1428:), states Karika in verse 29, are mind, ego and the ability to reason. The sensory and action organs perform their respective function, by cooperating with each other, fueled by the life-force, while the soul is the independent observer. The organs manifest the object and the purpose of one's soul, not the purpose of anything outside of oneself, states verse 31 of the text. Verses 32 through 35 of Karika present its theory how the various sensory organs operate and cooperate to gain information, how action organs apprehend and manifest driven by mind, ego and three innate qualities (Gunas). Verses 36 and 37 assert that all sensory organs cooperate to present information to the mind, and it is the mind that presents knowledge and feelings to one's soul (Purusha within).
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1475:(dispositions, desires) that produce human experience and determine subjective reality. The Karika asserts that there is twofold emergence of reality, one which is objective, elemental and external; another which is subjective, formulating in mind and internal. It interfaces these with its epistemic theory of knowledge, that is perception, inference and the testimony of reliable person, then presenting its theory of error, theory of complacency, theory of virtue and necessary conditions for suffering, happiness and release.
1675:, for example, states that the creation could not have been supervised by God, since God is without activity and has no need for activity. Further, citing Karika's verses 56-57 and others, that another reason why God cannot be considered the creator of the world, is that God has no desires and no purpose is served for God by creating the universe. The text asserts that there is suffering and evil experienced by living beings, but God who is considered to be free from the three
995:, wrote ancient Hindu scholars Gaudapada and Vacaspati Misra, contains seventy two verses. However, Gaudapada commented on the first sixty nine, leading 19th-century colonial era scholars to suggest that the last three may have been added later. With the discovery of 6th-century manuscripts of translations of the Indian text into Chinese language, it became clear that by the 6th-century, the Karika had seventy two verses. The Chinese version includes commentary on the
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1668:, neither denying nor affirming the existence of God. The text discusses existence and consciousness, how the world came into existence and what is the relationship between nature and soul. The numerous Sanskrit commentaries on Samkhya-karika from 1st millennium CE through the 2nd millennium, states Bronkhorst, extensively use the Karika to discuss the question whether or not God is the cause of the world.
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1268:(unmanifest). Both have the three Guṇa that, states the text, is in continual tension with one another, and it is their mutual interaction on Prakriti that causes the emergence of the world as we know it. When the Sattva-Rajas-Tamas are in equilibrium, no modification occurs; when one of three innate qualities is more active, the process of evolution is in action, change emerges (
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1185:, has a cause; that which exists not, lacks a cause; and when there exists a cause, in it is the seed and longing for the effect; that, a potent cause produces that which it is capable of. Hence, it is nature of existence that "perceptible principles exist in nature", and effects are manifestation of the perceptible principles. The Samkhya theory of causation,
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40:
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seeing, the lame sits on blind's shoulder, and thus explore and travel through the forest. Soul (Purusha), in this allegory, is similarly symbiotically joined with body and nature (Prakriti) in the journey of life. Soul desires freedom, meaning and liberation, and this it can achieve through contemplation and abstraction.
1568:(solitary)". Man's deepest selfhood in these verses of Karika, states Larson, is not his empirical ego or his intelligence, rather it is his consciousness, and "this knowledge of the absolute otherness of consciousness frees man from the illusion of bondage and brings man's deepest selfhood into absolute freedom (
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You say that God is the cause. This is not correct. Why so? Since He is without genetic constituents (Guna). God does not possess the three genetic constituents, whereas the world does possess the three genetic constituents. The cause and the effect would not
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that exist. Verse 5 of
Samkhya-karika defines perception as the immediate knowledge one gains by the interaction of sense organ with anything; inference, it defines as the knowledge one gains based on meditation on one's perception; and testimony as that knowledge one gains from the efforts of those
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lists the sensory organs to be the eyes, ears, nose, tongue and skin, while action organs as those of voice, hands, feet, excretory organs and that of procreation. Mind, states the text, is both a sensory organ in some aspects, and an organ of action in other aspects. Mind ponders, it is cognate, it
1224:, respectively correspond to pleasure, pain and dulness, mutually domineer, produce each other, rest on each other, always reciprocally present and work together. This Samkhya theory of qualities have been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena.
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Each verse of the philosophical
Samkhya-karika text is composed in a precise mathematical meter, that repeats in a musical rhythm of an Arya meter (also called the Gatha, or song, meter). Every verse is set in two half stanza with the following rule: both halves have exactly repeating total instants
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school, the
Samkhya school is the one which exerted the greatest influence upon the history of Indian thought, and a blending and synthesis of the thought of the two schools can often be found in important works of thought in India. The Samkhyakarika is the classical text book of the Samkhya school.
1325:
Verse 18 of the Karika asserts that many souls must exist because numerous living beings are born, die and exist; because qualities (Gunas) are operating and affect everyone differently; and because everyone is endowed with instruments of cognition and action. Verse 19 states that the soul is the
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are presented in four quarters (two quarters making one half), the first quarter has exactly three feet (12 beats), the second quarter four and half feet (18 beats), the third quarter of every verse has three feet (12 beats again), while the fourth quarter has three and a half plus an extra short
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The verse 21 aphoristically mention the example of "the blind and the lame", referring to the Indian legend of a blind and a lame person left in the forest, who find each other, inspire mutual trust and confidence, agree to share the duties with the blind doing the walking and the lame doing the
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Verse 10 asserts that there are two kinds of principles operating in the universe: discrete, un-discrete. The discrete is inconstant, isolated and unpervading, mutable, supporting, mergent, conjunct and with an agent. The un-discrete is constant, field-like, pervasive, immutable, non-supporting,
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states that perception alone is not sufficient means to know objects and principles behind observed reality, certain existent things are not perceived and are derived. The text in verse 8 asserts that the existence of
Prakriti (empirical nature, substances) is proven by perception but its subtle
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period, between 320-540 CE. The translation of
Paramartha into Chinese together with a commentary was composed over 557-569 CE, has survived in China, and it constitutes the oldest surviving version of Samkhya karika. Several manuscripts, with slightly variant verses are known, but these do not
1401:, I-principle), from which interface the "set of sixteen" (discussed in later verses). Verses 23-25 describes Sattva, as the quality of seeking goodness, wisdom, virtue, non-attachment. The reverse of Sattva, asserts Karika is Tamasa. Sattva is the characteristic of intellect, states the text.
1337:
The Karika states that the purpose of this union of
Prakriti and Purusha, creating the reality of the observed universe, is to actualize a two-fold symbiosis. One, it empowers the individual to enjoy and contemplate on Prakriti and Purusha through self-awareness; and second, the conjunction of
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that is caused by nature and supernatural agencies. The suffering are two types, of body and of mind. The perceptible means of treatment include physicians, remedies, magic, incantations, expert knowledge of moral and political science, while avoidance through residence in safe places are also
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The Karika, in verse 63, asserts that human nature variously binds itself by a combination of seven means: weakness, vice, ignorance, power, passion, dispassion and virtue. That same nature, once aware of soul's object, liberates by one means: knowledge. Verse 64 of the text states that this
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Verse 2 asserts that scriptures too are visible means available, yet they too are ultimately ineffective in relieving sorrow and giving spiritual contentment, because scriptures deal with impurity, decay and inequality. The verse then posits its thesis, states Larson, that "a superior method
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Verses 13-14 state that Sattva is good, enlightening and illuminating, Rajas is urgent, motion and restless, while Tamas is darkness, obscuring and distressing; these work together in observed nature just like oil, wick and fire together in a lamp. Nature merely undergoes modification,
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integrates information and then interacts with the organs of action, it is also modified by the three innate qualities and diverse manifestations of it, asserts the text. Ego (Ahamkara), states the text, is self-assertion. Sattva influenced sensory organs and action organs create the
1296:(or self, soul). The Purusha is pure consciousness, is itself inactive yet whose presence disrupts the equilibrium of the three Guṇas in their unmanifest condition. The disruption triggers the emergence of the manifested condition of empirical reality we experience, states the text.
