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should be discovered of its reception in later texts, it cannot be disputed that it is a remarkable attempt to take into account what seems to have been regarded as social reality by the author, within the framework of a particular system of philosophical thought, ie. that of Samk ya-Yoga. In addition, I hope to have shown once more that there is still much we can learn about these schools of thought when reading the relevant sources, if only we recognize their inherent eloquence.
NOTES
1. Wilhelm Halbfass: Zur Theorie der Kastenordnung in der Indischen Philosophie, Nachrichten der Akademie der Wissenschaften, in Göttingen, I. Philologisch bistorische Klasse, Jahrgang 1975, Nr. 9. Göttingen 1976.
2. O. c., p. 6.
3. On the title cf. Wezler in: IIJ 25 (1983), p. 17 f
4. See the article referred to in note 3; cf. also the article "On the Quadruple Division of the Yogaiastra, the Caturvy a hatva of the Cikitsaa. stra and the 'Four Noble Truths' of the Buddha", which will be publi. shed in volume XII of the 'Indologica Taurinesia' to be issued in 1984 or 1985.
5.
W. Halbfass: Studies In Kumarila and Sankara. Reinbek 1983, pp. 106 ff. (= Appendix: Notes on the 'Yogasutra-bhasyavivaraqa').
O. c. (cf. note 5), p 123.
7. Halbfass refers here to Hackers's article "Sankara der Yogin und Sadkara der Advaitin, Einige Beobachtungen" published in: WZKSO 12/13 (1968) [ Festschrift B, Frauwallner] pp 111-148, and reprinted in: P. Hacker: Kleine Schriften, ed. L. Schmithausen. Wiesbaden 1978, pp. 213-242.
8. O. c. (cf. note 5), p. 108.
9. O. c. (cf. note 5), p. 120.
6.
0. O. e. (cf, note 5), p. 123,
11. The edition I use in quoting from the Bhasya as well as from the Vivarapa is: Patanjala-Yogasütra-Bhasya-Vivara pam of SankaraBhagavatpa da, critically ed. Ly Polakam Sri Rama Sastri and S. R. Krishnamurthy Sastri, (MGOS No. XCIV), Madras 1952.
12. Quoted from J. H. Woods: The Yoga System of Paranjait... (HOS Vol. 17). Harvard 1927, p. 173.
13. Cf. Vivarap1 209. 12: tatra kara paprasangena Astraprasiddhani karapani vyacaste...
14. My attenton has been drawn by my friend L. Schmithausen to the fact that a very similar list of different causes is found in Buddhist texts also [viz. the Abhidharmasamuccaya (ed. Pradhan, Santiniketan 1950), p. 28. 12 ff. and the Madhyantavibhaga-bhi sya (ed. Nagao, Tokyo 2964). p. 31. 10 ff.] and that one of them is precisely the 'cause of sustentation, (dhrtika rapa). But it is defined there as the support or basis (adhara/ bhajanaloka) of the living beings (sattva /sattvaloka) This additional material and the problem of the relation in which the Yogabhasya's list stands to it, I hope to discuss in an article still in preparation.
15. As was already observed by Woods, o. c...c..
16. Up to this word the translation is Woods' (o:c., p. 174). As for the remaining part of this passage, I am not able to follow Woods who -evidently letting himself be guided by Vacaspatimiśra- renders it thus "and these [elements] reciprocally of all [elements], since human and animal and supernormal bodies depend on each other". Woods does not adduce any reason for taking täni (of tani ca parasparam) to refer to the "great elements"; yet only very strong reasons could persuade. one to disregard the clear parallelism to be observed between sartram indriya pam/tani ca tasya on the one hand, and mahabhutani dartrapamani ca parasparam/, on the other; and, to be sure, the explanation given by Vacaspatimisra - and other commentators - who take tani ca parasparam to refer to the so called accumulation theory does not by any means form a strong reason; it is, on the contrary entirely unconvincing. Woods' translation is problematic also in that one would, if it were correct, rather expect to find tairyagyonami
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