0.    See, for example, Yoga Sūtras II.2–21; Gītā V.21–22. We focus on desires here, but this level of consciousness includes emotions and intellectuality—that is, all objects of the mind, ego, and intellect—in addition to the senses.

0.    See Kaṭha Upaniṣad 1.24ff. and 2.1ff.; Mokṣadharma 177.16ff.; Yoga Sūtras II.15–21; and Gītā II.64–65.

0.    Yoga Sūtras I.3, 18.

0.    Taittirīya Upaniṣad II.8.

0.    Cārvāka and the Lokāyata traditions left no body of writing but must have been influential enough for not only most of the orthodox Hindu schools, but also the Buddhists and Jains to include (and, typically, initiate) their sections on pūrva-pakṣa (arguments against opposing schools), with refutations of “the materialists” (see Mādhava’s Sarva-darśana-saṅgraha as an example of this). For an excellent compilation of all known Cārvāka sources, see Bhattacarya (2011).

0.    See Vatsyāyana’s commentary on Nyāya Sūtras I.1.22.

0.    Sāṅkhya Kārikā 68.

0.    Sāṅkhya Kārikā XI; Yoga Sūtras IV.34.

0.    For example, Sāṅkhya Sūtras V.74. But see Bryant (2009, 182–83) for Yoga’s possible difference with Sāṅkhya and its alignment with Vedānta on the issue of bliss in mokṣa.

0.    Sāndrānānda-viśeṣa.

0.    Contra Halbfass (1988), who in his superb tome argues that relying on yogic experience as a trump card for yogic realities in the face of opposing epistemologies is a modern phenomenon.

0.    Mahābhārata vana parva 312.117. This often quoted verse appears in various renditions of the text in the section where Yuddhiṣṭhira answers the questions of the yakṣa, but it is not included in the BORI critical edition, where this exchange takes place in Book III, chapter 297. See also Vedānta Sūtras I.1.11 and the earlier Kaṭha Upaniṣad (II.9) for similar expressions of the limitations of rational thought.

0.    See VII.13.8.

0.    Here, too, Rūpa reflects the Bhāgavata: “He should not become attached to many disciples, he should not study many books, he should not become attached to lecturing, and he should not undertake major projects [like monasteries, say the commentators]” (VII.13.8).

0.    See Yoga Sūtras II.18.

0.    The Purāṇic tradition identifies 8.4 million species according to its system of differentiation as to what constitutes a species.

0.    See Yoga Sūtras II.18; Gītā II.42, IX.20–21.

0.    Kaṭha Upaniṣad II.2; Yoga Sūtras II.15; Gītā V.22 and VII.3.

0.    Gītā VI.22; Vaśeṣika Sūtras V.16; Nyāya Sūtras I.1.9, 22.

0.    Sāṅkhya Kārikā X–XI.

0.    Dṛṣi-mātra, Yoga Sūtras II.20.

0.    We use these terms heuristically, as dualities such as internal/external and subjective/objective become meaningless or, more precisely, transcended in this state.

0.    For example, those where Īśvara is invoked as the bestower of liberation, such as the Yoga Sūtras II.45, versus those, such as the Sāṅkhya Karikā, where Īśvara is not mentioned.

0.    Samādhi siddhiḥ, Yoga Sūtras II.45 (in Nyāya He is depicted as the bestower of the fruits of work, Nyāya Sūtras IV.1.362, following on the Śvetāśvatara Upaniṣad VI.16).

0.    Vedānta Sūtras IV.4.10–14; and Mahābhārata (Mokṣadharma 196.21–22).

0.    Rūpa identifies four qualities uniquely enticing about Kṛṣṇa: the sweetness of His līlā, the supremeness of His love, the sweetness of His flute, and the sweetness of His form (Southern Quadrant 1.209–15).

0.    Tattva Sandarbha anu 6; and again in Bhakti Sandarbha anu 339.

0.    The verb kṛṣ denotes to pull away, draw into one’s power, pull toward oneself, overwhelm, and the like.