1912:
8449:
4219:, and that the 'extant Samkhya' is a system that unites the doctrine of permanence of the Upanishads with the doctrine of momentariness of Buddhism and the doctrine of relativism of Jainism. Arthur Keith in 1925 said, ' Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident', and 'Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads'. Johnston in 1937 analyzed then available Hindu and Buddhist texts for the origins of Samkhya and wrote, 'he origin lay in the analysis of the individual undertaken in the
1729:. In Samkhya, consciousness is compared to light which illuminates the material configurations or 'shapes' assumed by the mind. So intellect, after receiving cognitive structures from the mind and illumination from pure consciousness, creates thought structures that appear to be conscious. Ahamkara, the ego or the phenomenal self, appropriates all mental experiences to itself and thus, personalizes the objective activities of mind and intellect by assuming possession of them. But consciousness is itself independent of the thought structures it illuminates.
2882:
guardians (the
Brahmins) and for that matter about the whole caste system, and about the Vedic gods; and it is slightly unfavorable towards the animal sacrifices that characterized the ancient Vedic religion. But all our early sources for the history of Sāṅkhya belong to the Vedic tradition, and it is thus reasonable to suppose that we do not see in them the full development of the Sāṅkhya system, but rather occasional glimpses of its development as it gained gradual acceptance in the Brahmanic fold.
2628:, is found in numerous chapters of the Rigveda, such as 1.164, 10.90 and 10.129. According to Larson, it is likely that in the oldest period these enumerations were occasionally also applied in the context of meditation themes and religious cosmology, such as in the hymns of 1.164 (Riddle Hymns) and 10.129 (Nasadiya Hymns). However, these hymns present only the outline of ideas, not specific Samkhya theories and these theories developed in a much later period.
9755:
3747:
9765:
3759:
9744:
2132:
1514:
3841:, the Yuktidīpikā, asserts the existence of God, stating: "We do not completely reject the particular power of the Lord, since he assumes a majestic body and so forth. Our intended meaning is just that there is no being who is different from prakrti and purusa and who is the instigator of these two, as you claim. Therefore, your view is refuted. The conjunction between prakrti and purusa is not instigated by another being.
8195:
9775:
3771:
3974:
8187:
53:
2797:) as "pure subjectivity - i.e., the knower who is himself unknowable, the seer who cannot be seen," and as "pure conscious," discovered by means of speculations, or enumerations. According to Larson, "it seems quite likely that both the monistic trends in Indian thought and the dualistic samkhya could have developed out of these ancient speculations." According to Larson, the enumeration of
2915:(Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha. The 12th chapter of the Buddhist text
3928:
assumed to be egoistic, then God must be thought to have desire, as agency or authority cannot be established in the absence of desire. However, assuming that God has desire would contradict God's eternal freedom which necessitates no compulsion in actions. Moreover, desire, according to
Samkhya, is an attribute of prakṛti and cannot be thought to grow in God. The testimony of the
1968:(प्रत्यक्ष) means perception. It is of two types in Hindu texts: external and internal. External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described by this school as that of inner sense, the mind. The ancient and medieval Indian texts identify four requirements for correct perception:
3035:) could have influenced the concept of multiple purushas in Samkhya. However Hermann Jacobi, an Indologist, thinks that there is little reason to assume that Samkhya notion of Purushas was solely dependent on the notion of jiva in Jainism. It is more likely, that Samkhya was moulded by many ancient theories of soul in various Vedic and non-Vedic schools.
2860:
is rooted in agricultural concepts of the union of the male sky-god and the female earth-goddess, the union of "the spiritual, immaterial, lordly, immobile fertilizer (represented as the Śiva-liṅgam, or phallus) and of the active, fertile, powerful but subservient material principle (Śakti or Power, often as the horrible Dark Lady, Kālī)." In contrast,
2767:, where it is a "cosmic entity," and not a psychological notion. Satkaryavada, the theory of causation in Samkhya, may in part be traced to the verses in sixth chapter which emphasize the primacy of sat (being) and describe creation from it. The idea that the three gunas or attributes influence creation is found in both Chandogya and
1988:(definite; correct perception excludes judgments of doubt, either because of one's failure to observe all the details, or because one is mixing inference with observation and observing what one wants to observe, or not observing what one does not want to observe). Some ancient scholars proposed "unusual perception" as
1567:
2636:
of other chapters of
Rigveda have been interpreted as referring to both seven priests at a ritual and seven constellations in the sky, the entire hymn is a riddle that paints a ritual as well as the sun, moon, earth, three seasons, the transitory nature of living beings, the passage of time and spirit.
3227:). In his introduction, the commentator Vijnana Bhiksu stated that only a sixteenth part of the original Samkhya Sastra remained, and that the rest had been lost to time. While the commentary itself is no doubt medieval, the age of the underlying sutras is unknown and perhaps much older. According to
4052:
was inspired from the
Samkhyan conception of prakṛti as a dynamic agent and Purusha as a passive witness. However, Samkhya and Tantra differed in their view on liberation. While Tantra sought to unite the male and female ontological realities, Samkhya held a withdrawal of consciousness from matter as
3050:
Larson, Bhattacharya and Potter state it to be likely that early
Samkhya doctrines found in oldest Upanishads (~700-800 BCE) provided the contextual foundations and influenced Buddhist and Jaina doctrines, and these became contemporaneous, sibling intellectual movements with Samkhya and other schools
3015:
had developed in eastern India by the 5th century BCE. It is probable that these schools of thought and the earliest schools of
Samkhya influenced each other. According to Burely, there is no evidence that a systematic samkhya-philosophy existed prior to the founding of Buddhism and Jainism, sometime
3923:
is assumed, the proposition of God as a moral governor of the universe is unnecessary. For, if God enforces the consequences of actions then he can do so without karma. If however, he is assumed to be within the law of karma, then karma itself would be the giver of consequences and there would be no
3902:
Chandradhar Sharma in 1960 affirmed that
Samkhya in the beginning was based on the theistic absolute of Upanishads, but later on, under the influence of Jaina and Buddhist thought, it rejected theistic monism and was content with spiritualistic pluralism and atheistic realism. This also explains why
2847:
The origin of the
Sankhya system appears in the proper light only when we understand that in those regions of India which were little influenced by Brahmanism the first attempt had been made to solve the riddles of the world and of our existence merely by means of reason. For the Sankhya philosophy
2515:
schools appear to have been established before the
Sramana traditions in India (~500 BCE), and he finds that "Samkhya represents a relatively free development of speculation among the Brahmans, independent of the Vedic revelation." Warder writes, ' has indeed been suggested to be non-Brahmanical and
1485:
In Sāṃkhya puruṣa signifies the observer, the 'witness'. Prakṛti includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality. It is often mistranslated as 'matter' or 'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that distracts from
3927:
Even if karma is denied, God still cannot be the enforcer of consequences. Because the motives of an enforcer God would be either egoistic or altruistic. Now, God's motives cannot be assumed to be altruistic because an altruistic God would not create a world so full of suffering. If his motives are
2859:
states that
Samkhya has non-Aryan origins. According to Ruzsa in 2006, "Sāṅkhya has a very long history. Its roots go deeper than textual traditions allow us to see," stating that "Sāṅkhya likely grew out of speculations rooted in cosmic dualism and introspective meditational practice." The dualism
2820:
in chapter 6.13 describes samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of samkhyan terminology and concepts. Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual
2635:
that symbolically portray parallelism in rituals and the cosmos, nature and the inner life of man. This hymn includes enumeration (counting) as well as a series of dual concepts cited by early Upanishads . For example, the hymns 1.164.2 - 1.164-3 mention "seven" multiple times, which in the context
2408:
becomes explicitly related to meditation, spiritual practices, and religious cosmology, and is "primarily a methodology for attaining liberation and appears to allow for a great variety of philosophical formulations." According to Larson, "Samkhya means in the Upanishads and the Epic simply the way
2196:
or the theory of causation. According to Satkāryavāda, the effect is pre-existent in the cause. There is only an apparent or illusory change in the makeup of the cause and not a material one, when it becomes effect. Since, effects cannot come from nothing, the original cause or ground of everything
3852:
in verse no. 1.92 directly states that existence of "Ishvara (God) is unproved". Hence there is no philosophical place for a creationist God in this system. It is also argued by commentators of this text that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. However,
1348:
While Samkhya-like speculations can be found in the Rig Veda and some of the older Upanishads, some western scholars have proposed that Samkhya may have non-Vedic origins, developing in ascetic milieus. Proto-Samkhya ideas developed c. 8th/7th BC and onwards, as evidenced in the middle Upanishads,
2662:
The chapter 1.164 asks a number of metaphysical questions, such as "what is the One in the form of the Unborn that created the six realms of the world?". Dualistic philosophical speculations then follow in chapter 1.164 of the Rigveda, particularly in the well studied "allegory of two birds" hymn
1445:
means 'empirical' or 'relating to numbers'. Although the term had been used in the general sense of metaphysical knowledge before, in technical usage it refers to the Samkhya school of thought that evolved into a cohesive philosophical system in early centuries CE. The Samkhya system is called so
2092:
as a concept which means reliable expert testimony. The schools which consider it epistemically valid suggest that a human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly. He must cooperate with
2881:
Both the agrarian theology of Śiva-Śakti/Sky-Earth and the tradition of yoga (meditation) do not appear to be rooted in the Vedas. Not surprisingly, classical Sāṅkhya is remarkably independent of orthodox Brahmanic traditions, including the Vedas. Sāṅkhya is silent about the Vedas, about their
2890:
or incremental development of Shamkya, instead of being established by one historical founder. Burley states that India's religio-cultural heritage is complicated and likely experienced a non-linear development. Samkhya is not necessarily non-Vedic nor pre-Vedic nor a 'reaction to Brahmanic
4160:
Zimmer: " does not derive from Brahman-Aryan sources, but reflects the cosmology and anthropology of a much older pre-Aryan upper class of northeastern India - being rooted in the same subsoil of archaic metaphysical speculation as Yoga, Sankhya, and Buddhism, the other non-Vedic Indian
2838:
While some earlier scholars have argued for Upanishadic origins of the Samkhya-tradition, and the Upanisads contain dualistic speculations which may have influenced proto-samkhya, other scholars have noted the dissimilarities of Shamkhya with the Vedic tradition. As early as 1898,
3092:
suggests that many more ancient scholars contributed to the origins of Samkhya in ancient India than were previously known and that Samkhya was a polemical philosophical system. However, almost nothing is preserved from the centuries when these ancient Samkhya scholars lived.
3869:
has argued that commentators who see the unmanifested as non-conscious make the mistake of regarding Samkhya as atheistic, though Samkhya is equally as theistic as Yoga. A majority of modern academic scholars are of view that the concept of Ishvara was incorporated into the
2739:, stands Purusha. Higher than this, there is nothing. He is the final goal and the highest point. In all beings, dwells this Purusha, as Atman (essence), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.
2895:(teacher) and disciples. Burley suggests the link between Samkhya and Yoga as likely the root of this evolutionary origin during the Vedic era of India. According to Van Buitenen, various ideas on yoga and meditation developed in the interaction between various
2983:(~300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it. Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila called
2516:
even anti-Vedic in origin, but there is no tangible evidence for that except that it is very different than most Vedic speculation – but that is (itself) quite inconclusive. Speculations in the direction of the Samkhya can be found in the early Upanishads."
1698:
is the source of our experience; it is not "the evolution of a series of material entities," but "the emergence of experience itself". It is description of experience and the relations between its elements, not an explanation of the origin of the universe.
3121:
Pañcaśikha to himself. The text also refers to an earlier work of Samkhya philosophy called Ṣaṣṭitantra (science of sixty topics) which is now lost. The text was imported and translated into Chinese about the middle of the 6th century CE. The records of
1502:). Samkhya believes that the puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. It is a pluralistic spiritualism, atheistic realism and uncompromising dualism.
3151:
Sensible objects become known by perception; but it is by inference or reasoning that acquaintance with things transcending the senses is obtained. A truth which is neither to be directly perceived, nor to be inferred from reasoning, is deduced from
3886:
schools of philosophy. Others have traced the concept of the emergent Isvara accepted by Samkhya to as far back as the Rig Veda, where it was called Hiranyagarbha (the golden germ, golden egg). This theistic Samkhya philosophy is described in the
4104:
philosophy as propounded in Samkhyakarika to be inconsistent with the teachings in the Vedas, and considered the dualism in Samkhya to be non-Vedic. In contrast, ancient Samkhya philosophers in India claimed Vedic authority for their views.
3864:
A key difference between the Samkhya and Yoga schools, state scholars, is that the Yoga school accepts a 'personal, yet essentially inactive, deity' or 'personal god'. However, Radhanath Phukan, in the introduction to his translation of the
1526:
is the witness-consciousness. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness".
3939:
Furthermore, there is no proof of the existence of God. He is not the object of perception, there exists no general proposition that can prove him by inference and the testimony of the Vedas speak of prakṛti as the origin of the world, not
3935:
Despite arguments to the contrary, if God is still assumed to contain unfulfilled desires, this would cause him to suffer pain and other similar human experiences. Such a worldly God would be no better than Samkhya's notion of higher
2409:
of salvation by knowledge." As such, it contains "psychological analyses of experience" that "become dominant motifs in Jain and Buddhist meditation contexts." Typical Samkhya terminology and issues develop. While yoga emphasizes
3136:
Perception, inference and right affirmation are admitted to be threefold proof; for they (are by all acknowledged, and) comprise every mode of demonstration. It is from proof that belief of that which is to be proven results.
2230:, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other. But this theory is very different from the modern theories of science in the sense that
2864:
The ascetic and meditative yoga practice, in contrast, aimed at overcoming the limitations of the natural body and achieving perfect stillness of the mind. A combination of these views may have resulted in the concept of the
2873:, the material principle that produces not only the external world and the body but also the changing and externally determined aspects of the human mind (such as the intellect, ego, internal and external perceptual organs).
2946:
identifies Samkhya with understanding or knowledge. The three gunas are also mentioned in the Gita, though they are not used in the same sense as in classical Samkhya. The Gita integrates Samkhya thought with the devotion
2379:
8th/7th c. BCE - first centuries CE: as a masculine noun, referring to "someone who calculates, enumerates, or discriminates properly or correctly." Proto-samkhya, related to the early ascetic traditions,reflected in the
4223:
and earliest Upanishads, at first with a view to assuring the efficacy of the sacrificial rites and later in order to discover the meaning of salvation in the religious sense and the methods of attaining it. Here – in
2442:. According to Larson, the shift of Samkhya from speculations to the normative conceptualization hints—but does not conclusively prove—that Samkhya may be the oldest of the Indian technical philosophical schools (e.g.
2730:
Higher than the senses, stand the objects of senses. Higher than objects of senses, stands mind. Higher than mind, stands intellect. Higher than intellect, stands the great self. Higher than the great self, stands
1433:
that, depending on the context, means 'to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational'. In the context of ancient Indian philosophies,
4174:
about mid 20th century, Larson has suggested what he calls as "a tempting hypothesis", but uncertain, that Samkhya tradition may be the oldest of the Indian technical philosophical schools (Nyaya, Vaisheshika).
1250:); the five sensory capacities known as ears, skin, eyes, tongue and nose; the five action capacities known as hasta, pada, bak, anus, and upastha; and the five "subtle elements" or "modes of sensory content" (
2995:
is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by
4270:"Samkhya", American Heritage Dictionary of the English Language, Fifth Edition (2011), Quote: "Samkhya is a system of Hindu philosophy based on a dualism involving the ultimate principles of soul and matter."
2667:
and other texts . The two birds in this hymn have been interpreted to mean various forms of dualism: "the sun and the moon", the "two seekers of different kinds of knowledge", and "the body and the atman".
2004:(a form of perception of prior processes and previous states of a 'topic of study' by observing its current state). Further, some schools considered and refined rules of accepting uncertain knowledge from
1875:
is only mistakenly ascribed bondage: although the king is ascribed victory or defeat, it is actually the soldiers that experience it. It is then not merely that bondage is only mistakenly ascribed to the
2024:(अनुमान) means inference. It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason. Observing smoke and inferring fire is an example of
5945:
3215:(c. 14th century CE) renewed interest in Samkhya in the medieval era. It is considered the second most important work of Samkhya after the karika. Commentaries on this text were written by Anirruddha (
2991:
and the founder of the school, mention Asuri as the inheritor of the teaching and a much later scholar named Pancasikha as the scholar who systematized it and then helped widely disseminate its ideas.
2290:" ("theory of existent causes"), and holds that nothing can really be created from or destroyed into nothingness – all evolution is simply the transformation of primal Nature from one form to another.
1398:
Samkhya might have been theistic or nontheistic, but with its classical systematization in the early first millennium CE, the existence of a deity became irrelevant. Samkhya is strongly related to the
1486:
the heavy Sāṃkhyan stress on prakṛti's cognitive, mental, psychological and sensorial activities. Moreover, subtle and gross matter are its most derivative byproducts, not its core. Only prakṛti acts.
4012:
and Eric Frauwallner think that Yoga never had a philosophical system separate from Samkhya. Bronkhorst further adds that the first mention of Yoga as a separate school of thought is no earlier than
4032:
was identical to Samkhya in its philosophical approach, barring the addition of a transcendent theistic reality. Knut A. Jacobsen, Professor of Religious Studies, notes the influence of Samkhya on
1256:), from which the five "gross elements" or "forms of perceptual objects" (earth, water, fire, air and space) emerge, in turn giving rise to the manifestation of sensory experience and cognition.
3965:
epistemology may all have roots in the early Samkhya school of thought; but these schools likely developed in parallel with an evolving Samkhya tradition, as sibling intellectual movements.
1722:
was widely discussed, developed and refined by various schools of Indian philosophies. Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.
3834:
grounds. Samkhya theorists argue that an unchanging God cannot be the source of an ever-changing world and that God was only a necessary metaphysical assumption demanded by circumstances.
3063:
According to Ruzsa, about 2,000 years ago "Sāṅkhya became the representative philosophy of Hindu thought in Hindu circles", influencing all strands of the Hindu tradition and Hindu texts.
3140:
Perception is ascertainment of particular objects. Inference, which is of three sorts, premises an argument, and deduces that which is argued by it. Right affirmation is true revelation (
2242:. Another uniqueness of Sāmkhya is that not only physical entities but even mind, ego and intelligence are regarded as forms of Unconsciousness, quite distinct from pure consciousness.
5825:"Although, no doubt, of high antiquity, the hymn appears to be less of a primary than of a secondary origin, being in fact a controversial composition levelled especially against the
2226:
is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into
3132:
includes distilled statements on epistemology, metaphysics and soteriology of the Samkhya school. For example, the fourth to sixth verses of the text states it epistemic premises,
6300:
Aniruddha's Commentary and the original parts of Vedantin Mahadeva's commentary on the Sankhya Sutras Translated, with an introduction to the age and origin of the Sankhya system
2706:(manifest–unmanifest) polarity in Samkhya. The hymns about Puruṣa may also have had some influence on Samkhya. The Samkhya notion of buddhi or mahat is similar to the notion of
2372:
until the 4th and 3rd c. BCE: "relating to number, enumeration or calculation." Intellectual inquiry was "frequently cast in the format of elaborate enumerations; references to
1984:(does not wander; correct perception does not change, nor is it the result of deception because one's sensory organ or means of observation is drifting, defective, suspect) and
1369:. It was related to the early ascetic traditions and meditation, spiritual practices, and religious cosmology, and methods of reasoning that result in liberating knowledge (
11054:
2487:) traditions came into vogue in India, and ancient scholars combined "enumerated set of principles" with "a methodology of reasoning that results in spiritual knowledge (
2028:. In all except one Hindu philosophies, this is a valid and useful means to knowledge. The method of inference is explained by Indian texts as consisting of three parts:
2093:
others to rapidly acquire and share knowledge and thereby enrich each other's lives. This means of gaining proper knowledge is either spoken or written, but through
5649:
EH Johnston (1937), Early Samkhya: An Essay on its Historical Development according to the Texts, The Journal of the Royal Asiatic Society, Volume XV, pages 80-81
2631:
The Riddle hymns of the Rigveda, famous for their numerous enumerations, structural language symmetry within the verses and the chapter, enigmatic word play with
1182:
is the witness-consciousness. It is absolute, independent, free, beyond perception, above any experience by mind or senses, and impossible to describe in words.
1814:
being free from its subtle body (synonymous with buddhi), in which is located the mental dispositions that individuates it and causes it to experience bondage.
5238:
Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass,
5221:
Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass,
5204:
Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass,
3206:
contains 16 chapters, each devoted to a separate school of Indian philosophy. The 13th chapter in this book contains a description of the Samkhya philosophy.
3113:(c. 200 CE or 350–450 CE) of Īśvarakṛṣṇa. There were probably other texts in early centuries CE, however none of them are available today. Iśvarakṛṣṇa in his
3028:, however, presents the alternate theory that Samkhya and Buddhism developed their soteriological theories over time, benefiting from their mutual influence.
3024:
theories, than other Indian philosophies. However, suffering appears central to Samkhya in its later literature, which likely suggests a Buddhist influence.
1742:
The Supreme Good is mokṣa which consists in the permanent impossibility of the incidence of pain... in the realisation of the Self as Self pure and simple.
1694:)), from which the five "gross elements" or "forms of perceptual objects" emerge (earth (prithivi), water (jala), fire (Agni), air (Vāyu), ether (Ākāsha)).
3627:
4004:
believe that Yoga was a tradition common to many Indian schools and its association with Samkhya was artificially foisted upon it by commentators such as
3040:
This declared to you is the Yoga of the wisdom of Samkhya. Hear, now, of the integrated wisdom with which, Partha, you will cast off the bonds of karma.
2971:
is traditionally credited as a founder of the Samkhya school. It is unclear in which century of the 1st millennium BCE Kapila lived. Kapila appears in
2222:("Primordial Matter"). The Samkhya system is therefore an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution,
2060:(negative examples as counter-evidence) are absent. For rigor, the Indian philosophies also state further epistemic steps. For example, they demand
5160:
8081:
2891:
hegemony', states Burley. It is most plausibly in its origins a lineage that grew and evolved from a combination of ascetic traditions and Vedic
3853:
later in the text, the commentator Vijnana Bhiksu clarified that the subject of dispute between the Samkhyas and others was the existence of an
2919:
suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE. According to Rusza, "The ancient Buddhist
7833:
3126:, the Persian visitor to India in the early 11th century, suggests Samkhyakarika was an established and definitive text in India in his times.
