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Yuktidīpikā regards the [[Advaita Vedanta|non-dualists]], the [[Theism|theists]], the [[Atomism#Ancient Indian atomism|atomists]]; the [[Nihilism#Nirvana and nihilism|nihilists]] [i.e., [[Buddhism|Buddhists]]], the [[Materialism|materialists]] [i.e.,[[Charvaka]]<nowiki/>s] as well as the immoral people as main opponents of Samkhya.<ref>{{Harvcoltxt|Kumar|Bhargava|1990|p=2}} pratipakṣāḥ punastasya puruṣeśāṇuvādinaḥ / |
Yuktidīpikā regards the [[Advaita Vedanta|non-dualists]], the [[Theism|theists]] [esp. [[Monotheism|monotheistic]] creator [[God]]], the [[Atomism#Ancient Indian atomism|atomists]]; the [[Nihilism#Nirvana and nihilism|nihilists]] [i.e., [[Buddhism|Buddhists]]], the [[Materialism|materialists]] [i.e.,[[Charvaka]]<nowiki/>s] as well as the immoral people as main opponents of Samkhya.<ref>{{Harvcoltxt|Kumar|Bhargava|1990|p=2}} pratipakṣāḥ punastasya puruṣeśāṇuvādinaḥ / |
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vaināśikāḥ prākṛtikā vikārapuruṣāstathā // 6 //</ref> |
vaināśikāḥ prākṛtikā vikārapuruṣāstathā // 6 //</ref> |
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Yuktidīpikā is a Sanskrit commentary (bhāṣya) on the Sāṁkhyakārikā,[1] often dated to ca. 600 - 700 CE.[1][2] It is regarded as the most detailed and polemical commentary on the Sāṁkhyakārikā.[1] Unlike other commentaries, it evaluates and critiques other Indic philosophies through the lens of Sāṃkhya.[3] It also references views of early Sāṃkhya gurus, such as Vindhyavāsin, Vārṣagṇya, Pañcaśikha, Patañjali, Paurika, and Pañcādhikaraṇa.[2]
Authorship
The authorship of Yuktidīpikā is uncertain.
Vāchaspati Misra
Some manuscripts mention Vāchaspati Misra, although it is questionable for the following reasons:[4]
- Misra's Sāṃkhyatattvakaumudī does not mention that he has written any such commentary.
- If he composed it after the Sāṃkhyatattvakaumudī, we don't understand why Misra authored two commentaries on the same.
- Yuktidīpikā and the Sāṃkhyatattvakaumudī contradict each other on interpretation of Sāṁkhyakārikā. Also, the style of both texts is so distinct that it's difficult to imagine that both are written by the same author.
Raja or Rajan
Some sources hint towards the name Raja or Rajan[4] who is generally believed to be its original author. Nothing more is known about him though.
Manuscripts
The different editions of manuscripts of the commentary are kept at:[5]
- Ahmedabad: part of the collection at Lalbhai Dalpatbhai Institute of Indology.
- Pune: part of Government Manuscript Library at Bhandarkar Oriental Research Institute.
- Srinagar: with Oriental Research Library, Kashmir University.
- New Delhi: with National Archives of India and labelled number 64.
- Varanasi: in the collection of Banaras Hindu University.
Views and Style
The text is classified into 4 prākaraṇa and 11 ahnikas.[4]
The Vedas
Yuktidīpikā is the first text in classical Sāṃkhya to explicitly assert that the Vedas are authorless but non-eternal,[6] as evident in Yuktidīpikā 2 and 5. In the commentary on the fifth verse of the Sāṃkhyakārikā, it states that the Vedas are “not preceded by the intellect of a puruṣa” in elucidating Īśvarakṛṣṇa's concept of verbal testimony (āpta-vacana). It refers to the Vedas being 'independent' (svatantra), “leading to the highest good of a man” and “pramāṇa which cannot be put into doubt”.[7] According to Łucyszyna, this view of the Vedas points to a possible influence of Mīmāṃsā. [7]
Furthermore, the text is unique in acknowledging that the Vedas comprise not only rituals but also the path to liberation via knowledge in the Upanishads, which is the same as Samkhya teachings.[8]
Opponents
Yuktidīpikā regards the non-dualists, the theists [esp. monotheistic creator God], the atomists; the nihilists [i.e., Buddhists], the materialists [i.e.,Charvakas] as well as the immoral people as main opponents of Samkhya.[9]
References
Citations
- ^ a b c Łucyszyna (2020:239)
- ^ a b Verdon (2019:292)
- ^ Kumar & Bhargava (1990:xi) There is no other existing text than the YD which undertakes the issue of defending the Samkhya doctrine from such a criticism. Secondly, the YD adopts the method of criticising the theories of other systems also to justify the position of the system of Samkhya.
- ^ a b c Kumar & Bhargava (1990:xvi)
- ^ Sharma (2018:xxiv-xlvii)
- ^ Łucyszyna (2020:242)
- ^ a b Łucyszyna (2020:241)
- ^ Łucyszyna (2020:251)
- ^ Kumar & Bhargava (1990:2) pratipakṣāḥ punastasya puruṣeśāṇuvādinaḥ / vaināśikāḥ prākṛtikā vikārapuruṣāstathā // 6 //
Sources
- Łucyszyna, Ołena (2020). "The Yuktidīpikā on the Origin of the Vedas". International Journal of Hindu Studies. 24 (2): 239–256. doi:10.1007/s11407-020-09278-0. ISSN 1574-9282.
- Verdon, Noémie (2019). "On the Sāṃkhyakārikā and its Commentarial Tradition: the Suvarṇasaptati, Sāṃkhyavṛtti, and Gauḍapādabhāṣya". The Journal of Hindu Studies. 12 (3): 292–318. doi:10.1093/jhs/hiz016. ISSN 1756-4255.
- Kumar, Shiv; Bhargava, D.N. (1990). Yukti Dipika Vol 1 Easter Book Linkers.
- Sharma, Ramesh K. (2018). Yuktidipika: The Most Important Commentary on the Samkhyakarika of Isvarakrsna (in Sanskrit). Motilal Banarsidass. ISBN 978-81-208-4175-8.