By Daniel Raveh

Patajali's Yogasutra is an historical canonic Indiantext composed in Sanskrit within the third or 4th century. Belonging to a verydifferent cultural milieu, this multi-layered textual content is philosophical, mental and sensible in nature. providing a philosophical studying ofPatajali's Yogasutra, this ebook discusses subject matters corresponding to freedom, self-identity, timeand transcendence, and translation among languages, cultures and Read more...


Patanjali's "Yogasutra" is an old canonic Indian textual content composed in Sanskrit within the third or 4th century. This name bargains a philosophical exploration of the "Yogasutra", taking a look at topics of Read more...

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The former statement is from Descartes’s Principles of Philosophy (1644), the latter opens the Yogasūtra. ” Following his stunning contention, Patañjali offers a detailed citta-vṛtti or mental activity “map,” consisting of pramāṇa, viparyaya, vikalpa, nidrā, and smṛti (valid knowledge, invalid knowledge, verbal construction, sleep, and memory). The interlacement between pramāṇa and viparyaya is intriguing. Both notions refer to phenomenal knowledge, valid and invalid respectively (and implied is reversibility between the two: what is considered as “valid knowledge” today may become “invalid” tomorrow and vice-versa).

219–35) invites his readers to join him in the challenging exercise of “reading Patañjali without Vyāsa” in four Yogasūtra passages. Through cross-references in Buddhist texts as well as in Īśvarakṛṣṇa’s Sāṃkhya-kārikā, he attempts not exactly to read “without Vyāsa,” but “beyond Vyāsa,” taking issue with the famous commentator about the passages under discussion. Chapple’s exercise is yet another indication of the abovementioned gap often felt between Sūtra-kāra and Bhāṣya-kāra. 52 Maas (2006).

68–9. Daya Krishna (2001c), p. 232. Chakrabarti (2011). , pp. 22–3. See, for example, Bryant (2009, p. , p. xliii). 129; translated by Raimundo Pannikar, http://home. pdf). Lath (1981), p. 8. Mukund Lath (personal communication). In this respect the reader can refer to almost every book of Indian history. I will mention only two recent publications: Romila Thapar’s The Aryan: Recasting Constructs (2008), and chapters 4 and 5, “Between the ruins and the text” and “Humans, animals, and gods in the Ṛgveda,” of Wendy Doniger’s The Hindus: An Alternative History (2009).

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