1824:
such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that
2286:
relationships, with primal Nature itself being the material cause of all physical creation. The cause and effect theory of Samkhya is called "
3818:
a reliable source of knowledge, samkhya accepts the notion of higher selves or perfected beings but rejects the notion of God, according to
3088:
suggest that Samkhya as a technical philosophical system existed from about the last century BCE to the early centuries of the Common Era.
4036:. According to him, this Tantric system borrows the abstract dualism of Samkhya and modifies it into a personified male–female dualism of
10658:
9811:
7460:
3915:
According to Sinha, the following arguments were given by Samkhya philosophers against the idea of an eternal, self-caused, creator God:
2279:
is an entity that can change, either increase or decrease, therefore, pure consciousness is called nirguna or without any modification.
2421:-reasonong is not really differentiated from yoga. According to Van Buitenen, these ideas developed in the interaction between various
1073:
5317:
Monier Williams (1893), Indian Wisdom - Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, page 61
3801:
10753:
5920:
William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press,
1391:
systematic Samkhya existed around the beginning of the first millennium CE. The defining method of Samkhya was established with the
8130:
6859:
Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass,
1450:
or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the puruṣa or soul'.
4570:
John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press,
4551:
John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press,
2505:. However, these early speculations and proto-Samkhya ideas had not distilled and congealed into a distinct, complete philosophy.
2491:)." These early non-Samkhya speculations and proto-Samkhya ideas are visible in earlier Hindu scriptures such as the Vedas, early
6538:
Gerald James Larson and Ram Shankar Bhattacharya, The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press,
6166:
Michele Marie Desmarais (2008), Changing minds: Mind, Consciousness and Identity in Patanjali's Yoga Sutra, Motilal Banarsidass,
3298:
1895:
is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices.
3051:
of Hindu philosophy. This is evidenced, for example, by the references to Samkhya in ancient and medieval era Jaina literature.
7913:
6641:
GJ Larson, RS Bhattacharya and K Potter (2014), The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press,
6624:
GJ Larson, RS Bhattacharya and K Potter (2014), The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press,
3422:
2479:
The early, speculative phase took place in the first half of the first millennium BCE, when ascetic spirituality and monastic (
1980:, according to ancient Indian scholars, where one's sensory organ relies on accepting or rejecting someone else's perception),
1867:
By seven modes nature binds herself by herself: by one, she releases (herself), for the soul's wish (Samkhya karika Verse 63) ·
6742:
5564:
4772:
Roy Perrett, Indian Ethics: Classical Traditions and Contemporary Challenges, Volume 1 (Editor: P Bilimoria et al.), Ashgate,
11049:
11018:
8176:
8057:
8011:
7984:
7903:
7779:
7611:
7571:
7548:
7510:
7490:
7409:
7389:
7369:
7346:
7323:
7273:
7058:
5985:
5808:
5600:
5370:
5331:
5136:
4973:
2249:
is the source of the perceived world of becoming. It is pure potentiality that evolves itself successively into twenty four
1992:
and called it internal perception, a proposal contested by other Indian scholars. The internal perception concepts included
1851:, this is ultimately a mistake. This is because the Samkhya school (Samkhya karika Verse 63) maintains that it is actually
1668:); the five sensory capacities; the five action capacities; and the five "subtle elements" or "modes of sensory content" (
8116:
3944:
Therefore, Samkhya maintained that the various cosmological, ontological and teleological arguments could not prove God.
3372:
3016:
in the 5th or 4th century BCE. A prominent similarity between Buddhism and Samkhya is the greater emphasis on suffering (
8093:
8033:
7941:
7923:
7647:
7629:
7203:
7186:
6969:
6952:
6864:
6844:
6646:
6629:
6543:
6466:
6445:
6409:
6384:
6246:
6171:
6154:
6107:
6090:
6073:
6044:
6032:
5925:
5908:
5637:
5620:
5353:
5190:
5029:
4809:
4777:
4757:
4612:
4595:
4575:
4556:
4545:
4500:
4380:
4284:
4258:
2428:
1st c. BCE - first centuries CE: as a neuter term, referring to the beginning of a technical philosophical system. Pre-
8840:
6736:
5047:
7880:
7860:
7800:
7755:
7696:
7667:
7591:
7528:
7470:
7450:
7303:
7241:
7016:
6991:
6929:
6812:
5847:
5777:
5306:
5289:
5260:
5243:
5226:
5209:
5042:
4952:
2465:
In the beginning this was Self alone, in the shape of a person (puruṣa). He looking around saw nothing but his Self (
2179:
1632:
is infinite, inactive, and unconscious, with the three gunas in a state of equilibrium. When this equilibrium of the
691:
9672:
2337:
8/9th c. BCE - 5th c. BCE: "ancient speculations," including speculative Vedic hymns and the oldest prose Upanishads
2234:
evolves for each Jiva separately, giving individual bodies and minds to each and after liberation these elements of
2161:
1718:
defines the character of someone or something, of nature and determines the progress of life. The Samkhya theory of
3415:
2855:, similarly wrote in 1968, 'The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex'.
10219:
5024:
Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
4540:* Eliott Deutsche (2000), in Philosophy of Religion: Indian Philosophy Volume 4 (Editor: Roy Perrett), Routledge,
4375:
Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
9804:
9660:
9191:
7766:
5176:
MM Kamal (1998), The Epistemology of the Carvaka Philosophy, Journal of Indian and Buddhist Studies, 46(2): 13-16
3336:
9859:
2816:
in verses 3.10–13 and 6.7–11 describes a concept of puruṣa, and other concepts also found in later Samkhya. The
10151:
9778:
9489:
7790:
7742:
7429:
3351:
2384:
section of the Mahabharata, the Bhagavad Gita, and the cosmological speculations of the Puranas. The notion of
2157:
1915:
The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge.
1535:, nor can it be substantialized or objectified. It "cannot be reduced, can't be 'settled'". Any designation of
1066:
7620:
Larson, G.J. (2014), "Introduction to the Philosophy of Samkhya", in Larson, G.J.; Bhattacharya, R.S. (eds.),
2425:
and ascetic groups. Numerous ancient teachers are named in the various texts, including Kapila and Pancasikha.
10853:
9618:
3794:
3774:
3620:
3383:
3275:
3265:
7315:
The Sarva-Darsana-Samgraha or Review of the Different Systems of Hindu Philosophy: Trubner's Oriental Series
7198:
Gerald Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
7181:
Gerald Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
5632:
Gerald Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
5615:
Gerald Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
10953:
10552:
9667:
6556:
1406:, for which it forms the theoretical foundation, and it has influenced other schools of Indian philosophy.
24:
4287:, Quote: "Samkhya is a system of Hindu philosophy stressing the reality and duality of spirit and matter."
2040:(examples). The hypothesis must further be broken down into two parts, state the ancient Indian scholars:
9682:
4789:
3080:, itself an ancient key text of the Samkhya school. This commentary as well as the reconstruction of pre-
2852:
2525:
1438:
refers to the philosophical school in Hinduism based on systematic enumeration and rational examination.
1146:
10432:
8071:
5746:
5365:
P. Billimoria (1988), Śabdapramāṇa: Word and Knowledge, Studies of Classical India Volume 10, Springer,
5284:
James Lochtefeld, "Anumana" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing.
2450:
and Buddhist ontology), one that evolved over time and influenced the technical aspects of Buddhism and
10522:
10417:
9797:
9709:
9201:
8778:
8234:
8207:
7747:
4947:
James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing,
3467:
2975:, but context suggests that the word means 'reddish-brown color'. Both Kapila as a 'seer' and the term
2928:
2105:. The disagreement between the schools has been on how to establish reliability. Some schools, such as
1001:
630:
274:
10377:
3084:
epistemology and Samkhya emanation text (containing cosmology-ontology) from the earliest Puranas and
2753:(c. 900–600 BCE) contain speculations along the lines of classical Samkhya philosophy. The concept of
2681:
The tree on which the fine Birds eat the sweetness, where they all rest and procreate their offspring,
423:
10698:
10284:
9854:
9729:
8655:
8169:
7291:
5850:(Set of four volumes). Parimal Sanskrit Series No. 45; 2003 reprint: 81-7020-070-9, Volume 4, p. 519.
3447:
2651:
Where is the blood of earth, the life, the spirit? Who will approach the one who knows, to ask this?
2645:
The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward.
2214:
denotes that the effect is a real transformation of the cause. The cause under consideration here is
2097:(words). The reliability of the source is important, and legitimate knowledge can only come from the
1059:
8308:
2763:
1911:
1725:
Thought processes and mental events are conscious only to the extent they receive illumination from
1591:(chief principle), but, as it is the unconscious and unintelligent principle, it is also called the
10338:
10321:
9918:
9523:
9181:
9105:
8811:
8593:
8568:
7737:
4212:
3996:. However, scholarly opinion on the actual relationship between Yoga and Samkhya is divided. While
3787:
2980:
2779:
2768:
2758:
2716:
2641:
Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it.
2153:
2142:
1135:
967:
962:
726:
10382:
8343:
5800:
3074:
is an ancient review by an unknown author and has emerged as the most important commentary on the
10598:
10578:
10268:
9960:
9359:
9219:
8890:
8430:
8373:
6839:
Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
6102:
Anna-Teresa Tymieniecka (2005), Logos of Phenomenology and Phenomenology of The Logos, Springer,
5977:
5185:
B Matilal (1992), Perception: An Essay in Indian Theories of Knowledge, Oxford University Press,
4467:
3427:
3400:
3331:
3270:
3211:
2146:
1149:
676:
123:
60:
9254:
2647:
Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.
2088:(शब्द) means relying on word, testimony of past or present reliable experts. Hiriyanna explains
10878:
10843:
10279:
10004:
9702:
9655:
8865:
8588:
7521:
Religion and Philosophy of Epics in S. Radhakrishnan ed. The Cultural Heritage of India, Vol.II
5769:
4216:
3202:
2840:
1664:
1276:
being conscious of the various combinations of cognitive activities. The end of the bondage of
1246:
10295:
8154:
7995:
7893:
7359:
7336:
4495:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
2683:
Upon its top they say the fig is sweetest, he who does not know the Father will not reach it.
2643:
Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.
10056:
9724:
9677:
9650:
9613:
8870:
7538:
7332:
4619:, upholding the view that "nothing comes out of nothing" or that "being cannot be non-being."
4204:
3393:
3326:
3228:
2931:, the teacher of the young Buddha (ca. 420 B.C.E.) as following an archaic form of Sāṅkhya."
2677:
Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods,
2210:
565:
545:
253:
246:
9186:
5792:
5326:
DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer,
3822:
and other scholars, although other scholars believe that Samkhya is as much theistic as the
3432:
2603:
in general, is late within the Rigveda Samhita, and expresses thought more typical of later
10442:
9697:
9692:
9687:
9608:
9085:
8578:
8563:
8215:
8162:
8136:
7250:
6008:
5973:
4225:
3720:
3711:
3662:
3547:
3235:, an ancient Indian medical treatise, also contains thoughts from an early Samkhya school.
2802:
2068:(reason) must necessarily and separately account for the inference in "all" cases, in both
952:
890:
555:
10098:
4100:). According to Shankara, the Intelligent Brahman only can be such a cause. He considered
2649:
Who hath beheld him as he sprang to being, seen how the boneless One supports the bony ?
2271:. In a state of equilibrium of three gunas, when the three together are one, "unmanifest"
1972:(direct experience by one's sensory organ(s) with the object, whatever is being studied),
1781:
1387:(suffering) and rebirth allowing for "a great variety of philosophical formulations". Pre-
8:
10788:
10728:
10502:
10076:
10000:
9834:
9747:
9714:
9593:
9484:
9419:
9269:
9128:
9008:
8880:
8708:
8645:
8598:
8043:
5793:
4492:
4229:
4124:
4009:
3997:
3577:
3462:
3437:
3410:
2938:
are mentioned together for first time in chapter 6.13 of the Shvetashvatra Upanishad, as
2789:
2496:
2340:
4th.c. BCE-1st c. CE: proto-Samkhya speculations, as found in the middle Upanishads, the
2294:
1469:
Samkhya makes a distinction between two "irreducible, innate and independent realities",
398:
10663:
10397:
9923:
8397:
8257:
8125:
3170:
The most popular commentary on the Samkhyakarika was the Gauḍapāda Bhāṣya attributed to
2822:
2512:
1833:
1548:
454:
408:
102:
10302:
10113:
9943:
9549:
9508:
8800:
8613:
8558:
7726:
6320:
5762:
5154:
4792:
Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
3738:
3562:
3552:
3388:
3378:
3293:
2806:
1939:(verbal testimony of the sages or shāstras) to be the only valid means of knowledge or
1820:, the eternal pure consciousness, due to ignorance, identifies itself with products of
1620:
1208:
304:
11044:
10643:
10313:
10146:
8773:
8748:
2987:. A 6th century CE Chinese translation and other texts consistently note Kapila as an
895:
10693:
10673:
10628:
10497:
10274:
10250:
10243:
9820:
9764:
9758:
9638:
9628:
9494:
9429:
8822:
8763:
8618:
8608:
8089:
8053:
8029:
8007:
7980:
7937:
7919:
7899:
7895:
A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century
7876:
7856:
7827:
7816:
7796:
7775:
7751:
7730:
7692:
7663:
7643:
7625:
7607:
7587:
7567:
7557:
7544:
7524:
7506:
7486:
7466:
7446:
7425:
7405:
7385:
7365:
7342:
7319:
7299:
7269:
7237:
7199:
7182:
7054:
7012:
6987:
6965:
6948:
6947:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
6925:
6860:
6840:
6808:
6642:
6625:
6539:
6462:
6441:
6405:
6404:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
6380:
6379:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
6242:
6167:
6150:
6103:
6086:
6069:
6028:
5981:
5921:
5904:
5865:
5843:
5804:
5773:
5633:
5616:
5596:
5366:
5349:
5327:
5302:
5285:
5256:
5239:
5222:
5205:
5186:
5142:
5132:
5107:
5025:
4969:
4948:
4805:
4804:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
4773:
4753:
4749:
4608:
4591:
4590:(2012), Classical Samkhya and Yoga – An Indian Metaphysics of Experience, Routledge,
4571:
4552:
4541:
4496:
4376:
4280:
4254:
3762:
3758:
3597:
3488:
2750:
2664:
1583:
is the first cause of the world of our experiences. Since it is the first principle (
1399:
1342:
1126:
1047:
986:
957:
716:
388:
81:
36:
20:
10958:
9993:
9229:
8279:
7707:"No-Self in Sāṃkhya: A Comparative Look at Classical Sāṃkhya and Theravāda Buddhism"
1832:, is more than empirical ego, and that puruṣa is deepest conscious self within, the
1790:). Samkhya states that the way out of this suffering is through knowledge (viveka).
1337:, meaning, 'word/testimony of reliable sources'). Sometimes described as one of the
11039:
10898:
10532:
10467:
10255:
10189:
10118:
9899:
9891:
9499:
9409:
9300:
8900:
8895:
8860:
8835:
8721:
8678:
8365:
8225:
7870:
7771:
7718:
7680:, acmuller.net, Resources for East Asian Language and Thought, Musashino University
6924:(2003 ed.). New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. p. 332.
5050:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, page 169
4250:
4029:
4001:
3920:
3750:
3702:
3655:
3648:
3641:
3587:
3532:
3321:
3183:
2466:
1430:
1153:
1096:
914:
610:
600:
290:
267:
190:
44:
10477:
8683:
8142:
7563:
Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna
6316:'God in Indian Philosophy' in Annals of the Bhandarkar Oriental Research Institute
6085:
Stephanie Jamison and Joel Brereton (2014), The Rigveda, Oxford University Press,
6027:
Stephanie Jamison and Joel Brereton (2014), The Rigveda, Oxford University Press,
5903:
Stephanie Jamison and Joel Brereton (2014), The Rigveda, Oxford University Press,
5301:
Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass,
2920:
2679:
There is the Universe's mighty Keeper, who, wise, hath entered into me the simple.
10848:
10718:
10593:
10492:
10168:
10086:
10061:
9983:
9768:
9633:
9586:
9568:
9518:
9452:
9434:
9377:
9327:
9146:
9050:
8923:
8885:
8855:
8693:
8583:
8422:
8415:
8262:
8047:
7974:
7950:
7810:
7686:
7657:
7601:
7581:
7561:
7500:
7480:
7419:
7399:
7379:
7313:
7263:
7048:
5590:
5255:
W Halbfass (1991), Tradition and Reflection, State University of New York Press,
4208:
4114:
3634:
3557:
3517:
3502:
3457:
3452:
3442:
3405:
3232:
3175:
3107:
The earliest surviving authoritative text on classical Samkhya philosophy is the
2856:
2813:
2433:
1794:(liberation), states Samkhya school, results from knowing the difference between
1544:
580:
469:
438:
225:
200:
10938:
10009:
8348:
5064:"Sāṁkhya thought in the Brahmanical systems of Indian philosophy | WorldCat.org"
2694:
The emphasis of duality between existence (sat) and non-existence (asat) in the
2673:
Two Birds with fair wings, knit with bonds of friendship, embrace the same tree.
1188:
is matter or nature. It is inactive, unconscious, and is a balance of the three
10923:
10873:
10863:
10512:
10407:
10289:
10232:
10202:
10071:
9844:
9603:
9539:
9382:
8726:
8603:
8573:
8408:
7603:
The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation
5348:
M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass,
4607:
David Kalupahana (1995), Ethics in Early Buddhism, University of Hawaii Press,
4056:
According to Bagchi, the Samkhya Karika (in karika 70) identifies Sāmkhya as a
4033:
3537:
3522:
3497:
3341:
3021:
2784:
2695:
2539:
2534:, a text that was compiled in the second millennium BCE., in various chapters.
1020:
575:
494:
484:
393:
232:
10908:
10093:
10024:
8272:
2942:(literally, "to be understood by proper reasoning and spiritual discipline").
1786:
1481:, "matter", the activities of mind and perception. According to Dan Lusthaus,
19:
This article is about a school of philosophy. For the statistics journal, see
11033:
10372:
10345:
10208:
10195:
10182:
10136:
10081:
9719:
9623:
9402:
9176:
8914:
8805:
8716:
8650:
7889:
7355:
6000:
5146:
4232:– the germs are to be found (of) two of the main ideas of classical Samkhya'.
4134:
3904:
3896:
3838:
3582:
3527:
3356:
3109:
3102:
3076:
2943:
2707:
2501:
2438:
2388:
becomes related to methods of reasoning that result in liberating knowledge (
2321:
1759:
1392:
1351:
1167:
1011:
947:
942:
909:
788:
721:
696:
681:
671:
525:
348:
332:
239:
9950:
8067:
7820:
6420:
6418:
6050:
5111:
4060:, and its philosophy was one of the main influences both on the rise of the
3223:, c. 16th century CE), Mahādeva (vṛttisāra, c. 17th century CE) and Nāgeśa (
784:
428:
10918:
10818:
10803:
10537:
10367:
10175:
10108:
9988:
9968:
9849:
9274:
9239:
9136:
8753:
8021:
7970:
7502:
Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson
7438:
6944:
6401:
6376:
6234:
6146:
5063:
4801:
4587:
4462:
4118:
4077:
4013:
3989:
3827:
3819:
3592:
3572:
3512:
2924:
2912:
2621:
2604:
2508:
2362:
2341:
2193:
1300:
991:
640:
505:
459:
297:
144:
9938:
7722:
7067:
5835:
5827:
3846:
1943:. Unlike some other schools, Samkhya did not consider the following three
1767:
As the unconscious milk functions for the sake of nourishment of the calf,
10998:
10888:
10868:
10638:
10462:
10422:
10412:
10214:
10029:
9913:
9581:
9414:
9342:
9332:
9244:
9234:
9209:
8850:
8845:
8736:
8530:
8514:
8457:
8392:
8328:
6415:
5045:
Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives;
4815:
4750:
Unifying Hinduism: Philosophy and Identity in Indian Intellectual History
4139:
4041:
3958:
3907:
in the sixteenth century, tried to revive the earlier theism in Samkhya.
3888:
3831:
3697:
3692:
3507:
3303:
2992:
2774:
2447:
2333:
Larson (1979) discerns four basic periods in the development of Samkhya:
2315:
2309:'s yoga system. The strands of Samkhya thought can be traced back to the
2259:
is always in a state of tension among its constituent strands or gunas –
1871:
Vacaspati gave a metaphorical example to elaborate the position that the
1575:
1477:
1365:
1338:
1172:
919:
874:
827:
777:
706:
590:
515:
340:
318:
260:
208:
95:
10833:
6667:
6324:
6314:
5882:
5880:
4615:, page 8, Quote: The rational argument is identified with the method of
10948:
10928:
10838:
10793:
10768:
10708:
10703:
10653:
10573:
10547:
10482:
10308:
10261:
10066:
10014:
9479:
9447:
9392:
9249:
8958:
8795:
8768:
8550:
8323:
6012:
5957:
5742:
5103:
The Sānkhya kārika : or, Memorial verses on the Sānkhya philosophy
4488:
4486:
4129:
3874:(atheistic) Samkhya viewpoint only after it became associated with the
3683:
3542:
3346:
2997:
2600:
2492:
1566:
1383:
1318:
996:
882:
510:
218:
10238:
8004:
Perspectives of Reality: An Introduction to the Philosophy of Hinduism
7706:
6068:
Ram Nidumolu (2013), Two Birds in a Tree, Berrett-Koehler Publishers,
3178:
school of philosophy. Other important commentaries on the karika were
2848:
is, in its essence, not only atheistic but also inimical to the Veda'.
2675:
One of the twain eats the sweet fig; the other not eating keeps watch.
