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ALBRECHT WEZLER
ORIGIN(S) OF THE GUNA-THEORY
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evolution theory than FRAUWALLNER would seem to admit. Only when we have firm ground under our feet in regard to the origin(s) of the evolution theory shall we be in a position to address the problem of the historical relation between its cosmological and psychological aspects, a problem which we have been reminded of by FRANCO'' and more recently by our kind and bright host, Johannes BRONKHORST
SECONDARY LITERATURE
impression which I cannot help but gather is that FRAUWALLNER brings up. the Upanişadic passage mainly because of the in fact highly significant, viz. specific agreement between it and classical Samkhya regarding the association with the three colours. But as for this agreement, is it not, within the framework of FRAUWALLNER's reconstruction, extraordinarily amazing that this association was also taken over by Pancasikha, or preserved by him, for that matter?"
Coming to the end of my very modest contribution I should like to state, with no little emphasis, that a thorough revision of FRAUWALLNER'S reconstruction of this most important phase in the development of Samkhya is unavoidable, and that any new attempt at tackling the problems involved, which are admittedly of a very intricate nature, should by all means be carried out in a decidedly more explicit and transparent manner, i.e. in such a manner that the implicit assumptions, etc., and the methodological assumptions are stated in clear terms at every step. And it remains, of course, also to be seen whether those who have studied the relevant parts of the Moksadharma after FRAUWALLNER, i.e. VAN BUITENEN", BEDEKAR" and BAKKER," BISSCHOP and MOTEGI" and last but not least ARAKAMI" have not already achieved substantial and convincing progress, and what their criticism of FRAUWALLNER explicit or implicit, and VAN BUITENEN precisely consists in. Last but not least, it has to be noted that the observations of RŪPING" on the direct line" that can be traced from the Taittiriya-Upanisad and the Satapathabrahmana to the evolution-doctrine of Samkhya" would among other things suggest the working hypothesis that the role played by ChU 6.1 ff. in the development of Samkhya was one other than that conceived by FRAUWALLNER. The existence of what HACKER" has called "mechanistic cosmogonies" in the Vedas may well be of greater significance for the development of the
ARAKAMI 1989: Noritoshi Arakami, "The Formation of the Mokşadharma Chapter of the Säntiparvan of the Mahabharata", in: Indian Philosophy and Buddhism: Essays in Honour of Professor Kotatsu Fujita on His Sixtieth Birthday, Tokyo 1989 BAILEY 1996: Gregory M. Bailey, "Bharthari's Manipulation of the Feminine", IndoIranian Journal 39 (1996), 201-222 BAKKER 1982: Hans Bakker, "On the Origin of the Samkhya Psychology". Wiener Zeitschrift für die Kunde Südasiens 26 (1982), 117-148 BEDEKAR 1957a: V. M. Bedekar, "Studies in Samkhya: Pancasikha and Caraka", Annals of the Bhandarkar Oriental Research Institute 38 (1957), 140-147 BEDEKAR 1957b: V. M. Bedekar, "Studies in Samkhya: The Teachings of Pancasikha in the Mahabharata", Annals of the Bhandarkar Oriental Research Institute 38 (1957), 233. 244 BEDEKAR 1959: V. M. Bedekar, "The Mokşadharma Studies: The Place and Functions of the Psychical Organism". Annals of the Bhandarkar Oriental Research Institute 40. (1959), 262-288 BEDEKAR 1968: V. M. Bedekar, "The Doctrine of the Colours of the Souls in the Mahabharata". Annals of the Bhandarkar Oriental Research Institute 48 & 49 (1968), 329.
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43 That this agreement is due to a second chrësis, i.e. to a person different from and
younger than Pancasikha is, I think, a possibility which can safely be precluded. 44 See VAN BUITENEN 1956, 1957a and b. 45 See BEDEKAR 1957a and b, 1959 and 1968 46 See BAKKER 1982 and his contribution to this volume 47 See their contributions to this volume. 48 See ARAKAMI 1989. 49 See ROPING 1977. 50 See above all HACKER 1965.
BEDEKAR 1973: Erich Frauwallner, History of Indian Philosophy, Vol. I, Translated from the original German into English by V. M. Bedekar, Delhi-Patna-Varanasi 1973, Motilal Banarsidass VAN BUITENEN 1956: ). A B. van Buitenen, "Studies in Samkhya (1): An old text reconstituted", Journal of the American Oriental Society 76 (1956), 153-157 VAN BUITENEN 1957: J. A. B. van Buitenen, Studies in Samkhya (II): Ahamkara", Journal of the American Oriental Society 77 (1957), 15-25
51 See FRANCO 1991 52 Cf. his second circular for this workshop