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  1. Sāṃkhya y Yoga. Una Lectura Contemporánea.Raquel Ferrández Formoso - 2020 - Barcelona, España: Editorial Kairós.
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  2. Redefining ‘Isolation’ in the Wake of Covid-19: A Discussion From Indian Context.Piyali Mitra - 2020 - Philosophy Today-Concept of Isolation in Indian Thought.
    Community forms a crux of human living. In the wake of pandemic like Covid-19 to avoid community transmission what is most required of a responsible community member is to follow physical distancing to curb the spread of the infectious disease and this may lead to a feeling of isolation and loneliness. But this essay speaks of isolation with a positive connotation. It talks of isolation as solitude as the Indian philosophy also speaks extensively about this sense of self-contemplation and reflection (...)
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  3. दार्शनिक निबन्ध (Philosophical Essays).Desh Raj Sirswal - 2020 - Pehowa (Kurukshetra): CPPIS.
    दार्शनिक निबन्ध (Philosophical Essays) Dr. Desh Raj Sirswal No. CPPIS/2020/01 First Edition: March 2020 .
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  4. The Philosophy of the Bhagavad Gītā: A Contemporary Introduction by Keya Maitra.Malcolm Keating - 2019 - Philosophy East and West 69 (3).
    As Richard Davis notes in his recent The Bhagavad Gītā: A Biography, this important text has by now been translated over three hundred times in English alone.1 Given this embarrassment of riches, and the relative poverty for other crucial works of South Asian philosophy, why would anyone translate the Gītā yet again? In the introduction to her new translation, Philosophy of the Bhagavad Gītā: A Contemporary Introduction, Keya Maitra gives an important, primarily pedagogical rationale: she hopes that her book will (...)
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  5. Doświadczenie źródłowe z perspektywy klasycznej filozofii indyjskiej.Marzenna Jakubczak - 2016 - Archiwum Historii Filozofii I Myśli Społecznej 61:41-58.
    The author of this paper discusses the source experience defined in terms of the ancient Indian philosophy. She focuses on two out of six mainstream Hindu philosophical schools, Sāṃkhya and Yoga. While doing so the author refers to the oldest preserved texts of this classical tradition, namely Yogasūtra c. 3rd CE and Sāṃkhyakārikā 5th CE, together with their most authoritative commentaries. First, three major connotations of darśana, the Sanskrit equivalent of φιλοσοφια, are introduced and contextualised appropriately for the comparative study (...)
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  6. Classical Sāṁkhya on the Relationship Between a Word and Its Meaning.Ołena Łucyszyna - 2016 - Journal of Indian Philosophy 44 (2):303-323.
    The aim of this article is to reconstruct the classical Sāṁkhya view on the relationship between a word and its meaning. The study embraces all the extant texts of classical Sāṁkhya, but it is based mainly on the Yuktidīpikā, since this commentary contains most of the fragments which are directly related to the topic of our research. The textual analysis has led me to the following conclusion. It is possible to reconstruct two different and conflicting views on the relationship between (...)
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  7. The Problem of Psychophysical Agency in the Classical Sāṃkhya and Yoga Perspective.Marzenna Jakubczak - 2015 - Argument: Biannual Philosophical Journal 5 (1):25-34.
    The paper discusses the issue of psychophysical agency in the context of Indian philosophy, focusing on the oldest preserved texts of the classical tradition of Sāṃkhya–Yoga. The author raises three major questions: What is action in terms of Sāṃkhyakārikā (ca. fifth century CE) and Yogasūtra (ca. third century CE)? Whose action is it, or what makes one an agent? What is a right and morally good action? The first part of the paper reconsiders a general idea of action – including (...)
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  8. Śāntarakṣita and Kamalaśīla on the Sāṃkhyas’ Theory of a Self.James Duerlinger & Emily Waddle - 2014 - Indian International Journal of Buddhist Studies 15:45-77.
    Śāntarakṣita was an important 8th century CE Indian Buddhist philosopher who introduced Indian Buddhism to Tibet and is believed to have created what the Tibetans call the Yogācāra-Svātantrika School of Madhyamaka Indian Buddhism. He composed the "Compendium of Reality" (Tattva¬saṃgraha), which is a comprehensive critical examination of the major Indian philosophical theories of his time. Kamalaśīla was Śāntarakṣita’s eminent disciple who wrote a commentary on the "Compendium of Reality", entitled "Commentary on the Difficult Points of the Compendium of Reality" (Tattva¬saṃgraha¬pañjikā), (...)