10973:
10808:
10633:
10608:
10527:
10487:
10472:
10427:
10225:
10019:
9598:
9387:
9337:
9310:
9259:
9224:
9214:
9166:
9065:
9033:
8978:
8875:
8830:
8504:
5877:
5126:
4220:
3883:
3567:
3171:
3123:
3066:
Between 1938 and 1967, two previously unknown manuscript editions of
2306:
2297:
describes how life emerges in the universe; the relationship between
2283:
1855:
that binds itself, and thus bondage should in reality be ascribed to
1531:
is neither produced nor does it produce. No appellations can qualify
1326:
1252:
1006:
864:
768:
686:
620:
449:
311:
9973:
9789:
5101:
4483:
2417:
is concerned with intellectual analyses and proper discernment, but
2131:
1595:(unintelligent). It is composed of three essential characteristics (
1490:
Puruṣa is considered as the conscious principle, a passive enjoyer (
1309:('proofs') as the only reliable means of gaining knowledge, as does
165:
10968:
10858:
10798:
10748:
10743:
10588:
10583:
10542:
10507:
10457:
10392:
10387:
10141:
9978:
9643:
9462:
9457:
9347:
9284:
9264:
9095:
8931:
8758:
8731:
8698:
8640:
8540:
8535:
8509:
8434:
8318:
8190:
6739:
Henry Colebrook (Translator), Oxford University Press, pages 18-27;
5731:
3985:
3879:
3008:
2988:
2887:
2754:
2000:(a form of induction from perceived specifics to a universal), and
1659:
1403:
1292:
1240:
1190:
1042:
869:
804:
658:
535:
479:
282:
151:
137:
10978:
8472:
8086:
SAMKHYA YOGA: An Interpretation of Iswara Krishna's Samkhya Karika
7842:
4028:
traditions illustrates the strong influence of Samkhya on Tantra.
2843:, a German professor of philosophy and Indologist, wrote in 1898,
2458:
1513:
837:
10988:
10983:
10963:
10903:
10893:
10883:
10823:
10773:
10763:
10688:
10678:
10668:
10613:
10447:
10327:
10051:
9928:
9839:
9544:
9397:
9315:
9305:
9080:
9070:
9043:
9038:
9028:
8983:
8968:
8963:
8743:
8688:
8673:
8665:
8632:
8499:
8402:
8353:
8252:
8242:
8111:
5840:: Sanskrit Text, English Translation, Notes & Index of Verses
4917:
4065:
3892:
3251:
3012:
2972:
2956:
2952:
2809:
and Yajnavalkya–Maitri dialogue in the Brihadaranyaka Upanishad.
2703:
2632:
2592:
2530:
2451:
2106:
1977:
1899:
is described by Samkhya scholars as a state of liberation, where
1522:
1471:
1305:
1162:
1157:
981:
974:
929:
859:
797:
418:
367:
158:
109:
10713:
8338:
8194:
8148:
7540:
Indian Philosophy: An Introduction to Hindu and Buddhist Thought
4207:
stated in 1922 that Samkhya can be traced to Upanishads such as
4183:
Early speculations such as Rg Veda 1.164, 10.90 and 10.129; see
2313:
speculation of creation. It is also frequently mentioned in the
1769:
so the Prakriti functions for the sake of moksha of the spirit.
1674:
10993:
10943:
10933:
10828:
10813:
10733:
10723:
10683:
10623:
10618:
10603:
10568:
10517:
10437:
10103:
9933:
9874:
9576:
9554:
9367:
9320:
9279:
9161:
9151:
9090:
8998:
8941:
8936:
8790:
8477:
8313:
8299:
8284:
8184:
8049:
Classical Sāṃkhya: An Interpretation of Its History and Meaning
7976:
Classical Samkhya and Yoga: An Indian Metaphysics of Experience
7583:
Classical Sāṃkhya: An Interpretation of Its History and Meaning
6149:, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4061:
4057:
4037:
4025:
3993:
3980:
is closely related to Samkhya in its philosophical foundations.
3025:
3017:
2968:
2948:
2869:, the unchanging immaterial conscious essence, contrasted with
2798:
2757:
was traced back by Van Buitenen to chapters 1.2 and 1.4 of the
2617:
2354:
Larson (1987) discerns three phases of development of the term
2251:
1880:, but that liberation is like bondage, wrongly ascribed to the
1754:
1655:
1650:
1604:
1286:
1230:
1225:
1196:
842:
752:
653:
4279:"Samkhya", Webster's College Dictionary (2010), Random House,
3031:
Likewise, the Jain doctrine of plurality of individual souls (
2469:). He first said, "This is I", therefore he became I by name.
11008:
11003:
10913:
10783:
10738:
10648:
10452:
10402:
10351:
10332:
9908:
9869:
9472:
9467:
9171:
9141:
9075:
9055:
8993:
8973:
8946:
8785:
8487:
8387:
8333:
8289:
8267:
6964:
Kovoor T. Behanan (2002), Yoga: Its Scientific Basis, Dover,
4820:
4818:
4627:
4625:
4049:
4005:
3973:
3962:
3929:
3815:
3117:
describes a succession of the disciples from Kapila, through
2613:
2443:
2310:
2102:
1714:
is dominant at specific times of day. The interplay of these
1612:
1202:
1105:
1028:
933:
851:
378:
88:
8143:
Bibliography of scholarly works: see [S] for Samkhya
6986:(2005 ed.). New Delhi: Motilal Banrsidass. p. 82.
6807:(2003 ed.). New Delhi: Mushiram Manoharlal. p. 3.
6113:
4905:
1847:
Though in conventional terms the bondage is ascribed to the
11013:
10778:
10758:
9864:
9513:
9442:
9424:
9372:
9156:
9100:
9060:
9020:
9003:
8988:
8953:
8382:
8294:
4878:
4045:
3977:
3875:
3830:, classical Samkhya argues against the existence of God on
3823:
3032:
2935:
1806:
that has attained liberation is to be distinguished from a
1310:
1260:
1176:(nature or matter, including the human mind and emotions).
1117:
1108:
761:
325:
7523:, Calcutta: The Ramakrishna Mission Institute of Culture,
7462:
Proceedings. International conference on cognitive systems
6760:
6657:
6655:
5764:
World Scriptures: An Introduction to Comparative Religions
5661:
5659:
5657:
5655:
5547:
5545:
4622:
8186:
7265:
Classical Samkhya And Yoga: The Metaphysics Of Experience
7257:. Calcutta: The Ramakrishna Mission Institute of Culture.
7255:
The cultural heritage of India: Vol III: The philosophies
7011:. Calcutta: Calcutta University Press. pp. 676–685.
5999:
4854:
4359:
4357:
4314:
4312:
4310:
4092:
view that the cause of the universe is the unintelligent
2793:
represent a more developed notion of the essence of man (
2663:(1.164.20 - 1.164.22), a hymn that is referred to in the
2574:
Gods came afterwards, with the creation of this universe.
1624:– inertia, coarseness, heaviness, obstruction, and sloth.
1114:
8151:, The Oxford Centre for Hindu Studies, Oxford University
7637:
7381:
The Tantric Body: The Secret Tradition of Hindu Religion
7073:
6673:
6424:
6279:
6213:
6189:
6177:
6130:
6128:
6056:
5886:
5871:
5676:
5674:
5484:
5482:
5452:
5450:
5448:
3910:
2547:
Neither the realm of space, nor the sky which is beyond;
2255:
or principles. The evolution itself is possible because
8247:
6652:
5698:
5652:
5542:
5518:
5395:
5393:
5391:
4929:
4442:
4440:
4329:
4327:
4170:
With the publication of previously unknown editions of
4044:. Dasgupta speculates that the Tantric image of a wild
2052:
is predicated). The inference is conditionally true if
52:
6331:
5530:
5506:
5469:
5467:
5465:
5435:
5433:
5431:
5429:
5416:
5414:
5412:
5410:
5408:
4689:
4667:
4665:
4663:
4661:
4659:
4646:
4644:
4642:
4640:
4427:
4425:
4423:
4421:
4408:
4406:
4393:
4391:
4389:
4354:
4307:
4297:
4295:
4293:
2579:
Whether God's will created it, or whether He was mute;
2432:
Samkhya (ca. 100 BCE – 200 CE). This period ends with
2117:. Other schools debate means to establish reliability.
1140:
7691:, Princeton, New Jersey: Princeton University Press,
7638:
Larson, G.J.; Bhattacharya, R.S.; Potter, K. (2014),
7401:
The Bhagavad Gita: A Text and Commentary for Students
7236:, Kolkata: Ramakrishna Mission Institute of Culture,
7000:
6594:
6360:
6358:
6356:
6354:
6352:
6350:
6348:
6346:
6267:
6201:
6125:
5671:
5588:
5479:
5445:
4677:
4344:
4342:
1111:
1102:
7358:; Trask, Willard Ropes; White, David Gordon (2009),
7284:
Yoga and the Luminous: Patañjali's Spiritual Path to
6883:(Calcutta: Firma K. L. Mukhopadhyay, 1960), pp.36-40
5853:
5710:
5686:
5388:
5128:
Free will, agency, and selfhood in Indian philosophy
4437:
4324:
4253:, Theory and Practice of Yoga, Motilal Banarsidass,
3096:
2583:
Only He who is its overseer in highest heaven knows,
2056:(positive examples as evidence) are present, and if
1640:, along with the omnipresent witness-consciousness,
1608:– poise, fineness, lightness, illumination, and joy;
11055:
Schools and traditions in ancient Indian philosophy
8448:
8042:
6679:
5494:
5462:
5426:
5405:
4866:
4656:
4637:
4418:
4403:
4386:
4290:
2545:
There was neither non-existence nor existence then;
2511:(1994; first ed. 1967) writes that the Samkhya and
2109:, state that this is never possible, and therefore
2044:(that idea which needs to proven or disproven) and
1099:
7993:
7934:A Course in Indian Philosophy, Motilal Banarsidass
7736:
7046:
6343:
5761:
4731:
4339:
3932:, according to Samkhya, also confirms this notion.
3003:
1644:, gives rise to the manifest world of experience.
7640:The Encyclopedia of Indian Philosophies, Volume 4
7622:The Encyclopedia of Indian Philosophies, Volume 4
6397:
6395:
6393:
5936:
5934:
5751:. Williams and Norgate, London. pp. 559–565.
5035:
2624:. Enumeration, the etymological root of the word
1505:
11031:
7354:
6778:
6732:
6730:
6457:GJ Larson, RS Bhattacharya and K Potter (2014),
3070:(ca. 600–700 CE) were discovered and published.
2962:
2581:Perhaps it formed itself, or perhaps it did not;
2572:Whence was it produced? Whence is this creation?
2561:Darkness there was at first, by darkness hidden;
2556:That One breathed, windless, by its own impulse;
2076:. A conditionally proven hypothesis is called a
1810:that is still bound on account of the liberated
1558:
6913:
6230:
6228:
5790:
3148:, testimony of reliable source and the Vedas).
2459:Vedic speculations and Upanishadic enumerations
1976:(non-verbal; correct perception is not through
1272:. Human experience is an interplay of the two,
7853:The Evolution of the Samkhya School of Thought
7421:Culture and Consciousness: Literature Regained
7290:
7042:
7040:
6584:
6582:
6580:
6578:
6390:
5944:
5931:
5899:
5897:
5895:
5759:
4923:
3844:A medieval commentary of Samkhakarika such as
2565:That which, becoming, by the void was covered;
2563:Without distinctive marks, this all was water;
2204:More specifically, Samkhya system follows the
1955:(postulation, deriving from circumstances) or
1784:) as the root cause of suffering and bondage (
9805:
8170:
8080:
7844:Sāṅkhya (Internet Encyclopedia of Philosophy)
7787:
7763:
7249:
6790:
6727:
6312:
6297:
5833:theory." Ravi Prakash Arya and K. L. Joshi.
5722:
5576:
4836:
4195:
4193:
3947:
3903:some of the later Samkhya commentators, e.g.
3857:Isvara. Samkhya did accept the concept of an
3795:
2735:(unmenifested or indistinctive). Higher than
2612:At a mythical level, dualism is found in the
2552:There was neither death nor immortality then;
1067:
8020:
7969:
7808:
7458:
6892:
6225:
5795:Maps of Time: An Introduction to Big History
5582:
5159:: CS1 maint: multiple names: authors list (
5125:Dasti, Matthew R., Bryant, Edwin F. (2014).
4988:
4884:
4536:
4534:
4532:
4530:
4528:
2585:Only He knows, or perhaps He does not know.
2570:Who really knows? Who will here proclaim it?
2542:(Hymn of non-Eternity, origin of universe):
2376:do not denote integrated systems of thought.
1959:(non-perception, negative/cognitive proof).
23:. For the chapter of the Bhagavad Gita, see
7311:
7037:
6766:
6745:, Ashubodh Vidyabushanam, Kozhikode, Kerala
6575:
6534:
6532:
6530:
6257:
6255:
5892:
5799:. University of California Press. pp.
4199:Older authors have noted the references to
4064:as a body of literature, as well as Tantra
3992:from Samkhya and adds to it the concept of
2567:That One by force of heat came into being;
2554:No distinguishing sign of night nor of day;
2160:. Unsourced material may be challenged and
1616:– dynamism, activity, excitation, and pain;
1160:as composed of two independent principles,
9812:
9798:
8177:
8163:
8066:
7832:: CS1 maint: location missing publisher (
7009:Yoga Philosophy of Patanjali With Bhasvati
5741:
5099:
4190:
3861:Isvara previously absorbed into Prakriti.
3814:Although the Samkhya school considers the
3802:
3788:
2558:Other than that there was nothing beyond.
2549:What stirred? Where? In whose protection?
2350:15th-17th c.: renaissance of later Samkhya
1074:
1060:
8137:PDF file of Ishwarkrishna's Sankhyakarika
8133:, Russell Kirkland, University of Georgia
7850:
7518:
7437:
7424:, New Jersey: Bucknell University Press,
7296:Indian Philosophy: A popular Introduction
7222:The practical Sanskrit-English dictionary
7031:
6903:
6901:
6505:
6503:
6501:
6499:
5280:
5278:
4911:
4895:
4893:
4768:
4766:
4744:
4742:
4740:
4719:
4525:
4515:
4513:
4511:
4509:
4457:
4455:
4156:
4154:
3020:) as the foundation for their respective
2951:) of theistic schools and the impersonal
2596:10.129 (Abridged, Tr: Kramer / Christian)
2519:
2328:
2180:Learn how and when to remove this message
1264:('a living being') is the state in which
1194:(qualities or innate tendencies), namely
8145:by Karl Potter, University of Washington
7684:
7675:
7498:
7338:A history of Indian philosophy, Volume 1
7331:
7298:, New Delhi: People's Publishing House,
7133:
6855:
6853:
6827:
6527:
6461:, Volume 4, Princeton University Press,
6252:
5748:A History of Ancient Sanskrit Literature
5200:
5198:
5172:
5170:
4984:
4982:
4707:
4301:
3972:
3952:
2358:, relating to three different meanings:
2344:, the Bhagavad Gita, and the Mahabharata
1910:
1565:
1512:
1224:becomes manifest, evolving twenty-three
7875:, New Delhi: Motilal Banarsidass Publ,
7478:
7445:, New Delhi: Motilal Banarsidass Publ,
7341:, New Delhi: Motilal Banarsidass Publ,
7281:
7097:
6975:
6459:The Encyclopedia of Indian Philosophies
6047:Ralph Griffith (Translator), Wikisource
5344:
5342:
5340:
5058:
5056:
4333:
3299:Atheism during the Age of Enlightenment
1551:, Samkhya believes in plurality of the
11032:
7949:
7931:
7872:A Critical Survey of Indian Philosophy
7868:
7795:, New Delhi: Oxford University Press,
7655:
7619:
7599:
7579:
7556:
7397:
7261:
7228:
7169:
7157:
7145:
7109:
7085:
7074:Larson, Bhattacharya & Potter 2014
7050:A Critical Survey of Indian Philosophy
7006:
6981:
6898:
6875:
6873:
6721:
6709:
6697:
6685:
6674:Larson, Bhattacharya & Potter 2014
6661:
6612:
6600:
6588:
6521:
6496:
6490:
6478:
6425:Larson, Bhattacharya & Potter 2014
6337:
6285:
6273:
6261:
6219:
6207:
6195:
6183:
6134:
6119:
6057:Larson, Bhattacharya & Potter 2014
5887:Larson, Bhattacharya & Potter 2014
5872:Larson, Bhattacharya & Potter 2014
5859:
5842:. (Parimal Publications: Delhi, 2001)
5704:
5692:
5680:
5665:
5551:
5536:
5524:
5512:
5500:
5488:
5473:
5456:
5439:
5420:
5399:
5382:
5275:
5087:
5000:
4941:
4899:
4890:
4860:
4848:
4763:
4737:
4695:
4683:
4671:
4650:
4631:
4519:
4506:
4452:
4446:
4318:
4184:
4151:
4121:, a non-dualist strand within Hinduism
4016:'s (c. 788–820 CE) Brahmasūtrabhaśya.
3219:, c. 15th century CE), Vijñānabhikṣu (
1758:as a natural quest of every jiva. The
1732:
1446:because 'it "enumerates'" twenty five
9819:
9793:
8158:
7911:
7888:
7840:
7417:
7377:
7318:, vol. 4, Taylor & Francis,
7121:
6919:
6907:
6850:
6802:
6557:"Samkhya: Part Two: Samkhya Teachers"
6364:
5716:
5195:
5167:
5124:
5012:
4979:
4872:
4412:
4024:The dualistic metaphysics of various
3911:Arguments against Ishvara's existence
3054:
2902:
2576:Who then knows whence it has arisen?
2012:(definite judgment, conclusion) from
1458:
7955:Philosophies of India (reprint 1989)
7812:The six systems of Indian philosophy
7704:
7536:
7465:, New Delhi: Allied Publishers Ltd,
7459:Isaac, J. R.; Dangwal, Ritu (1997),
7404:, Eastbourne: Sussex Academy Press,
7312:Cowell, E. B.; Gough, A. E. (1882),
7219:
6754:
6743:Samkhya karika with Gaudapada Bhasya
6649:, pages 6-7, 74-88, 113-122, 315-318
6509:
5595:. Motilal Banarsidass. p. 212.
5337:
5320:
5053:
4935:
4824:
4431:
4397:
4363:
4348:
4088:) of the Vedanta. He criticized the
2158:adding citations to reliable sources
2125:
1587:) of the universe, it is called the
9774:
8117:Internet Encyclopedia of Philosophy
6870:
6833:
4564:
3770:
1345:, it relies exclusively on reason.
13:
7963:
7788:Radhakrishnan, Sarvepalli (1923),
7764:Radhakrishnan, Sarvepalli (1953),
7743:A Source Book in Indian Philosophy
5567:, Oxford University Press, page 85
4071:
3195:
2979:appear in hymns of section 5.2 in
2833:
2413:breathing, and ascetic practices,
1891:Other forms of Samkhya teach that
14:
11066:
8131:Samkhya and Yoga: An Introduction
8103:
7282:Chapple, Christopher Key (2008),
6241:, Volume 1, Motilal Banarsidass,
6002:The Rig Veda: Mandala 1, Hymn 164
5100:Colebrooke, Henry Thomas (1887).
3097:Classical Samkhya - Samkhyakarika
2777:'s exposition on the Self in the
2404:and rebirth. During this period,
2347:1st-10th c. CE: classical Samkhya
1648:becomes manifest as twenty-three
1475:, the witness-consciousness, and
16:Āstika school of Hindu philosophy
9773:
9763:
9754:
9753:
9742:
8447:
8193:
8185:
8073:Six Systems of Indian Philosophy
7932:Warder, Anthony Kennedy (2009),
7659:Eastern Philosophy: Key Readings
7586:, London: Motilal Banarasidass,
7192:
7175:
7163:
7151:
7139:
7127:
7115:
7103:
7091:
7079:
7025:
6958:
6938:
6886:
6821:
6796:
6784:
6772:
6748:
6715:
6703:
6691:
6635:
6618:
6606:
6549:
6515:
6484:
6472:
6451:
6430:
6370:
6306:
6291:
6160:
6140:
6096:
6079:
6062:
6038:
6021:
5956:] (in Sanskrit) – via
5914:
4076:The Advaita Vedanta philosopher
3769:
3757:
3746:
3745:
3231:, scholar of Indian philosophy,
2828:
2130:
1095:
51:
9743:
7855:, New Delhi: South Asia Books,
7566:, University of Chicago Press,
6737:Samkhyakarika of Iswara Krishna
6110:, pages 186-193 with footnote 7
5819:
5643:
5626:
5609:
5570:
5557:
5376:
5359:
5311:
5295:
5272:Carvaka school is the exception
5266:
5249:
5232:
5215:
5179:
5118:
5093:
5081:
5018:
5006:
4994:
4958:
4842:
4830:
4795:
4783:
4725:
4713:
4701:
4601:
4581:
4177:
4164:
3337:Discrimination against atheists
3238:
3004:Buddhist and Jainist influences
2474:—Brihadaranyaka Upanishad 1.4.1
2192:The Samkhya system is based on
1906:
1710:in different proportions. Each
1220:this balance is disturbed, and
10152:Progressive utilization theory
9668:Relations with other religions
7705:Osto, Douglas (January 2018),
7642:, Princeton University Press,
7624:, Princeton University Press,
7543:, Edinburgh University Press,
7482:Shankara and Indian Philosophy
7364:, Princeton University Press,
7007:Aranya, Hariharananda (1963).
6779:Eliade, Trask & White 2009
6440:, Princeton University Press,
5592:A History of Indian Philosophy
5589:Surendranath Dasgupta (1975).
4732:Radhakrishnan & Moore 1957
4369:
4273:
4264:
4244:
3352:Separation of church and state
1802:(jña). More specifically, the
1570:Elements in Samkhya philosophy
1543:, and is a limitation. Unlike
1:
7936:, Motilal Banarsidass Publ.,
7600:Larson, Gerald James (2008),
7580:Larson, Gerald James (1998),
7443:Outlines of Indian Philosophy
7361:Yoga: Immortality and Freedom
7220:Apte, Vaman Shivaram (1957).
6881:Samkhya Karika of Isvarakrsna
6438:Yoga: Immortality and Freedom
6436:Mircea Eliade et al. (2009),
6249:, pages 273, 288–289, 298–299
4752:, Columbia University Press,
4617:Samkhya, a rationalist school
4238:
4084:as the 'principal opponent' (
3867:Samkhya Karika of Isvarakrsna
3837:The oldest commentary on the
3621:Atheism: The Case Against God
3276:Negative and positive atheism
3266:Implicit and explicit atheism
2963:Traditional credited founders
2787:and his son Svetaketu in the
2723:
2689:Rigveda 1.164.20 - 1.164.22,
2366:
1636:is disturbed then unmanifest
1453:
11050:Hindu philosophical concepts
8028:. Otto Harrassowitz Verlag.
7957:, Princeton University Press
7809:Rajadhyaksha, N. D. (1959),
6239:Sixty Upanishads of the Veda
5874:, p. 5-6, 109-110, 180.
