Yoga Philosophy (In Relation to other Systems of Indian Thought)

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Yoga is one of the most ancient and striking products of the Hindu mind and character. It has claims both as a system of philosophical thought.

Thought much has been written on the practical side of the yoga, very little has come up of it in relation to other systems of Indian thought. The present book fulfills long-felt desideratum. It compares and contrasts some of the central concepts of yoga with similar concepts of other systems of Indian Philosophical thought.

The book is divided into eleven chapters. Chapter I traces the germs of the Samkhya and Yoga philosophy in the earlier Upanisads. Chapter II deals with the yoga of Patanjali. Chapters III-IV discuss the Guna theory and some Ontological problems in the light of the Guna theory. Chapters V-VII discuss the theory of soul, Yoga Cosmology and Yoga Physics. Chapter VIII contrasts Samkhya Atheism with Yoga Theism. Chapters IX-XI analyse Yoga Psychology and Yoga Practice.

The book is fully documented. It has a preface, introduction and general index.

About the Author

Surendranath Dasgupta (1885-1952) occupied a unique position in the constellation of contemporary Indian philosophers. He annexed highest academic honours from the universities of Cambridge, Rome and Calcutta. He was a lecturer in the University of Cambridge, taught at colleges in Rajshahi and Chittagong (Bangladesh), and became Professor of Philosophy in the Presidency College of Calcutta. He also occupied the Professorial Chair in the University of Calcutta, and became Principal of the Sanskrit College. He represented India in the International Congress of Religions in 1936.

Dr. Dasgupta was a prolific writer of books, tracts, reviews, etc. both in Bengali and English. His monumental work is A History of Indian Philosophy in five volumes, published by Motilal Banarsidass Publishers Private Limited, which has already become a classic.

Preface

The present work on yoga was written ten years ago as a doctorate thesis of the Calcutta University and referred to in some of my later published works. As I have staed elsewhere, each system of Indian philosophy has been deeply influenced at the various stages of its growth and development by other systems of Indian thought which grew side by side with it. Yoga is often regarded as a system of practical discipline and its claims as a system of philosophical thought are often ignored. It therefore appeared profitable to me that some of the central concepts of the Yoga philosophy should be compared with or contrasted to similar concepts of other systems of Indian thought. If the work could now be re-written it could have been made more exhaustive and the historical perspectives could have been made clearer. But my hands are now so full that this hope cannot now be fulfilled. Yoga is a fruitful study and it can be approached from several other directions. Continued illness often interfered with my proper revision of the proof sheets and mistakes must have escaped my eyes, for which I crave the kind indulgence of my readers.

I beg to acknowledge my gratefulness to Mr. Haridas Bhattacharyya, M.A., P.R.S., of the University of Decca who very kindly helped me in correcting some of the proof sheets and also to my friend and pupil Dr. Mircea Eliade Licencie letters, doctorand en philosophic of the University of Bucharest, who helped me in preparing the index. It gives me also a great pleasure in acknowledging my indebtedness to Dr. E.J. Thomas, M.A., D.Lit. who during my residence in Cambridge went through my manuscript and made many corrections of transliteration and other suggestions. My general indebtedness to Dr. Thomas however extends very much further than this. I cannot say how much I must have unconsciously received from him in maturing my thoughts and ideas through his constant friendly companionship, as he was my one friend in Cambridge with whom I could talk on Sanskrit matters and who was always ready with his friendly advice and criticism whenever I was in any difficulty. It gives me the greatest pleasure in acknowledging this vidya-rna and the maitra, which was associated with it.