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  9. The Purpose of Non-Theistic Devotion in the Classical Indian Tradition of Sāṃkhya–Yoga.Marzenna Jakubczak - 2014 - Argument: Biannual Philosophical Journal 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central (...)
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  10. Sens Ja. Koncepcja podmiotu w filozofii indyjskiej (sankhja-joga).Jakubczak Marzenna - 2013 - Kraków, Poland: Ksiegarnia Akademicka.
    The Sense of I: Conceptualizing Subjectivity: In Indian Philosophy (Sāṃkhya-Yoga) This book discusses the sense of I as it is captured in the Sāṃkhya-Yoga tradition – one of the oldest currents of Indian philosophy, dating back to as early as the 7th c. BCE. The author offers her reinterpretation of the Yogasūtra and Sāṃkhyakārikā complemented with several commentaries, including the writings of Hariharānanda Ᾱraṇya – a charismatic scholar-monk believed to have re-established the Sāṃkhya-Yoga lineage in the early 20th century. The (...)
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  11. A COGNITIVE SCIENCE CORRELATION OF THE MEANING OF PADAARTHA IN RELATION TO HUMAN CONSCIOUSNESS, MIND AND THEIR FUNCTIONS.Varanasi Ramabrahmam - 2013 - In Proceedings of International Conference on Indic Studies, 2013, on the theme – Ancient Indian wisdom and modern world, March 29-31, 2013, Delhi, India. Sub-theme: Ancient Indian Vision and Cognitive Science.
    Abstract The word Padaartha, used as a technical term by different Indian schools of thought with different senses will be brought out. The meaning and intonation of the word Padaartha as used in the Upanishads, Brahmajnaana, Advaitha Philosophy, Sabdabrahma Siddhanta (Vyaakarana), the Shaddarshanas will be discussed. A comprehensive gist of this discussion will be presented relating to human consciousness, mind and their functions. The supplementary and complementary nature of these apparently “different” definitions will be conformed from cognitive science point of (...)
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  12. Why Didn't Siddhartha Gautama Become a Samkhya Philosopher, After All?Marzenna Jakubczak - 2012 - In Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.), Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Ashgate.
    The chapter is divided into five sections. Firstly, I shall briefly describe the phenomenon of Kāpil Maṭh, a Sāṃkhya-Yoga āśrama founded in the early twentieth century by a charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947); while referring to Hariharānanda’s writings I will also consider the idea of the re-establishment of an extinct philosophical school. Secondly, I shall specify the method of analysis I apply while addressing the question raised in the title of my chapter and discuss some relevant Sanskrit and (...)
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  13. The Collision of Language and Metaphysics in the Search for Self-Identity: On Ahaṃkāra and Asmitā in Sāṃkhya-Yoga.Marzenna Jakubczak - 2011 - Argument: Biannual Philosophical Journal 1 (1):37-48.
    The author of this paper discusses some major points vital for two classical Indian schools of philosophy: (1) a significant feature of linguistic analysis in the Yoga tradition; (2) the role of the religious practice (iśvara-pranidhana) in the search for true self-identity in Samkhya and Yoga darśanas with special reference to their gnoseological purposes; and (3) some possible readings of ‘ahamkara’ and ‘asmita’ displayed in the context of Samkhya-Yoga phenomenology and metaphysics. The collision of language and metaphysics refers to the (...)
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  14. A COGNITIVE SCIENCE PERSPECTIVE OF YOGA SYSTEM OF THOUGHT.Varanasi Ramabrahmam - 2011 - In The proceedings of the national conference on "Opportunities and Challenges of Ayurveda (including Siddha) and Yoga in the Present Milieu" (AYURYOG 2011) between 21-23 January, 2011 at Dept. of Sanskrit Studies, University of Hyderabad, at Hyder.
    A cognitive science perspective of yoga system of thought will be developed in conjugation with the Samkhya Darsana. This development will be further advanced using Advaita Vedanta and will be translated into modern scientific terms to arrive at an idea about cognition process. The stalling of the cognitive process and stilling the mind will be critically discussed in the light of this perspective. This critical analysis and translation into cognitive science and modern scientific terms will be presented together with its (...)
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  15. Unifying Hinduism: Philosophy and Identity in Indian Intellectual History.Andrew J. Nicholson - 2010 - Cambridge University Press.
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging (...)
