By Mikel Burley
Samkhya and Yoga are of the oldest and so much influential platforms of classical Indian philosophy. This ebook offers a radical research of the structures so as to absolutely comprehend Indian philosophy. putting specific emphasis at the metaphysical schema which underlies either recommendations, the writer adeptly develops a brand new interpretation of the normal perspectives on Samkhya and Yoga. Drawing upon present assets and utilizing insights from either japanese and Western philosophy and spiritual perform, this finished interpretation is respectful to the underlying religious function of the Indian structures. It serves to light up the relation among the theoretical and functional dimensions of Samkhya and Yoga. The ebook fills a niche in present scholarship and may be of curiosity to these fascinated with Indology in addition to philosophies in most cases and their similarities and variations with different traditions.
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Additional info for Classical Samkhya And Yoga: The Metaphysics Of Experience (Routledgecurzon Hindu Studies Series)
And Vedantins, irrespective of which particular sub-school they belong to, would argue that the Upanisads themselves present a coherent body of teachings, which, while containing SaÅkhya elements in places, subsumes and eclipses SaÅkhya as a philosophical system. The story of the formation of SaÅkhya and Yoga is sometimes presented using a metaphor of gestation or ontogeny, according to which the two systems – or, at least, some embryonic forms of them – were conceived alongside a range of competing ideas and speculations sometime around the time when the earliest Upanisads were composed.
Dasgupta 1920: App. 1). Very briefly, the term sphota translates literally as ‘bursting forth’ or ‘erupting’ (cf. ), and, in Indian semantics, may be taken to express the theory that the meanings of certain sounds and symbols are already present in the minds of the members of a linguistic community prior to the instantiation of interpersonal communicative episodes. Such episodes merely allow, or provide the occasion for, the appropriate meanings to ‘burst forth’ in the sense of being revealed or manifested in the mind of the ‘receiving’ communicant rather than their being conveyed to that mind (cf.
31–38). In the Fvetafvatara-upanisad, Hirajyagarbha appears to be identified with Kapila (the legendary founder of SaÅkhya),26 and although no such identification is made explicitly in the 21 AN HISTORICAL OVERVIEW OF S AM . KHYA AND YOGA Ahirbudhnya, the name nevertheless retains an important symbolic resonance. As with the Sastitantra, the summary amounts to little more than a list of contents, divided into two main parts. The first part comprises twelve sections, on the ‘yoga of cessation’ (nirodha-yoga) and the second comprises four sections, on the ‘yoga of action’ (karma-yoga).