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

existence is impossible, for lack of a mean (vyapti)" . This "compromise" should take the
place of conjunction between the Creation and the Creator. But Creation is explained by
the prakriti and hence the intervention of a foreign agent is useless. Furthermore, the
authors remind us Samkhya, the tradition same, to be based in the Vedic revelation, had
the prakriti as the sole principle of Creation.
We find these same arguments Vacaspati Misra (Comment of Karika 57). However, the
Samkhya-Karika not in any side openly criticizes the existence of God. The atheism of
Isvara Krishna is less clear than the Samkhya-Sutra as expressed Sasrri (p. XXIX of the
Introduction to his edition of Samkhya-Karika), "Isvara Krishna was less busy denying
God than trying to dispense with the ". Moreover, from the Samkhya Svetasvatara
Vpanisadse developed a "theistic" which was popularized by the Bhagavad-Gita.
See also R. Garbe, Samkhya-PhUosophie, P. 191-195, id. Samkhyaund
yoga, P. 17; Dasgupta, Yoga Philosophy, p. 231-258, G. Tucti, Linee di una storia Indian
materialism, P. 42 et seq.
Note I, 8: The Samkhya and Buddhism
There is considerable literature on the relationship between Samkhya, Yoga and
Buddhism. We do not intend to record it here. (For older publications, see the
Introduction to the Translation of Garbe-vrtti Aniruddha, p. I-II, this Introduction
contains the gist of a study previously published in the Abhandlungen der mind kiinigl.
Bayer. Akad. D. Wissenschaften ,!. CI. Bd XIX, p. 522). Moreover, the problem has two
very different parts: the influence of Buddhism on the Samkhya and Yoga on Buddhism.
If • the contribution of ideas to Samkhya philosophical education of the Buddha or of
early Buddhism is rejected by certain Indiana, the majority of scholars, however,
considered the influence of some spiritual yoga techniques (see below, Note V , 1).
Oldenberg and Max Muller were the first to reject the tradition-gen-orally accepted until
then, "which states that Buddhism is derived from the Samkhya. Garbe (in his studio
above the Abhandlungen and Die Samkhya Philosophie, Leipzig, 1894, p. 3-5) tries to
justify this tradition, giving eight points of contact between the Samkhya and Buddhism.
From these commonalities, the most important ones that state that: Buddhism, as well as
the Samkhya, are "philosophies lists", ie who abuse the ratings, lists and diagrams, both
are pessimistic and opposed to the sacrifices already] asceticism, both say that the spirit
should not be confused with psychomental experience, both regarded as the ultimate
liberation of man objetiyo. Samkhya Garbe thinks that there can be borrowed from
Buddhism all his ideas and schemes, it is almost impossible to imagine the creator of a
philosophical system taking elements of a religion that leaves no solution to any major
issues (efectivamerite, primitive Buddhism rejected discussion of the problems the end,
not as necessary to the salvation of the soul).
Jacobi (Der Buddhismus aus dem Ursprungdes Samkhya-Yoga, Nach. Königl. Ges. Wiss,
zu Gottingen., 18%, 43-58) accepts the conclusions of Algarve and is reinforced by
noting the intimate relation between nidana and "categories "the Samkhya. (p. 47-53) and
making us remember that, according to testimony in Aśvaghoṣa-sa Buddhacarita,
Buddha's first teacher, Arada (Pali: Alara)," was a supporter of Samkhya "p. 55). Jacobi
also believes that the testimony of Asvaghosa represents a genuine historical tradition (p.
57]. Back on the subject in his study Verhdltnis Ueber das zu der Philosophie
buddistischen Samkhya-Yoga und die Bedeutung des Nidana * (Zeit. Deut. Morg. Gesel