Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Share our website with your friends.
Email this page to a friend
Books > History > Retrieving Samkhya History (An Ascent from Dawn to Meridian)
Displaying 3869 of 4964         Previous  |  NextSubscribe to our newsletter and discounts
Retrieving Samkhya History (An Ascent from Dawn to Meridian)
Retrieving Samkhya History (An Ascent from Dawn to Meridian)
Description
From the Jacket

Samkhya is the oldest among Indian philosophies. Rather, it had for long been synonymous with philosophy itself. Over the centuries, it has influenced all other Indian schools: orthodox and unorthodox. At its metaphysical plane, Samkhya is dualistic realism holding out the doctrine of two ultimate realities: prakrti (matter, physical world) and purusa (self, spirit).

As a time-honoured tradition, Samkhya has, at its base, along line of complex, often baffling expositions! commentaries! interpretations. Which by ancient thinkers and sages gave it both varied meaning and content. The earliest available work in this line of writings is Tarvarakrsna’s Samkhyakarika (fifth century AL)) — a standard classic celebrated for crystallising the whole Samkhya thought of its times. Isvarakrsna’s work, however, has not only overshadowed all earlier expositions, but also led modern scholarship to mistakenly view the beginnings of Samkhya philosophy with nothing beyond Samkhyakarika. Professor Lallanji Gopal here dispels this and other widely-prevalent misconceptions.

The book reconstructs anew the pre-Isvarakrsna history of Samkhya. And also, for the first time, evolves a chronological sequence of all its landmark works and their authors. Meticulously tracing the historical development of Samkhya thought: from its genesis with the legendary Kapila to its standardised formulations in Samkhyakarika, Professor Gopal shows how Samkhya has never been a monolithic system, nor has its growth been unilinear; how it has had an interesting history of changes, vital shifts, introduction of new details, debates, and even polemics; and, finally, how Isvarakrsna’s work is the ‘culmination’ of classical Samkhya, and not its ‘beginning’ — as most modern scholars have come to believe.

Authenticated by an astonishing mass of literary sources, the book is bound to fascinate scholars and discerning readers alike.

Lallanji Gopal (1934-99), a Ph.D. from the school of Oriental of wide repute, recognized with many awards/honours, like the British Council scholarship, the honorary degrees/conferment’s of Vidya Chakravarti and Vidya Vachaspati, and appointments to prestigious university chairs. And had figured in the top layers of several national bodies of history, archaeology, epigraphy, numismatics, philosophy, and Hindi. As many as 80 students took Ph.Ds under his supervision.

A prolific writer, credited with about two dozen books and over 2oo research papers, Dr. Gopal had over three-decade-long association with the Banaras Hindu Philosophy and Religion as well as Ancient Indian History, Culture and Archaeology. He also had the distinction to be the University’s Rector and three-times Dean.

Prologue

History and Philosophy
THE progress of culture and civilisation consists essentially in acquisition, application and preservation of knowledge. The edifice of knowledge rests on the four pillars of scientific method, mathematics, philosophy and history. All other disciplines and branches of learning are the offshoots or projections of these four, Dr else they result from a combination of two or more of these or their nib-branches. History is one of the four basic sciences. It is generally identified with its contents in the form of information relating to certain aspects of the past of societies and communities. But history is not restricted in its scope and contents. Its real significance does of lie in the found of information it collects. History is important for its methodology, its approach, its way of looking at facts. It has developmental approach. It does not view things as fixed, static dead. It considers them in the process of change and development. Studies their background, their genesis and the stages in their including the influences which have shaped them. This gives the whole picture and the correct in understanding.

History is the lamp which illumines other branches of knowledge. It is not restricted to its own specialised areas. It has an equal applicability to all spheres of information and all branches of learning. All branches of knowledge gain by the use of the historical method and approach. The information acquires a new dimension, fullness and correctness. It is viewed in its proper perspective and its totality.

History and philosophy combine wonderfully. They are supplementary to one another. Philosophy is helpful in historical analyses. History, for a meaningful understanding, requires to be philosophically interpreted. Philosophy, in its turn, when subjected to the process of historical analysis, unfolds its meaning better. The philosophy of history and a history of philosophy offer a happy and healthy blending.

