Hinduism: A Short History (53 page)

, Part I, (Madras, 1981). This claim is also supported by the information on the scholastic engagement of the Śaṅkarācāryas past and present, in W. Cenkner,

, esp. chap. 4: “The Teaching Heritage after Śaṅkara,” 84–106.

7.

   Thus the commentaries on Gaṅgeśa’s

were called

, etc. See R. Thangasami Sarma,

, Part 1 (Madras: University of Madras, 1985), 64f.

8.

   S. N. Dasgupta,

, Cambridge: Cambridge University Press, 1961, vol. 1, 282.

9.

   See the evidence offered by S. N. Dasgupta, ibid.

10.

   It has only been preserved in a Chinese translation; this has been edited and translated and commented upon by H. Ui (1917; reprint Varanasi: Chowkhambha Sanskrit Series, 1962).

11.

   Early writers use the word

as a synonym with

.

12.

, 30, a text often referred to in this connection. So far I have not seen reference made to

I, 9, 121 which has the same enumeration of sciences. In this text the Goddess (after the churning of the Milk Ocean) is addressed as the embodiment of all knowledge

specifically of

, and

.

13.

, Anantalal Thakur, ed. Darbhanga: Mithila Institute, 1957. N. Sinha, trans., Allahabad: Paṇini Office, 1911.

14.

   W. Halbfass in an excursus “The Concept of Viśesa and the name of the Vaiśeṣika System,” in

..., 269–75, offers alternative suggestions.

15.

No. 156, Ganganatha Jha, trans. (Allahabad: Lazarus 1916).

16.

   Dasgupta,

, vol. 1, 363.

17.

   These “nine things” are:

(understanding),

(happiness),

(suffering),

(desire),

(hatred),

(effort),

(righteousness),

(unrighteousness),

(innate propensity).

18.

with

, Ganganatha Jha, ed., trans. and commentator, 2 vols. (Pune: Oriental Book Agency, 1939).

19.

Navya-Nyāya Manual, E. R. Sreekrishna Sarma, ed. and trans., Adyar: The Adyar Library and Research Center, 1960, Introduction, xvii.

20.

I, 1, 22.

21.

   Ibid., IV, 1,

.

22.

   For details see G. Chemparathy,

, Vienna: Indological Institute of the University of Vienna, 1972.

23.

   Udayanācārya’s

with the commentary of Haridāsa Bhattacarya, E. B. Cowell, trans., Calcutta, 1864.

24.

IV, 1, 21f.

25.

, Ganganatha Jha, ed. and trans., Pune: Oriental Book Agency, 1949.

26.

   The best-known text of Haṭhayoga is the

by Svātmārāma Yogīndra, Adyar: Theosophical Publishing House, 1933.

27.

   See Chapter 23.

28.

   E.g.,

II, 25, 13ff.; Ill, 28.

29.

   A. B. Keith,

, The Heritage of India Series, Calcutta: YMCA Publishing House, 1949, 18. The most comprehensive recent study of Sāṁkhya is G J. Larsen,

, Delhi: Motilal Banarsidass, 1969. See also H. Bakker, “On the Origin of the Sāṁkhya Psychology,” in:

(1982), 117–148, with an extensive bibliography. G J. Larsen makes an important point in his essay “The Format of Technical Philosophical Writing in Ancient India: Inadequacies of Conventional Translations,”

, 30, no. 3 (1980): 375–80. Comprehensive information on the development of Sāṁkhya is contained in E. Frauwallner,

, Salzburg: Otto Müller Verlag, 1953, vol. 1, 228ff and 472ff.

30.

III, 28.

31.

   The best edition and translation with ample comments is that by S. S. Suryanarayana Sastri (Madras: University of Madras, 1948). Also

of Mahāmuni Śri Īśvarakṛṣṇa with the commentary

of Pandit Śivanārāyaṇa Śāstrī with

of Vācaspati Miśra, Bombay: Nirnaya Sagar Press, 1940.

32.

, Pyarelal Prabhu Dayal, ed., Bombay: Nirnaya Sagar Press, 1943; J. R. Ballantyne, trans., London: Truebner 1885 (3rd edn).

33.

   Edited and translated under the title

(Adyar: Adyar Library, 1920 and 1952).

34.