4748:Andrew J. Nicholson (2013),
3984:The Yoga school derives its
2801:in Samkhya is also found in
2710:, which appears in both the
2121:
1947:to be epistemically proper:
1409:
25:Samkhya Yoga (Bhagavad Gita)
7:
7994:Jeaneane D. Fowler (2002).
7898:, Pearson Education India,
7398:Fowler, Jeaneane D (2012),
7047:Chandradhar Sharma (2000).
5980:. 2014 . pp. 349–359.
5836:
5828:
5106:. Chatterjea. p. 178.
4108:
3847:
2783:, and the dialogue between
2657:Rigveda 1.164.2 - 1.164.4,
2622:chapter 1.32 of the Rigveda
2064:- the requirement that the
1927:(direct sense perception),
1780:Samkhya regards ignorance (
1141:
10:
11071:
7748:Princeton University Press
7688:Hinduism: Past and Present
7499:Jacobsen, Knut A. (2008),
7418:Haney, William S. (2002),
7292:Chattopadhyaya, Debiprasad
7231:Evolution of the Tantras,
7224:. Poona: Prasad Prakashan.
7212:
3948:Influence on other schools
3468:Theological noncognitivism
3165:Samkhya Karika Verse 4–6,
3100:
1951:(comparison and analogy),
1884:and should be ascribed to
1573:
1421:, also transliterated as s
1002:Naalayira Divya Prabandham
631:Akshar Purushottam Darshan
275:Akshar Purushottam Darshan
18:
10561:
10360:
10160:
10129:
10044:
9959:
9890:
9883:
9827:
9740:
9567:
9532:
9358:
9293:
9200:
9127:
9120:
9019:
8922:
8913:
8821:
8707:
8664:
8631:
8549:
8523:
8495:
8486:
8465:
8456:
8445:
8364:
8233:
8224:
8203:
8006:. Sussex Academic Press.
7918:, New Delhi: Hard Press,
7851:Sen Gupta, Anima (1986),
7746:, Princeton, New Jersey:
7738:Radhakrishnan, Sarvepalli
5768:. Paulist Press. p.
4048:standing on a slumbering
4019:
2769:Shvetashvatara Upanishads
2702:is similar to the vyakta–
2436:'s (Iśvarakṛṣṇa, 350 CE)
2048:(the object on which the
1752:Samkhya school considers
1130:
1048:Other Indian philosophies
796:
776:
760:
744:
10339:Yoga Sutras of Patanjali
8812:Yoga Sutras of Patanjali
8076:. Longmans Green And Co.
7711:Philosophy East and West
7662:, New Delhi: Routledge,
7519:Karmarkar, A.P. (1962),
7268:, Taylor & Francis,
6920:Sinha, Nandalal (1915).
6803:Sinha, Nandalal (1915).
5791:David Christian (2011).
5565:Brihadaranyaka Upanishad
4989:Isaac & Dangwal 1997
4885:Isaac & Dangwal 1997
4213:Shvetashvatara Upanishad
4145:
3182:(c. 6th century CE) and
2981:Shvetashvatara Upanishad
2818:Shvetashvatara Upanishad
2780:Brihadaranyaka Upanishad
2761:and chapter 7.25 of the
2759:Brihadaranyaka Upanishad
2744:—Katha Upanishad 3.10-13
2717:Shvetashvatara Upanishad
2524:The earliest mention of
2400:) that end the cycle of
2365:and the Mauryan Empire,
1775:Samkhya karika, Verse 57
1381:) that end the cycle of
1216:comes into contact with
692:Kamalakanta Bhattacharya
10269:Samkhyapravachana Sutra
8891:Thiruvilaiyadal Puranam
8088:. Taxila Publications.
8052:. Motilal Banarsidass.
7912:Sinha, Nandlal (2012),
7767:The principal Upaniṣads
7740:; Moore, C. A. (1957),
7685:Michaels, Axel (2004),
7656:Leaman, Oliver (2000),
7606:, Motilal Banarsidass,
7505:, Motilal Banarsidass,
7479:Isayeva, N. V. (1993),
7053:. Motilal Banarsidass.
6982:Larson, Gerald (1969).
6767:Cowell & Gough 1882
5978:Oxford University Press
5760:Kenneth Kramer (1986).
5131:. Oup USA. p. 28.
4968:, Motilal Banarsidass,
4468:Encyclopedia Britannica
3968:
3423:Inconsistent revelation
3417:Incompatible properties
3332:Demographics of atheism
3000:in the 6th century CE.
2275:which is unknowable. A
2245:Samkhya theorizes that
1998:samanyalaksanapratyaksa
1509:– witness-consciousness
677:Nigamananda Paramahansa
10005:Early Buddhist schools
8866:Eighteen Greater Texts
7915:The Samkhya Philosophy
7841:Ruzsa, Ferenc (2006),
7676:Lusthaus, Dan (2018),
7537:King, Richard (1999),
7333:Dasgupta, Surendranath
7262:Burley, Mikel (2006),
7251:Bhattacharyya, Haridas
7233:Studies on the Tantras
6922:The Samkhya Philosophy
6805:The Samkhya Philosophy
6313:R.N. Dandekar (1968).
6298:Richard Garbe (1892).
4217:Maitrayaniya Upanishad
3981:
3848:Sāṁkhyapravacana Sūtra
3225:Laghusāṁkhyasūtravṛtti
3221:Sāṁkhyapravacanabhāṣya
3212:Sāṁkhyapravacana Sūtra
3200:The 13th century text
3192:(c. 10th century CE).
3168:
3042:
2940:samkhya-yoga-adhigamya
2884:
2875:
2850:
2841:Richard Karl von Garbe
2741:
2692:
2660:
2587:
2520:Rig Vedic speculations
2471:
2329:Historical development
2016:(indefinite judgment).
1916:
1869:
1778:
1744:
1571:
1518:
1488:
319:Shakti Vishishtadvaita
9619:Hindu gurus and sants
8871:Eighteen Lesser Texts
7770:, Amherst, New York:
7723:10.1353/pew.2018.0010
7378:Flood, Gavin (2006),
7229:Bagchi, P.C. (1989),
6561:sreenivasarao's blogs
6122:, pp. 59, 79–81.
6009:Griffith, Ralph T. H.
5974:Jamison, Stephanie W.
4851:, pp. 4, 38, 288
4760:, chapter 4, page 77.
4205:Surendranath Dasgupta
3976:
3953:Vaisheshika and Nyaya
3826:school. According to
3395:Fate of the unlearned
3373:Arguments for atheism
3327:Criticism of religion
3229:Surendranath Dasgupta
3134:
3038:
2985:Kapila Sannyasa Vidha
2886:Burley argues for an
2879:
2862:
2845:
2728:
2670:
2638:
2537:
2463:
2206:prakṛti-Parināma Vāda
2002:jnanalaksanapratyaksa
1970:Indriyarthasannikarsa
1914:
1865:
1798:(avyakta-vyakta) and
1764:
1740:
1569:
1562:- cognitive processes
1516:
1483:
1429:, respectively, is a
1303:accepts three of six
566:Svabhavika Bhedabheda
546:Achintya Bheda Abheda
254:Svabhavika Bhedabheda
247:Achintya Bheda Abheda
10443:Brihadratha Ikshvaku
10280:Sarvadarsanasangraha
10057:Acintya bheda abheda
9609:Anti-Hindu sentiment
6632:, pages 2-8, 114-116
5976:; Brereton, Joel P.
5947:ऋग्वेदः सूक्तं १.१६४
4226:Kaushitaki Upanishad
3919:If the existence of
3721:Criticism of atheism
3712:Atheism and religion
3663:The System of Nature
3548:Christopher Hitchens
3203:Sarvadarsanasangraha
3190:Sāṁkhyatattvakaumudī
2899:and ascetic groups.
2877:According to Ruzsa,
2803:Taittiriya Upanishad
2489:vidya, jnana, viveka
2282:The evolution obeys
2154:improve this section
2008:, so as to contrast
1228:, namely intellect (
891:Principal Upanishads
556:Chaitanya Mahaprabhu
10503:Dayananda Saraswati
10077:Nimbarka Sampradaya
10001:Buddhist philosophy
9715:Hinduism by country
8881:Iraiyanar Akapporul
8841:Tirumurukāṟṟuppaṭai
8149:Lectures on Samkhya
8044:Gerald James Larson
7869:Sharma, C. (1997),
7815:, Bombay (Mumbai),
5942:Original Sanskrit:
5730:Original Sanskrit:
5041:Original Sanskrit:
5015:, p. App. VI,1
4926:, pp. 109–110.
4924:Chattopadhyaya 1986
4914:, pp. 270–272.
4863:, pp. 149–168.
4634:, p. 217, 314.
4493:Gerald James Larson
4230:Chandogya Upanishad
4203:in the Upanishads.
4053:the ultimate goal.
4010:Johannes Bronkhorst
3998:Jakob Wilhelm Hauer
3578:Friedrich Nietzsche
3438:Omnipotence paradox
3246:Part of a series on
3174:, the proponent of
3045:—Bhagavad Gita 2.39
2790:Chandogya Upanishad
2605:Vedantic philosophy
2497:Chandogya Upanishad
1919:Samkhya considered
399:Raghunatha Siromani
10114:Pashupata Shaivism
9944:Pashupata Shaivism
8026:Sāṃkhya Literature
7558:Kripal, Jeffrey J.
7148:, pp. 148–149
7136:, pp. 129–130
6910:, pp. xiii–iv
6879:Radhanath Phukan,
6791:Radhakrishnan 1923
6741:Sanskrit Original
6724:, pp. 150–151
6712:, pp. 147–149
6302:. pp. xx–xxi.
6059:, p. 295-296.
6011:1896 – via
5577:Radhakrishnan 1953
4964:T Bernard (1999),
4938:, p. 204-205.
4902:, pp. 149–168
4837:Bhattacharyya 1975
4366:, p. 204–205.
3982:
3628:Breaking the Spell
3563:Michael Lou Martin
3389:Evil God challenge
3294:History of atheism
2903:Textual references
2807:Aitareya Upanishad
2764:Chāndogya Upaniṣad
2749:The oldest of the
2218:or more precisely
1931:(inference), and
1917:
1747:—Samkhyakarika I.3
1572:
1519:
11027:
11026:
10879:Pratītyasamutpāda
10040:
10039:
9821:Indian philosophy
9787:
9786:
9563:
9562:
9116:
9115:
8909:
8908:
8823:Sangam literature
8779:Yājñavalkya Smṛti
8627:
8626:
8443:
8442:
8059:978-81-208-0503-3
8013:978-1-898723-93-6
7986:978-1-134-15978-9
7905:978-81-317-1120-0
7791:Indian Philosophy
7781:978-1-57392-548-8
7613:978-81-208-3349-4
7573:978-0-226-45377-4
7550:978-0-7486-0954-3
7512:978-81-208-3232-9
7492:978-0-7914-1281-7
7411:978-1-84519-520-5
7391:978-1-84511-011-6
7371:978-0-691-14203-6
7348:978-81-208-0412-8
7325:978-0-415-24517-3
7275:978-0-415-39448-2
7060:978-81-208-0365-7
6984:Classical Samkhya
6893:Rajadhyaksha 1959
6793:, pp. 253–56
6288:, pp. 82–90.
6222:, pp. 88–90.
6198:, pp. 88–89.
6186:, pp. 82–84.
5987:978-0-19-937018-4
5810:978-0-520-95067-2
5707:, pp. 63–65.
5668:, pp. 15–16.
5602:978-81-208-0412-8
5371:978-94-010-7810-8
5332:978-1-4419-8109-7
5138:978-0-19-992275-8
4974:978-81-208-1373-1
4839:, pp. 419–20
4548:, pages 245–248.
4321:, pp. 155–7.
3812:
3811:
3777:
3765:
3763:Philosophy portal
3753:
3741:
3728:
3727:
3605:
3604:
3598:Victor J. Stenger
3489:Lists of atheists
3217:Sāṁkhyasūtravṛtti
2665:Mundaka Upanishad
2190:
2189:
2182:
2006:Pratyakṣa-pranama
1836:gains isolation (
1828:is distinct from
1343:Indian philosophy
1170:' or spirit) and
1139:
1084:
1083:
816:
815:
812:
811:
174:
173:
118:
117:
21:Sankhya (journal)
11062:
10533:Satyakama Jabala
10468:Akshapada Gotama
10418:Gārgī Vāchaknavī
10398:Vāchaspati Misra
10256:Nyayakusumanjali
10190:Bhagavata Purana
10147:Radical Humanism
10119:Shaiva Siddhanta
9888:
9887:
9860:Vedic philosophy
9814:
9807:
9800:
9791:
9790:
9777:
9776:
9767:
9757:
9756:
9746:
9745:
9656:Pilgrimage sites
9410:Ganesh Chaturthi
9125:
9124:
8920:
8919:
8901:Vedarthasamgraha
8896:Vinayagar Agaval
8861:Five Great Epics
8836:Divya Prabandham
8749:Minor Upanishads
8493:
8492:
8463:
8462:
8451:
8450:
8231:
8230:
8197:
8189:
8179:
8172:
8165:
8156:
8155:
8121:
8099:
8077:
8063:
8039:
8017:
7990:
7958:
7951:Zimmer, Heinrich
7946:
7928:
7908:
7885:
7865:
7847:
7837:
7831:
7823:
7805:
7784:
7772:Prometheus Books
7760:
7733:
7701:
7681:
7672:
7652:
7634:
7616:
7596:
7576:
7553:
7533:
7515:
7495:
7475:
7455:
7434:
7414:
7394:
7374:
7351:
7328:
7308:
7287:
7278:
7258:
7246:
7225:
7207:
7196:
7190:
7179:
7173:
7167:
7161:
7155:
7149:
7143:
7137:
7131:
7125:
7119:
7113:
7112:, pp. 30–32
7107:
7101:
7095:
7089:
7083:
7077:
7076:, p. 10-11.
7071:
7065:
7064:
7044:
7035:
7029:
7023:
7022:
7004:
6998:
6997:
6979:
6973:
6962:
6956:
6942:
6936:
6935:
6917:
6911:
6905:
6896:
6890:
6884:
6877:
6868:
6857:
6848:
6837:
6831:
6830:, pp. 213–7
6825:
6819:
6818:
6800:
6794:
6788:
6782:
6776:
6770:
6764:
6758:
6752:
6746:
6734:
6725:
6719:
6713:
6707:
6701:
6695:
6689:
6683:
6677:
6671:
6665:
6659:
6650:
6639:
6633:
6622:
6616:
6610:
6604:
6598:
6592:
6591:, pp. 91–93
6586:
6573:
6572:
6570:
6568:
6563:. 3 October 2012
6553:
6547:
6536:
6525:
6519:
6513:
6507:
6494:
6488:
6482:
6476:
6470:
6455:
6449:
6434:
6428:
6422:
6413:
6399:
6388:
6374:
6368:
6362:
6341:
6335:
6329:
6328:
6310:
6304:
6303:
6295:
6289:
6283:
6277:
6271:
6265:
6264:, pp. 15–18
6259:
6250:
6232:
6223:
6217:
6211:
6205:
6199:
6193:
6187:
6181:
6175:
6164:
6158:
6144:
6138:
6132:
6123:
6117:
6111:
6100:
6094:
6083:
6077:
6066:
6060:
6054:
6048:
6042:
6036:
6025:
6019:
6016:
6007:. Translated by
6006:
5991:
5972:. Translated by
5961:
5951:
5938:
5929:
5918:
5912:
5901:
5890:
5884:
5875:
5869:
5863:
5857:
5851:
5839:
5831:
5823:
5817:
5814:
5798:
5783:
5767:
5752:
5726:
5720:
5714:
5708:
5702:
5696:
5690:
5684:
5678:
5669:
5663:
5650:
5647:
5641:
5630:
5624:
5613:
5607:
5606:
5586:
5580:
5574:
5568:
5561:
5555:
5554:, p. 10-11.
5549:
5540:
5534:
5528:
5527:, p. 14-18.
5522:
5516:
5510:
5504:
5498:
5492:
5486:
5477:
5471:
5460:
5454:
5443:
5437:
5424:
5418:
5403:
5397:
5386:
5380:
5374:
5363:
5357:
5346:
5335:
5324:
5318:
5315:
5309:
5299:
5293:
5282:
5273:
5270:
5264:
5253:
5247:
5236:
5230:
5219:
5213:
5202:
5193:
5183:
5177:
5174:
5165:
5164:
5158:
5150:
5122:
5116:
5115:
5097:
5091:
5085:
5079:
5078:
5076:
5074:
5068:www.worldcat.org
5060:
5051:
5039:
5033:
5022:
5016:
5010:
5004:
4998:
4992:
4986:
4977:
4966:Hindu Philosophy
4962:
4956:
4945:
4939:
4933:
4927:
4921:
4915:
4909:
4903:
4897:
4888:
4882:
4876:
4870:
4864:
4858:
4852:
4846:
4840:
4834:
4828:
4822:
4813:
4799:
4793:
4787:
4781:
4780:, pages 149–158.
4770:
4761:
4746:
4735:
4729:
4723:
4717:
4711:
4705:
4699:
4693:
4687:
4681:
4675:
4669:
4654:
4648:
4635:
4629:
4620:
4605:
4599:
4585:
4579:
4568:
4562:
4538:
4523:
4517:
4504:
4490:
4481:
4480:
4478:
4476:
4459:
4450:
4444:
4435:
4429:
4416:
4410:
4401:
4395:
4384:
4383:, pages 154–206.
4373:
4367:
4361:
4352:
4346:
4337:
4331:
4322:
4316:
4305:
4299:
4288:
4277:
4271:
4268:
4262:
4261:, pages 100–101.
4251:Knut A. Jacobsen
4248:
4233:
4197:
4188:
4181:
4175:
4168:
4162:
4158:
4030:Shaiva Siddhanta
4002:Georg Feuerstein
3850:
3804:
3797:
3790:
3773:
3772:
3768:
3761:
3756:
3749:
3748:
3744:
3737:
3703:Secular humanism
3680:
3679:
3656:God Is Not Great
3649:The God Delusion
3642:The End of Faith
3588:Bertrand Russell
3533:Ludwig Feuerbach
3485:
3484:
3463:Russell's teapot
3418:
3411:Hitchens's razor
3396:
3322:Atheist feminism
3243:
3242:
3166:
3046:
2751:major Upanishads
2745:
2690:
2658:
2608:
2475:
2371:
2368:
2238:merges into the
2185:
2178:
2174:
2171:
2165:
2134:
2126:
2113:is not a proper
2036:(a reason), and
1776:
1748:
1706:has these three
1517:Purusha-prakriti
1498:is the enjoyed (
1363:-section of the
1290:(Liberation) or
1154:Hindu philosophy
1144:
1134:
1132:
1124:
1123:
1120:
1119:
1116:
1113:
1110:
1107:
1104:
1101:
1076:
1069:
1062:
915:Agama (Hinduism)
903:Other scriptures
896:Minor Upanishads
742:
741:
611:Ekasarana Dharma
455:Vāchaspati Misra
375:
374:
291:Shaiva Siddhanta
268:Ekasarana Dharma
131:
130:
68:
67:
55:
45:Hindu philosophy
32:
31:
11070:
11069:
11065:
11064:
11063:
11061:
11060:
11059:
11030:
11029:
11028:
11023:
10849:Parameshashakti
10557:
10493:Ramana Maharshi
10378:Kumārila Bhaṭṭa
10356:
10322:Vaiśeṣika Sūtra
10296:Tattvacintāmaṇi
10169:Abhinavabharati
10156:
10125:
10099:Sikh Philosophy
10087:Vishishtadvaita
10036:
9955:
9879:
9823:
9818:
9788:
9783:
9750:
9736:
9559:
9528:
9519:Vasant Panchami
9453:Pahela Baishakh
9435:Makar Sankranti
9354:
9289:
9196:
9112:
9015:
8905:
8886:Abhirami Antati
8856:Kamba Ramayanam
8817:
8703:
8660:
8623:
8545:
8519:
8482:
8452:
8439:
8423:Vishishtadvaita
8360:
8220:
8199:
8183:
8110:
8106:
8096:
8060:
8036:
8014:
7987:
7966:
7964:Further reading
7961:
7944:
7926:
7906:
7883:
7863:
7825:
7824:
7803:
7782:
7758:
7699:
7670:
7650:
7632:
7614:
7594:
7574:
7551:
7531:
7513:
7493:
7473:
7453:
7432:
7412:
7392:
7372:
7349:
7326:
7306:
7276:
7244:
7215:
7210:
7197:
7193:
7180:
7176:
7168:
7164:
7156:
7152:
7144:
7140:
7132:
7128:
7120:
7116:
7108:
7104:
7096:
7092:
7084:
7080:
7072:
7068:
7061:
7045:
7038:
7034:, pp. 90–1
7030:
7026:
7019:
7005:
7001:
6994:
6980:
6976:
6963:
6959:
6943:
6939:
6932:
6918:
6914:
6906:
6899:
6891:
6887:
6878:
6871:
6858:
6851:
6838:
6834:
6826:
6822:
6815:
6801:
6797:
6789:
6785:
6777:
6773:
6765:
6761:
6753:
6749:
6740:
6735:
6728:
6720:
6716:
6708:
6704:
6696:
6692:
6684:
6680:
6672:
6668:
6664:, p. 9-11.
6660:
6653:
6640:
6636:
6623:
6619:
6611:
6607:
6599:
6595:
6587:
6576:
6566:
6564:
6555:
6554:
6550:
6546:, pages 107-109
6537:
6528:
6520:
6516:
6508:
6497:
6489:
6485:
6477:
6473:
6456:
6452:
6448:, pages 392–393
6435:
6431:
6427:, p. 3-11.
6423:
6416:
6400:
6391:
6375:
6371:
6363:
6344:
6336:
6332:
6319:. p. 444.
6311:
6307:
6296:
6292:
6284:
6280:
6272:
6268:
6260:
6253:
6233:
6226:
6218:
6214:
6206:
6202:
6194:
6190:
6182:
6178:
6165:
6161:
6157:, pages 288-289
6145:
6141:
6133:
6126:
6118:
6114:
6101:
6097:
6084:
6080:
6067:
6063:
6055:
6051:
6045:Rigveda 1.164.6
6043:
6039:
6035:, pages 349-355
6026:
6022:
5998:
5988:
5968:
5943:
5939:
5932:
5928:, pages 245-250
5919:
5915:
5911:, pages 349-359
5902:
5893:
5885:
5878:
5870:
5866:
5858:
5854:
5824:
5820:
5811:
5780:
5727:
5723:
5715:
5711:
5703:
5699:
5691:
5687:
5679:
5672:
5664:
5653:
5648:
5644:
5631:
5627:
5614:
5610:
5603:
5587:
5583:
5575:
5571:
5562:
5558:
5550:
5543:
5539:, p. 3-11.
