Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

the comments of the most useful Karika Samkhya Samkhya Tattva-Kaumudi is, of
Vacaspatimisra (eleventh century). Another important text is the pravacana Samkhyasutra
"(probably fourteenth century) with commentary by Anirudh (fifteenth century) and
Vijnanabhiksu (sixteenth century).
We should not exaggerate, of course, the importance of chronological-gia Samkhya texts.
In general, understands all Hindu philosophical concepts treated prior to the date of
writing, of-ten very old. If you are in a philosophical text-ods new one does not mean
why has not previously been addressed. What seems "new" in the Samkhya-Sutra can
often undeniably old. Has been given too much importance to the allusions and divisive,
"he eventualmen are discovered in these philosophical texts. Such references may well be
aimed opinions far older than Aque-llas that appeared to relate to. While you may specify
in India, where it is more difficult than in other towns-the date of re-drafting reports of
the various texts, much more difficult to establish the chronology of philosophical ideas
themselves. As the Yoga, Samkhya also had a prehistory. Most likely, the origin of the
system must be sought in the analysis of the constitutive elements of human experience,
in order to distinguish those in the hour of death, leaving the man and Aque-opments that
are "immortal" in the sense that accompanies the soul at its destination after death.
A similar analysis is now in the Satapatha Brahmana (X, 1, 3, 4); divides human beings
into three parts "immortal" and three deaths. In other words, the "origins" of Samkhya are
bound to a mystical character problem, namely that human remains after death, which is
the true Self, the immortal element of being human.
A long dispute, which still continues, affects the person of Patanjali, the author of the
Yoga-Sutra. Some Indian commentators (King Bhoja, Cakrapanidatta, Caraka
commentator in the eleventh century, and two of the eighteenth century) identified it as
Patanjali, the philosopher who lived in the second century BC. The identification was
accepted by Liebich, Garbe and Dasgupta and rejected by Woods, Jacobi and A. B. Keith
(see Note I, 2). Anyway, in definitively, these controversies about the age of the Yoga-
Sutra are of little importance, since the techniques of asceticism and meditation expressed
by Patanjali are certainly of considerable antiquity, not part of their discoveries, or those
of his time, had been tested many centuries before that. Moreover, the Indian writers
rarely have a personal system: the vast majority of cases are content to make traditional
doctrines in the language of his time. This is verified in most typical form even in the
case of Patanjali, whose only objec-tive is to compile a practical manual of ancient
technique.
Vyasa (VII-VIII century) made a comment about this, the Yoga-bhasya and
Vacaspatimisra (ninth century), a gloss: Tattvavaisaradi that appear prominently among
the contributions to the understanding of the Yoga Sutra. King Bhoja (early eleventh
century) is the author of the commentary Rajamartanda, and Ramananda Saraswati
(sixteenth century) wrote Maniprabha. Finally, Vijnanabhiksu made mention of the
Yoga-bhasya, Vyasa, in his remarkable treatise varttika Yoga (on the editions and
translations of yogic texts, not-ta I, 2).
For the Samkhya and Yoga, the world is real (not illusory, according to the concept of
Vedanta). However, if the world exists and per-hard, so due to "ignorance" of the spirit:
the many for-most of the cosmos as well as the process of manifestation and desenvolvimiento,
exist only in relation to the extent that the Spirit, the Self (purusha) is ignored,
and because of this ignorance of metaphysical order, suffering and enslaved. At the