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

thSorie of systdme dans le connaissance du Yoga (Journal Asiatique, mai-juin 1918, p.
385-389).
In short, it is clear that the Samkhya and Yoga mean by "perception" to a psycho-mental
activity directed towards objects, such as such exist, and not being considered either as
sensations or as a moment?, Or as ilnsiones. With these premises, it is easy to understand
the reason why the Samkhya not worry too much about the perception lot of problems,
and affirming the validity of the notion obtained by a direct intuition of external reality.
The inference or reasoning (anumāna) corresponds to the theory of the Nyaya school, and
Samkhya conrribuy6 not in any way to its development. The Buddhist influence is not
recorded. It is a theory of inference that the perception is also involved (Tattva Kaumudi,
34). Consider the definition of Isvara Krishna (Karika, VI): "The inference is based on
the higher end and the lower end, and is three stances" - definition unintelligible. without
comment. But if the formula is so brief, it is because it is a truth universally known and
universally accepted. Only ma-terial Carvaka Anumana denied as evidence (pramana)
argues that the term means (vyapti, "permanent concomitance") is itself a truth that needs
to be justified by the inference, thus forming a vicious circle.
The inference is of three kinds: 1) a priori (purvavat), when the effect is inferred from the
cause (be inferred from the presence of rain clouds), 2 *) a posteriori (sesavat), when the
cause is inferred from effect (6 follows that cay rain observing the growth of the river), 3
') samanyato-Dristan, when going from the general inference to the general (V. Misra,
Tattva Kaumudi, 35). Vijnana Bhiksu (ad Samkhya-Sutra, I, 135) gives an example of the
latter type of inference: the existence of guna be inferred from the existence of Mahat.
For Samkhya, inference or inference serves to prove the existence of the principles
(tattva) and is involved in all the scaffolding is just cosmological-bozar. One of the
characteristic features of. System, plurality of souls, is equally hr-tifies with the
inference. The Samkhya part of a truth universally accepted in India: namely that there
were men who were freed by knowledge, especially the wise (Kapila, Asura, etc.). And
rsi. r-i debtor had been a universal and unique soul - the first human soul is freed from the
illusion hi'bria phenomenal, would have given tfdis the liberation of souls and all would
be in the universe, no existence, no suffering.
Note I, 7: The Samkhya and critique of the existence of God
The arguments by the authors Samkhya points against the existence of God are pretty
mediocre (like the "tests" * breach of Patanjali and Vyasa to prove the existence of
Isvara). There is evidence of the existence of God, says The Samkhya-Sutra I, 92. God
can not exist, because it could be s6lo or freed or enslaved (ibid. I, 93). A spirit could not
be enslaved God, as it would be dominated by karma; poi Moreover, neither a free spirit
could be the Creator, for being completely detached from the subject, could not have
percepekmes, or desire any activity and, in the end not possess any 'half a loaf hrfhiir on
the subject (Ani-ruddha ad Samkhya - Sutra I, 93. This is directed against ek nrpuraento
Nyaya.
Indeed, Aniruddha (ad. SS, Ill., 57), writes: "If God is conceived as a spirit accepted by
us, we have nothing to object to its existence: but there is no evidence of the existence of
God as it considers Nyaya philosophy. Also in the Samkhya-Sutra we read (V, 10-11):
"There is no evidence of the existence of an eternal Isvara, as the deduction of its