In practice, however, the followers of the two disciplines do not combine to the extent desirable. They consider the other one to be beyond their scope and interest. A historian generally refrains from philosophising. A philosopher, likewise, is absorbed with his concepts, their meaning and validity. He generally does not bother about their genesis and growth. He takes the developed concepts in their finished form and studies them. History, to him, does not serve much useful purpose. In the case of India the separation of the two has affected them adversely. Knowing well that any generalisation on such issues can be objected to by citing exceptions, we would submit that it is seldom that a historian takes interest in the problems of philosophies, and a philosopher presenting his study of a philosophical system as a history is not met generally. Here we propose to study Samkhya through the historical method to understand the scope of possibilities and the nature of problems.

History of Samkhya

Samkhya enjoys a high respectability among the philosophical systems. It is considered to have been the oldest philosophy. It was given a honoured position as characteristic of the philosophical thought in early periods. Samkhya has had a glorious history. In the beginning it signified philosophical thought in general. Later it became synonymous with philosophy and finally came to stand for a philosophy. Samkhya influenced the growth of philosophy. Through a process of interaction it contributed to the development of philosophical thought in other systems also. Its views on metaphysics and epistemology receive a respectful consideration from other systems. Samkhya is noteworthy for keeping philosophy separate and distinct and not mixing it with the requirements of religion. The Samkhya dualism is a happy combination of pragmatic realities and spiritual orientation. The world cannot be dismissed as unreal. It is to be understood. But materiality yields primacy to the spiritual element. Samkhya is a philosophy of hope for spiritual advancement leading to emancipation. Many theistic sects, even when adopting a Vedantic cover, subscribe to the Samkhya dualism. Samkhya finds a prestigious recognition in the Gita and many Puranas. In Indian aesthetic tradition, in literature and are alike, the Samkhya speculations are accepted as the basis. Samkhya provides the philosophical support to the system of Ayurveda.

Some scholars have traced the historical development of the Samkhya system, G.J. Larson’ has attempted a judicious and critical appraisal of all earlier studies on the subject. He does not analyse the work done by P. Chakravarti2 and the Hindi publications of U.V. Shastri3 and A.P. Mishra, possibly because they emphasise the development through the texts concerned and not in terms of the concepts and principles.

Larson is himself cautious and does not determine stages in the history of Samkhya. He speaks broadly of three periods of Ancient Speculations, Proto-Samkhya and. Classical Samkhya. Larson considers only the third, the Classical Samkhya, as Samkhya. In his recent work Samkhya5 he does not admit the first two as being Samkhya and does not give any space to them. He modifies his view about the Samkhya karika. He splits the Classical Samkhya into two phases: the pre-Karika and the Karika. He includes Paurika, Pancadhikarana, Patanjali and Varsaganya in the pre-Karika phase. The Karika phase is represented by the followers of Varsaganya. In this category he includes both Vindhyavasin and Isvarakrsna. Thus, the Samkhyakarika represents not the beginning of Classical Samkhya, but its culmination.

Contents

1 Prologue1
A. A plea for History of Samkhya
B. Samkhya History in Reverse Gear
C. Changing meaning of Samkhya
2. Samkhya and Vedic Tradition 43
3. Samkhya and the Upanisads 59
4. Samkhya Accounts in the Moksadharmaparva 81
5. Yajnavalkya – An Independent Samkhya Tradition 105
6. Samkhya Adoption by Ayurveda Teachers 123
7. Arada – An Ignored Pre-Buddha Samkhya Teacher 139
8. Early Samkhya Acaryas – Paurika, Pancadhikarna and Uluka 153
9. New Beginnings by Jaigisavya and Avatya 175
10. Vasistha and the Samkhya Yoga School 187
11. Asita-Devala Chapter in the Mahabharata 205
12. Samkhya in the Dharmasutras – The Devaladharmasutra 235
13. Samkhya and Haritadharmasutra 257
14. Patanjali as a Samkhya Acarya 263
15. Samkhya Schools 277
16. Samkhya - Sesvara and Nirisvara301
17. Varsaganya, A New Samkhya Tradition 319
18. Vindhyavasin and the Emergence of Classical Samkhya 341
19. Epilogue – Standardisation and Systematisation of Samkhya 383
Appendices
I - Vodhu 397
II – Asita-Devala in Isibhasiyai401
III – Al-Biruni on Patanjali 421
IV – Vyadi, the Vindhyavasin 439
V – An Early Buddhist Account of Samkhya 445
Index 465

Retrieving Samkhya History (An Ascent from Dawn to Meridian)

