Draft:Yuktidīpikā: Difference between revisions
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=== On Īśvara === |
=== On Īśvara === |
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In addition to [[Atom|atoms]] (''paramāṇu''), the Self (''[[Purusha|puruṣa]]''), action (''[[karma]]''), fate (''daiva''), time (''kāla''), chance (''yadṛcchā''), and absence ([[Abhava|''abhāva'']]), Yuktidīpikā opposes the idea of a [[Creator deity|creator god]] as the cause of world. Rather, [[Ishvara|Īśvara]] is defined as ‘pure-consciousness’ much like Puruṣa. <ref name=":4">{{Cite journal |last=Bronkhorst |first=Johannes |title=God in Sāṃkhya |url=https://www.researchgate.net/publication/263424761_God_in_Samkhya |journal=Wiener Zeitschrift für die Kunde Südasiens |issue=27 |pages=149-164}}</ref> |
In addition to [[Atom|atoms]] (''[[Paramanu|paramāṇu]]''), the Self (''[[Purusha|puruṣa]]''), action (''[[karma]]''), fate (''daiva''), time (''[[kāla]]''), chance (''yadṛcchā''), and absence ([[Abhava|''abhāva'']]), Yuktidīpikā opposes the idea of a [[Creator deity|creator god]] as the cause of world. Rather, [[Ishvara|Īśvara]] is defined as ‘pure-consciousness’ much like Puruṣa. <ref name=":4">{{Cite journal |last=Bronkhorst |first=Johannes |title=God in Sāṃkhya |url=https://www.researchgate.net/publication/263424761_God_in_Samkhya |journal=Wiener Zeitschrift für die Kunde Südasiens |issue=27 |pages=149-164}}</ref> |
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The text advocates for an [[Ishvara|Īśvara]] that neither creates nor exists outside of the dualism of [[Purusha|consciousness]] and [[Prakṛti|nature]]. Being pure consciousness, Ishvara lacks any permanent material accessories (such as the intellect) but often assumes material instruments such intellect and the body of dignity i.e., a body with [[sattva]] and [[rajas]]. Ishvara which is untouched by passion, doubt and can see beyond what can be seen through ordinary senses. <ref>{{Cite web |last=Sherma |first=Rita D. |last2=Bilimoria |first2=Purushottama |date=2021 |title=Contemplative Studies and Hinduism: Meditation, Devotion, Prayer, and Worship |url=https://www.routledge.com/Contemplative-Studies-and-Hinduism-Meditation-Devotion-Prayer-and-Worship/Sherma-Bilimoria/p/book/9780367558635?srsltid=AfmBOorCZeawYxLsleQkYLc4qdgdAk20Z-A4r4rPnGoRXvwizayBZmUb |access-date=2024-09-15 |website=Routledge & CRC Press |language=en |quote=From the passages where Yuktidīpikā refers to Īśvara (e.g., YD 70.22-73.9-24) we can conclude at least two things, namely that God is not a cause of the world and that He is pure awareness, like the "selves" (purusa-s). These assumptions, however, do not imply that Yuktidīpikā denies the existence of God (YD 1967, 1996). On the contrary, the commentary suggests that God sometimes acquires the instrument of understanding (buddhi) and even adopts a material body to take over the power which belongs to that body. God takes a bodily form, for example, the body of a divine warrior, like Siva (YD 72.9-10), or a body of dignity (māhātmyaśarīrādiparigrahāt, YD 72.13) which is āpta - authoritative (YD 45.10-11) like the Iśvara-mahārsi-s who are the great seers who are (incorporations of) God and who are "devoid of blemishes such as passion, whose opinions are free from doubt, who see things that cannot be reached by the senses.}}</ref><ref name=":4" /> |
The text advocates for an [[Ishvara|Īśvara]] that neither creates nor exists outside of the dualism of [[Purusha|consciousness]] and [[Prakṛti|nature]]. Being pure consciousness, Ishvara lacks any permanent material accessories (such as the intellect) but often assumes material instruments such intellect and the body of dignity i.e., a body with [[sattva]] and [[rajas]]. Ishvara which is untouched by passion, doubt and can see beyond what can be seen through ordinary senses. <ref>{{Cite web |last=Sherma |first=Rita D. |last2=Bilimoria |first2=Purushottama |date=2021 |title=Contemplative Studies and Hinduism: Meditation, Devotion, Prayer, and Worship |url=https://www.routledge.com/Contemplative-Studies-and-Hinduism-Meditation-Devotion-Prayer-and-Worship/Sherma-Bilimoria/p/book/9780367558635?srsltid=AfmBOorCZeawYxLsleQkYLc4qdgdAk20Z-A4r4rPnGoRXvwizayBZmUb |access-date=2024-09-15 |website=Routledge & CRC Press |language=en |quote=From the passages where Yuktidīpikā refers to Īśvara (e.g., YD 70.22-73.9-24) we can conclude at least two things, namely that God is not a cause of the world and that He is pure awareness, like the "selves" (purusa-s). These assumptions, however, do not imply that Yuktidīpikā denies the existence of God (YD 1967, 1996). On the contrary, the commentary suggests that God sometimes acquires the instrument of understanding (buddhi) and even adopts a material body to take over the power which belongs to that body. God takes a bodily form, for example, the body of a divine warrior, like Siva (YD 72.9-10), or a body of dignity (māhātmyaśarīrādiparigrahāt, YD 72.13) which is āpta - authoritative (YD 45.10-11) like the Iśvara-mahārsi-s who are the great seers who are (incorporations of) God and who are "devoid of blemishes such as passion, whose opinions are free from doubt, who see things that cannot be reached by the senses.}}</ref><ref name=":4" /> |
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Yuktidīpikā is a Sanskrit commentary (bhāṣya) on the Samkhyakarika,[1] often dated to ca. 600 - 700 CE.[1][2] It is regarded as the most detailed and polemical commentary on the Samkhyakarika.[1] Unlike other commentaries, it evaluates and critiques other Indic philosophies through the lens of Samkhya.[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.
Notable ideas
The text is classified into 4 prākaraṇa and 11 ahnikas.[4]
Opponents
Yuktidīpikā regards the non-dualists, the theists, the atomists; the nihilists [i.e., Buddhists], the materialists [i.e.,Charvakas] as well as the immoral people as main opponents of Samkhya.[6]
On Īśvara
In addition to atoms (paramāṇu), the Self (puruṣa), action (karma), fate (daiva), time (kāla), chance (yadṛcchā), and absence (abhāva), Yuktidīpikā opposes the idea of a creator god as the cause of world. Rather, Īśvara is defined as ‘pure-consciousness’ much like Puruṣa. [7]
The text advocates for an Īśvara that neither creates nor exists outside of the dualism of consciousness and nature. Being pure consciousness, Ishvara lacks any permanent material accessories (such as the intellect) but often assumes material instruments such intellect and the body of dignity i.e., a body with sattva and rajas. Ishvara which is untouched by passion, doubt and can see beyond what can be seen through ordinary senses. [8][7]
On the Vedas
Yuktidīpikā is the first text in classical Sāṃkhya to explicitly assert that the Vedas are authorless but non-eternal.[9] 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”.[10] According to Łucyszyna, this view of the Vedas points to a possible influence of Mīmāṃsā. [10] 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.[11]
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)
- ^ Kumar & Bhargava (1990:2) pratipakṣāḥ punastasya puruṣeśāṇuvādinaḥ / vaināśikāḥ prākṛtikā vikārapuruṣāstathā // 6 //
- ^ a b Bronkhorst, Johannes. "God in Sāṃkhya". Wiener Zeitschrift für die Kunde Südasiens (27): 149–164.
- ^ Sherma, Rita D.; Bilimoria, Purushottama (2021). "Contemplative Studies and Hinduism: Meditation, Devotion, Prayer, and Worship". Routledge & CRC Press. Retrieved 2024-09-15.
From the passages where Yuktidīpikā refers to Īśvara (e.g., YD 70.22-73.9-24) we can conclude at least two things, namely that God is not a cause of the world and that He is pure awareness, like the "selves" (purusa-s). These assumptions, however, do not imply that Yuktidīpikā denies the existence of God (YD 1967, 1996). On the contrary, the commentary suggests that God sometimes acquires the instrument of understanding (buddhi) and even adopts a material body to take over the power which belongs to that body. God takes a bodily form, for example, the body of a divine warrior, like Siva (YD 72.9-10), or a body of dignity (māhātmyaśarīrādiparigrahāt, YD 72.13) which is āpta - authoritative (YD 45.10-11) like the Iśvara-mahārsi-s who are the great seers who are (incorporations of) God and who are "devoid of blemishes such as passion, whose opinions are free from doubt, who see things that cannot be reached by the senses.
- ^ Łucyszyna (2020:242)
- ^ a b Łucyszyna (2020:241)
- ^ Łucyszyna (2020:251)
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.