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

., vol. 52, 1900, p. 1-15) which specifies your opinion. "Buddhism is presented not as a
cast, but as a personal interpretation of the Samkhya: this model has not been of
Buddhism, but has been the basis on which it rises. With respect to Samkhya presented
by> Asvaghosa (who lived not forget that several centuries before Isvara Krishna), see
EH Johnston, The Buddhacarita (Paniab Eastern University Publications, No. 32,
Calcutta, 1936). p. LVI, 166; id. Early Samkhya (London, 1937) p. 35, 54.
H. Oldenberg, having denied his Buddha Samkhya influences on Buddhism, criticizes
afrrmaciones Jacobi (BuddhistischeStudien, Zeit. Deut, Morg. GeseU, vol. 52, p. 693)
and wondered whether the Buddha, even if values - Yoga ascetic practices curled, had
also adopted Samkhya ideas. Oldenberg again consider this issue at greater length in his
book Die Lehre des Buddhismus Upanitchenund die Anfangedes (Gottingen, 1915) p.
178-223, and Zua Samkhya Philosophie der Geschichte (Nach. Getting, 1917, p. 218-
237). As observed by L. de la Vallee-Poussin (Indo europdens, p. 311, note). Oldenberg
became gradually convinced of the influence exercised on Samkhya-ness in Buddhism.
This view is also shared by Pischel (Buddha, 2nd ed., P. 65). See also F. Lipsius, Die
Samkhya Philosophie lauferindes to * Vor-Buddhismus (Heidelberg, p. 106-114), Tucci,
U Buddhism (Foligno, 1926), p. 68 and ff.
A. B. Keith (The Samkhya System, 2nd ed., P. 23-33; Buddhist Philosophy, p. 38-43)
choose the path of the medium. "The only conclusion that we have the documents is that
some of the ideas of Buddhism are very adjacent to the Samkhya" (The Samkhya System,
p. 29). These ideas common to Samkhya and Buddhism, Keith has the conception of
samskara, the conception of causality, the correspondence between the four truths of the
Buddha and the four stages of the doctrine of liberation in the Samkhya-Yoga, the anal -
ment between the experience of liberation in Buddhist and the Samkhya, and so on. But
Keith also found many differences between the * two systems. "One comes to the
conclusion that the classical Samkhya is not the source of Buddhism, and the influence
exercised on Buddhism by Samkhya-ereignty must come from a system closer to that of
the Epic, unless prefixes-branches the hypothesis of an older form of the doctrine, which
would have been the common source of Buddhism and Samkhya of the Epic "(The
Samkhya System, p. 31). "The test of the influence is clearly indirect and Samkhya, in
itself, 'is not complete" (Buddhist Philosophy, p. 142).
See also F. Hultzsch, Samkhya und Yoga in Sisupalayadha (Festgabe R. Garbe, Erbngen,
1927, p. 78-83); Walter Liebenthal, Satkarya m afraid buddhistischen Darstellung der
Gegner (Stuttgart, 1934), J. W. Hauer, Das und das Lankavatara Samkhya-Sutra
(Stuttgart, 1927); Satischandra Vidyabhusana, Samkhya Philosophy To the Land of the
Lama "(Journal of the Asiatic Society of Bengal, iwrj, p. 571).
Note I, 9: Criticism of Buddhism per the Samkhya
The realism of Samkhya necessarily rejected the idealism and relativism-mo of medieval
Buddhist schools. The texts are LATE Samkhya with idealists Buddhist polemics.
Consider the most important.
With regard to the reality of the outside world, writes Misra Vacaspati (Tattva vaisaradi,
I, 3): "Certainly, as a function of nacre (svarupa) tbmpnel tniimo is either just or
erroneous perception that describes it, is meaning that is perceived (rightly) the nacre or
perceived (erroneously) a piece of silver. Meanwhile the author of the Samkhya-Sutra (I,
42) states perentoriamen-te "(the mundQ) is not a simple idea, (since we have) learning