Item Code:
NAC283
Cover:
Hardcover
Edition:
2000
ISBN:
8124601437
Size:
8.8 Inch X 5.8 Inch
Pages:
491
Other Details:
Weight of the Book: 760 gms
Price:
$30.00
Discounted:
$24.00   Shipping Free
You Save:
$6.00 (20%)
Add to Wishlist
Send as e-card
Send as free online greeting card
Retrieving Samkhya History (An Ascent from Dawn to Meridian)

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 5280 times since 20th May, 2012
From the Jacket

Samkhya is the oldest among Indian philosophies. Rather, it had for long been synonymous with philosophy itself. Over the centuries, it has influenced all other Indian schools: orthodox and unorthodox. At its metaphysical plane, Samkhya is dualistic realism holding out the doctrine of two ultimate realities: prakrti (matter, physical world) and purusa (self, spirit).

As a time-honoured tradition, Samkhya has, at its base, along line of complex, often baffling expositions! commentaries! interpretations. Which by ancient thinkers and sages gave it both varied meaning and content. The earliest available work in this line of writings is Tarvarakrsna’s Samkhyakarika (fifth century AL)) — a standard classic celebrated for crystallising the whole Samkhya thought of its times. Isvarakrsna’s work, however, has not only overshadowed all earlier expositions, but also led modern scholarship to mistakenly view the beginnings of Samkhya philosophy with nothing beyond Samkhyakarika. Professor Lallanji Gopal here dispels this and other widely-prevalent misconceptions.

The book reconstructs anew the pre-Isvarakrsna history of Samkhya. And also, for the first time, evolves a chronological sequence of all its landmark works and their authors. Meticulously tracing the historical development of Samkhya thought: from its genesis with the legendary Kapila to its standardised formulations in Samkhyakarika, Professor Gopal shows how Samkhya has never been a monolithic system, nor has its growth been unilinear; how it has had an interesting history of changes, vital shifts, introduction of new details, debates, and even polemics; and, finally, how Isvarakrsna’s work is the ‘culmination’ of classical Samkhya, and not its ‘beginning’ — as most modern scholars have come to believe.

Authenticated by an astonishing mass of literary sources, the book is bound to fascinate scholars and discerning readers alike.

Lallanji Gopal (1934-99), a Ph.D. from the school of Oriental of wide repute, recognized with many awards/honours, like the British Council scholarship, the honorary degrees/conferment’s of Vidya Chakravarti and Vidya Vachaspati, and appointments to prestigious university chairs. And had figured in the top layers of several national bodies of history, archaeology, epigraphy, numismatics, philosophy, and Hindi. As many as 80 students took Ph.Ds under his supervision.

A prolific writer, credited with about two dozen books and over 2oo research papers, Dr. Gopal had over three-decade-long association with the Banaras Hindu Philosophy and Religion as well as Ancient Indian History, Culture and Archaeology. He also had the distinction to be the University’s Rector and three-times Dean.

Prologue

History and Philosophy
THE progress of culture and civilisation consists essentially in acquisition, application and preservation of knowledge. The edifice of knowledge rests on the four pillars of scientific method, mathematics, philosophy and history. All other disciplines and branches of learning are the offshoots or projections of these four, Dr else they result from a combination of two or more of these or their nib-branches. History is one of the four basic sciences. It is generally identified with its contents in the form of information relating to certain aspects of the past of societies and communities. But history is not restricted in its scope and contents. Its real significance does of lie in the found of information it collects. History is important for its methodology, its approach, its way of looking at facts. It has developmental approach. It does not view things as fixed, static dead. It considers them in the process of change and development. Studies their background, their genesis and the stages in their including the influences which have shaped them. This gives the whole picture and the correct in understanding.

History is the lamp which illumines other branches of knowledge. It is not restricted to its own specialised areas. It has an equal applicability to all spheres of information and all branches of learning. All branches of knowledge gain by the use of the historical method and approach. The information acquires a new dimension, fullness and correctness. It is viewed in its proper perspective and its totality.

History and philosophy combine wonderfully. They are supplementary to one another. Philosophy is helpful in historical analyses. History, for a meaningful understanding, requires to be philosophically interpreted. Philosophy, in its turn, when subjected to the process of historical analysis, unfolds its meaning better. The philosophy of history and a history of philosophy offer a happy and healthy blending.