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  16. The Things of This World Are Masks the Infinite Assumes : Introducing Samkhya and Yoga Philosophy.Tom Pynn - 2009 - In David Edward Jones & Ellen R. Klein (eds.), Asian Texts, Asian Contexts: Encounters with Asian Philosophies and Religions. State University of New York Press.
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  17. Kapil's Samkhya Patanjali's Yoga: Commentary Inspired From Lectures of Brahmrishi Vishvatma Bawra ; Compiled and Edited by William and Margot Milcetich.Brahmrishi Vishvatma Bawra - 2008 - Brahmrishi Yoga Publications.
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  18. Kapila, Founder of Sāṃkhya and Avatāra of Viṣṇu: With a Translation of Kapilāsurisaṃvāda.Knut A. Jacobsen - 2008 - Munshiram Manoharlal Publishers.
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  19. Joga w Bhagawadgicie – jedna czy wiele metod wiodących do wyzwolenia?Marzenna Jakubczak - 2008 - Annales Academiae Paedagogicae Cracoviensis: Studia Philosophica 4 (53):158-174.
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  20. Intellektuelle Intuition in Kants erster Kritik und Samkhya-Philosophie.Adrian M. S. Piper - 2007 - In Elke Falat & Thomas Thiel (eds.), into it. Hildesheim, Germany: Kunstverein Hildesheim/Kehrerverlag Heidelberg. pp. 94-104.
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  21. Classical Samkhya and Yoga: An Indian Metaphysics of Experience.Mikel Burley - 2006 - Routledge.
    Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful to the (...)
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  22. Reflections on Sāṁkhya Philosophy: A Twenty-First Century Approach.Dewabrata Dāsa - 2006 - Sanskrit Pustak Bhandar.
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  23. What Similes in Sāṃkhya Do: A Comparison of the Similes in the Sāṃkhya Texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra. [REVIEW]K. A. Jacobsen - 2006 - Journal of Indian Philosophy 34 (6):587-605.
    In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of (...)
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  24. Philosophies of Sāṁkhya and Locke: Views on Matter and Self.Sudipta Dutta Roy - 2006 - Sundeep Prakashan.
  25. Sankhya.Ferenc Ruzsa - 2006 - Internet Encyclopedia of Philosophy.
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  26. Sāṁkhya Across the Millenniums.Hariharānanda Āraṇya - 2005 - Kapil Math.
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  27. The Concept of Pariṇāma in Indian Philosophy: A Critical Study with Reference to Sāṁkhya-Yoga.Kolla Chenchulakshmi - 2005 - Sundeep Prakashan.
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  28. Ego-Making Principle in Samkhya Metaphysics and Cosmology.Marzenna Jakubczak - 2005 - Analecta Husserliana 89: 185-196.
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  29. Review of Yoga: The Indian Tradition by Ian Whicher; David Carpenter (Eds). [REVIEW]Marzenna Jakubczak - 2005 - Philosophy East and West 55 (2):353-358.
                      Book review: Yoga: The Indian Tradition. Edited by Ian Whicher and David Carpenter. London: RoutledgeCurzon, 2003, Pp. xii + 206     -/-  .
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  30. Towards Knowing Ourselves: Classical Yoga Perspective.Marzenna Jakubczak - 2004 - Journal of Human Values 10 (2):111-116.
    Self-knowledge, at first glance, seems to be naturally and easily accessible to each of us. We commonly believe that we need much less effort to understand ourselves than to understand the world. The authoress of the paper uncovers the fallacy of this popular view referring to the fundamental conceptions and philosophical ideas of the classical Yoga. She tries to demystify our deceptive self-understanding explaining the definitions of ignorance (avidya), I-am-ness (asmita), desire (raga), aversion (dvesha) and fear of death (abhinivesha) given (...)
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  31. The Human Body Composition in Statics and Dynamics: Āyurveda and the Philosophical Schools of Vaiśesika and Sāmkhya. [REVIEW]Viktoria Lyssenko - 2004 - Journal of Indian Philosophy 32 (1):31-56.
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  32. Manyness of Selves, Samkhya, and K. C. Bhattacharyya.Ramesh Kumar Sharma - 2004 - Philosophy East and West 54 (4):425-457.
    : Classical Sāmkhya, as represented by Īśvarakrsna's Sāmkhya-kārikā, is well known for its attempt to prove not only the reality but the plurality of selves (purusa-bahutva). The Sāmkhya argument, since it proceeds from the reality of the manyness of the bodies as its basic premise, approximates, even if not in every detail, the 'argument from analogy' in its traditional form (which the essay tries to explicate). One distinguished modern interpreter, K. C. Bhattacharyya, however, not satisfied with this account, attempts to (...)
