Classical Sāṃkhya: An Interpretation of Its History and Meaning

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Motilal Banarsidass Publ., 2001 - Hindu 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
Other Contributions
70
66
99
A v INTERPRETATION OF THE HISTORICAL DEVELOPMENT
106
Ancient Speculations
112
Renaissance or Later Samkhya
152
AN INTERPRETATION OF THE MEANING OF CLASSICAL
154
prakyti gunas and satkāryavāda
166
Emergence and Functioning of the tatt
179
Discrimination and Release
201

15
79
26
86
48
92
Conclusions and Final Evaluation
310
Copyright

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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.

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