922:
authored by
Ishvara Krishna. Ishvara Krishna follows several earlier teachers of Samkhya and is said to come from Kausika family. He taught before Vasubandhu and is placed following Kapila, Asuri, Panca Shikha, Vindhyavasa, Varsaganya, Jaigisavia, Vodhu, Devala and Sanaka.
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Because of the torment of the three-fold suffering, arises this inquiry to know the means of counteracting it. If it is said that such inquiry is useless because perceptible means of removal exist, we say no because these means are neither lasting nor effective. (1)
1033:, by identifying the most ancient original set of seventy verses, but this effort has not produced a consensus among scholars. In terms of content, importance and meaning, the text is essentially the same regardless of which version of the manuscript is referred to.
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knowledge is obtained from the study of principles, that there is a difference between inert nature and conscious soul, nature is not consciousness, consciousness is not enslaved to nature and that consciousness is "complete, free from error, pure and
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principles are non-perceptible. Human mind, among others emerge from
Prakriti, states the text, but are not directly perceptible, rather inferred and self derived. The reality of mind and such differ and resemble Prakriti in different aspects.
1353:, because they assert unconscious primordial "stuff" on one hand, and pure consciousness on the other. This contrasts with dualism presented in other schools of Hindu philosophy where dualism focuses on the nature of individual soul and
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as "that nature which evolves", and asserts to be the material cause of the empirically observed world. Prakriti, according to the text, both physical and psychical, is that which is manifested as the matrix of all modifications.
1701:, of which Samkhya school and Samkhya-karika is the most common. Jnanasribhadra states, citing Samkhya-karika, that Samkhyans believe in the existence of the soul and the world, in contrast to teachings in the Buddhist text
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opens by stating that the pursuit of happiness is a basic need of all human beings. Yet, one is afflicted by three forms of suffering, a truth that motivates this text to study means of counteracting suffering:
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While the
Samkhya ideas developed in second half of 1st millennium BCE through the Gupta period, the analysis of evidence shows, states Gerald Larson, that Samkhya is rooted in the speculations of the Vedic era
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principle); because there must be superintendence (supervising conscious agent or chariot principle); because there must be one to enjoy; because there is a tendency to abstraction; therefore soul exists.
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and the oldest
Upanishads of Hinduism on the nature of man, and that it is generally agreed that Samkhya's formulation took place at the earliest after the oldest Upanishads had been composed (~800 BCE).
1365:
These verses, states Larson, provide a detailed discussion of the theory of emergence, that is what emerges, how and the functioning of the different emergents. The discussion includes the emergence of
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one considers as a reliable source; it then succinctly asserts that there are three types of inferences for the epistemic quest of man, without explaining what these three types of inferences are.
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and repeating sub-total pattern in the manner of many ancient Sanskrit compositions. The stanza is divided into feet, each feet has four instants, with its short syllable counting as one instant (
1722:
Jnanasribhadra, the 11th-century Buddhist scholar, quotes Samkhya-karika, Gaudapada-bhasya, and Mathara-Vritti on the Karika, to summarize Samkhya school's position on the path to liberation:
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Because the assemblage of empirically observed objects is for another's use (I-principle); because the converse of that which has the three qualities with other properties must exist (from
870:. Yuktidipika, whose medieval era manuscript editions were discovered and published about mid 20th-century, is among the most significant extant review and commentary on Samkhyakarika.
1152:, that is reliable paths to reliable knowledge: perception, inference and the testimony of reliable person. All other paths to knowing anything is derived from these three, states the
1334:
A living being is a union of Prakriti and Purusha, posits Samkhya-karika in verses 20-21. The Prakriti as the insentient evolute, joins with Purusha which is sentient consciousness.
1679:(qualities) could not be creating Guna in living beings and the vicissitudes of living beings, therefore God is neither the cause of suffering and evil nor the cause of the world.
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perceptible means available. These obvious means, state scholars, are considered by Samkhya karika, as temporary as they do not provide absolute or final removal of suffering.
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1134:(intellect) is both created and creative, sixteen are created and evolve (but not creative), while Purusha is neither created nor creative nor evolves (and simply exists).
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Albrecht Wezler and Shujun Motegi (1998), Yuktidipika - The Most Significant Commentary on the Såmkhyakårikå, Critically Edited, Vol. I. Stuttgart: Franz Steiner Verlag.
1014:, for unknown reasons, skipped commenting on verses sixty through sixty three, verse sixty five and sixty six, but reviews and analyzes the remaining 66 of 72 verses.
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different from both" exists, and this is the path of knowledge and understanding. More specifically, liberation from suffering comes from discriminative knowledge of
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syllable at its end (15 beats). Thus, metrically, the first half stanza of every verse of this philosophical text has thirty instants, the second has twenty seven.
1726:
It is said (in Samkhya) that by the extinction of the evil desires, by understanding the distinction between Prakriti and Purusha, one could attain liberation.
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The Samkhya-karika in these verses, states Larson, discusses its theory of reality and how one experiences it. The text includes the discussion of impulses and
1029:
declares that its original had just seventy verses, implying that a more ancient version of Samkhya-karika once existed. Scholars have attempted to produce a
1518:
The verses 60-69 begin by stating the duality theory of the Samkhya school, which asserts that Prakriti (nature) and Purusha (soul) are absolutely separate.
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first translated this text into English. Windischmann and Lorinser translated it into German, and Pautier and St. Hilaire translated it into French.
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Verse 6 asserts that objects can be known either through sensory organs or through super-sense (inner derivation from observations). Verse 7 of the
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Koichi Furusaka (1998), Criticism on Samkhya in the Arya-lankavatara-vrtti, Journal of Indian and Buddhist Studies, Vol. 47, No. 1, pages 493-499
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The commentary that was translated into Chinese in 6th-century CE by Paramārtha, states in its review and analysis of Samkhya-karika:
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1390:(subtle elements), the five mahabhutas (gross elements), and thereafter the text proceeds to detailing its theory of knowledge process.
1272:). These two verses are significant, states Larson, in aphoristically presenting Samkhya's doctrines of causation, relationship between
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and the writing of Samkhya-karika were probably contemporaneous. The Samkhya literature grew with later developments such as through
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Karl H. Potter (2011), The Encyclopedia of Indian Philosophies, Volume 2: Indian Metaphysics and Epistemology, Motilal Banarsidass,
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Samkhya-karika asserts, states Larson, that apart from the Prakriti and emergent creation, of equilibrium and evolution, exists the
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Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass,
812:(completed before) date has been established through its Chinese translation that became available by 569 CE. It is attributed to
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is not primal matter, nor the metaphysical universal, rather it is the basis of all objective existence, matter, life and mind.