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  33. Inference, Reasoning and Causality in the SāMkhya-Kārikā.Ferenc Ruzsa - 2003 - Journal of Indian Philosophy 31 (1-3):285-301.
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  34. Causality: SāMkhya, Bauddha and NyāYa. [REVIEW]J. L. Shaw - 2002 - Journal of Indian Philosophy 30 (3):213-270.
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  35. Six Systems of Indian Philosophy: The Sūtras of Six Systems of Indian Philosophy with English Translation, Transliteration, and Indices.Madan Mohan Agrawal (ed.) - 2001 - Chaukhamba Sanskrit Pratishthan.
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  36. Sāṁkhya, a Prologue to Yoga: A Study of its Development Through Ancient Texts.Deepti Dutta - 2001 - Khama Publishers.
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  37. Computationality, Mind and Value: The Case of Sāmkhya-Yoga.Roy W. Perrett - 2001 - Asian Philosophy 11 (1):5 – 14.
    Associated with the successful development of computer technology has been an increasing acceptance of computational theories of the mind. But such theories also seem to close the gap between ourselves and machines, threatening traditional notions of our special value as non-physical conscious minds. Prima facie, Sāmkhya-Yoga - the oldest school of classical Indian philosophy, with its dualism between purusa ('self', 'consciousness') and prakrti ('nature', 'matter') - seems a case in point. However, Sāmkhya-Yoga dualism is not straightforwardly a mind-body dualism and (...)
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  38. Retrieving Sāṁkhya History: An Ascent From Dawn to Meridian.Lallanji Gopal - 2000 - D.K. Printworld.
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  39. The Philosophical Foundations of Yoga Therapy.Marzenna Jakubczak - 2000 - Analecta Husserliana 64:145-151.
  40. Yoga Philosophy of Patañjali: Containing His Yoga Aphorisms with Commentary of Vyāsa in Original Sanskrit, with Annotations and Allied Topics, Illustrating the Theory and Practice of Sāṃkhya-Yoga, with Bhāsvatī. Patañjali - 2000 - University of Calcutta.
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  41. Samkhya Karika of Kapila: Rediscovering the Original Text of Samkhya Philosophy.Phulgenda Sinha - 2000 - India Heritage Press.
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  42. Poznanie wyzwalające. Filozofia jogi klasycznej.Marzenna Jakubczak - 1999 - Kraków, Poland: Nomos.
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  43. Sankhja i joga. Podstawy filozofii Patańdżalego.Marzenna Jakubczak - 1999 - Kraków, Poland: Wydawnictwo Polskiej Akademii Nauk.
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  44. Sāmkhya in the Abhidharmakośa Bhāsya.Johannes Bronkhorst - 1997 - Journal of Indian Philosophy 25 (4):393-400.
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  45. Yuktidåipikåa.Kedåaranåatha Tripåaòthåi & Sampåurònåananda Saòmskôrta Viâsvavidyåalaya - 1996 - Sampåurònåananda-Saòmskôrta-Viâsvavidyåalayasya.
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  46. Sāṁkhya Kārika of Īśvara Kr̥ṣṇa: With the Tattva Kaumudī of Śrī Vācaspati Miśra ; with Sanskrit Text of the Kārikā, Transliteration and Word-for-Word Meaning, and a Free Rendering Into English of the Tattva Kaumudi with Notes. Īśvarakr̥ṣṇa - 1995 - Sri Ramakrishna Math.
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  47. Bibliography of Sāṁkhya.Anuradha M. Pujari - 1994 - Centre of Advanced Study in Sanskrit, University of Poona.
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  48. Koncepcja nieświadomości w klasycznej jodze indyjskiej.Marzenna Jakubczak - 1993 - Kwartalnik Filozoficzny 21:53-64.
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  49. Vitalistic Thought in India: A Study of the "Prāṇa" Concept in Vedic Literature and its Development in the Vedānta, Sāṃkhya, and Pāñcarātra Traditions.Peter Connolly - 1992 - Sri Satguru Publications.
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  50. Krishna Chandra Bhattacharyya and the Plurality of Puruṣas (Puruṣa-Bahutva) in Sāṃkhya.Gerald James Larson - 1992 - Journal of the Indian Council of Philosophical Research 10:93-104.
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