5535:
5531:
5523:
5519:
5515:, p. 3, 9.
5511:
5507:
5499:
5495:
5487:
5480:
5472:
5463:
5455:
5446:
5438:
5427:
5419:
5406:
5398:
5389:
5381:
5377:
5364:
5360:
5347:
5338:
5325:
5321:
5316:
5312:
5300:
5296:
5283:
5276:
5271:
5267:
5254:
5250:
5246:, pages 170-172
5237:
5233:
5229:, pages 168-169
5220:
5216:
5212:, pages 160-168
5203:
5196:
5184:
5180:
5175:
5168:
5152:
5151:
5139:
5123:
5119:
5098:
5094:
5086:
5082:
5072:
5070:
5062:
5061:
5054:
5046:
5040:
5036:
5023:
5019:
5011:
5007:
4999:
4995:
4987:
4980:
4963:
4959:
4946:
4942:
4934:
4930:
4922:
4918:
4910:
4906:
4898:
4891:
4883:
4879:
4871:
4867:
4859:
4855:
4847:
4843:
4835:
4831:
4823:
4816:
4800:
4796:
4788:
4784:
4771:
4764:
4747:
4738:
4730:
4726:
4718:
4714:
4706:
4702:
4698:, p. 9–11.
4694:
4690:
4682:
4678:
4670:
4657:
4649:
4638:
4630:
4623:
4606:
4602:
4586:
4582:
4569:
4565:
4539:
4526:
4518:
4507:
4491:
4484:
4474:
4472:
4461:
4460:
4453:
4445:
4438:
4430:
4419:
4411:
4404:
4396:
4387:
4374:
4370:
4362:
4355:
4347:
4340:
4332:
4325:
4317:
4308:
4300:
4291:
4278:
4274:
4269:
4265:
4249:
4245:
4241:
4236:
4209:Katha Upanishad
4198:
4191:
4182:
4178:
4169:
4165:
4159:
4152:
4148:
4115:Advaita Vedanta
4111:
4074:
4072:Advaita Vedanta
4022:
3971:
3955:
3950:
3913:
3808:
3730:
3729:
3677:
3676:Related stances
3669:
3668:
3635:De rerum natura
3615:
3607:
3606:
3558:Lawrence Krauss
3553:Baron d'Holbach
3518:Richard Dawkins
3503:Mikhail Bakunin
3482:
3474:
3473:
3472:
3458:Problem of Hell
3453:Problem of evil
3443:Parody religion
3416:
3406:God of the gaps
3394:
3379:Atheist's wager
3370:
3362:
3361:
3317:
3309:
3308:
3289:
3281:
3280:
3261:
3241:
3233:Charaka Samhita
3198:
3196:Samkhya revival
3176:Advaita Vedanta
3167:
3164:
3105:
3099:
3061:
3048:
3044:
3006:
2965:
2905:
2857:Heinrich Zimmer
2836:
2834:Ascetic origins
2831:
2814:Katha Upanishad
2747:
2743:
2726:
2691:
2688:
2685:
2682:
2680:
2678:
2676:
2674:
2659:
2656:
2653:
2650:
2648:
2646:
2644:
2642:
2610:
2598:
2597:
2589:
2584:
2582:
2580:
2575:
2573:
2571:
2566:
2564:
2562:
2557:
2555:
2553:
2548:
2546:
2522:
2477:
2473:
2461:
2434:Ishvara Krishna
2370: 1500 BCE
2369:
2331:
2186:
2175:
2169:
2166:
2151:
2135:
2124:
1909:
1840:) and freedom (
1777:
1774:
1771:
1768:
1750:
1746:
1738:
1658:, mahat), ego (
1599:s). These are:
1578:
1564:
1545:Advaita Vedanta
1511:
1467:
1456:
1412:
1150:orthodox school
1098:
1094:
1080:
1035:
1034:
1033:
1016:
963:Vaiśeṣika Sūtra
924:
847:
832:
831:
818:
817:
731:
701:
663:
645:
625:
605:
585:
581:Srinivasacharya
560:
540:
520:
489:
470:Vishishtadvaita
464:
433:
424:Kumārila Bhaṭṭa
403:
389:Akṣapāda Gotama
372:
371:
355:
354:
326:Shiva Bhedabeda
226:Vishishtadvaita
186:
185:
28:
17:
12:
11:
5:
11068:
11058:
11057:
11052:
11047:
11042:
11025:
11024:
11022:
11021:
11016:
11011:
11006:
11001:
10996:
10991:
10986:
10981:
10976:
10971:
10966:
10961:
10956:
10951:
10946:
10941:
10936:
10931:
10926:
10924:Shabda Brahman
10921:
10916:
10911:
10906:
10901:
10896:
10891:
10886:
10881:
10876:
10874:Pratibimbavada
10871:
10866:
10861:
10856:
10851:
10846:
10841:
10836:
10831:
10826:
10821:
10816:
10811:
10806:
10801:
10796:
10791:
10786:
10781:
10776:
10771:
10766:
10761:
10756:
10751:
10746:
10741:
10736:
10731:
10726:
10721:
10716:
10711:
10706:
10701:
10696:
10691:
10686:
10681:
10676:
10671:
10666:
10661:
10656:
10651:
10646:
10641:
10636:
10631:
10626:
10621:
10616:
10611:
10606:
10601:
10596:
10591:
10586:
10581:
10576:
10571:
10565:
10563:
10559:
10558:
10556:
10555:
10550:
10545:
10540:
10535:
10530:
10525:
10520:
10515:
10513:Vedanta Desika
10510:
10505:
10500:
10495:
10490:
10485:
10480:
10475:
10470:
10465:
10460:
10455:
10450:
10445:
10440:
10435:
10430:
10425:
10420:
10415:
10410:
10408:Gautama Buddha
10405:
10403:Uddalaka Aruni
10400:
10395:
10390:
10385:
10380:
10375:
10370:
10364:
10362:
10358:
10357:
10355:
10354:
10349:
10342:
10335:
10330:
10325:
10318:
10317:
10316:
10306:
10299:
10292:
10290:Tarka-Sangraha
10287:
10282:
10277:
10272:
10265:
10258:
10253:
10248:
10247:
10246:
10241:
10233:Mimamsa Sutras
10229:
10222:
10217:
10212:
10205:
10203:Buddhist texts
10200:
10193:
10186:
10179:
10172:
10164:
10162:
10158:
10157:
10155:
10154:
10149:
10144:
10139:
10133:
10131:
10127:
10126:
10124:
10123:
10122:
10121:
10116:
10111:
10101:
10096:
10091:
10090:
10089:
10084:
10079:
10074:
10069:
10064:
10059:
10048:
10046:
10042:
10041:
10038:
10037:
10035:
10034:
10033:
10032:
10027:
10022:
10017:
10012:
9998:
9997:
9996:
9991:
9981:
9976:
9971:
9965:
9963:
9957:
9956:
9954:
9953:
9948:
9947:
9946:
9941:
9931:
9926:
9921:
9916:
9911:
9906:
9896:
9894:
9885:
9881:
9880:
9878:
9877:
9872:
9867:
9862:
9857:
9852:
9847:
9842:
9837:
9831:
9829:
9825:
9824:
9817:
9816:
9809:
9802:
9794:
9785:
9784:
9782:
9781:
9771:
9761:
9741:
9738:
9737:
9735:
9734:
9733:
9732:
9727:
9717:
9712:
9707:
9706:
9705:
9700:
9695:
9690:
9685:
9680:
9675:
9665:
9664:
9663:
9653:
9648:
9647:
9646:
9636:
9631:
9626:
9621:
9616:
9611:
9606:
9601:
9596:
9591:
9590:
9589:
9584:
9573:
9571:
9565:
9564:
9561:
9560:
9558:
9557:
9552:
9547:
9542:
9536:
9534:
9530:
9529:
9527:
9526:
9521:
9516:
9511:
9505:
9504:
9503:
9502:
9497:
9492:
9487:
9477:
9476:
9475:
9470:
9465:
9460:
9455:
9450:
9445:
9437:
9432:
9427:
9422:
9417:
9412:
9407:
9406:
9405:
9400:
9395:
9385:
9383:Raksha Bandhan
9380:
9375:
9370:
9364:
9362:
9356:
9355:
9353:
9352:
9351:
9350:
9345:
9340:
9335:
9325:
9324:
9323:
9318:
9313:
9308:
9297:
9295:
9291:
9290:
9288:
9287:
9282:
9277:
9272:
9267:
9262:
9257:
9252:
9247:
9242:
9237:
9232:
9227:
9222:
9217:
9212:
9206:
9204:
9198:
9197:
9195:
9194:
9189:
9184:
9179:
9174:
9169:
9164:
9159:
9154:
9149:
9144:
9139:
9133:
9131:
9122:
9118:
9117:
9114:
9113:
9111:
9110:
9103:
9098:
9093:
9088:
9083:
9078:
9073:
9068:
9063:
9058:
9053:
9048:
9047:
9046:
9041:
9036:
9025:
9023:
9017:
9016:
9014:
9013:
9006:
9001:
8996:
8991:
8986:
8981:
8976:
8971:
8966:
8961:
8956:
8951:
8950:
8949:
8944:
8939:
8928:
8926:
8917:
8911:
8910:
8907:
8906:
8904:
8903:
8898:
8893:
8888:
8883:
8878:
8873:
8868:
8863:
8858:
8853:
8848:
8843:
8838:
8833:
8827:
8825:
8819:
8818:
8816:
8815:
8808:
8803:
8798:
8793:
8788:
8783:
8782:
8781:
8776:
8771:
8761:
8756:
8751:
8746:
8741:
8740:
8739:
8734:
8724:
8719:
8713:
8711:
8705:
8704:
8702:
8701:
8696:
8691:
8686:
8681:
8676:
8670:
8668:
8662:
8661:
8659:
8658:
8653:
8648:
8643:
8637:
8635:
8629:
8628:
8625:
8624:
8622:
8621:
8616:
8611:
8606:
8601:
8596:
8594:Shvetashvatara
8591:
8586:
8581:
8576:
8571:
8569:Brihadaranyaka
8566:
8561:
8555:
8553:
8547:
8546:
8544:
8543:
8538:
8533:
8527:
8525:
8521:
8520:
8518:
8517:
8512:
8507:
8502:
8496:
8490:
8484:
8483:
8481:
8480:
8475:
8469:
8467:
8466:Classification
8460:
8454:
8453:
8446:
8444:
8441:
8440:
8438:
8437:
8428:
8427:
8426:
8419:
8412:
8400:
8395:
8390:
8385:
8380:
8370:
8368:
8362:
8361:
8359:
8358:
8357:
8356:
8351:
8346:
8341:
8336:
8331:
8326:
8321:
8316:
8305:
8304:
8303:
8302:
8297:
8292:
8287:
8276:
8275:
8270:
8265:
8260:
8255:
8250:
8245:
8239:
8237:
8228:
8222:
8221:
8219:
8218:
8213:
8210:
8204:
8201:
8200:
8182:
8181:
8174:
8167:
8159:
8153:
8152:
8146:
8140:
8134:
8128:
8124:Dan Lusthaus,
8122:
8109:Ferenc Ruzsa,
8105:
8104:External links
8102:
8101:
8100:
8095:978-3948459604
8094:
8078:
8064:
8058:
8040:
8035:978-3447018999
8034:
8018:
8012:
7996:"Chapter Six:
7991:
7985:
7965:
7962:
7960:
7959:
7947:
7943:978-8120812444
7942:
7929:
7925:978-1407698915
7924:
7909:
7904:
7890:Singh, Upinder
7886:
7881:
7866:
7861:
7848:
7838:
7806:
7801:
7785:
7780:
7761:
7756:
7734:
7717:(1): 201–222,
7702:
7697:
7682:
7673:
7668:
7653:
7649:978-0691604411
7648:
7635:
7631:978-0691604411
7630:
7617:
7612:
7597:
7592:
7577:
7572:
7554:
7549:
7534:
7529:
7516:
7511:
7496:
7491:
7485:, SUNY Press,
7476:
7471:
7456:
7451:
7435:
7430:
7415:
7410:
7395:
7390:
7384:, I.B.Tauris,
7375:
7370:
7356:Eliade, Mircea
7352:
7347:
7329:
7324:
7309:
7304:
7288:
7279:
7274:
7259:
7253:, ed. (1975).
7247:
7242:
7226:
7216:
7214:
7211:
7209:
7208:
7204:978-8120805033
7191:
7187:978-8120805033
7174:
7162:
7150:
7138:
7126:
7114:
7102:
7090:
7078:
7066:
7059:
7036:
7032:Karmarkar 1962
7024:
7017:
6999:
6992:
6974:
6970:978-0486417929
6957:
6953:978-0415648875
6937:
6930:
6912:
6897:
6885:
6869:
6865:978-8120832329
6849:
6845:978-0415648875
6832:
6820:
6813:
6795:
6783:
6771:
6759:
6747:
6726:
6714:
6702:
6690:
6678:
6676:, p. 3-4.
6666:
6651:
6647:978-0691604411
6634:
6630:978-0691604411
6617:
6605:
6603:, pp. 16.
6593:
6574:
6548:
6544:978-0691604411
6526:
6514:
6495:
6483:
6471:
6467:978-0691604411
6450:
6446:978-0691142036
6429:
6414:
6410:978-0415648875
6389:
6385:978-0415648875
6369:
6342:
6340:, p. 217.
6330:
6305:
6290:
6278:
6266:
6251:
6247:978-8120814684
6224:
6212:
6210:, pp. 89.
6200:
6188:
6176:
6172:978-8120833364
6159:
6155:978-8120814684
6139:
6124:
6112:
6108:978-1402037061
6095:
6091:978-0199370184
6078:
6074:978-1609945770
6061:
6049:
6037:
6033:978-0199370184
6020:
6018:
6017:
5992:
5986:
5962:
5930:
5926:978-0791435809
5913:
5909:978-0199370184
5891:
5876:
5864:
5852:
5837:Ṛgveda Saṃhitā
5818:
5816:
5815:
5809:
5784:
5778:
5753:
5735:
5732:Rigveda 10.129
5721:
5719:, p. 185.
5709:
5697:
5685:
5683:, p. 3-4.
5670:
5651:
5642:
5638:978-8120805033
5625:
5621:978-8120805033
5608:
5601:
5581:
5569:
5556:
5541:
5529:
5517:
5505:
5493:
5491:, p. 6-7.
5478:
5461:
5459:, p. 4-5.
5444:
5425:
5404:
5387:
5375:
5358:
5354:978-8120813304
5336:
5319:
5310:
5294:
5274:
5265:
5248:
5231:
5214:
5194:
5191:978-0198239765
5178:
5166:
5137:
5117:
5092:
5080:
5052:
5048:Samkhya karika
5043:Samkhya karika
5034:
5030:978-8120805033
5017:
5005:
4993:
4978:
4957:
4940:
4928:
4916:
4912:Hiriyanna 1993
4904:
4889:
4887:, p. 339.
4877:
4865:
4853:
4841:
4829:
4827:, p. 1664
4814:
4810:978-0415648875
4794:
4782:
4778:978-0754633013
4762:
4758:978-0231149877
4736:
4724:
4720:Sen Gupta 1986
4712:
4710:, p. 264.
4700:
4688:
4686:, p. 4–5.
4676:
4655:
4636:
4621:
4613:978-0824817022
4600:
4598:, pages 43–46.
4596:978-0415648875
4580:
4576:978-0791430675
4563:
4561:
4560:
4557:978-0791430675
4546:978-0815336112
4524:
4505:
4503:, pages 36–47.
4501:978-8120805033
4482:
4451:
4436:
4434:, p. 205.
4417:
4402:
4400:, p. 204.
4385:
4381:978-8120805033
4368:
4353:
4351:, p. 203.
4338:
4323:
4306:
4289:
4285:978-0375407413
4272:
4263:
4259:978-8120832329
4242:
4240:
4237:
4235:
4234:
4189:
4176:
4163:
4149:
4147:
4144:
4143:
4142:
4137:
4132:
4127:
4122:
4110:
4107:
4086:pradhana-malla
4073:
4070:
4034:Srivaishnavism
4021:
4018:
3970:
3967:
3954:
3951:
3949:
3946:
3942:
3941:
3937:
3933:
3925:
3924:need of a God.
3912:
3909:
3810:
3809:
3807:
3806:
3799:
3792:
3784:
3781:
3780:
3779:
3778:
3766:
3754:
3742:
3732:
3731:
3726:
3725:
3724:
3723:
3715:
3714:
3708:
3707:
3706:
3705:
3700:
3695:
3687:
3686:
3678:
3675:
3674:
3671:
3670:
3667:
3666:
3659:
3652:
3645:
3638:
3631:
3624:
3616:
3613:
3612:
3609:
3608:
3603:
3602:
3601:
3600:
3595:
3590:
3585:
3580:
3575:
3570:
3565:
3560:
3555:
3550:
3545:
3540:
3538:A. C. Grayling
3535:
3530:
3525:
3523:Daniel Dennett
3520:
3515:
3510:
3505:
3500:
3498:Julian Baggini
3492:
3491:
3483:
3480:
3479:
3476:
3475:
3471:
3470:
3465:
3460:
3455:
3450:
3445:
3440:
3435:
3430:
3425:
3420:
3413:
3408:
3403:
3398:
3391:
3386:
3384:Creator of God
3381:
3375:
3371:
3368:
3367:
3364:
3363:
3360:
3359:
3354:
3349:
3344:
3342:Secular ethics
3339:
3334:
3329:
3324:
3318:
3315:
3314:
3311:
3310:
3307:
3306:
3301:
3296:
3290:
3287:
3286:
3283:
3282:
3279:
3278:
3273:
3268:
3262:
3259:
3258:
3255:
3254:
3248:
3247:
3240:
3237:
3197:
3194:
3162:
3110:Samkhya Karika
3101:Main article:
3098:
3095:
3060:
3053:
3037:
3022:soteriological
3005:
3002:
2964:
2961:
2904:
2901:
2835:
2832:
2830:
2827:
2785:Uddalaka Aruni
2727:
2725:
2722:
2696:Nasadiya Sukta
2686:
2671:
2654:
2639:
2540:Nasadiya Sukta
2536:
2521:
2518:
2509:Anthony Warder
2462:
2460:
2457:
2456:
2455:
2426:
2377:
2352:
2351:
2348:
2345:
2338:
2330:
2327:
2305:is crucial to
2194:Sat-kārya-vāda
2188:
2187:
2138:
2136:
2129:
2123:
2120:
2119:
2118:
2081:
2032:(hypothesis),
2017:
1986:Vyavasayatmaka
1908:
1905:
1903:predominates.