   A good edition is that by Swāmi Vijñāna Āśrama (Ajmer, 1961). A complete English translation of the Pātañjala

with Vyāsa’s

and Vācaspati Miśra’s

has been published by J. H. Woods in the

Vol. 17 (Cambridge, Mass.: Harvard University Press, 1914). Students may find useful I. K. Taimni

, Wheaton, Ill.: Theosophical Publishing House, 1972 (3rd edn); it offers the text and the translation of the

and a good running commentary that avoids the technicalities of the classical commentaries. Valuable recent treatments of Yoga are: S. N. Dasgupta,

, 1924; reprint Delhi: Motilal Banarsidass, 1973; J. W. Hauer,

, Stuttgart, Kohlhammer, 1932; G. Feuerstein,

, Manchester: University of Manchester Press, 1982; G. M. Koelman,

, Pune: Papal Athenaeum, 1970. M. Eliade,

, Princeton: Princeton University Press, 1958; 1969 (2nd edn) has become a classic in its own right: it not only describes Pātañjala Yoga but compares it to other phenomena, and it has an exhaustive bibliography of works up to 1964. Controversial new ideas on classical Yoga are advanced in G. Oberhammer,

, Vienna: Österreichische Akademie der Wissenschaften, 1977.

35.

, VI, 107.

36.

   P. Hacker, “Śaṅkara der Yogin und Śaṅkara der Advaitin: Einige Beobachtungen,”

12–13 (1968): 119–48. A full translation of the work was published by James Legget in 1990.

37.

1.

38.

   This is the traditional interpretation given to

.

39.

.

40.

   Ibid., 18.

41.

   Ibid., 8.

42.

   Ibid., 63.

43.

   Ibid., 67.

44.

I, 5ff.

45.

   Ibid., I, 23ff.

46.

   Ibid., II, 5f.

47.

   According to Haṭhayoga the

confers superhuman vision and cures troubles of the respiratory tract;

cures illnesses of the digestive organs,

activates the mind,

regulates body-temperature, cures fever and purifies the blood,

cures venereal diseases, etc. There are centers in India, like the Yoga Research Institute at Lonavla, in which medical research is done on the effects of

on body and mind.

48.

II, 54.

49.

   Ibid., Ill, 1–3.

50.

   Ibid., Ill, 16ff.

51.

   Ibid., IV, 34: 51.

52.

   These notions find a surprising parallel in contemporary scientific thought. See I. Prigogine,

, New York: Bantam Books, 1948.

53.

   Hohm Press: Prescott, Arizona, 1998. It has 686 large pages with text and illustrations.

54.

I, 1, 2:

.

55.

   Ibid., I, 2, 1.

56.

I, 1, 22: “There can be no creator of this relation because no soul is cognized as such by any of the means of cognition. If there had been such a creator, he could not have been forgotten.” Cf. also: Kumārila Bhaṭṭa,

, XVI, 41ff.

57.

   Ganganatha Jha,

, 178ff.

58.

Vi, 1, 6ff.

59.

   Ganganatha Jha,

, 264f.

60.

IV, 3, 15.

61.

on VI, 1, 1.

62.

“Liberation must consist in the destruction of the present body and the non-production of the future body.” Quoted by G. Jha,

, 38.

63.

, p. 156.

64.

   O. Gäch’ter,

(Delhi: Motilal Banarsidass, 1983) with bibliographic references to both Eastern and Western authors.

65.

   H. G. Coward,

(Delhi: Motilal Banarsidass, 1980), with extensive bibliography. The complete text has been edited by Prof. K. V Abhyankar and Acharya V P. Limaye in the University of Poona Sanskrit and Prakrit Series, Pune: University of Puna, 1965.

66.

   Rāmdās Gaur,

, 589.

67.

   According to S. K. Belvalkar

, (Pune: Bilvakunja, 1929, Part 1, Chapter 4: “Vedānta in the Brahmasūtras” (142), Jaimini, the author of the

wrote a

, which sought to harmonize the teaching of the

, particularly the

, and this

was incorporated within, and forms the main part of the present text of the

.

68.

   The ten recognized

are: Śaṅkara, Rāmānuja, Madhva, Vallabha, Bhāskara, Yādavaprakāśa, Keśava, Nīlākantha, Vijñāna-bhikṣu, and Bāladeva. They are the founders of separate branches of Vedānta philosophy. There are several comparative studies of the different schools of Vedānta such as V. S. Ghate,

, Pune: Oriental Bookstore, 1926; reprint 1960; O. Lacombe,

, Paris: Geuthner, 1957; reprint 1973. See also B. N. K. Sharma,

, Delhi: Motilal Banarsidass, 1984.

69.

   Cf. Ramdas Gaur,

(in Hindī), Kasi: Madhav Viṣṇu Paradkar, 1995, 591ff.

70.

   Some researchers place Śaṅkara’s birth around 600 C.E.

71.