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S Radhakrishnan and CA Moore list these 16 as five sense organs, five organs of action, the human mind, and five gross elements
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1424:(breath or life), and that it is prana that connects them to the unseen one, the soul. The three internal emergent faculties (
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Mircea Eliade, Willard Ropes Trask and David Gordon White (2009), Yoga: Immortality and Freedom, Princeton University Press,
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Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234-237
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The 11th-century Buddhist commentator Jnanasribhadra, frequently cites various Hindu schools of philosophies in his
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Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass,
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Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass,
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519:
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Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
2170:
Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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transformation, or change in appearance, but this is innate effect that already was in the cause, because asserts
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Jens Lauschke (2023). SAMKHYA YOGA: An Interpretation of Iswara Krishna's Samkhya Karika. Taxila Publications
1397:(the Great Principle, intellect) is the first evolute of nature (Prakriti, human body), from it emerges ego (
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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S. Radhakrishnan and C.A. Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
1201:) are objective, common, prolific, do not discriminate and are innate. It is in these respects, asserts
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What similes in Samkhya do: a comparison of the similes in the Samkhya texts in the Mahabharata, the '
2381:सामान्यतस्तु दृष्टादतीन्द्रियाणां प्रतीतिरनुमानात् । तस्मादपि चासिद्धं परोक्षमाप्तागमात्सिद्धम् ॥ ६ ॥
2236:दृष्टवदानुश्रविकः स ह्यविशुद्धिक्षयातिशययुक्तः । तद्विपरीतः श्रेयान् व्यक्ताव्यक्तज्ञविज्ञानात् ॥ २ ॥
1692:
Paramārtha translation of Samkhya-karika 61 commentary, Translated from Chinese by Johannes Bronkhorst
1624:(unclear date, certainly before 8th-century), the Paramartha's Chinese translation (6th-century), the
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The well known and widely studied medieval era reviews and commentaries on Samkhya-karika include the
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S Radhakrishnan and CA Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
2344:प्रतिविषयाध्यवसायो दृष्टं त्रिविधमनुमानमाख्यातम् । तल्लिङ्गलिङ्गिपूर्वकमाप्तश्रुतिराप्तवचनन्तु ॥ ५ ॥
2319:दृष्टमनुमानमाप्तवचनञ्च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धिः प्रमाणाद्धि ॥ ४ ॥
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S Radhakrishnan and CA Moore (1967), A Source Book in Indian Philosophy, Princeton University Press,
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2438:सौक्ष्म्यात्तदनुपलब्धिर्नाभावात्कार्यतस्तदुपलब्धिः । महदादि तच्च कार्यं प्रकृतिविरूपं सरूपञ्च ॥ ८ ॥
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2621:त्रिगुणमविवेकि विषयः सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥
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Samkhya Karika with Gaudapada's commentary (html format), trans. by Dr. Har Dutt Sharma (1933)
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3122:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2771:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2732:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2542:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2256:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2104:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2084:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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2002:(2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass,
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Hajime Nakamura (1989), A History of Early Vedānta Philosophy, Volume 2, Motilal Banarsidass,
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In the text, the author described himself as a successor of the disciples from the great sage
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3168:(1983), God in Samkhya, Wiener Zeitschrift für die Kunde Südasiens , Volume 27, pages 149-164
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non-mergent, separable and independent of an agent. Both discrete and un-discrete, describes
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902:, however, of the standard works of Samkhya only three are available at present. These are:
880:
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290:
2527:असदकरणादुपादानग्रहणात्सर्वसम्भवाभावात् । शक्तस्य शक्यग्रहणात् कारणभावाच्च सत्कार्यम् ॥ ९ ॥
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has seventy three verses. In contrast, verse seventy two of the surviving 6th-century CE
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3110:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 178-179
3086:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 175-177
3051:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 116-119
4811:
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3616:
3258:
Digambarji, Sahai and Gharote (1989), Glossary of Sankhyakarika, Kaivalyadhama Samiti,
2974:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 95-108
688:
468:
188:
169:
2955:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 83-94
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by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 76-83
2794:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 65-73
2752:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 60-65
2636:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 49-53
2599:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 45-48
2587:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 39-44
2572:
2562:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 33-34
2505:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 33-39
2416:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 27-32
2359:
by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, pages 21-25
1902:
1584:
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No soul (Purusha) therefore is bound, no one released, likewise no one transmigrates.;
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3247:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
3194:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
2031:(2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge,
1525:
Only nature (Prakriti) in its various forms transmigrates, is bound and is released.
1043:
857:, with the last verse asserting that the original Samkhya Karika had only 70 verses.
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by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, page 181
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by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press, page 65
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in verse 11, are simultaneously imbued with three qualities, and these qualities (
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In terms of comparative textual chronology, states Larson, the final redaction of
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The three causes of unhappiness (or the problem of suffering, evil in life) are
999:, but for unknown reasons, skips or misses the commentary on verse sixty three.
813:
559:
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31:
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Nandalal Sinha, Bhuvaneswari Ashrama, Editor: BD Basu, pages 1-2 (90 of Sutram)
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Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass,
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Yuktidipika - a medieval era text that reviews and comments on Samkhyakarika
2126:. Sri Vacaspati Misra. Mylapore, Madras: Sri Ramakrishna Matt. pp. iv.
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by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press
2191:
Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives;
1299:
More specifically, verse 17 offers a proof that soul exists, as follows:
1252:
1247:
1156:. It then adds that these three paths can enable one to know twenty five
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310:
117:
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83:
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39:
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John Davis (Translator), Trubner, London, University of Toronto Archives
1652:
is well studied commentary, in addition to his well-known commentary to
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Samkhya emerged in the Vedic tradition, states Gerald Larson, and the
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4369:
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3280:, Ian McGreal, ed., New York: Harper Collins, 1995, pp. 194–197.
1339:
1242:
1213:
1212:
The text in verse 12 states that the three Guṇa (qualities), that is
907:
826:
723:
54:
3039:
Nandalal Sinha, Bhuvaneswari Ashrama, Editor: B.D. Basu, pages 31-32
2122:
Krishna, Ishvara; (translated by: Swami, Virupakshananada) (1995).
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Nandalal Sinha, Bhuvaneswari Ashrama, Editor: BD Basu, pages 23-31
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Nandalal Sinha, Bhuvaneswari Ashrama, Editor: BD Basu, pages 23-24
2698:
Nandalal Sinha, Bhuvaneswari Ashrama, Editor: BD Basu, pages 13-14
2401:
Nandalal Sinha, Bhuvaneswari Ashrama, Editor: B.D. Basu, pages 6-8
1221:
596:
71:
2575:, Stanford Encyclopedia of Philosophy, Stanford University (2012)
1173:
The theory of causation and the doctrine of Gunas: verses 9 to 14
1046:), while the long syllable prosodically counts are two instants.
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was discovered in India, which is a review and commentary on the
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is an important pillar of Indian philosophical tradition, called
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Samkhya Karika (E.A. Welden translation) at the Internet Archive
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challenge the basic thesis or the overall meaning of the text.
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3015:
Nandalal Sinha, Bhuvaneswari Ashrama, Editor: BD Basu, page 27
1924:
1922:
1636:(likely before 9th-century), and the more recently discovered
1579:
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1435:
1420:
Verses 29-30 of the text assert that all the organs depend on
3308:
Henry Colebrook (Translator), Oxford University Press, Oxford
1687:
resemble each other; therefore God is not the cause.
1330:
The connection between Prakriti and Purusha: verses 20 to 21
1146:
school of Hindu philosophy, and states that there are three
879:
was translated into Chinese in the 6th-century CE. In 1832,
3455:
1995:
1993:
1326:
conscious "witness, separate, neutral, seer and inactive".
808:. The text's original composition date is unknown, but its
1066:
is an important text that was the fruit of those efforts.
1205:, that they are the reverse of the nature of Soul (Self,
2219:
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2145:
2143:
1479:
The theory of understanding and freedom: verses 60 to 69
1349:
These verses present a peculiar form of dualism, states
1189:, is also referred to as the theory of existent effect.
3232:, Philosophy East and West, Vol. 38, No. 1, pages 19-29
1596:
1499:
1452:
1338:
Prakriti and Purusha empowers the path of Kaivalya and
1306:पुरुषोऽस्ति भोक्तृभावात्कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥
1126:(unevolving, unmanifest empirical world, Prakrti), and
1109:
that is caused by others and external influences; and,
1546:
like a spectator seated at a play beholds an actress.
