Download Classical Samkhya And Yoga: The Metaphysics Of Experience by Mikel Burley PDF
By Mikel Burley
Samkhya and Yoga are of the oldest and so much influential structures of classical Indian philosophy. This e-book presents a radical research of the structures for you to totally comprehend Indian philosophy. putting specific emphasis at the metaphysical schema which underlies either innovations, the writer adeptly develops a brand new interpretation of the normal perspectives on Samkhya and Yoga. Drawing upon current resources and utilizing insights from either japanese and Western philosophy and spiritual perform, this finished interpretation is respectful to the underlying religious objective of the Indian structures. It serves to light up the relation among the theoretical and useful dimensions of Samkhya and Yoga. The e-book fills a spot in present scholarship and may be of curiosity to these occupied with Indology in addition to philosophies in most cases and their similarities and ameliorations with different traditions.
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Extra info for Classical Samkhya And Yoga: The Metaphysics Of Experience (Routledgecurzon Hindu Studies Series)
23 AN HISTORICAL OVERVIEW OF S AM . KHYA AND YOGA Needless to say, it is immensely difficult to determine the intentions and historiographical credibility of an author some fourteen centuries after his work was composed. With regard to the time-frame of the SaÅkhyakarika’s composition, then, while concurring that sometime between 350 and 450 CE is the best estimate we can currently make, I would wish to emphasize the tenuousness of the evidence for the earlier of these two limits. It would be appropriate at this point to make a few remarks concerning the textual integrity of the SaÅkhyakarika.
This is relevant to my present survey for various reasons, one of which is the Tantric emphasis upon bipolarity symbolism, and another of which is the promotion within Tantric lineages of yogic methods of contemplation, often in highly ritualized forms. The bipolarity symbolism adopted by many Tantric groups takes the form of a divine opposition between masculine and feminine deities. In Hindu and Jain traditions, the masculine deity typically represents knowledge ( jñana) or consciousness (cit), and is in himself inactive.
SK 55), and concludes with an account of the utter relinquishment of experience and of the embodied personality that is its pre-condition (SK 68). It is, in short, a treatise whose guiding principle is the necessity of renunciation. And thus the sense of renunciation is relevant to the term saÅkhya both as it occurs in the Gita and as it applies to the classical system presented in the SaÅkhyakarika. 21 Before leaving the Bhagavadgita, I would like to suggest that, in the saÅkhya-andyoga duad that we find there, we have a forerunner (or coeval variant, depending on one’s view of the chronology of the texts concerned) of the two-pronged methodology that is central to both SaÅkhya and Yoga in their classical forms.