In practice, however, the followers of the two disciplines do not combine to the extent desirable. They consider the other one to be beyond their scope and interest. A historian generally refrains from philosophising. A philosopher, likewise, is absorbed with his concepts, their meaning and validity. He generally does not bother about their genesis and growth. He takes the developed concepts in their finished form and studies them. History, to him, does not serve much useful purpose. In the case of India the separation of the two has affected them adversely. Knowing well that any generalisation on such issues can be objected to by citing exceptions, we would submit that it is seldom that a historian takes interest in the problems of philosophies, and a philosopher presenting his study of a philosophical system as a history is not met generally. Here we propose to study Samkhya through the historical method to understand the scope of possibilities and the nature of problems.

History of Samkhya

Samkhya enjoys a high respectability among the philosophical systems. It is considered to have been the oldest philosophy. It was given a honoured position as characteristic of the philosophical thought in early periods. Samkhya has had a glorious history. In the beginning it signified philosophical thought in general. Later it became synonymous with philosophy and finally came to stand for a philosophy. Samkhya influenced the growth of philosophy. Through a process of interaction it contributed to the development of philosophical thought in other systems also. Its views on metaphysics and epistemology receive a respectful consideration from other systems. Samkhya is noteworthy for keeping philosophy separate and distinct and not mixing it with the requirements of religion. The Samkhya dualism is a happy combination of pragmatic realities and spiritual orientation. The world cannot be dismissed as unreal. It is to be understood. But materiality yields primacy to the spiritual element. Samkhya is a philosophy of hope for spiritual advancement leading to emancipation. Many theistic sects, even when adopting a Vedantic cover, subscribe to the Samkhya dualism. Samkhya finds a prestigious recognition in the Gita and many Puranas. In Indian aesthetic tradition, in literature and are alike, the Samkhya speculations are accepted as the basis. Samkhya provides the philosophical support to the system of Ayurveda.

Some scholars have traced the historical development of the Samkhya system, G.J. Larson’ has attempted a judicious and critical appraisal of all earlier studies on the subject. He does not analyse the work done by P. Chakravarti2 and the Hindi publications of U.V. Shastri3 and A.P. Mishra, possibly because they emphasise the development through the texts concerned and not in terms of the concepts and principles.

Larson is himself cautious and does not determine stages in the history of Samkhya. He speaks broadly of three periods of Ancient Speculations, Proto-Samkhya and. Classical Samkhya. Larson considers only the third, the Classical Samkhya, as Samkhya. In his recent work Samkhya5 he does not admit the first two as being Samkhya and does not give any space to them. He modifies his view about the Samkhya karika. He splits the Classical Samkhya into two phases: the pre-Karika and the Karika. He includes Paurika, Pancadhikarana, Patanjali and Varsaganya in the pre-Karika phase. The Karika phase is represented by the followers of Varsaganya. In this category he includes both Vindhyavasin and Isvarakrsna. Thus, the Samkhyakarika represents not the beginning of Classical Samkhya, but its culmination.

Contents

1 Prologue1
A. A plea for History of Samkhya
B. Samkhya History in Reverse Gear
C. Changing meaning of Samkhya
2. Samkhya and Vedic Tradition 43
3. Samkhya and the Upanisads 59
4. Samkhya Accounts in the Moksadharmaparva 81
5. Yajnavalkya – An Independent Samkhya Tradition 105
6. Samkhya Adoption by Ayurveda Teachers 123
7. Arada – An Ignored Pre-Buddha Samkhya Teacher 139
8. Early Samkhya Acaryas – Paurika, Pancadhikarna and Uluka 153
9. New Beginnings by Jaigisavya and Avatya 175
10. Vasistha and the Samkhya Yoga School 187
11. Asita-Devala Chapter in the Mahabharata 205
12. Samkhya in the Dharmasutras – The Devaladharmasutra 235
13. Samkhya and Haritadharmasutra 257
14. Patanjali as a Samkhya Acarya 263
15. Samkhya Schools 277
16. Samkhya - Sesvara and Nirisvara301
17. Varsaganya, A New Samkhya Tradition 319
18. Vindhyavasin and the Emergence of Classical Samkhya 341
19. Epilogue – Standardisation and Systematisation of Samkhya 383
Appendices
I - Vodhu 397
II – Asita-Devala in Isibhasiyai401
III – Al-Biruni on Patanjali 421
IV – Vyadi, the Vindhyavasin 439
V – An Early Buddhist Account of Samkhya 445
Index 465
Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Related Items