1361:
The theory of emergence of principles: verses 22 to 38
1916:; Friedrich Max Müller, p.296, 2013, ASIN: B00F1M1B1Y
1413:
form of Ahamkara, while Tamasa influence creates the
947:
Samkhya karika was probably composed sometime in the
3359:, Journal of Indian philosophy, 34(6), pages 587-605
1177:
Samkhya karika, in verse 9 introduces its theory of
914:, which some authors (Max Muller) consider prior to
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3341:, Sanskrit Original (one of two editions published)
2691:
2689:
1959:. New Delhi: Motilal Banarsidass. pp. 252–3.
1576:Transmission of Samkhya tradition: verses 70 to 72
1304:सङ्घातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात् ।
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1086:दृष्टे सापार्था चेन्नैकान्तात्यन्ततोऽभावात् ॥ १ ॥
2840:
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1710:Samkhya is an atheistic philosophy according to
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16:Text of the Samkhya school of Indian philosophy
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2057:Arthur Basham (Original 1954, Reprint 2014),
1821:. Prescott, Arizona: Hohm Press. p. 75.
1282:, and its doctrine of what drives evolution.
1209:) because Soul is devoid of these qualities.
1002:In mid 20th-century, the first manuscript of
763:
8:
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3174:
2285:
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1731:Jnanasribhadra, Arya-lankavatara-vrtti 15a-b
1707:, adding that many Samkhyans are atheistic.
1664:The Karika is silent about God, states
1258:Prakriti has two dimensions, that which is
4332:
4127:
3700:
3670:
3438:
3385:
3371:
3363:
3255:(Appendix A: Translation of Samkhyakarika)
1084:दुःखत्रयाभिघाताज्जिज्ञासा तदभिघातके हेतौ ।
770:
756:
18:
2573:Naturalism in Classical Indian Philosophy
860:The earliest important commentary on his
1882:
1880:
1878:
1876:
1761:
1759:
1757:
800:) is the earliest surviving text of the
1753:
1142:Verse 4 introduces the epistemology of
270:
30:
3074:, pages 172-173, 274 with footnote 32a
1432:The theory of reality: verses 39 to 59
906:attributed to the founder of Samkhya,
1718:Liberation and freedom from suffering
974:on Samkhya karika in the 9th-century
7:
3333:Samkhya karika with Gaudapada Bhasya
1914:The Six Systems of Indian Philosophy
1232:, nothing cannot produce something.
4982:
3278:Great Thinkers of the Eastern World
1928:Swami, Virupakshananada, (1995), vi
1393:The Karika's verse 22 asserts that
3230:Transcendence in Classical Sāmkhya
1286:Nature of Purusha: verses 17 to 19
1236:Nature of Prakrti: verses 15 to 16
14:
2673:The Integrity of the Yoga Darśana
1138:Means of knowledge: verses 4 to 8
4981:
4971:
4962:
4961:
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3655:
3401:
3393:
2297:, pages 9-10, also see Chapter 3
1583:
1486:
1439:
38:
4951:
3312:Samkhyakarika of Iswara Krishna
3306:Samkhyakarika of Iswara Krishna
2616:, pages 428-429 with footnotes;
2522:, pages 428-429 with footnotes;
2433:, pages 428-429 with footnotes;
2376:, pages 428-429 with footnotes;
2339:, pages 428-429 with footnotes;
2314:, pages 427-429 with footnotes;
2231:, pages 427-428 with footnotes;
1622:Gaudapada Samkhya Karika Bhasya
1070:Goal of the text: verses 1 to 3
4876:Relations with other religions
2715:, pages 429-430 with footnotes
1542:By that pure single knowledge,
1262:(manifest), and that which is
883:translated the text in Latin.
1:
1122:(evolving, manifest world),
3271:
2914:, pages 19-40, 53-58, 79-86
1648:
1417:Ahamkara or the Tanmatras.
1382:(sensory organs), the five
875:
862:
849:
843:
837:
831:
818:
796:
5024:
1955:Larson, Gerald J. (1979).
1817:Feuerstein, Georg (2008).
1386:(action organs), the five
32:Hindu scriptures and texts
4948:
3703:
3653:
3411:
2059:The Wonder That Was India
1903:佛子天空藏經閣T54 No. 2137《金七十論》
891:Authorship and chronology
791:
4020:Yoga Sutras of Patanjali
1660:Atheism in Samkhyakarika
1654:Yoga Sutras of Patanjali
1105:that is caused by self;
4099:Thiruvilaiyadal Puranam
1699:Arya-Lankavatara Vritti
1544:the soul beholds nature
1342:(liberation, freedom).
1096:Samkhya karika, Verse 1
742:Timeline of Hindu texts
575:Thiruvilaiyadal Puranam
4074:Eighteen Greater Texts
3351:Knut Jacobsen (2006),
1734:
1695:
1630:Samkhya tattva kaumudi
1548:
1534:
1323:
1311:regressus ad infinitum
1099:
976:Samkhya Tattva Kaumudi
939:
550:Eighteen Greater Texts
4827:Hindu gurus and sants
4079:Eighteen Lesser Texts
3328:Samkhya Karika in PDF
1357:(universal reality).
1021:text states that the
978:of Vacaspati Mishra.
555:Eighteen Lesser Texts
4817:Anti-Hindu sentiment
3357:and the Samkhyasutra
3268:Daniel P. Sheridan,
3228:David Burke (1988),
2671:Ian Whicher (1998),
2019:Larson, 1979, p. 253
1714:and other scholars.
1671:Vācaspati Mishra’s
1649:Sāṁkhyatattvakaumudī
1539:The state of freedom
1370:(intelligence), the
4923:Hinduism by country
4089:Iraiyanar Akapporul
4049:Tirumurukāṟṟuppaṭai
3335:, Sanskrit Original
3166:Johannes Bronkhorst
3120:Gerald James Larson
3064:Gerald James Larson
2933:Gerald James Larson
2769:Gerald James Larson
2730:Gerald James Larson
2540:Gerald James Larson
2466:Gerald James Larson
2254:Gerald James Larson
2187:Original Sanskrit:
2102:Gerald James Larson
2082:Gerald James Larson
2000:Gerald James Larson
1666:Johannes Bronkhorst
1632:(9th-century), the
1531:Samkhya-karika 62,
1320:Samkhya-karika 17,
565:Iraiyanar Akapporul