1772:
1765:
1739:
1737:
1733:Liberation or
1731:
1626:
1625:
1617:
1609:
1574:Main article:
1563:
1557:
1510:
1504:
1466:
1457:
1455:
1452:
1411:
1408:
1082:
1081:
1079:
1078:
1071:
1064:
1056:
1053:
1052:
1051:
1050:
1045:
1037:
1036:
1032:
1031:
1025:
1024:
1021:Secular ethics
1015:
1014:
1009:
1004:
999:
994:
989:
984:
978:
977:
975:Pramana Sutras
971:
970:
965:
960:
955:
953:Mimamsa Sutras
950:
948:Samkhya Sutras
945:
939:
938:
923:
922:
917:
912:
906:
905:
899:
898:
893:
887:
886:
878:
877:
872:
867:
862:
856:
855:
846:
845:
840:
834:
833:
825:
824:
823:
820:
819:
814:
813:
810:
809:
808:
807:
800:
794:
793:
792:
791:
780:
774:
773:
772:
771:
764:
758:
757:
756:
755:
748:
738:
737:
733:
732:
730:
729:
724:
719:
713:
710:
709:
703:
702:
700:
699:
694:
689:
684:
679:
674:
668:
665:
664:
662:
661:
656:
650:
647:
646:
644:
643:
637:
634:
633:
627:
626:
624:
623:
617:
614:
613:
607:
606:
604:
603:
597:
594:
593:
587:
586:
584:
583:
578:
572:
569:
568:
562:
561:
559:
558:
552:
549:
548:
542:
541:
539:
538:
532:
529:
528:
522:
521:
519:
518:
513:
508:
502:
499:
498:
491:
490:
488:
487:
485:Vedanta Desika
482:
476:
473:
472:
466:
465:
463:
462:
457:
452:
446:
443:
442:
435:
434:
432:
431:
426:
421:
415:
412:
411:
405:
404:
402:
401:
396:
394:Jayanta Bhatta
391:
385:
382:
381:
373:
362:
361:
360:
357:
356:
353:
352:
344:
343:
337:
336:
329:
322:
315:
308:
301:
294:
286:
285:
279:
278:
271:
264:
257:
250:
243:
236:
229:
222:
214:
213:
211:
205:
204:
196:
195:
193:
187:
181:
180:
179:
176:
175:
172:
171:
170:
169:
162:
155:
148:
141:
127:
126:
120:
119:
116:
115:
114:
113:
106:
99:
92:
85:
78:
64:
63:
57:
56:
48:
47:
41:
40:
15:
9:
6:
4:
3:
2:
11067:
11056:
11053:
11051:
11048:
11046:
11043:
11041:
11038:
11037:
11035:
11020:
11017:
11015:
11012:
11010:
11007:
11005:
11002:
11000:
10997:
10995:
10992:
10990:
10987:
10985:
10982:
10980:
10977:
10975:
10972:
10970:
10967:
10965:
10962:
10960:
10957:
10955:
10952:
10950:
10947:
10945:
10942:
10940:
10937:
10935:
10932:
10930:
10927:
10925:
10922:
10920:
10917:
10915:
10912:
10910:
10907:
10905:
10902:
10900:
10897:
10895:
10892:
10890:
10887:
10885:
10882:
10880:
10877:
10875:
10872:
10870:
10867:
10865:
10862:
10860:
10857:
10855:
10854:Parinama-vada
10852:
10850:
10847:
10845:
10842:
10840:
10837:
10835:
10832:
10830:
10827:
10825:
10822:
10820:
10817:
10815:
10812:
10810:
10807:
10805:
10802:
10800:
10797:
10795:
10792:
10790:
10787:
10785:
10782:
10780:
10777:
10775:
10772:
10770:
10767:
10765:
10762:
10760:
10757:
10755:
10752:
10750:
10747:
10745:
10742:
10740:
10737:
10735:
10732:
10730:
10727:
10725:
10722:
10720:
10717:
10715:
10712:
10710:
10707:
10705:
10702:
10700:
10697:
10695:
10692:
10690:
10687:
10685:
10682:
10680:
10677:
10675:
10672:
10670:
10667:
10665:
10662:
10660:
10657:
10655:
10652:
10650:
10647:
10645:
10642:
10640:
10637:
10635:
10632:
10630:
10627:
10625:
10622:
10620:
10617:
10615:
10612:
10610:
10607:
10605:
10602:
10600:
10597:
10595:
10592:
10590:
10587:
10585:
10582:
10580:
10577:
10575:
10572:
10570:
10567:
10566:
10564:
10560:
10554:
10551:
10549:
10546:
10544:
10541:
10539:
10536:
10534:
10531:
10529:
10526:
10524:
10521:
10519:
10516:
10514:
10511:
10509:
10506:
10504:
10501:
10499:
10496:
10494:
10491:
10489:
10486:
10484:
10481:
10479:
10478:Padmasambhāva
10476:
10474:
10471:
10469:
10466:
10464:
10461:
10459:
10456:
10454:
10451:
10449:
10446:
10444:
10441:
10439:
10436:
10434:
10431:
10429:
10426:
10424:
10421:
10419:
10416:
10414:
10411:
10409:
10406:
10404:
10401:
10399:
10396:
10394:
10391:
10389:
10386:
10384:
10383:Maṇḍana Miśra
10381:
10379:
10376:
10374:
10373:Abhinavagupta
10371:
10369:
10366:
10365:
10363:
10359:
10353:
10350:
10348:
10347:
10346:Yoga Vasistha
10343:
10341:
10340:
10336:
10334:
10331:
10329:
10326:
10324:
10323:
10319:
10315:
10312:
10311:
10310:
10307:
10305:
10304:
10300:
10298:
10297:
10293:
10291:
10288:
10286:
10283:
10281:
10278:
10276:
10273:
10271:
10270:
10266:
10264:
10263:
10259:
10257:
10254:
10252:
10249:
10245:
10242:
10240:
10239:All 108 texts
10237:
10236:
10235:
10234:
10230:
10228:
10227:
10223:
10221:
10218:
10216:
10213:
10211:
10210:
10209:Dharmashastra
10206:
10204:
10201:
10199:
10198:
10194:
10192:
10191:
10187:
10185:
10184:
10183:Bhagavad Gita
10180:
10178:
10177:
10173:
10171:
10170:
10166:
10165:
10163:
10159:
10153:
10150:
10148:
10145:
10143:
10140:
10138:
10137:Integral yoga
10135:
10134:
10132:
10128:
10120:
10117:
10115:
10112:
10110:
10107:
10106:
10105:
10102:
10100:
10097:
10095:
10092:
10088:
10085:
10083:
10082:Shuddhadvaita
10080:
10078:
10075:
10073:
10070:
10068:
10065:
10063:
10060:
10058:
10055:
10054:
10053:
10050:
10049:
10047:
10043:
10031:
10028:
10026:
10023:
10021:
10018:
10016:
10013:
10011:
10008:
10007:
10006:
10002:
9999:
9995:
9992:
9990:
9987:
9986:
9985:
9982:
9980:
9977:
9975:
9972:
9970:
9967:
9966:
9964:
9962:
9958:
9952:
9949:
9945:
9942:
9940:
9937:
9936:
9935:
9932:
9930:
9927:
9925:
9922:
9920:
9917:
9915:
9912:
9910:
9907:
9905:
9901:
9898:
9897:
9895:
9893:
9889:
9886:
9882:
9876:
9873:
9871:
9868:
9866:
9863:
9861:
9858:
9856:
9853:
9851:
9848:
9846:
9843:
9841:
9838:
9836:
9833:
9832:
9830:
9826:
9822:
9815:
9810:
9808:
9803:
9801:
9796:
9795:
9792:
9780:
9772:
9770:
9766:
9762:
9760:
9752:
9751:
9749:
9739:
9731:
9728:
9726:
9723:
9722:
9721:
9720:Hindu temples
9718:
9716:
9713:
9711:
9708:
9704:
9701:
9699:
9696:
9694:
9691:
9689:
9686:
9684:
9681:
9679:
9676:
9674:
9671:
9670:
9669:
9666:
9662:
9659:
9658:
9657:
9654:
9652:
9649:
9645:
9642:
9641:
9640:
9637:
9635:
9632:
9630:
9627:
9625:
9624:Hindu studies
9622:
9620:
9617:
9615:
9612:
9610:
9607:
9605:
9602:
9600:
9597:
9595:
9594:Denominations
9592:
9588:
9585:
9583:
9580:
9579:
9578:
9575:
9574:
9572:
9570:
9566:
9556:
9553:
9551:
9548:
9546:
9543:
9541:
9538:
9537:
9535:
9531:
9525:
9522:
9520:
9517:
9515:
9512:
9510:
9507:
9506:
9501:
9498:
9496:
9493:
9491:
9488:
9486:
9483:
9482:
9481:
9478:
9474:
9471:
9469:
9466:
9464:
9461:
9459:
9456:
9454:
9451:
9449:
9446:
9444:
9441:
9440:
9438:
9436:
9433:
9431:
9428:
9426:
9423:
9421:
9418:
9416:
9413:
9411:
9408:
9404:
9403:Vijayadashami
9401:
9399:
9396:
9394:
9391:
9390:
9389:
9386:
9384:
9381:
9379:
9376:
9374:
9371:
9369:
9366:
9365:
9363:
9361:
9357:
9349:
9346:
9344:
9341:
9339:
9336:
9334:
9331:
9330:
9329:
9326:
9322:
9319:
9317:
9314:
9312:
9309:
9307:
9304:
9303:
9302:
9299:
9298:
9296:
9292:
9286:
9283:
9281:
9278:
9276:
9273:
9271:
9268:
9266:
9263:
9261:
9258:
9256:
9253:
9251:
9248:
9246:
9243:
9241:
9238:
9236:
9233:
9231:
9228:
9226:
9223:
9221:
9220:Simantonayana
9218:
9216:
9213:
9211:
9208:
9207:
9205:
9203:
9199:
9193:
9190:
9188:
9185:
9183:
9180:
9178:
9175:
9173:
9170:
9168:
9165:
9163:
9160:
9158:
9155:
9153:
9150:
9148:
9145:
9143:
9140:
9138:
9135:
9134:
9132:
9130:
9126:
9123:
9119:
9109:
9108:
9104:
9102:
9099:
9097:
9094:
9092:
9089:
9087:
9084:
9082:
9079:
9077:
9074:
9072:
9069:
9067:
9064:
9062:
9059:
9057:
9054:
9052:
9049:
9045:
9042:
9040:
9037:
9035:
9032:
9031:
9030:
9027:
9026:
9024:
9022:
9018:
9012:
9011:
9007:
9005:
9002:
9000:
8997:
8995:
8992:
8990:
8987:
8985:
8982:
8980:
8977:
8975:
8972:
8970:
8967:
8965:
8962:
8960:
8957:
8955:
8952:
8948:
8945:
8943:
8940:
8938:
8935:
8934:
8933:
8930:
8929:
8927:
8925:
8921:
8918:
8916:
8912:
8902:
8899:
8897:
8894:
8892:
8889:
8887:
8884:
8882:
8879:
8877:
8874:
8872:
8869:
8867:
8864:
8862:
8859:
8857:
8854:
8852:
8849:
8847:
8844:
8842:
8839:
8837:
8834:
8832:
8829:
8828:
8826:
8824:
8820:
8814:
8813:
8809:
8807:
8806:Yoga Vasistha
8804:
8802:
8799:
8797:
8794:
8792:
8789:
8787:
8784:
8780:
8777:
8775:
8772:
8770:
8767:
8766:
8765:
8762:
8760:
8757:
8755:
8752:
8750:
8747:
8745:
8742:
8738:
8735:
8733:
8730:
8729:
8728:
8725:
8723:
8720:
8718:
8717:Bhagavad Gita
8715:
8714:
8712:
8710:
8706:
8700:
8697:
8695:
8692:
8690:
8687:
8685:
8682:
8680:
8677:
8675:
8672:
8671:
8669:
8667:
8663:
8657:
8656:Sthapatyaveda
8654:
8652:
8649:
8647:
8644:
8642:
8639:
8638:
8636:
8634:
8630:
8620:
8617:
8615:
8612:
8610:
8607:
8605:
8602:
8600:
8597:
8595:
8592:
8590:
8587:
8585:
8582:
8580:
8577:
8575:
8572:
8570:
8567:
8565:
8562:
8560:
8557:
8556:
8554:
8552:
8548:
8542:
8539:
8537:
8534:
8532:
8529:
8528:
8526:
8522:
8516:
8513:
8511:
8508:
8506:
8503:
8501:
8498:
8497:
8494:
8491:
8489:
8485:
8479:
8476:
8474:
8471:
8470:
8468:
8464:
8461:
8459:
8455:
8436:
8432:
8429:
8425:
8424:
8420:
8418:
8417:
8413:
8411:
8410:
8406:
8405:
8404:
8401:
8399:
8396:
8394:
8391:
8389:
8386:
8384:
8381:
8379:
8375:
8372:
8371:
8369:
8367:
8363:
8355:
8352:
8350:
8347:
8345:
8342:
8340:
8337:
8335:
8332:
8330:
8327:
8325:
8322:
8320:
8317:
8315:
8312:
8311:
8310:
8307:
8306:
8301:
8298:
8296:
8293:
8291:
8288:
8286:
8283:
8282:
8281:
8278:
8277:
8274:
8271:
8269:
8266:
8264:
8261:
8259:
8256:
8254:
8251:
8249:
8246:
8244:
8241:
8240:
8238:
8236:
8232:
8229:
8227:
8223:
8217:
8214:
8211:
8209:
8206:
8205:
8202:
8196:
8192:
8188:
8180:
8175:
8173:
8168:
8166:
8161:
8160:
8157:
8150:
8147:
8144:
8141:
8138:
8135:
8132:
8129:
8127:
8123:
8119:
8118:
8113:
8108:
8107:
8097:
8091:
8087:
8083:
8082:Jens Lauschke
8079:
8075:
8074:
8069:
8065:
8061:
8055:
8051:
8050:
8045:
8041:
8037:
8031:
8027:
8023:
8019:
8015:
8009:
8005:
8001:
7999:
7992:
7988:
7982:
7979:. Routledge.
7978:
7977:
7972:
7968:
7967:
7956:
7952:
7948:
7945:
7939:
7935:
7930:
7927:
7921:
7917:
7916:
7910:
7907:
7901:
7897:
7896:
7891:
7887:
7884:
7882:81-208-0365-5
7878:
7874:
7873:
7867:
7864:
7862:81-215-0019-2
7858:
7854:
7849:
7846:
7845:
7839:
7835:
7829:
7822:
7818:
7814:
7813:
7807:
7804:
7802:0-19-563820-4
7798:
7794:
7792:
7786:
7783:
7777:
7773:
7769:
7768:
7762:
7759:
7757:0-691-01958-4
7753:
7749:
7745:
7744:
7739:
7735:
7732:
7728:
7724:
7720:
7716:
7712:
7708:
7703:
7700:
7698:0-691-08953-1
7694:
7690:
7689:
7683:
7679:
7674:
7671:
7669:0-415-17357-4
7665:
7661:
7660:
7654:
7651:
7645:
7641:
7636:
7633:
7627:
7623:
7618:
7615:
7609:
7605:
7604:
7598:
7595:
7593:81-208-0503-8
7589:
7585:
7584:
7578:
7575:
7569:
7565:
7564:
7559:
7555:
7552:
7546:
7542:
7541:
7535:
7532:
7530:81-85843-03-1
7526:
7522:
7517:
7514:
7508:
7504:
7503:
7497:
7494:
7488:
7484:
7483:
7477:
7474:
7472:81-7023-746-7
7468:
7464:
7463:
7457:
7454:
7452:81-208-1099-6
7448:
7444:
7440:
7439:Hiriyanna, M.
7436:
7433:
7427:
7423:
7422:
7416:
7413:
7407:
7403:
7402:
7396:
7393:
7387:
7383:
7382:
7376:
7373:
7367:
7363:
7362:
7357:
7353:
7350:
7344:
7340:
7339:
7334:
7330:
7327:
7321:
7317:
7316:
7310:
7307:
7305:81-7007-023-6
7301:
7297:
7293:
7289:
7285:
7280:
7277:
7271:
7267:
7266:
7260:
7256:
7252:
7248:
7245:
7243:81-85843-36-8
7239:
7235:
7232:
7227:
7223:
7218:
7217:
7205:
7201:
7195:
7189:, pages 67-70
7188:
7184:
7178:
7171:
7166:
7159:
7154:
7147:
7142:
7135:
7134:Jacobsen 2008
7130:
7123:
7118:
7111:
7106:
7099:
7094:
7087:
7082:
7075:
7070:
7062:
7056:
7052:
7051:
7043:
7041:
7033:
7028:
7020:
7018:81-87594-00-4
7014:
7010:
7003:
6995:
6993:81-208-0503-8
6989:
6985:
6978:
6972:, pages 56-58
6971:
6967:
6961:
6955:, page 39, 41
6954:
6950:
6946:
6941:
6933:
6931:81-215-1097-X
6927:
6923:
6916:
6909:
6904:
6902:
6894:
6889:
6882:
6876:
6874:
6867:, pages 38-39
6866:
6862:
6856:
6854:
6846:
6842:
6836:
6829:
6828:Dasgupta 1922
6824:
6816:
6814:81-215-1097-X
6810:
6806:
6799:
6792:
6787:
6781:, p. 370
6780:
6775:
6769:, p. 22.
6768:
6763:
6756:
6751:
6744:
6738:
6733:
6731:
6723:
6718:
6711:
6706:
6699:
6694:
6687:
6682:
6675:
6670:
6663:
6658:
6656:
6648:
6644:
6638:
6631:
6627:
6621:
6614:
6609:
6602:
6597:
6590:
6585:
6583:
6581:
6579:
6562:
6558:
6552:
6545:
6541:
6535:
6533:
6531:
6524:, p. 149
6523:
6518:
6511:
6506:
6504:
6502:
6500:
6492:
6487:
6480:
6475:
6468:
6464:
6460:
6454:
6447:
6443:
6439:
6433:
6426:
6421:
6419:
6412:, pages 37-39
6411:
6407:
6403:
6398:
6396:
6394:
6387:, pages 37-38
6386:
6382:
6378:
6373:
6366:
6361:
6359:
6357:
6355:
6353:
6351:
6349:
6347:
6339:
6334:
6326:
6322:
6318:
6317:
6309:
6301:
6294:
6287:
6282:
6276:, p. 96.
6275:
6270:
6263:
6258:
6256:
6248:
6244:
6240:
6236:
6231:
6229:
6221:
6216:
6209:
6204:
6197:
6192:
6185:
6180:
6173:
6169:
6163:
6156:
6152:
6148:
6143:
6137:, p. 82.
6136:
6131:
6129:
6121:
6116:
6109:
6105:
6099:
6092:
6088:
6082:
6075:
6071:
6065:
6058:
6053:
6046:
6041:
6034:
6030:
6024:
6014:
6010:
6005:
6003:
5996:
5995:Translation 2
5993:
5989:
5983:
5979:
5975:
5971:
5966:
5965:Translation 1
5963:
5959:
5955:
5954:Rigveda Sukta
5950:
5948:
5941:
5940:
5937:
5935:
5927:
5923:
5917:
5910:
5906:
5900:
5898:
5896:
5888:
5883:
5881:
5873:
5868:
5862:, p. 79.
5861:
5856:
5849:
5848:81-7110-138-7
5845:
5841:
5838:
5832:
5830:
5822:
5812:
5806:
5802:
5797:
5796:
5788:
5787:Translation 3
5785:
5781:
5779:0-8091-2781-4
5775:
5771:
5766:
5765:
5757:
5756:Translation 2
5754:
5750:
5749:
5744:
5739:
5738:Translation 1
5736:
5733:
5729:
5728:
5725:
5718:
5713:
5706:
5701:
5695:, p. 63.
5694:
5689:
5682:
5677:
5675:
5667:
5662:
5660:
5658:
5656:
5646:
5639:
5635:
5629:
5623:, pages 31-32
5622:
5618:
5612:
5604:
5598:
5594:
5593:
5585:
5579:, p. 163
5578:
5573:
5566:
5560:
5553:
5548:
5546:
5538:
5533:
5526:
5521:
5514:
5509:
5502:
5497:
5490:
5485:
5483:
5475:
5470:
5468:
5466:
5458:
5453:
5451:
5449:
5441:
5436:
5434:
5432:
5430:
5422:
5417:
5415:
5413:
5411:
5409:
5402:, p. 75.
5401:
5396:
5394:
5392:
5384:
5379:
5372:
5368:
5362:
5355:
5351:
5345:
5343:
5341:
5333:
5329:
5323:
5314:
5308:
5307:81-208-0779-0
5304:
5298:
5291:
5290:0-8239-2287-1
5287:
5281:
5279:
5269:
5262:
5261:0-7914-0362-9
5258:
5252:
5245:
5244:81-208-0309-4
5241:
5235:
5228:
5227:81-208-0309-4
5224:
5218:
5211:
5210:81-208-0309-4
5207:
5201:
5199:
5192:
5188:
5182:
5173:
5171:
5162:
5156:
5148:
5144:
5140:
5134:
5130:
5129:
5121:
5113:
5109:
5105:
5104:
5096:
5089:
5084:
5069:
5065:
5059:
5057:
5049:
5044:
5038:
5031:
5027:
5021:
5014:
5009:
5002:
4997:
4991:, p. 342
4990:
4985:
4983:
4976:, pages 74–76
4975:
4971:
4967:
4961:
4954:
4953:9780823931798
4950:
4944:
4937:
4932:
4925:
4920:
4913:
4908:
4901:
4896:
4894:
4886:
4881:
4875:, p. 17.
4874:
4869:
4862:
4857:
4850:
4845:
4838:
4833:
4826:
4821:
4819:
4812:, pages 47-48
4811:
4807:
4803:
4798:
4791:
4786:
4779:
4775:
4769:
4767:
4759:
4755:
4751:
4745:
4743:
4741:
4734:, p. 89.
4733:
4728:
4721:
4716:
4709:
4708:Michaels 2004
4704:
4697:
4692:
4685:
4680:
4673:
4668:
4666:
4664:
4662:
4660:
4652:
4647:
4645:
4643:
4641:
4633:
4628:
4626:
4618:
4614:
4610:
4604:
4597:
4593:
4589:
4584:
4577:
4573:
4567:
4558:
4554:
4550:
4549:
4547:
4543:
4537:
4535:
4533:
4531:
4529:
4521:
4516:
4514:
4512:
4510:
4502:
4498:
4494:
4489:
4487:
4471:. 5 May 2015
4470:
4469:
4464:
4458:
4456:
4449:, p. 11.
4448:
4443:
4441:
4433:
4428:
4426:
4424:
4422:
4415:, p. 42.
4414:
4409:
4407:
4399:
4394:
4392:
4390:
4382:
4378:
4372:
4365:
4360:
4358:
4350:
4345:
4343:
4336:, p. 21.
4335:
4330:
4328:
4320:
4315:
4313:
4311:
4303:
4302:Lusthaus 2018
4298:
4296:
4294:
4286:
4282:
4276:
4267:
4260:
4256:
4252:
4247:
4243:
4231:
4227:
4222:
4218:
4214:
4210:
4206:
4202:
4196:
4194:
4187:, p. 5).
