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

Przyluski (La theorie des guna, Butt. Oriental School, London, VI, 1930-32, p. 25-35),
finds analogies with the triad Iranian and Semitic influences believes he can find in the
conception of the three guna. There is an excellent exposition and penetrating
philosophical interpretation in Dasgupta, History of Indian Philosophy, p. 243; id., Yoga
Philosophy, p. 70, III. Also R. Garbe, Samkhya Philosophie, p. 209-220; Radhakrishnan,
Indian Philosophy, Vol. H, p. 263-65; Hopkins, Great Epic, p. 119, etc.. On the history of
the theory of guna in pre-classical Hindu thought, see now E. H. Johnston, Early
Samkhya (London, 1937), p. 25-41.
Note I, 6: Logic and Theory of Knowledge Samkhya-Yoga
As important and original as is the contribution of the cos-Samkhya epistemology are
summary their logic and theory. While recognizing the need for establishing the validity
canon of knowledge, the Samkhya and Yoga regarded as secondary to the theorizing on
the syllogism (developed by the Nyaya) b on the "evidence on whether" the perception
(preferred theory Mimamsa school ) and too often neglected penetrating epistemological
analysis launched by Buddhist philosophers. On the Indian logic, see Saris Vidyabhusana
Chandra, A History of Indian Logic (Calcutta University Press, 1921); A. B. Keith,
Indian Logic and Atomism (Oxford, 1921), S. Su-Giura, Hindu Logic (Philadelphia,
1900); H. Ui Vaiseshika Philosophy (London, 1917); B. Faddegon, The Vaisesika-
System, described with the help of the oldest texts (Amsterdam, 1918); Th Stcherbatsky,
Erkenntnistheorie Logic und nach der Lehre der späteren Buddhist (Munich, 1924, ed.
French, Paris, 1926), id. BuddhistLogic (Leningrad, 2 vol 1930-32, "Library Bhudica");
G. Tucci, Pre-Dignaga buddhist logic (Baroda, 1930). See also the bibliography-graphic
notes on recent publications chinois et bouddhiques Memoires, I (Brussels, 1932), p. 415-
416.
Vyasa (seventh century) and Vijnana Bhiksu (sixteenth century) attach some importance
to the logical problem, but its importance can not be compared with the interest shown by
the metaphysics and psychology. Vyasa (bhasya ad Y. S,. Ill, 52) outlines an analysis of
time for him, as for all Buddhist logic, reality is only the moment, the "timing" the
succession of mementos as well as the division arbitrary time in hours, days, fortnights,
etc.., has no objective reality, but they are mental constructions. This interpretation of
Vyasa was probably inspired by the Buddhist philosophers, especially Vasubhandu (Th.
Stcherbatsky, The Central Conception of Buddhism, London, 1923, p. 43).
As in all other Indian systems, are at the basis of logic Samkhya-Yoga: The definition of
Pramana, the "proof", "mode of knowledge" in other words, the instruments that ensure
the validity of knowledge . Isvara Krishna says: "the perception (drstam, pratyaksa), the
interference (anumāna) and the proper evidence (suitable vacanam) are the three tests"
(Samkhya-Karika, 4). Perception is the "knowledge through the senses" (karika, 5).
Vacaspati Misra, interpreting this passage, pun-conceptualize that perception is the result
of mental process (buddhi) which predornina sattva, and that is linking the object gets the
sense perceptive In other words, the perception is an activity of the object-oriented way,
molding on these forms and submitting to the intellect (buddhi).
We found identical definition in the Samkhya-Sutra "is pratyaksa
the knowledge that results from vmculaci6n (objects) and which represents its shape (the
object) "(II, 89). Vijnana Bhiksu (ad SS I, 89) determines it is a" knowledge, species de
modification of the intellect, which is directed towards the object which is related. "But
the purusa mfluido not for this" modification "of buddhi. See also). H. Woods, The