Classical Samkhya An Interpretation of its History and Meaning
Item Code: IDD356
$27.50$22.00
You save: $5.50 (20%)
Add to Cart
Buy Now
Encyclopedia of Indian Philosophies (Volume -IV) Samkhya
Item Code: IHE074
$60.00$48.00
You save: $12.00 (20%)
Add to Cart
Buy Now
The Sankhya Philosophy (A Critical Evaluation Of Its Origins and Development)
by S. G. M. Weerasinghe
Hardcover (Edition: 1993)
Sri Satguru Publications
Item Code: NAE126
$35.00$28.00
You save: $7.00 (20%)
Add to Cart
Buy Now
Kapila: Founder of Samkhya and Avatara of Visnu
Item Code: IDK409
$42.50$34.00
You save: $8.50 (20%)
Add to Cart
Buy Now
Samkhya Darshan (Yogic Perspective on Theories of Realism)
Item Code: IHL187
$20.00$16.00
You save: $4.00 (20%)
Add to Cart
Buy Now
Thoughts on Sankhya, Buddhism and Vedanta
by Swami Abhedananda
Hardcover (Edition: 1989)
Ramakrishna Vedanta Math
Item Code: IDG970
$15.00$12.00
You save: $3.00 (20%)
Add to Cart
Buy Now
A History of Indian Philosophy (5 Vols. Set)
Item Code: IDD346
$105.00$84.00
You save: $21.00 (20%)
Add to Cart
Buy Now
The History of Indian Literature
Item Code: IDG336
$22.50$18.00
You save: $4.50 (20%)
Add to Cart
Buy Now
History of Yoga
Item Code: IHG099
$70.00$56.00
You save: $14.00 (20%)
Add to Cart
Buy Now
History of Indian Medicine - 3 Volumes
Item Code: IMM05
$85.00$68.00
You save: $17.00 (20%)
Add to Cart
Buy Now

Testimonials

Very grateful for this service, of making this precious treasure of Haveli Sangeet for ThakurJi so easily in the US. Appreciate the fact that notation is provided.
Leena, USA.
The Bhairava painting I ordered by Sri Kailash Raj is excellent. I have been purchasing from Exotic India for well over a decade and am always beyond delighted with my extraordinary purchases and customer service. Thank you.
Marc, UK
I have been buying from Exotic India for years and am always pleased and excited to receive my packages. Thanks for the quality products.
Delia, USA
As ever, brilliant price and service.
Howard, UK.
The best and fastest service worldwide - I am in Australia and I put in a big order of books (14 items) on a Wednesday; it was sent on Friday and arrived at my doorstep early on Monday morning - amazing! All very securely packed in a very strong cardboard box. I have bought several times from Exotic India and the service is always exceptionally good. THANK YOU and NAMASTE!
Charles (Rudra)
I just wanted to say that this is I think my 3rd (big) order from you, and the last two times I received immaculate service, the books arrived well and it has been a very pleasant experience. Just wanted to say thanks for your efficient service.
Shantala, Belgium
Thank you so much EXOTIC INDIA for the wonderfull packaging!! I received my order today and it was gift wrapped with so much love and taste in a beautiful golden gift wrap and everything was neat and beautifully packed. Also my order came very fast... i am impressed! Besides selling fantastic items, you provide an exceptional customer service and i will surely purchase again from you! I am very glad and happy :) Thank you, Salma
Salma, Canada.
Artwork received today. Very pleased both with the product quality and speed of delivery. Many thanks for your help.
Carl, UK.
I wanted to let you know how happy we are with our framed pieces of Shree Durga and Shree Kali. Thank you and thank your framers for us. By the way, this month we offered a Puja and Yagna to the Ardhanarishwara murti we purchased from you last November. The Brahmin priest, Shree Vivek Godbol, who was visiting LA preformed the rites. He really loved our murti and thought it very paka. I am so happy to have found your site , it is very paka and trustworthy. Plus such great packing and quick shipping. Thanks for your service Vipin, it is a pleasure.
Gina, USA
My marble statue of Durga arrived today in perfect condition, it's such a beautiful statue. Thanks again for giving me a discount on it, I'm always very pleased with the items I order from you. You always have the best quality items.
Charles, Tennessee
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2017 © Exotic India