4186:
4180:
4173:
4167:
4157:
4155:
4150:
4141:
4138:
4136:
4135:Ratha Kalpana
4133:
4131:
4128:
4126:
4123:
4120:
4116:
4113:
4112:
4106:
4103:
4099:
4095:
4091:
4087:
4083:
4079:
4069:
4067:
4063:
4059:
4054:
4051:
4047:
4043:
4039:
4035:
4031:
4027:
4017:
4015:
4011:
4007:
4003:
3999:
3995:
3991:
3987:
3979:
3975:
3966:
3964:
3960:
3945:
3938:
3934:
3931:
3926:
3922:
3918:
3917:
3916:
3908:
3906:
3905:Vijnanabhiksu
3900:
3898:
3897:Bhagavad Gita
3894:
3890:
3885:
3881:
3877:
3873:
3868:
3862:
3860:
3856:
3851:
3849:
3842:
3840:
3835:
3833:
3829:
3825:
3821:
3817:
3805:
3800:
3798:
3793:
3791:
3786:
3785:
3783:
3782:
3776:
3767:
3764:
3760:
3755:
3752:
3743:
3740:
3736:
3735:
3734:
3733:
3722:
3719:
3718:
3717:
3716:
3713:
3710:
3709:
3704:
3701:
3699:
3696:
3694:
3691:
3690:
3689:
3688:
3685:
3682:
3681:
3673:
3672:
3665:
3664:
3660:
3658:
3657:
3653:
3651:
3650:
3646:
3644:
3643:
3639:
3637:
3636:
3632:
3630:
3629:
3625:
3623:
3622:
3618:
3617:
3611:
3610:
3599:
3596:
3594:
3591:
3589:
3586:
3584:
3583:Michel Onfray
3581:
3579:
3576:
3574:
3571:
3569:
3566:
3564:
3561:
3559:
3556:
3554:
3551:
3549:
3546:
3544:
3541:
3539:
3536:
3534:
3531:
3529:
3528:Denis Diderot
3526:
3524:
3521:
3519:
3516:
3514:
3511:
3509:
3506:
3504:
3501:
3499:
3496:
3495:
3494:
3493:
3490:
3487:
3486:
3478:
3477:
3469:
3466:
3464:
3461:
3459:
3456:
3454:
3451:
3449:
3446:
3444:
3441:
3439:
3436:
3434:
3433:Occam's razor
3431:
3429:
3426:
3424:
3421:
3419:
3414:
3412:
3409:
3407:
3404:
3402:
3399:
3397:
3392:
3390:
3387:
3385:
3382:
3380:
3377:
3376:
3374:
3366:
3365:
3358:
3357:State atheism
3355:
3353:
3350:
3348:
3345:
3343:
3340:
3338:
3335:
3333:
3330:
3328:
3325:
3323:
3320:
3319:
3313:
3312:
3305:
3302:
3300:
3297:
3295:
3292:
3291:
3285:
3284:
3277:
3274:
3272:
3269:
3267:
3264:
3263:
3257:
3256:
3253:
3250:
3249:
3245:
3244:
3236:
3234:
3230:
3226:
3222:
3218:
3214:
3213:
3207:
3205:
3204:
3193:
3191:
3188:
3186:
3181:
3177:
3173:
3161:
3159:
3155:
3149:
3147:
3143:
3138:
3133:
3131:
3130:Samkhyakarika
3127:
3125:
3120:
3116:
3112:
3111:
3104:
3103:Samkhyakarika
3094:
3091:
3087:
3083:
3079:
3078:
3077:Samkhyakarika
3073:
3069:
3064:
3058:
3052:
3047:
3041:
3036:
3034:
3029:
3027:
3023:
3019:
3014:
3010:
3001:
2999:
2994:
2990:
2986:
2982:
2978:
2974:
2970:
2960:
2958:
2954:
2950:
2945:
2944:Bhagavad Gita
2941:
2937:
2932:
2930:
2926:
2925:Buddha-Carita
2922:
2918:
2914:
2910:
2900:
2898:
2894:
2889:
2883:
2878:
2874:
2872:
2868:
2861:
2858:
2854:
2849:
2844:
2842:
2829:Proto-Samkhya
2826:
2824:
2819:
2815:
2810:
2808:
2804:
2800:
2796:
2792:
2791:
2786:
2782:
2781:
2776:
2772:
2770:
2766:
2765:
2760:
2756:
2752:
2746:
2740:
2738:
2734:
2721:
2719:
2718:
2713:
2709:
2708:hiranyagarbha
2705:
2701:
2697:
2684:
2669:
2666:
2652:
2637:
2634:
2629:
2627:
2623:
2619:
2615:
2609:
2606:
2602:
2599:The hymn, as
2595:
2594:
2586:
2577:
2568:
2559:
2550:
2543:
2541:
2535:
2533:
2532:
2527:
2517:
2514:
2510:
2506:
2504:
2503:
2502:Bhagavad Gita
2498:
2494:
2490:
2486:
2482:
2476:
2470:
2468:
2453:
2449:
2445:
2441:
2440:
2439:Samkhyakarika
2435:
2431:
2427:
2424:
2420:
2416:
2412:
2407:
2403:
2399:
2395:
2391:
2387:
2383:
2378:
2375:
2364:
2361:
2360:
2359:
2357:
2349:
2346:
2343:
2339:
2336:
2335:
2334:
2326:
2324:
2323:
2318:
2317:
2312:
2308:
2304:
2300:
2296:
2291:
2289:
2288:Satkārya-vāda
2285:
2280:
2278:
2274:
2270:
2266:
2262:
2258:
2254:
2253:
2248:
2243:
2241:
2240:Moola-Prakṛti
2237:
2233:
2229:
2225:
2221:
2220:Moola-Prakṛti
2217:
2213:
2212:
2207:
2202:
2200:
2195:
2184:
2181:
2173:
2163:
2159:
2155:
2149:
2148:
2144:
2139:This section
2137:
2133:
2128:
2127:
2116:
2112:
2108:
2104:
2100:
2096:
2091:
2090:Sabda-pramana
2087:
2086:
2082:
2080:(conclusion).
2079:
2075:
2071:
2067:
2063:
2059:
2055:
2051:
2047:
2043:
2039:
2035:
2031:
2027:
2023:
2022:
2018:
2015:
2014:anadhyavasaya
2011:
2007:
2003:
1999:
1996:(intuition),
1995:
1991:
1987:
1983:
1979:
1975:
1971:
1967:
1966:
1962:
1961:
1960:
1958:
1954:
1950:
1946:
1942:
1938:
1934:
1930:
1926:
1922:
1913:
1904:
1902:
1898:
1894:
1889:
1887:
1883:
1879:
1874:
1868:
1864:
1862:
1859:, not to the
1858:
1854:
1850:
1845:
1843:
1839:
1835:
1831:
1827:
1823:
1819:
1815:
1813:
1809:
1805:
1801:
1797:
1793:
1789:
1788:
1783:
1770:
1763:
1761:
1760:Samkhyakarika
1757:
1756:
1749:
1743:
1736:
1730:
1728:
1723:
1721:
1717:
1713:
1709:
1705:
1700:
1697:
1693:
1689:
1685:
1681:
1677:
1676:
1671:
1667:
1666:
1661:
1657:
1654:: intellect (
1653:
1652:
1647:
1643:
1639:
1635:
1631:
1628:Unmanifested
1623:
1622:
1618:
1615:
1614:
1610:
1607:
1606:
1602:
1601:
1600:
1598:
1594:
1590:
1586:
1582:
1577:
1568:
1561:
1556:
1554:
1550:
1549:Purva-Mīmāṃsā
1546:
1542:
1538:
1534:
1530:
1525:
1524:
1515:
1508:
1503:
1501:
1497:
1493:
1487:
1482:
1480:
1479:
1474:
1473:
1465:
1461:
1451:
1449:
1444:
1439:
1437:
1432:
1431:Sanskrit word
1428:
1424:
1420:
1416:
1407:
1405:
1401:
1396:
1395:(4th c. CE).
1394:
1393:Samkhyakarika
1390:
1386:
1385:
1380:
1376:
1372:
1368:
1367:
1362:
1358:
1357:Bhagavad Gita
1354:
1353:
1352:Buddhacharita
1346:
1344:
1340:
1336:
1332:
1328:
1324:
1320:
1316:
1312:
1308:
1307:
1302:
1297:
1296:(Isolation).
1295:
1294:
1289:
1288:
1283:
1279:
1275:
1271:
1268:is bonded to
1267:
1263:
1262:
1257:
1255:
1254:
1249:
1248:
1243:
1242:
1237:
1233:
1232:
1227:
1223:
1219:
1215:
1211:
1210:
1205:
1204:
1199:
1198:
1193:
1192:
1187:
1183:
1181:
1177:
1175:
1174:
1169:
1168:consciousness
1165:
1164:
1159:
1155:
1151:
1148:
1143:
1137:
1128:
1122:
1092:
1088:
1077:
1072:
1070:
1065:
1063:
1058:
1057:
1055:
1054:
1049:
1046:
1044:
1041:
1040:
1039:
1038:
1030:
1027:
1026:
1023:
1022:
1018:
1017:
1013:
1012:Shiva Samhita
1010:
1008:
1005:
1003:
1000:
998:
995:
993:
990:
988:
985:
983:
980:
979:
976:
973:
972:
969:
966:
964:
961:
959:
956:
954:
951:
949:
946:
944:
943:Brahma Sutras
941:
940:
937:
936:
935:
931:
926:
925:
921:
918:
916:
913:
911:
910:Bhagavad Gita
908:
907:
904:
901:
900:
897:
894:
892:
889:
888:
885:
884:
880:
879:
876:
873:
871:
868:
866:
863:
861:
858:
857:
854:
853:
849:
848:
844:
841:
839:
836:
835:
830:
829:
822:
821:
806:
803:
802:
801:
799:
795:
790:
789:Prashastapada
786:
783:
782:
781:
779:
775:
770:
767:
766:
765:
763:
759:
754:
751:
750:
749:
747:
743:
740:
739:
735:
734:
728:
727:Radhakrishnan
725:
723:
720:
718:
715:
714:
712:
711:
708:
705:
704:
698:
697:Anandamayi Ma
695:
693:
690:
688:
685:
683:
682:Ramprasad Sen
680:
678:
675:
673:
672:Abhinavagupta
670:
669:
667:
666:
660:
657:
655:
652:
651:
649:
648:
642:
639:
638:
636:
635:
632:
629:
628:
622:
619:
618:
616:
615:
612:
609:
608:
602:
599:
598:
596:
595:
592:
589:
588:
582:
579:
577:
574:
573:
571:
570:
567:
564:
563:
557:
554:
553:
551:
550:
547:
544:
543:
537:
534:
533:
531:
530:
527:
526:Shuddhadvaita
524:
523:
517:
514:
512:
509:
507:
504:
503:
501:
500:
496:
493:
492:
486:
483:
481:
478:
477:
475:
474:
471:
468:
467:
461:
458:
456:
453:
451:
448:
447:
445:
444:
440:
437:
436:
430:
427:
425:
422:
420:
417:
416:
414:
413:
410:
407:
406:
400:
397:
395:
392:
390:
387:
386:
384:
383:
380:
377:
376:
369:
365:
359:
358:
351:
350:
349:Integral yoga
346:
345:
342:
339:
338:
335:
334:
333:Shiva Advaita
330:
328:
327:
323:
321:
320:
316:
314:
313:
309:
307:
306:
302:
300:
299:
295:
293:
292:
288:
287:
284:
281:
280:
277:
276:
272:
270:
269:
265:
263:
262:
258:
256:
255:
251:
249:
248:
244:
242:
241:
240:Shuddhadvaita
237:
235:
234:
230:
228:
227:
223:
221:
220:
216:
215:
212:
210:
207:
206:
203:
202:
198:
197:
194:
192:
189:
188:
184:
178:
177:
168:
167:
163:
161:
160:
156:
154:
153:
149:
147:
146:
142:
140:
139:
135:
134:
133:
132:
129:
128:
125:
122:
121:
112:
111:
107:
105:
104:
100:
98:
97:
93:
91:
90:
86:
84:
83:
79:
77:
76:
72:
71:
70:
69:
66:
65:
62:
59:
58:
54:
50:
49:
46:
43:
42:
38:
34:
33:
30:
26:
22:
10954:Iccha-mrityu
10919:Satkaryavada
10819:Nididhyasana
10804:Matsya Nyaya
10538:Madhvacharya
10368:Adi Shankara
10361:Philosophers
10344:
10337:
10320:
10301:
10294:
10285:Shiva Sutras
10275:Sangam texts
10267:
10260:
10251:Nyāya Sūtras
10231:
10224:
10207:
10197:Brahma Sutra
10196:
10188:
10181:
10176:Arthashastra
10174:
10167:
10109:Pratyabhijna
9989:Anekantavada
9903:
9730:Architecture
9333:Brahmacharya
9275:Samavartanam
9240:Annaprashana
9106:
9009:
8810:
8764:Dharmaśāstra
8754:Arthashastra
8589:Maitrayaniya
8421:
8414:
8407:
8377:
8329:Brahmacharya
8139:, in English
8115:
8085:
8072:
8048:
8025:
8022:Michel Hulin
8003:
7997:
7975:
7971:Mikel Burley
7954:
7933:
7914:
7894:
7871:
7852:
7843:
7811:
7789:
7765:
7741:
7714:
7710:
7687:
7677:
7658:
7639:
7621:
7602:
7582:
7562:
7539:
7520:
7501:
7481:
7461:
7442:
7420:
7400:
7380:
7360:
7337:
7314:
7295:
7286:, SUNY Press
7283:
7264:
7254:
7234:
7230:
7221:
7194:
7177:
7172:, p. 10
7165:
7153:
7141:
7129:
7124:, p. 69
7117:
7105:
7100:, p. 84
7098:Isayeva 1993
7093:
7088:, p. 33
7081:
7069:
7049:
7027:
7008:
7002:
6983:
6977:
6960:
6945:Mikel Burley
6940:
6921:
6915:
6895:, p. 95
6888:
6880:
6835:
6823:
6804:
6798:
6786:
6774:
6762:
6757:, p. 64
6750:
6717:
6705:
6693:
6681:
6669:
6637:
6620:
6615:, p. 39
6608:
6596:
6565:. Retrieved
6560:
6551:
6517:
6512:, p. 63
6493:, p. 37
6486:
6481:, p. 34
6474:
6458:
6453:
6437:
6432:
6402:Mikel Burley
6377:Mikel Burley
6372:
6333:
6315:
6308:
6299:
6293:
6281:
6269:
6238:
6235:Paul Deussen
6215:
6203:
6191:
6179:
6162:
6147:Paul Deussen
6142:
6115:
6098:
6081:
6064:
6052:
6040:
6023:
6001:
5994:
5969:
5964:
5953:
5946:
5916:
5889:, p. 5.
5867:
5855:
5834:
5826:
5821:
5794:
5786:
5763:
5755:
5747:
5737:
5724:
5712:
5700:
5688:
5645:
5628:
5611:
5591:
5584:
5572:
5563:Max Muller,
5559:
5532:
5520:
5508:
5503:, p. 7.
5496:
5476:, p. 6.
5442:, p. 9.
5423:, p. 3.
5385:, p. 10
5378:
5373:, pages 1-30
5361:
5322:
5313:
5297:
5292:, page 46-47
5268:
5263:, page 26-27
5251:
5234:
5217:
5181:
5127:
5120:
5102:
5095:
5090:, p. 13
5083:
5071:. Retrieved
5067:
5037:
5020:
5008:
5003:, p. 68
4996:
4965:
4960:
4943:
4931:
4919:
4907:
4880:
4868:
4856:
4844:
4832:
4802:Mikel Burley
4797:
4785:
4727:
4722:, p. 6.
4715:
4703:
4691:
4679:
4674:, p. 5.
4653:, p. 4.
4616:
4603:
4588:Mikel Burley
4583:
4566:
4522:, p. 9.
4473:. Retrieved
4466:
4371:
4334:Chapple 2008
4275:
4266:
4246:
4200:
4185:Larson (2014
4179:
4171:
4166:
4119:Adi Shankara
4101:
4097:
4093:
4089:
4085:
4081:
4078:Adi Shankara
4075:
4055:
4023:
3990:epistemology
3983:
3956:
3943:
3914:
3901:
3871:
3866:
3863:
3858:
3854:
3845:
3843:
3839:Samkhakarika
3836:
3832:metaphysical
3828:Rajadhyaksha
3820:Paul Deussen
3813:
3661:
3654:
3647:
3640:
3633:
3626:
3619:
3593:Peter Singer
3573:Jean Meslier
3513:Albert Camus
3239:Views on God
3224:
3220:
3216:
3210:
3208:
3201:
3199:
3189:
3184:
3179:
3169:
3157:
3153:
3150:
3145:
3141:
3139:
3135:
3129:
3128:
3118:
3114:
3108:
3106:
3089:
3086:Mokshadharma
3085:
3081:
3075:
3071:
3067:
3065:
3062:
3056:
3049:
3043:
3039:
3030:
3007:
2984:
2976:
2966:
2939:
2934:Samkhya and
2933:
2929:Āḷāra Kālāma
2927:) describes
2917:Buddhacarita
2916:
2913:Shanti Parva
2909:Mokshadharma
2908:
2906:
2896:
2892:
2885:
2880:
2876:
2870:
2866:
2863:
2851:
2846:
2837:
2817:
2811:
2794:
2788:
2778:
2773:
2762:
2748:
2742:
2736:
2732:
2729:
2715:
2711:
2699:
2693:
2672:
2661:
2640:
2630:
2625:
2611:
2591:
2588:
2578:
2569:
2560:
2551:
2544:
2538:
2529:
2523:
2507:
2500:
2495:such as the
2488:
2484:
2480:
2478:
2472:
2464:
2437:
2429:
2422:
2418:
2414:
2410:
2405:
2401:
2397:
2393:
2389:
2385:
2381:
2373:
2363:Vedic period
2355:
2353:
2342:Buddhacarita
2332:
2322:Yogavasishta
2320:
2314:
2302:
2298:
2292:
2287:
2281:
2276:
2272:
2268:
2264:
2260:
2256:
2250:
2246:
2244:
2239:
2235:
2231:
2227:
2223:
2219:
2215:
2209:
2205:
2203:
2198:
2191:
2176:
2167:
2152:Please help
2140:
2114:
2110:
2098:
2094:
2089:
2084:
2083:
2077:
2073:
2069:
2065:
2061:
2057:
2053:
2049:
2045:
2041:
2037:
2033:
2029:
2025:
2020:
2019:
2013:
2009:
2005:
2001:
1997:
1993:
1989:
1985:
1981:
1973:
1969:
1964:
1963:
1956:
1952:
1948:
1944:
1940:
1936:
1932:
1928:
1924:
1920:
1918:
1907:Epistemology
1900:
1896:
1892:
1890:
1885:
1881:
1877:
1872:
1870:
1866:
1860:
1856:
1852:
1848:
1846:
1841:
1837:
1829:
1825:
1821:
1817:
1816:
1811:
1807:
1803:
1799:
1795:
1791:
1785:
1779:
1766:
1753:
1751:
1745:
1741:
1734:
1726:
1724:
1719:
1715:
1711:
1707:
1703:
1701:
1695:
1691:
1687:
1683:
1679:
1673:
1669:
1663:
1649:
1645:
1641:
1637:
1633:
1629:
1627:
1619:
1611:
1603:
1596:
1592:
1588:
1584:
1580:
1579:
1559:
1552:
1540:
1536:
1532:
1528:
1521:
1520:
1506:
1499:
1495:
1491:
1489:
1484:
1476:
1470:
1468:
1463:
1459:
1447:
1442:
1440:
1435:
1426:
1422:
1418:
1417:(सांख्य) or
1414:
1413:
1397:
1388:
1382:
1378:
1374:
1370:
1364:
1361:Mokshadharma
1360:
1356:
1350:
1347:
1334:
1330:
1322:
1314:
1313:. These are
1304:
1301:epistemology
1298:
1291:
1285:
1281:
1277:
1273:
1269:
1265:
1259:
1258:
1251:
1245:
1239:
1235:
1229:
1221:
1217:
1213:
1207:
1201:
1195:
1189:
1185:
1184:
1179:
1178:
1171:
1161:
1090:
1086:
1085:
1019:
992:Arthashastra
987:Dharmaśāstra
958:Nyāya Sūtras
928:
927:
902:
881:
850:
826:
745:
641:Swaminarayan
506:Madhvacharya
497:(Tattvavada)
460:Adi Shankara
363:
347:
331:
324:
317:
310:
303:
298:Pratyabhijna
296:
289:
273:
266:
259:
252:
245:
238:
231:
224:
217:
199:
182:
164:
157:
150:
143:
136:
108:
101:
94:
87:
80:
74:
73:
29:
10999:Vivartavada
10889:Rājamaṇḍala
10844:Paramananda
10644:Apauruṣheyā
10639:Anupalabdhi
10498:Vivekananda
10463:Dharmakirti
10423:Buddhaghosa
10413:Yājñavalkya
10220:Jain Agamas
10215:Hindu texts
10094:Navya-Nyāya
10030:Svatantrika
10025:Sautrāntika
9914:Vaisheshika
9779:WikiProject
9651:Persecution
9639:Nationalism
9629:Iconography
9509:Ratha Yatra
9420:Janmashtami
9415:Rama Navami
9343:Vanaprastha
9294:Varnashrama
9270:Ritushuddhi
9255:Vidyarambha
9245:Chudakarana
9235:Nishkramana
9210:Garbhadhana
8851:Thirukkural
8846:Thiruppugal
8774:Nāradasmṛti
8737:Mahabharata
8515:Atharvaveda
8393:Vaisheshika
8280:Puruṣārthas
7170:Bagchi 1989
7160:, p. 6
7158:Bagchi 1989
7146:Kripal 1998
7110:Larson 2008
7086:Larson 2008
6722:Larson 1998
6710:Larson 1998
6700:, p. 4
6698:Larson 1998
6686:Bagchi 1989
6662:Larson 2014
6613:Fowler 2012
6601:Burley 2006
6589:Larson 1998
6522:Sharma 1997
6491:Fowler 2012
6479:Fowler 2012
6469:, pages 6–7
6338:Zimmer 1951
6286:Larson 1998
6274:Larson 1998
6262:Burley 2006
6220:Larson 1998
6208:Larson 1998
6196:Larson 1998
6184:Larson 1998
6135:Larson 1998
6120:Larson 1998
5970:The Rigveda
5860:Larson 1998
5734:Wikisource;
5705:Warder 2009
5693:Warder 2009
5681:Larson 2014
5666:Burley 2006
5552:Larson 2014
5537:Larson 2014
5525:Larson 2014
5513:Larson 2014
5501:Larson 2014
5489:Larson 2014
5474:Larson 2014
5457:Larson 2014
5440:Larson 2014
5421:Larson 2014
5400:Larson 1998
5383:Larson 1998
5088:Larson 1998
5073:16 February
5001:Leaman 2000
4900:Sharma 1997
4861:Sharma 1997
4849:Larson 1998
4696:Larson 2014
4684:Larson 2014
4672:Larson 2014
4651:Larson 2014
4632:Zimmer 1951
4578:, page 238.
4559:, page 238.
