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

ouddhiqves, 3 (Academy of Brussels, 1922) , id. Le Bouddhisme et le Yoga of Patanjali
(bouddhiqves Memoires et chinois, V., Brussels, 1937, p. 223-242). See below, Note V,
1.
The best known Sanskrit edition of the Yoga-Sutra was published by Anandashram
Sanskrit Series (No. 47), with and comment (Yogabhasya) of Veda-Vyasa (seventheighth
centuries) and gloss (Taatvavaisaradi) of Vacaspatimisra (ninth century) The
Yoga-Sutra was translated into English by Woods (The Yoga System of Patanjali,
Harvard Oriental Series, 1914) and Rama Prasada (Patanjalt sYoga Sutra, with the
commentary of Vyasa and the gloss of Vachaspatimisra, Allahabad, 1910, Sacred Books
of the Hindus, 3 'edition, 1924). Also J. W. Hauer, Elne Uebersetzung Merkspriiche des
Patanjali und der dem Kommentar des Vyasa (Yoga, Vol. I, 1931, p. 43-45); G. Jha, The
Yogadarshana (trans, of the Yoga-Sutra with commentary of Vyasa, 2nd edition, Madras,
1934). King Bhoja (early eleventh century) wrote the commentary on Martanda Raja
Yoga-Sutra (English edition and version of Indica Library Rajendralala Mitra, Calcutta,
1883). Vijnanabhiksu hrzo the commentary of Vyasa Yoga-bhasya (Yogavarttika; edition
"The Pandit", New Series, vol. V-VI) and wrote also a treatise on the doctrine pequefio
Patanjali (Yoga-sara-Samgraha, editing and English version by Ganganath Jha, Bombay,
1894). The Yoga-Sutra were also subject of a commentary Miniprabha of Ramanan da
Sarasvati (sixteenth century translated by Woods, Journal of American Oriental Society,
1914). On the other reviews, Aufretch, Catalogorum Catalogus, p. 480. Of these treaties,
the more valuable the Vyasa and Vijnanabhiksu. Bhoja contri-ta also some interesting
interpretations.
On the doctrines and practices yoga, see S. N. Dasgupta, A. Af Patanjali Study (Calcutta
University, 1920), Yoga as Philosophy and Religion (London, 1924); Yoga Philosophy in
Relation to other Systems of Indian Thought (Calcutta, 1930), A History of Indian
Philosophy (Vol. I, Cambridge, 1922 , p. 226), S. Radhakrisnan, Indian Philosophy (Vol.
II, London, 1927), p. 336; Paul Oltramare, theosophiques L'histoire des idees dans Vlnde
(Vol. I, P-290, 300); J. W. Hauer, Die Anfangeder Yoga-Praxis (Stuttgart, 1922); id. Der
Yoga als Heilweg (Stuttgart, 1932); Richard Rosel, Die Grundlage der psychologischen
Yoga practice (Stuttgart, 1928), S. Lindquist, Die Methoden des Yoga (Lund, 1932);
Main Danielou, Yoga The Method of re-integration (London, 1949) Jacques Masui,
Yoga, holistic science of Vhomme (texts and studies published under the direction of
Jacques Masui, Paris , 1953), see also the bibliographies listed below, related to Tantrism,
Buddhism and Hathayoga.
Note /, 3; on materials
The most precious about Lokayata and philosophical refutation of his views are in the
first chapter of the Sarva-darsana samgrana and the Tattva-Samgraha of Santaraksita,
sloka 1857-1864 (Gaekwad Oriental Series edition, vol. XXX-XXX1, Baroda, 1926, with
the comment Kamala-sila). See also G. Tucci, Linee di una storia materialism Indian
(Reata Academia Nazionale dei Lincei, Ser V, vol. XVII, fasc. VII, Rome, 1924): L.
Suali, MatSriauxpour serve l'histoire du materialisme mdien (Museon, vol. IX, 1908, p.
277); F. Max Muller, The Six Systems of Indian Philosophy (London, 1903), p. 94-104;
Dakshinaranjan Shastri, Charvakashashti (Calcutta, 1928), id. A Short History of Indian
Materialism (Calcutta, 1930); R. A. Schermerhorn, When Did Indian Materialism get its
distinctive tulle? (Journal of the American Oriental Society, 1930, vol. 50, p. 132-138). P.