Classical Sāṃkhya: An Interpretation of Its History and Meaning

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Motilal Banarsidass Publ., 2001 - Philosophy - 315 pages
The tradition of Samkhya is one of the oldest and most influential in the intellectual history of India. The fundamental notions of Samkhya namely prakrti, purusa, buddhi, ahamkara, manas and the three gunas provided the conceptual framework in which much of Indian philosophizing occurred, and the classical formulations of Yoga and Vedanta together with many traditions of Buddhist philosophy and meditation developed vis-a-vis the intellectual perspective of the Samkhya. Similarly on a general cultural level the influence of Samkhya was profound and important over many centuries in such areas as law, medicine, ancient science and mathematics, logic, mythology, cosmology and ritual. This study traces the history of the Samkhya not only in the Indian intellectual tradition, but also in the traditions of historical criticism. The book also offers a new interpretation of the philosophical significance of the Samkhya, with special reference to the classical interpretation of the interaction of prakrti and purusa. In this edition author has also included a Chart of the Twenty-five Basic Principles of the Samkhya, a Glossary of Samkhya Terminology, an additional Appendix which surveys recent scholarly work in the area of Samkhya together with a discussion of Samkhya in the Purana-s and a revised Bibliography.

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Contents

Brief Expositior of the Principles of Classical Samkhya
15
Joseph Dahlmann
22
A B Keith
33
E H Johnston
41
Erich Frauwallner
48
J W Hauer
57
Debiprasad Chattopadhyaya
63
Bhattacharya
90
AN INTERPRETATION OF THE HISTORICAL DEVELOPMENT
106
Ancient Speculations
112
AN INTERPRETATION OF THE MEANING OF CLASSICAL
154
prakṛti gunas and satkāryavāda
160
ProtoSamkhya Speculations
168
Renaissance or Later Samkhya
284
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Page 83 - It thought, May I be many, may I grow forth. It sent forth fire. That fire thought, May I be many, may I grow forth.
Page 85 - Two birds, companions (who are) always united, cling to the selfsame tree. Of these two, the one eats the sweet fruit and the other looks on without eating.
Page 83 - In the beginning, my dear, this world was just Being, one only, without a second. To be sure, some people say : "In the beginning this world was just Non-being, one only, without a second ; from that Non-being Being was produced.
Page 100 - Him, by uniting with Him, by reflecting on His being more and more, there is complete cessation from the illusion of the world.
Page 83 - That (infinite) indeed is below. It is above. It is behind. It is in front. It is to the South, it is to the North ... I, indeed, am below. I am above. I am behind. I am in front. I am to the South. I am to the North. I am, indeed, all this.
Page 83 - I, indeed, am below. I am above. I am to the west. I am to the east. I am to the south. I am to the north. I, indeed, am this whole world.
Page 67 - ... commentators. In such systematic works as we have, one seems to have a hazy view of a grand system of speculative metaphysics. There is so much that is clothed in a poetic or mystic garb on which commentators do not help us much but which are suggestive enough to tempt us to construct the system anew. The interpretation of all ancient systems requires a constructive effort; but while in the case of some systems where we have a large volume of literature and a continuity of tradition, the construction...
Page 7 - I. Because of the torment of the threefold suffering, (there arises) the desire to know the means of removing it. If (it is said that) this (desire — ie, inquiry) is useless because perceptible (means of removal are available), (we say) no, since (perceptible means) are not final or abiding.
Page 198 - These are mahat (the pure mindstuff), egoism, the internal organ or the mind, the five organs of perception, the five organs of action, the five subtle elements, and the five gross elements, all 'of which have successively evolved from prakrti.
Page 97 - He is not born, nor does he ever die; Nor, having come to be, will he ever more come not to be.

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