525:Tirumurukāṟṟuppaṭai
271:Related Hindu texts
3037:The Samkhya Karika
3025:The Samkhya Karika
3013:The Samkhya Karika
3001:The Samkhya Karika
2696:The Samkhya Karika
2619:Original Sanskrit:
2571:Amita Chatterjee,
2525:Original Sanskrit:
2436:Original Sanskrit:
2399:The Samkhya Karika
2379:Original Sanskrit:
2342:Original Sanskrit:
2317:Original Sanskrit:
2234:Original Sanskrit:
2209:The Samkhya Karika
1595:. You can help by
1498:. You can help by
1451:. You can help by
4995:
4994:
4771:
4770:
4324:
4323:
4117:
4116:
4031:Sangam literature
3987:Yājñavalkya Smṛti
3835:
3834:
3651:
3650:
1957:Classical Samkhya
1828:978-1-890772-18-5
1704:Laṅkāvatāra Sūtra
1613:
1612:
1557:Samkhya-karika 65
1516:
1515:
1469:
1468:
1378:(mind), the five
1017:The medieval era
853:s written in the
806:Indian philosophy
780:
779:
570:Abhirami Anthadhi
508:Sangam literature
361:Vaishnava puranas
5015:
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4953:
4864:Pilgrimage sites
4618:Ganesh Chaturthi
4333:
4128:
4109:Vedarthasamgraha
4104:Vinayagar Agaval
4069:Five Great Epics
4044:Divya Prabandham
3957:Minor Upanishads
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2112:, pages 7, 15-21
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1644:Vacaspati Mishra
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1097:
1031:critical edition
987:Number of verses
943:
942:—Hajime Nakamura
929:The significance
881:Christian Lassen
878:
865:
852:
846:
840:
834:
821:
810:terminus ad quem
799:
793:
772:
765:
758:
709:Gheranda Samhita
659:Sushruta Samhita
580:Vinayagar Agaval
545:Five Great Epics
520:Divya Prabandham
451:
417:
363:
245:Other scriptures
218:
179:
160:
103:
42:
19:
5023:
5022:
5018:
5017:
5016:
5014:
5013:
5012:
4998:
4997:
4996:
4991:
4958:
4944:
4767:
4736:
4727:Vasant Panchami
4661:Pahela Baishakh
4643:Makar Sankranti
4562:
4497:
4404:
4320:
4223:
4113:
4094:Abhirami Antati
4064:Kamba Ramayanam
4025:
3911:
3868:
3831:
3753:
3727:
3690:
3660:
3647:
3631:Vishishtadvaita
3568:
3428:
3407:
3391:
3297:
3241:
3239:Further reading
3236:
3227:
3223:
3210:
3206:
3190:
3186:
3181:
3172:
3164:
3151:
3138:
3134:
3118:
3114:
3106:
3102:
3094:
3090:
3082:
3078:
3062:
3055:
3047:
3043:
3035:
3031:
3023:
3019:
3011:
3007:
2999:
2995:
2991:, pages 435-436
2982:
2978:
2970:
2959:
2951:
2947:
2931:
2918:
2905:
2901:
2893:
2882:
2869:
2856:
2852:, pages 433-434
2843:
2832:
2828:, pages 431-432
2819:
2810:
2802:
2798:
2790:
2783:
2767:
2756:
2748:
2744:
2728:
2719:
2706:
2702:
2694:
2687:
2683:, pages 109-110
2670:
2666:
2653:
2649:
2644:
2640:
2632:
2628:
2617:
2607:
2603:
2595:
2591:
2583:
2579:
2570:
2566:
2558:
2554:
2550:, pages 164-165
2538:
2534:
2523:
2513:
2509:
2501:
2497:
2484:
2480:
2476:, pages 255-277
2464:
2445:
2434:
2424:
2420:
2412:
2405:
2397:
2388:
2377:
2367:
2363:
2355:
2351:
2340:
2330:
2326:
2315:
2305:
2301:
2288:
2277:
2272:
2268:
2252:
2243:
2232:
2222:
2215:
2207:
2200:
2192:
2186:
2182:
2169:
2165:
2161:, pages 426-427
2152:
2141:
2134:
2121:
2120:
2116:
2100:
2096:
2080:
2073:
2069:, pages 511-512
2056:
2043:
2027:
2023:
2018:
2014:
1998:
1991:
1978:
1974:
1967:
1954:
1953:
1949:
1936:
1932:
1927:
1920:
1912:
1908:
1901:
1897:
1885:
1874:
1870:, pages 146-147
1861:
1836:
1829:
1816:
1815:
1811:
1798:
1794:
1781:
1777:
1773:, pages 146-153
1764:
1755:
1751:
1739:
1733:
1730:
1720:
1694:
1691:
1662:
1618:
1609:
1603:
1600:
1593:needs expansion
1578:
1561:
1550:
1545:
1543:
1541:
1533:
1530:
1527:
1524:
1512:
1506:
1503:
1496:needs expansion
1481:
1465:
1459:
1456:
1449:needs expansion
1434:
1363:
1332:
1322:
1319:
1316:
1308:
1307:
1305:
1288:
1238:
1175:
1140:
1098:
1095:
1092:
1088:
1087:
1085:
1072:
1060:
1039:
989:
984:
945:
941:
931:
916:Samkhya Sutras,
893:
885:H.T. Colebrooke
866:was written by
847:consists of 72
814:Ishvara Krishna
776:
747:
746:
737:
729:
728:
679:Divya Prabandha
654:Charaka Samhita
639:Vaiśeṣika Sūtra
599:
585:
584:
540:Kamba Ramayanam
515:Saiva Tirumurai
510:
500:
499:
471:
461:
460:
447:
413:
359:
326:
316:
315:
281:
266:
265:
246:
238:
237:
214:
175:
156:
138:
128:
127:
99:
74:
57:
17:
12:
11:
5:
5021:
5019:
5011:
5010:
5000:
4999:
4993:
4992:
4990:
4989:
4979:
4969:
4949:
4946:
4945:
4943:
4942:
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4935:
4925:
4920:
4915:
4914:
4913:
4908:
4903:
4898:
4893:
4888:
4883:
4873:
4872:
4871:
4861:
4856:
4855:
4854:
4844:
4839:
4834:
4829:
4824:
4819:
4814:
4809:
4804:
4799:
4798:
4797:
4792:
4781:
4779:
4773:
4772:
4769:
4768:
4766:
4765:
4760:
4755:
4750:
4744:
4742:
4738:
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4719:
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4711:
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4705:
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4695:
4685:
4684:
4683:
4678:
4673:
4668:
4663:
4658:
4653:
4645:
4640:
4635:
4630:
4625:
4620:
4615:
4614:
4613:
4608:
4603:
4593:
4591:Raksha Bandhan
4588:
4583:
4578:
4572:
4570:
4564:
4563:
4561:
4560:
4559:
4558:
4553:
4548:
4543:
4533:
4532:
4531:
4526:
4521:
4516:
4505:
4503:
4499:
4498:
4496:
4495:
4490:
4485:
4480:
4475:
4470:
4465:
4460:
4455:
4450:
4445:
4440:
4435:
4430:
4425:
4420:
4414:
4412:
4406:
4405:
4403:
4402:
4397:
4392:
4387:
4382:
4377:
4372:
4367:
4362:
4357:
4352:
4347:
4341:
4339:
4330:
4326:
4325:
4322:
4321:
4319:
4318:
4311:
4306:
4301:
4296:
4291:
4286:
4281:
4276:
4271:
4266:
4261:
4256:
4255:
4254:
4249:
4244:
4233:
4231:
4225:
4224:
4222:
4221:
4214:
4209:
4204:
4199:
4194:
4189:
4184:
4179:
4174:
4169:
4164:
4159:
4158:
4157:
4152:
4147:
4136:
4134:
4125:
4119:
4118:
4115:
4114:
4112:
4111:
4106:
4101:
4096:
4091:
4086:
4081:
4076:
4071:
4066:
4061:
4056:
4051:
4046:
4041:
4035:
4033:
4027:
4026:
4024:
4023:
4016:
4011:
4006:
4001:
3996:
3991:
3990:
3989:
3984:
3979:
3969:
3964:
3959:
3954:
3949:
3948:
3947:
3942:
3932:
3927:
3921:
3919:
3913:
3912:
3910:
3909:
3904:
3899:
3894:
3889:
3884:
3878:
3876:
3870:
3869:
3867:
3866:
3861:
3856:
3851:
3845:
3843:
3837:
3836:
3833:
3832:
3830:
3829:
3824:
3819:
3814:
3809:
3804:
3802:Shvetashvatara
3799:
3794:
3789:
3784:
3779:
3777:Brihadaranyaka
3774:
3769:
3763:
3761:
3755:
3754:
3752:
3751:
3746:
3741:
3735:
3733:
3729:
3728:
3726:
3725:
3720:
3715:
3710:
3704:
3698:
3692:
3691:
3689:
3688:
3683:
3677:
3675:
3674:Classification
3668:
3662:
3661:
3654:
3652:
3649:
3648:
3646:
3645:
3636:
3635:
3634:
3627:
3620:
3608:
3603:
3598:
3593:
3588:
3578:
3576:
3570:
3569:
3567:
3566:
3565:
3564:
3559:
3554:
3549:
3544:
3539:
3534:
3529:
3524:
3513:
3512:
3511:
3510:
3505:
3500:
3495:
3484:
3483:
3478:
3473:
3468:
3463:
3458:
3453:
3447:
3445:
3436:
3430:
3429:
3427:
3426:
3421:
3418:
3412:
3409:
3408:
3392:
3390:
3389:
3382:
3375:
3367:
3361:
3360:
3343:
3342:
3336:
3330:
3325:
3320:
3315:
3309:
3296:
3295:External links
3293:
3292:
3291:
3289:978-3948459604
3281:
3272:Īshvarakrishna
3266:
3264:978-8189485108
3256:
3253:978-0415648875
3240:
3237:
3235:
3234:
3221:
3217:978-8120832329
3204:
3200:978-0415648875
3184:
3170:
3149:
3145:978-8120805033
3132:
3128:978-8120805033
3112:
3108:Samkhya karika
3100:
3096:Samkhya karika
3088:
3084:Samkhya karika
3076:
3072:978-8120805033
3053:
3049:Samkhya karika
3041:
3029:
3017:
3005:
2993:
2989:978-0691019581
2976:
2972:Samkhya karika
2957:
2953:Samkhya karika
2945:
2941:978-8120805033
2916:
2912:978-8120820272
2899:
2895:Samkhya karika
2880:
2876:978-8120805033
2854:
2850:978-0691019581
2830:
2826:978-0691019581
2808:
2804:Samkhya karika
2796:
2792:Samkhya karika
2781:
2777:978-8120805033
2754:
2750:Samkhya karika
2742:
2738:978-8120805033
2717:
2713:978-0691019581
2700:
2685:
2681:978-0791438169
2675:, SUNY Press,
2664:
2660:978-8120803091
2647:
2638:
2634:Samkhya karika
2626:
2614:978-0691019581
2601:
2597:Samkhya karika
2589:
2585:Samkhya karika
2577:
2564:
2560:Samkhya karika
2552:
2548:978-8120805033
2532:
2520:978-0691019581
2507:
2503:Samkhya karika
2495:
2491:978-8120805033
2478:
2474:978-8120805033
2443:
2431:978-0691019581
2418:
2414:Samkhya karika
2403:
2386:
2374:978-0691019581
2361:
2357:Samkhya karika
2349:
2337:978-0691019581
2324:
2312:978-0691019581
2299:
2295:978-8120805033
2275:
2266:
2262:978-8120805033
2241:
2229:978-0691019581
2213:
2198:
2194:Samkhya karika
2189:Samkhya karika
2180:
2176:978-8120805033
2163:
2159:978-0691019581
2139:
2132:
2124:Samkhya Karika
2114:
2110:978-8120805033
2094:
2090:978-8120805033
2071:
2067:978-0330439091
2041:
2037:978-0415648875
2021:
2012:
2008:978-8120805033
1989:
1985:978-8120805033
1972:
1965:
1947:
1943:978-8120806511
1930:
1918:
1906:
1895:
1872:
1868:978-8120805033
1834:
1827:
1819:Yoga Tradition
1809:
1792:
1788:978-0691142036
1775:
1752:
1750:
1747:
1746:
1745:
1738:
1735:
1728:
1719:
1716:
1689:
1661:
1658:
1617:
1614:
1611:
1610:
1590:
1588:
1577:
1574:
1535:
1528:
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1514:
1513:
1493:
1491:
1480:
1477:
1467:
1466:
1446:
1444:
1433:
1430:
1362:
1359:
1331:
1328:
1317:
1302:
1287:
1284:
1237:
1234:
1174:
1171:
1139:
1136:
1093:
1082:
1076:Samkhya karika
1071:
1068:
1059:
1056:
1049:Each verse of
1038:
1035:
988:
985:
983:
980:
925:
920:Samkhya Karika
904:Samkhya Sutras
892:
889:
876:Sāṁkhya Kārikā
844:Sāṁkhya Kārikā
778:
777:
775:
774:
767:
760:
752:
749:
748:
745:
744:
738:
735:
734:
731:
730:
727:
726:
721:
716:
711:
706:
701:
696:
691:
689:Ramcharitmanas
686:
681:
676:
671:
666:
661:
656:
651:
649:Pramana Sutras
646:
641:
636:
631:
629:Mimamsa Sutras
626:
624:Samkhya Sutras
621:
616:
611:
606:
604:Dharma Shastra
600:
591:
590:
587:
586:
583:
582:
577:
572:
567:
562:
557:
552:
547:
542:
537:
532:
527:
522:
517:
511:
506:
505:
502:
501:
498:
497:
496:
495:
485:
484:
483:
472:
467:
466:
463:
462:
459:
458:
456:Devi Bhagavata
449:Shakta puranas
445:
444:
439:
434:
429:
424:
415:Shaiva puranas
411:
410:
405:
400:
395:
390:
385:
380:
375:
370:
357:
356:
351:
346:
344:Brahmavaivarta
341:
336:
329:Brahma puranas
327:
322:
321:
318:
317:
314:
313:
308:
303:
298:
293:
288:
282:
277:
276:
273:
272:
268:
267:
264:
263:
258:
253:
247:
244:
243:
240:
239:
236:
235:
230:
225:
212:
211:
206:
204:Shvetashvatara
201:
196:
191:
186:
184:Brihadaranyaka
173:
172:
167:
154:
153:
148:
139:
134:
133:
130:
129:
126:
125:
120:
115:
110:
97:
96:
91:
86:
81:
75:
70:
69:
66:
65:
64:
63:
58:
52:
44:
43:
35:
34:
28:
27:
15:
13:
10:
9:
6:
4:
3:
2:
5020:
5009:
5006:
5005:
5003:
4988:
4980:
4978:
4974:
4970:
4968:
4960:
4959:
4957:
4947:
4939:
4936:
4934:
4931:
4930:
4929:
4928:Hindu temples
4926:
4924:
4921:
4919:
4916:
4912:
4909:
4907:
4904:
4902:
4899:
4897:
4894:
4892:
4889:
4887:
4884:
4882:
4879:
4878:
4877:
4874:
4870:
4867:
4866:
4865:
4862:
4860:
4857:
4853:
4850:
4849:
4848:
4845:
4843:
4840:
4838:
4835:
4833:
4832:Hindu studies
4830:
4828:
4825:
4823:
4820:
4818:
4815:
4813:
4810:
4808:
4805:
4803:
4802:Denominations
4800:
4796:
4793:
4791:
4788:
4787:
4786:
4783:
4782:
4780:
4778:
4774:
4764:
4761:
4759:
4756:
4754:
4751:
4749:
4746:
4745:
4743:
4739:
4733:
4730:
4728:
4725:
4723:
4720:
4718:
4715:
4714:
4709:
4706:
4704:
4701:
4699:
4696:
4694:
4691:
4690:
4689:
4686:
4682:
4679:
4677:
4674:
4672:
4669:
4667:
4664:
4662:
4659:
4657:
4654:
4652:
4649:
4648:
4646:
4644:
4641:
4639:
4636:
4634:
4631:
4629:
4626:
4624:
4621:
4619:
4616:
4612:
4611:Vijayadashami
4609:
4607:
4604:
4602:
4599:
4598:
4597:
4594:
4592:
4589:
4587:
4584:
4582:
4579:
4577:
4574:
4573:
4571:
4569:
4565:
4557:
4554:
4552:
4549:
4547:
4544:
4542:
4539:
4538:
4537:
4534:
4530:
4527:
4525:
4522:
4520:
4517:
4515:
4512:
4511:
4510:
4507:
4506:
4504:
4500:
4494:
4491:
4489:
4486:
4484:
4481:
4479:
4476:
4474:
4471:
4469:
4466:
4464:
4461:
4459:
4456:
4454:
4451:
4449:
4446:
4444:
4441:
4439:
4436:
4434:
4431:
4429:
4428:Simantonayana
4426:
4424:
4421:
4419:
4416:
4415:
4413:
4411:
4407:
4401:
4398:
4396:
4393:
4391:
4388:
4386:
4383:
4381:
4378:
4376:
4373:
4371:
4368:
4366:
4363:
4361:
4358:
4356:
4353:
4351:
4348:
4346:
4343:
4342:
4340:
4338:
4334:
4331:
4327:
4317:
4316:
4312:
4310:
4307:
4305:
4302:
4300:
4297:
4295:
4292:
4290:
4287:
4285:
4282:
4280:
4277:
4275:
4272:
4270:
4267:
4265:
4262:
4260:
4257:
4253:
4250:
4248:
4245:
4243:
4240:
4239:
4238:
4235:
4234:
4232:
4230:
4226:
4220:
4219:
4215:
4213:
4210:
4208:
4205:
4203:
4200:
4198:
4195:
4193:
4190:
4188:
4185:
4183:
4180:
4178:
4175:
4173:
4170:
4168:
4165:
4163:
4160:
4156:
4153:
4151:
4148:
4146:
4143:
4142:
4141:
4138:
4137:
4135:
4133:
4129:
4126:
4124:
4120:
4110:
4107:
4105:
4102:
4100:
4097:
4095:
4092:
4090:
4087:
4085:
4082:
4080:
4077:
4075:
4072:
4070:
4067:
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1604:December 2015
1598:
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1591:This section
1589:
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1554:
1551:—Gaudapada's
1547:
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1507:December 2015
1501:
1497:
1494:This section
1492:
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1460:December 2015
1454:
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1447:This section
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1380:buddhindriyas
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1351:Gerald Larson
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669:Vastu Shastra
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664:Natya Shastra
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619:Brahma Sutras
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256:Bhagavad Gita
254:
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216:Atharva vedic
210:
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41:
37:
36:
33:
29:
25:
21:
20:
4938:Architecture
4541:Brahmacharya
4483:Samavartanam
4448:Annaprashana
4314:
4217:
4018:
3972:Dharmaśāstra
3962:Arthashastra
3797:Maitrayaniya
3629:
3622:
3615:
3537:Brahmacharya
3354:
3345:
3344:
3299:
3298:
3277:
3269:
3245:Mikel Burley
3224:
3207:
3192:Mikel Burley
3187:
3135:
3115:
3103:
3091:
3079:
3044:
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2996:
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2667:
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2629:
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2604:
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2580:
2567:
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2535:
2524:
2510:
2498:
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2435:
2421:
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2364:
2352:
2341:
2327:
2316:
2302:
2269:
2233:
2183:
2166:
2123:
2117:
2097:
2029:Mikel Burley
2024:
2015:
1975:
1956:
1950:
1933:
1913:
1909:
1898:
1818:
1812:
1795:
1778:
1725:
1721:
1712:Paul Deussen
1709:
1702:
1698:
1696:
1685:
1681:
1672:
1670:
1663:
1642:
1637:
1633:
1629:
1626:Matharavrtti
1625:
1621:
1619:
1616:Commentaries
1601:
1597:adding to it
1592:
1569:
1565:
1562:
1556:
1549:
1538:
1537:
1522:
1517:
1504:
1500:adding to it
1495:
1472:
1470:
1457:
1453:adding to it
1448:
1425:
1421:
1419:
1414:
1410:
1405:
1403:
1398:
1394:
1392:
1387:
1384:karmendriyas
1383:
1379:
1375:
1371:
1367:
1364:
1348:
1344:
1336:
1333:
1324:
1310:
1303:
1298:
1291:
1289:
1277:
1273:
1270:Gunaparinama
1269:
1263:
1259:
1257:
1241:
1239:
1229:
1226:
1211:
1202:
1194:
1191:
1187:Satkāryavāda
1186:
1182:
1179:Satkaryavada
1178:
1176:
1165:
1163:
1157:
1153:
1147:
1141:
1131:
1127:
1123:
1119:
1116:
1110:
1107:adhibhautika
1106:
1102:
1100:
1083:
1075:
1073:
1063:
1061:
1050:
1048:
1040:
1026:
1022:
1019:Matharavrtti
1018:
1016:
1011:
1007:
1003:
1001:
996:
992:
990:
975:
969:
963:
954:
949:Gupta Empire
946:
940:
932:Besides the
928:
927:
919:
915:
911:
903:
899:
894:
872:
859:
824:
809:
792:सांख्यकारिका
783:
781:
674:Panchatantra
634:Nyāya Sūtras
530:Thiruppugazh
448:
446:
414:
412:
360:
358:
328:
215:
213:
176:
174:
157:
155:
140:
100:
98:
4987:WikiProject
4859:Persecution
4847:Nationalism
4837:Iconography
4717:Ratha Yatra
4628:Janmashtami
4623:Rama Navami
4551:Vanaprastha
4502:Varnashrama
4478:Ritushuddhi
4463:Vidyarambha
4453:Chudakarana
4443:Nishkramana
4418:Garbhadhana
4059:Thirukkural
4054:Thiruppugal
3982:Nāradasmṛti
3945:Mahabharata
3723:Atharvaveda
3601:Vaisheshika
3488:Puruṣārthas
2264:, pages 7-8
2061:, Picador,
1638:Yuktidipika
1634:Jayamangala
1374:(ego), the
1111:adhidaivika
1012:Yuktidipika
1004:Yuktidipika
822:, 350 CE).
