Sānkhya-Sāra: a treatise of Sankhya philosophy

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Asiatic Society of Bengal, 1862 - Sankhya - 99 pages
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amazing insight in one of the most ancient and logical philosophies

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Page 32 - Chaos: rudis indigestaque moles, nee quicquam nisi pondus iners congestaque eodem non bene iunctarum discordia semina rerum. nullus adhuc mundo praebebat lumina Titan, nee nova crescendo reparabat cornua Phoebe, nee circumfuso pendebat in aere tellus ponderibus librata suis, nee bracchia longo margine terrarum porrexerat Amphitrite.
Page 26 - The inquiry is into the means of precluding the three sorts of pain, for pain is embarrassment. Nor is the inquiry superfluous because obvious means of alleviation exist, for absolute and final relief is not thereby accomplished.
Page 31 - elements,' not the first of ' things ;' for it was preceded by unevolved nature, and intellect, and it is itself a modified form of individuality. It therefore harmonizes perfectly well with the prevailing ideas in the ancient world, of the state of things anterior to elementary or visible creation, when ' chaos was, and night,' and when sence to be dark, or to be active.
Page 4 - Sanc'hya; a term which has been understood to signify numeral, agreeably to the usual acceptation of sanc'hya, number : and hence its analogy to the Pythagorean philosophy has been presumed.
Page 7 - Upanishads, the Bhagavadgita, and other ancient Hindu books, we encounter, in combination, the doctrines which, after having been subjected to modifications that rendered them as wholes irreconcileable, were distinguished, at an uncertain period, into what have for many ages been styled the Sankhya and the Vedanta.
Page 34 - Vidjnâna, il faudrait traduire le vingtcinquième sloka de la façon suivante : " ' Le onzième principe doué de bonté émane du moi quand le moi est modifié également par la bonté; du onzième principe, considéré comme élément primitif, viennent les éléments grossiers. Ce onzième principe est obscur; et tous deux, ce principe et le moi, n'agissent que sous l'influence de l'activité.
Page 5 - Kan.ida, with Thales ; Jaimini, with Socrates; Vyasa, with Plato ; Kapila, with Pythagoras; and Patanjali, with Zeno. But an accurate comparison between the Grecian and Indian schools would require a considerable volume.
Page 33 - ... each, as unity. The sum of sixteen is thus completed. There is, then, no such respective reference, in the above passage, as may have led the Professor to supply the word ' immovable,' and which induced him to make the following comment : " Apparently, each of the four classes of beings proceeds from four modifications of nature ; or, from the invisible principles, from the subtile rudiments, from the conditions or dispositions of intellect, and from the gross elements.
Page 34 - Mais on peut remarquer que cette explication est en contradiction formelle avec les slokas qui précèdent : d'abord avec le sloka vingt-deuxième, qui fait sortir directement du moi les seize principes, et qui fait sortir en particulier les éléments grossiers des éléments subtils ; et ensuite, avec le sloka vingt-quatrième, qui reproduit la même doctrine. Il faut ajouter que cette doctrine que nous retrouvons dans la Kârikâ vient de Kapila lui-même, comme le prouve le soûtra que nous avons...
Page 31 - The first element of the elements is darkness ; therefore it is usually called the dark." But the word here rendered by " first element" would, as masculine, mean ' first being,' if it were a substantive ; ' first element' requiring, not ádibhútah, but ddibhútam.

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