4520:Larson 1998
4447:Larson 1998
4319:Sharma 1997
4172:Yuktidipika
4140:Subtle body
4042:Sri Lakshmi
3959:Vaisheshika
3889:Mahabharata
3775:WikiProject
3698:Freethought
3693:Agnosticism
3508:Mario Bunge
3448:Poor design
3304:New Atheism
3180:Yuktidīpīka
3154:Apta vacana
3142:Apta vacana
3090:Yuktidipika
3072:Yuktidipika
3068:Yuktidipika
2993:Isvarakrsna
2911:chapter of
2888:ontegenetic
2775:Yajnavalkya
2448:Vaisheshika
2382:Moksadharma
2316:Mahabharata
2197:is seen as
1982:Avyabhicara
1974:Avyapadesya
1901:sattva guṇa
1547:, and like
1539:comes from
1366:Mahabharata
1341:schools of
1339:rationalist
1156:. It views
968:Yoga Sutras
920:Vachanamrut
875:Atharvaveda
828:Major texts
778:Vaisheshika
717:Vivekananda
707:Neo-Vedanta
601:Chakradhara
591:Mahanubhava
516:Vyasatirtha
341:Neo-Vedanta
312:Pramanavada
305:Panchartika
261:Mahanubhava
209:Vaishnavite
183:Sub-schools
96:Vaisheshika
11034:Categories
10949:Svātantrya
10839:Paramatman
10794:Kshetrajna
10769:Ishvaratva
10709:Cittabhumi
10704:Chidabhasa
10654:Asiddhatva
10574:Abhasavada
10548:Guru Nanak
10483:Vasubandhu
10309:Upanishads
10303:Tirukkuṟaḷ
10262:Panchadasi
10067:Bhedabheda
10015:Madhyamaka
9855:Monotheism
9480:Kumbh Mela
9448:Gudi Padwa
9393:Durga Puja
9378:Shivaratri
9250:Karnavedha
9230:Namakarana
9192:Tirthatana
8959:Dattatreya
8796:Subhashita
8769:Manusmriti
8646:Dhanurveda
8579:Taittiriya
8564:Kaushitaki
8551:Upanishads
8324:Aparigraha
8226:Philosophy
8068:Max Müller
7431:1611481724
7206:, page 213
7122:Flood 2006
6908:Sinha 2012
6365:Ruzsa 2006
6093:, page 352
6076:, page 189
6013:Wikisource
5958:Wikisource
5743:Max Muller
5717:Singh 2008
5334:, page 172
5032:, page 273
5013:Sinha 2012
4955:, page 265
4873:Haney 2002
4413:Haney 2002
4239:References
4130:Khyativada
3872:nirishvara
3684:Irreligion
3543:Sam Harris
3347:Secularism
3271:Naturalism
3119:Āsuri and
2998:Paramartha
2724:Upanishads
2601:Mandala 10
2528:is in the
2499:, and the
2493:Upanishads
1957:Anupalabdi
1953:Arthāpatti
1937:Āptavacana
1690:), touch (
1686:), taste (
1682:), smell (
1678:), sound (
1494:) and the
1454:Philosophy
1402:school of
1359:, and the
1335:āptavacana
1319:perception
1299:Samkhya's
1284:is called
997:Kama Sutra
883:Upanishads
511:Jayatirtha
441:(Mayavada)
429:Prabhākara
219:Bhedabheda
10809:Mithyatva
10699:Chaitanya
10694:Catuṣkoṭi
10659:Asatkalpa
10634:Anavastha
10609:Aishvarya
10528:Sakayanya
10523:Sadananda
10488:Gaudapada
10473:Nagarjuna
10428:Patañjali
10244:Principal
10226:Kamasutra
10020:Yogachara
9939:Raseśvara
9703:Theosophy
9634:Mythology
9614:Criticism
9582:Etymology
9540:Svādhyāya
9439:New Year
9388:Navaratri
9360:Festivals
9338:Grihastha
9311:Kshatriya
9285:Antyeshti
9260:Upanayana
9225:Jatakarma
9215:Pumsavana
9202:Sanskaras
9167:Naivedhya
9121:Practices
9066:Mahavidya
9034:Saraswati
9021:Goddesses
8979:Kartikeya
8876:Athichudi
8831:Tirumurai
8684:Vyākaraṇa
8651:Natyaveda
8599:Chandogya
8524:Divisions
8505:Yajurveda
8112:"Samkhya"
7793:, Vol. II
7731:171859396
6847:, page 39
6755:King 1999
6510:King 1999
6174:, page 25
5640:, page 29
5356:, page 43
5155:cite book
5147:852227561
4936:Osto 2018
4825:Apte 1957
4463:"Samkhya"
4432:Osto 2018
4398:Osto 2018
4364:Osto 2018
4349:Osto 2018
4221:Brahmanas
4161:systems."
4125:Darshanas
3961:atomism,
3884:Bhagavata
3568:Karl Marx
3428:Nonbelief
3401:Free will
3369:Arguments
3185:Vācaspati
3172:Gauḍapāda
3124:Al Biruni
2921:Aśvaghoṣa
2825:, Self).
2307:Patanjali
2295:cosmology
2284:causality
2170:July 2012
2141:does not
2122:Causality
2038:drshtanta
1965:Pratyakṣa
1921:Pratyakṣa
1670:tanmatras
1441:The word
1410:Etymology
1327:inference
1315:pratyakṣa
1253:tanmatras
1244:), mind (
1147:dualistic
1136:romanized
1007:Tirumurai
865:Yajurveda
769:Patanjali
722:Aurobindo
687:Bamakhepa
621:Sankardev
450:Gaudapada
124:Heterodox
10974:Tanmatra
10969:Tajjalan
10959:Syādvāda
10859:Pradhana
10834:Padārtha
10799:Lakshana
10744:Ekagrata
10589:Adrishta
10584:Adarsana
10562:Concepts
10543:Mahavira
10508:Ramanuja
10458:Chanakya
10393:Avatsara
10388:Valluvar
10328:Vedangas
10142:Gandhism
10045:Medieval
9994:Syādvāda
9979:Charvaka
9951:Pāṇiniya
9845:Idealism
9759:Category
9710:Glossary
9678:Buddhism
9644:Hindutva
9604:Calendar
9485:Haridwar
9463:Vaisakhi
9458:Puthandu
9348:Sannyasa
9265:Keshanta
9096:Shashthi
8932:Trimurti
8759:Nitisara
8732:Ramayana
8727:Itihasas
8699:Jyotisha
8641:Ayurveda
8633:Upavedas
8614:Mandukya
8559:Aitareya
8541:Aranyaka
8536:Brahmana
8510:Samaveda
8435:Charvaka
8235:Concepts
8216:Timeline
8208:Glossary
8191:Hinduism
8084:(2023).
8070:(1919).
8046:(2001).
8024:(1978).
7973:(2007).
7953:(1951),
7892:(2008),
7828:citation
7821:11323515
7560:(1998),
7441:(1993),
7335:(1922),
7294:(1986),
6325:41694270
5745:(1859).
5112:61647186
4109:See also
4094:Prakriti
3986:ontology
3895:and the
3882:and the
3880:Pasupata
3859:emergent
3751:Category
3260:Concepts
3163:—
3009:Buddhism
2923:(in his
2897:sramanas
2853:Dandekar
2755:ahamkara
2737:Avyaktam
2733:Avyaktam
2714:and the
2687:—
2655:—
2633:anagrams
2620:myth of
2423:sramanas
2293:Samkhya
2211:Parināma
2078:nigamana
2074:vipaksha
2070:sapaksha
2058:vipaksha
2054:sapaksha
2030:pratijna
1994:pratibha
1945:pramanas
1886:Prakriti
1857:Prakriti
1853:Prakriti
1838:kaivalya
1773:—
1762:states,
1704:Prakriti
1696:Prakriti
1672:: form (
1662:) mind (
1660:ahamkara
1646:Prakriti
1630:Prakriti
1589:pradhāna
1541:Prakriti
1404:Hinduism
1306:pramanas
1293:Kaivalya
1282:Prakriti
1270:Prakriti
1241:ahamkara
1238:), ego (
1222:Prakriti
1186:Prakriti
1127:Sanskrit
1043:Hinduism
930:Shastras
870:Samaveda
805:Valluvar
576:Nimbarka
536:Vallabha
480:Ramanuja
368:Acharyas
364:Teachers
283:Shaivite
191:Smartist
152:Buddhism
138:Charvaka
61:Orthodox
37:a series
35:Part of
11040:Samkhya
11019:More...
10989:Upekkhā
10984:Uparati
10964:Taijasa
10939:Śūnyatā
10909:Saṃsāra
10904:Samadhi
10869:Prakṛti
10824:Nirvāṇa
10774:Jivatva
10764:Ikshana
10719:Devatas
10689:Bhumika
10679:Brahman
10669:Avyakta
10614:Akrodha
10594:Advaita
10553:More...
10448:Jaimini
10352:More...
10062:Advaita
10052:Vedanta
10010:Śūnyatā
9969:Ājīvika
9961:Nāstika
9929:Vedanta
9924:Mīmāṃsā
9904:Samkhya
9884:Ancient
9840:Atomism
9835:Atheism
9748:Outline
9698:Sikhism
9693:Judaism
9688:Jainism
9569:Related
9545:Namaste
9398:Ramlila
9328:Ashrama
9316:Vaishya
9306:Brahmin
9129:Worship
9081:Rukmini
9071:Matrika
9044:Parvati
9039:Lakshmi
9029:Tridevi
8984:Krishna
8969:Hanuman
8964:Ganesha
8915:Deities
8801:Tantras
8791:Stotras
8744:Puranas
8689:Nirukta
8679:Chandas
8674:Shiksha
8666:Vedanga
8619:Prashna
8609:Mundaka
8531:Samhita
8500:Rigveda
8431:Nāstika
8416:Advaita
8403:Vedanta
8398:Mīmāṃsā
8378:Samkhya
8366:Schools
8354:Akrodha
8273:Saṃsāra
8253:Ishvara
8243:Brahman
8126:Samkhya
7998:Samkhya
7678:Samkhya
7213:Sources
5829:Sāṃkhya
4790:saMkhya
4201:samkhya
4102:Samkhya
4098:Pradhan
4090:Samkhya
4082:Samkhya
4080:called
4066:sadhana
4062:Tantras
4026:Tantric
4014:Śankara
3893:Puranas
3855:eternal
3739:Outline
3316:Society
3288:History
3252:Atheism
3059:Samkhya
3013:Jainism
2989:ascetic
2977:Samkhya
2973:Rigveda
2957:Vedanta
2953:Brahman
2871:Prakṛti
2799:tattvas
2712:Rigveda
2704:avyakta
2700:Rigveda
2698:of the
2626:samkhya
2593:Rigveda
2531:Rigveda
2526:dualism
2513:Mīmāṃsā
2481:sramana
2452:Jainism
2430:karika-
2419:samkhya
2415:samkhya
2406:samkhya
2386:samkhya
2374:samkhya
2356:samkhya
2303:Prakṛti
2299:Purusha
2273:Prakṛti
2257:Prakṛti
2252:tattvas
2247:Prakṛti
2236:Prakṛti
2232:Prakṛti
2228:Prakṛti
2224:Prakṛti
2216:Prakṛti
2199:Prakṛti
2162:removed
2147:sources
2115:pramana
2107:Carvaka
2026:Anumana
2021:Anumāna
2010:nirnaya
1990:pramana
1978:hearsay
1949:Upamāṇa
1941:pramana
1929:Anumāna
1888:alone.
1830:Prakṛti
1822:Prakṛti
1796:Prakṛti
1787:Samsara
1727:Purusha
1692:sparsha
1651:tattvas
1642:Purusha
1638:Prakṛti
1597:triguna
1581:Prakṛti
1576:Prakṛti
1560:Prakṛti
1553:Puruṣas
1537:Purusha
1533:Purusha
1496:Prakṛti
1478:Prakṛti
1472:Purusha
1464:Prakṛti
1448:Tattvas
1443:samkhya
1436:Samkhya
1427:sankhya
1419:sāṅkhya
1415:Sāṃkhya
1329:') and
1323:anumāṇa
1226:tattvas
1218:Purusha
1214:Prakṛti
1212:. When
1173:Prakṛti
1158:reality
1145:) is a
1142:sāṃkhya
1138::
1091:Sankhya
1087:Samkhya
982:Puranas
860:Rigveda
798:Secular
746:Samkhya
439:Advaita
419:Jaimini
409:Mīmāṃsā
201:Advaita
159:Jainism
145:Ājīvika
110:Vedanta
103:Mīmāṃsā
75:Samkhya
11045:Āstika
10994:Utsaha
10944:Sutram
10934:Sthiti
10929:Sphoṭa
10899:Sakshi
10884:Puruṣa
10864:Prajna
10829:Niyama
10789:Kasaya
10734:Dravya
10724:Dharma
10684:Bhuman
10674:Bhrama
10629:Ananta
10624:Anatta
10619:Aksara
10604:Ahimsa
10579:Abheda
10569:Abhava
10518:Raikva
10438:Kapila
10433:Kanada
10130:Modern
10104:Shaiva
10072:Dvaita
9974:Ajñana
9934:Shaiva
9892:Āstika
9875:Moksha
9828:Topics
9769:Portal
9673:Baháʼí
9577:Hindus
9555:Tilaka
9524:Others
9500:Ujjain
9495:Prayag
9490:Nashik
9430:Pongal
9368:Diwali
9321:Shudra
9280:Vivaha
9187:Dhyāna
9162:Bhajan
9152:Bhakti
9137:Temple
9091:Shakti
8999:Varuna
8942:Vishnu
8937:Brahma
8786:Sutras
8722:Agamas
8478:Smriti
8409:Dvaita
8374:Āstika
8319:Asteya
8314:Ahimsa
8300:Moksha
8285:Dharma
8198:topics
8092:
8056:
8032:
8010:
7983:
7940:
7922:
7902:
7879:
7859:
7819:
7799:
7778:
7754:
7729:
7695:
7666:
7646:
7628:
7610:
7590:
7570:
7547:
7527:
7509:
7489:
7469:
7449:
7428:
7408:
7388:
7368:
7345:
7322:
7302:
7272:
7240:
7202:
7185:
7057:
7015:
6990:
6968:
6951:
6928:
6863:
6843:
6811:
6645:
6628:
6567:15 May
6542:
6465:
6444:
6408:
6383:
6323:
6245:
6170:
6153:
6106:
6089:
6072:
6031:
6004:
5984:
5949:
5924:
5907:
5846:
5807:
5776:
5636:
5619:
5599:
5369:
5352:
5330:
5305:
5288:
5259:
5242:
5225:
5208:
5189:
5145:
5135:
5110:
5028:
4972:
4951:
4808:
4776:
4756:
4611:
4594:
4574:
4555:
4544:
4499:
4475:8 June
4379:
4283:
4257:
4058:Tantra
4038:Vishnu
4020:Tantra
3994:Isvara
3891:, the
3878:, the
3481:People
3115:Kārikā
3082:karika
3057:karika
3026:Eliade
3018:dukkha
2969:Kapila
2949:bhakti
2867:Puruṣa
2821:soul (
2618:Vritra
2411:asanas
2402:dukkha
2398:viveka
2261:sattva
2062:Vyapti
2050:sadhya
2046:paksha
2042:sadhya
1925:Dṛṣṭam
1897:Moksha
1882:Puruṣa
1878:Puruṣa
1873:Puruṣa
1861:Puruṣa
1849:Puruṣa
1842:moksha
1826:Puruṣa
1818:Puruṣa
1812:Puruṣa
1808:Puruṣa
1804:Puruṣa
1800:Puruṣa
1782:avidyā
1755:moksha
1684:gandha
1680:shabda
1656:buddhi
1605:Sattva
1585:tattva
1529:Puruṣa
1523:Puruṣa
1507:Puruṣa
1500:bhogya
1492:bhokta
1460:Puruṣa
1423:amkhya
1389:Karika
1384:duḥkha
1379:viveka
1355:, the
1287:Moksha
1278:Puruṣa
1274:Puruṣa
1266:Puruṣa
1231:buddhi
1206:, and
1197:sattva
1180:Puruṣa
1163:Puruṣa
1131:सांख्य
934:Sutras
843:Smriti
785:Kaṇāda
753:Kapila
736:Others
659:Shakta
654:Tantra
495:Dvaita
233:Dvaita
166:Ajñana
11009:Yamas
11004:Viraj
10979:Tyāga
10914:Satya
10814:Mokṣa
10784:Karma
10739:Dhrti
10664:Ātman
10649:Artha
10453:Vyasa
10333:Vedas
10314:Minor
10161:Texts
9909:Nyaya
9900:Hindu
9870:Artha
9850:Logic
9683:Islam
9661:India
9550:Bindi
9533:Other
9473:Ugadi
9468:Vishu
9301:Varna
9182:Tapas
9172:Yajna
9142:Murti
9076:Radha
9056:Durga
9051:Bhumi
8994:Surya
8974:Indra
8947:Shiva
8709:Other
8694:Kalpa
8584:Katha
8488:Vedas
8473:Śruti
8458:Texts
8388:Nyaya
8344:Damah
8334:Satya
8290:Artha
8268:Karma
8258:Atman
8212:Index
7727:S2CID
6321:JSTOR
5952:[
5803:–18.
4146:Notes
4050:Shiva
4006:Vyasa
3963:Nyaya
3936:self.
3930:Vedas
3921:karma
3816:Vedas
3614:Books
3158:Sruti
3146:Sruti
2967:Sage
2823:Ātman
2795:Atman
2614:Indra
2467:Atman
2444:Nyaya
2394:jnana
2390:vidya
2311:Vedic
2269:tamas
2265:rajas
2111:Sabda
2103:Vedas
2099:Sabda
2095:Sabda
2085:Śabda
1933:Śabda
1893:Mokṣa
1792:Mokṣa
1735:mokṣa
1708:guṇas
1665:manas
1634:guṇas
1621:Tamas
1613:Rajas
1375:jnana
1371:vidya
1331:śabda
1247:manas
1236:mahat
1209:tamas
1203:rajas
1191:guṇas
1029:Kural
852:Vedas
838:Śruti
379:Nyaya
89:Nyaya
11014:Yoga
10779:Kama
10759:Idam
10754:Hitā
10749:Guṇa
10714:Dāna
10599:Aham
10003:and
9984:Jain
9919:Yoga
9865:Kama
9725:List
9587:List
9514:Teej
9443:Bihu
9425:Onam
9373:Holi
9177:Homa
9157:Japa
9147:Puja
9107:more
9101:Sita
9086:Sati
9061:Kali
9010:more
9004:Vayu
8989:Rama
8954:Agni
8924:Gods
8604:Kena
8574:Isha
8383:Yoga
8349:Dayā
8339:Dāna
8309:Niti
8295:Kama
8263:Maya
8090:ISBN
8054:ISBN
8030:ISBN
8008:ISBN
7981:ISBN
7938:ISBN
7920:ISBN
7900:ISBN
7877:ISBN
7857:ISBN
7834:link
7817:OCLC
7797:ISBN
7776:ISBN
7752:ISBN
7693:ISBN
7664:ISBN
7644:ISBN
7626:ISBN
7608:ISBN
7588:ISBN
7568:ISBN
7545:ISBN
7525:ISBN
7507:ISBN
7487:ISBN
7467:ISBN
7447:ISBN
7426:ISBN
7406:ISBN
7386:ISBN
7366:ISBN
7343:ISBN
7320:ISBN
7300:ISBN
7270:ISBN
7238:ISBN
7200:ISBN
7183:ISBN
7055:ISBN
7013:ISBN
6988:ISBN
6966:ISBN
6949:ISBN
6926:ISBN
6861:ISBN
6841:ISBN
6809:ISBN
6643:ISBN
6626:ISBN
6569:2019
6540:ISBN
6463:ISBN
6442:ISBN
6406:ISBN
6381:ISBN
6243:ISBN
6168:ISBN
6151:ISBN
6104:ISBN
6087:ISBN
6070:ISBN
6029:ISBN
5982:ISBN
5922:ISBN
5905:ISBN
5844:ISBN
5805:ISBN
5774:ISBN
5634:ISBN
5617:ISBN
5597:ISBN
5367:ISBN
5350:ISBN
5328:ISBN
5303:ISBN
5286:ISBN
5257:ISBN
5240:ISBN
5223:ISBN
5206:ISBN
5187:ISBN
5161:link
5143:OCLC
5133:ISBN
5108:OCLC
5075:2023
5026:ISBN
4970:ISBN
4949:ISBN
4806:ISBN
4774:ISBN
4754:ISBN
4609:ISBN
4592:ISBN
4572:ISBN
4553:ISBN
4542:ISBN
4497:ISBN
4477:2023
4377:ISBN
4281:ISBN
4255:ISBN
4228:and
4215:and
4046:Kali
4040:and
4000:and
3988:and
3978:Yoga
3969:Yoga
3957:The
3940:God.
3876:Yoga
3824:Yoga
3209:The
3156:and
3144:and
3055:Pre-
3033:jiva
3011:and
2936:Yoga
2907:The
2893:guru
2812:The
2485:yati
2483:and
2319:and
2301:and
2277:guṇa
2267:and
2145:any
2143:cite
2072:and
2066:hetu
2034:hetu
1834:Self
1720:guṇa
1716:guṇa
1712:guṇa
1702:All
1688:rasa
1675:rūpa
1593:jaḍa
1462:and
1425:and
1400:Yoga
1349:the
1321:'),
1311:yoga
1261:Jiva
932:and
762:Yoga
82:Yoga
10894:Ṛta
10729:Dhi
9599:Law
7719:doi
4117:of
2955:of
2156:by
2101:of
1935:or
1923:or
1844:).
1280:to
1152:of
1089:or
11036::
9902::
8433::
8376::
8248:Om
8114:.
8002:.
7830:}}
7826:{{
7774:,
7750:,
7725:,
7715:68
7713:,
7709:,
7039:^
6900:^
6872:^
6852:^
6729:^
6654:^
6577:^
6559:.
6529:^
6498:^
6417:^
6392:^
6345:^
6254:^
6237:,
6227:^
6127:^
5997::
5967::
5933:^
5894:^
5879:^
5801:17
5789::
5772:.
5770:21
5758::
5740::
5673:^
5654:^
5544:^
5481:^
5464:^
5447:^
5428:^
5407:^
5390:^
5339:^
5277:^
5197:^
5169:^
5157:}}
5153:{{
5141:.
5066:.
5055:^
4981:^
4892:^
4817:^
4765:^
4739:^
4658:^
4639:^
4624:^
4527:^
4508:^
4485:^
4465:.
4454:^
4439:^
4420:^
4405:^
4388:^
4356:^
4341:^
4326:^
4309:^
4292:^
4211:,
4192:^
4153:^
4068:.
4008:.
3899:.
3187:’s
3160:.
2959:.
2805:,
2771:.
2720:.
2446:,
2396:,
2392:,
2367:c.
2325:.
2263:,
2208:.
2201:.
1863::
1555:.
1377:,
1373:,
1325:('
1317:('
1234:,
1200:,
1166:('
1133:,
1129::
1125:;
1106:ɑː
787:,
39:on
9813:e
9806:t
9799:v
8178:e
8171:t
8164:v
8120:.
8098:.
8062:.
8038:.
8016:.
8000:"
7989:.
7836:)
7721::
7063:.
7021:.
6996:.
6934:.
6817:.
6688:.
6571:.
6367:.
6327:.
6015:.
5990:.
5960:.
5813:.
5782:.
5605:.
5163:)
5149:.
5114:.
5077:.
4479:.
4304:.
4096:(
3803:e
3796:t
3789:v
2947:(
2616:–
2607:.
2590:—
2454:.
2183:)
2177:(
2172:)
2168:(
2164:.
2150:.
1333:(
1121:/
1118:ə
1115:j
1112:k
1109:ŋ
1103:s
1100:ˈ
1097:/
1093:(
1075:e
1068:t
1061:v
370:)
366:(
27:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