819:Iśvarakṛṣṇa
719:Vedantasara
644:Yoga Sutras
560:Aathichoodi
493:Historicity
488:Mahabharata
481:Historicity
177:Yajur vedic
94:Atharvaveda
4688:Kumbh Mela
4656:Gudi Padwa
4601:Durga Puja
4586:Shivaratri
4458:Karnavedha
4438:Namakarana
4400:Tirthatana
4167:Dattatreya
4004:Subhashita
3977:Manusmriti
3854:Dhanurveda
3787:Taittiriya
3772:Kaushitaki
3759:Upanishads
3532:Aparigraha
3434:Philosophy
3147:, page 148
2662:, page 112
2092:, page 147
2039:, page 163
2010:, page 149
1945:, page 334
1790:, page 367
1749:References
1388:tanmantras
1103:adhyatmika
855:Ārya metre
838:Pañcaśikha
829:, through
804:school of
714:Panchadasi
699:Swara yoga
535:Tirukkuṟaḷ
349:Markandeya
194:Taittiriya
158:Sama vedic
151:Kaushitaki
136:Upanishads
123:Upanishads
4911:Theosophy
4842:Mythology
4822:Criticism
4790:Etymology
4748:Svādhyāya
4647:New Year
4596:Navaratri
4568:Festivals
4546:Grihastha
4519:Kshatriya
4493:Antyeshti
4468:Upanayana
4433:Jatakarma
4423:Pumsavana
4410:Sanskaras
4375:Naivedhya
4329:Practices
4274:Mahavidya
4242:Saraswati
4229:Goddesses
4187:Kartikeya
4084:Athichudi
4039:Tirumurai
3892:Vyākaraṇa
3859:Natyaveda
3807:Chandogya
3732:Divisions
3713:Yajurveda
3202:, page 39
3130:, page 13
2493:, page 10
1987:, page 42
982:Structure
966:Yogasutra
958:Brahmanas
868:Gaudapada
684:Tirumurai
614:Kamasutra
373:Bhagavata
354:Bhavishya
339:Brahmānda
296:Vyakarana
165:Chandogya
141:Rig vedic
101:Divisions
89:Yajurveda
5002:Category
4967:Category
4918:Glossary
4886:Buddhism
4852:Hindutva
4812:Calendar
4693:Haridwar
4671:Vaisakhi
4666:Puthandu
4556:Sannyasa
4473:Keshanta
4304:Shashthi
4140:Trimurti
3967:Nitisara
3940:Ramayana
3935:Itihasas
3907:Jyotisha
3849:Ayurveda
3841:Upavedas
3822:Mandukya
3767:Aitareya
3749:Aranyaka
3744:Brahmana
3718:Samaveda
3643:Charvaka
3443:Concepts
3424:Timeline
3416:Glossary
3399:Hinduism
2178:, page 7
1807:, page 4
1737:See also
1729:—
1690:—
1570:kaivalya
1529:—
1426:Trayasya
1411:Vaikrita
1399:Ahamkara
1372:ahamkara
1318:—
1253:Prakriti
1248:Prakriti
1246:defines
1094:—
1058:Contents
788:Sanskrit
736:Timeline
593:Shastras
476:Ramayana
378:Naradiya
311:Jyotisha
279:Vedangas
228:Mandukya
146:Aitareya
118:Aranyaka
113:Brahmana
84:Samaveda
24:a series
22:Part of
5008:Samkhya
4956:Outline
4906:Sikhism
4901:Judaism
4896:Jainism
4777:Related
4753:Namaste
4606:Ramlila
4536:Ashrama
4524:Vaishya
4514:Brahmin
4337:Worship
4289:Rukmini
4279:Matrika
4252:Parvati
4247:Lakshmi
4237:Tridevi
4192:Krishna
4177:Hanuman
4172:Ganesha
4123:Deities
4009:Tantras
3999:Stotras
3952:Puranas
3897:Nirukta
3887:Chandas
3882:Shiksha
3874:Vedanga
3827:Prashna
3817:Mundaka
3739:Samhita
3708:Rigveda
3639:Nāstika
3624:Advaita
3611:Vedanta
3606:Mīmāṃsā
3586:Samkhya
3574:Schools
3562:Akrodha
3481:Saṃsāra
3461:Ishvara
3451:Brahman
1743:Samkhya
1553:bhashya
1415:Bhutadi
1355:Brahman
1293:Purusha
1279:avyakta
1265:Avyakta
1158:Tattvas
1149:pramana
1144:Samkhya
1124:Avyakta
971:Bhashya
934:Vedanta
896:Samkhya
802:Samkhya
469:Itihasa
324:Puranas
301:Nirukta
291:Chandas
286:Shiksha
261:Tantras
233:Prashna
223:Mundaka
108:Samhita
79:Rigveda
4977:Portal
4881:Baháʼí
4785:Hindus
4763:Tilaka
4732:Others
4708:Ujjain
4703:Prayag
4698:Nashik
4638:Pongal
4576:Diwali
4529:Shudra
4488:Vivaha
4395:Dhyāna
4370:Bhajan
4360:Bhakti
4345:Temple
4299:Shakti
4207:Varuna
4150:Vishnu
4145:Brahma
3994:Sutras
3930:Agamas
3686:Smriti
3617:Dvaita
3582:Āstika
3527:Asteya
3522:Ahimsa
3508:Moksha
3493:Dharma
3406:topics
3346:Papers
3287:
3262:
3251:
3215:
3198:
3143:
3126:
3070:
2987:
2939:
2910:
2874:
2848:
2824:
2775:
2736:
2711:
2679:
2658:
2623:Source
2612:
2546:
2529:Source
2518:
2489:
2472:
2440:Source
2429:
2383:Source
2372:
2346:Source
2335:
2321:Source
2310:
2293:
2260:
2238:Source
2227:
2174:
2157:
2130:
2108:
2088:
2065:
2035:
2006:
1983:
1963:
1941:
1890:
1866:
1825:
1803:
1786:
1769:
1628:, the
1566:kevala
1473:bhavas
1406:Karika
1368:buddhi
1340:Moksha
1274:vyakta
1260:Vyakta
1243:Karika
1230:Karika
1214:sattva
1203:Karika
1195:Karika
1183:Karika
1166:Karika
1154:Karika
1120:Vyakta
1064:Karika
1051:Karika
1027:Karika
1023:Karika
1008:Karika
997:Karika
993:Karika
908:Kapila
863:Kārikā
841:. His
827:Kapila
724:Stotra
597:sutras
432:Skanda
408:Matsya
393:Vamana
383:Garuda
368:Vishnu
334:Brahma
251:Agamas
209:Maitri
55:Smriti
50:Shruti
4891:Islam
4869:India
4758:Bindi
4741:Other
4681:Ugadi
4676:Vishu
4509:Varna
4390:Tapas
4380:Yajna
4350:Murti
4284:Radha
4264:Durga
4259:Bhumi
4202:Surya
4182:Indra
4155:Shiva
3917:Other
3902:Kalpa
3792:Katha
3696:Vedas
3681:Śruti
3666:Texts
3596:Nyaya
3552:Damah
3542:Satya
3498:Artha
3476:Karma
3466:Atman
3420:Index
3300:Texts
3276:, in
1677:Gunas
1422:prana
1395:Mahat
1376:manas
1222:rajas
1218:tamas
1207:Atman
1132:Mahat
1044:matra
1037:Meter
850:śloka
832:Āsuri
427:Linga
422:Shiva
403:Kurma
388:Padma
306:Kalpa
199:Katha
72:Vedas
4933:List
4795:List
4722:Teej
4651:Bihu
4633:Onam
4581:Holi
4385:Homa
4365:Japa
4355:Puja
4315:more
4309:Sita
4294:Sati
4269:Kali
4218:more
4212:Vayu
4197:Rama
4162:Agni
4132:Gods
3812:Kena
3782:Isha
3591:Yoga
3557:Dayā
3547:Dāna
3517:Niti
3503:Kama
3471:Maya
3285:ISBN
3260:ISBN
3249:ISBN
3213:ISBN
3196:ISBN
3141:ISBN
3124:ISBN
3068:ISBN
2985:ISBN
2937:ISBN
2908:ISBN
2872:ISBN
2846:ISBN
2822:ISBN
2773:ISBN
2734:ISBN
2709:ISBN
2677:ISBN
2656:ISBN
2610:ISBN
2544:ISBN
2516:ISBN
2487:ISBN
2470:ISBN
2427:ISBN
2370:ISBN
2333:ISBN
2308:ISBN
2291:ISBN
2258:ISBN
2225:ISBN
2172:ISBN
2155:ISBN
2128:ISBN
2106:ISBN
2086:ISBN
2063:ISBN
2033:ISBN
2004:ISBN
1981:ISBN
1961:ISBN
1939:ISBN
1888:ISBN
1864:ISBN
1823:ISBN
1801:ISBN
1784:ISBN
1767:ISBN
1572:)".
1404:The
1276:and
1240:The
1220:and
1199:Guṇa
1074:The
991:The
918:and
873:The
835:and
782:The
595:and
442:Agni
437:Vayu
189:Isha
170:Kena
61:List
4807:Law
1646:'s
1599:.
1555:on
1502:.
1455:.
1216:,
1128:Jna
5004::
3641::
3584::
3456:Om
3173:^
3152:^
3056:^
2960:^
2919:^
2883:^
2857:^
2833:^
2811:^
2784:^
2757:^
2720:^
2688:^
2446:^
2406:^
2389:^
2278:^
2244:^
2216:^
2201:^
2142:^
2074:^
2044:^
1992:^
1921:^
1875:^
1837:^
1756:^
1656:.
1640:.
1010:.
910:;
794:,
790::
26:on
3386:e
3379:t
3372:v
2136:.
1969:.
1831:.
1606:)
1602:(
1509:)
1505:(
1462:)
1458:(
816:(
786:(
771:e
764:t
757:v
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