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Author(s): K. Chaopdhyya
Source: Journal of the Royal Asiatic Society of Great Britain and Ireland, No. 4 (Oct., 1927),
pp. 854-858
Published by: Cambridge University Press
Stable URL: http://www.jstor.org/stable/25221258 .
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854
A
PECULIAR
OP
MEANING
"YOGA"
of Gautama
The Nyaya-Sutras
enumerate
the second,
of which
pratitantra-siddhanta,
"*HFRraftre:
which
conclusion
four siddhdntas,
is defined
as
"
*IT*W!TfiW (TTfa^fWRT:)
is peculiar
(I, i, 29),
"a
to similar
of other
systems."
Vatsyayana
it thus :?
but he illustrates
^ftTPrrot.
into being,
the
existent
cannot
be destroyed,
(2)
(3) conscious souls are incapable of modification,
(4) there can be modification
(or qualification)
of cognition,
and
in
only
in the
body, sense-organs,
mind,
objects
causes of all these ;
and B. of the
Yogas
is due to the karman, etc.,
(1) the creation of the world
of the jiva,
'
'
and activity are the causes of karman,
(2) defects
are qualified
conscious
souls
their ^respective
(3)
by
attributes,
comes into being and the being born
(4) the non-existent
ceases
to
The
and
exist".
first
four conclusions
are
to the Saihkhya
peculiar
system, the Yoga ; they can, therefore, be fitly
But the last four are charac
pratitantra-siddhanta^.
tenets, and so the ^f?f ^ft*TT?rc^
Nyaya-Vaifesika
its sister
termed
teristic
of Vatsyayana
takes us by surprise.
So far as is known,
the Yoga school never held these views.
They are altogether
to
the
of the Saihkhya,
antagonistic
metaphysical
position
which is tacitly assumed by
We have here most
Pataiijali.
clearly Nyaya-Vaisesika
views,
and yoganam
of Vatsyayana
A PECULIAR MEANING OF
must
refer
to one or other
of these
"
YOGA
two
"
855
schools.
Pandits
own
(e.g. my
usually explain this expression by Vaihesikaixam
Pt. Vamacarana
guru, Mahamahopadhyaya
Nyayacarya
of
the Benares
Sanskrit
gave me that explanation).
College,
This is also the explanation
of the Blidsya-candra
(published
from Benares with a fippanl,
the Khadyota,
by MM. Dr.
but Dr. Jha explains the
Jha, Benares,
1920);
Gahganatha
"
"
in his
term as
of the Naiyayikas
(p. 132). Uddyotakara
us
has not given
any direct help here, but
Nydya-vdrttika
is obtained
from another
set of illustrations
indirect help
which
he
has
supplied,
tho
using
*TOT H>frT^T^f^T^frT
"
Wt^niT*l,
bhutas
the
e.g.
(elements)
The
Samkhyas."
organs
produced
directly
in a
selfsame
'"RVftfrTOT'ftffT
*ftTRT*=L
sense-organs
are made
with
nomenclature
not
out
of
the
so with
the Yogas
and
the
sense
the
derives
system
Samkhya
are also
from Ahamkdra,
from which
different
line
the
Five
Subtle Elements
"
are
non-elemental".
"
in the
elemental"
(Sa. K.,
22);
consequently
they
the Nyaya-VaiSesikas
believed
But
: the
the
of
to
seek
indriyas
Nydya-Sutras
origin
in III, i, 30 ff., and the Vaiiesika
this view
establish
in VIII,
MiSra has not given us
Sutras
ii, 5-6.
Vacaspati
seems quite clear
any help here, but Uddyotkara's
meaning
But,
if
any
Jayarama,
by
confirmation
who
in his
is
needed,
that
is
afforded
Nydya-siddhdnta-mdld
Jacle of Benares,
fol. 16a 76).1
(MS. of Babu Diksita
seems
to
have
been
missed
point
by Vacaspati Mi3ra,
writes
This
who
the expression
samdna in the Nydya
has also misunderstood
sadria (similar) and not eka (one), as he
Sutra, which means
assumes against ordinary usage.2 MM. Pandit Phanlbhusana
1
Bhavana
Studies,
iii, p. 85, n.
is here unimportant;
but
[Tho point
substantially
? '
seems
to be right.
Samana
what
X shares
':
is distributive
W. T.]
; see tho Nyaya-koSa.?1?\
pratiSarasvati
Vacaspati
in pratitantra
Mi6ra
tho
856
"
A PECULIAR MEANING OP " YOGA
Tarkavagisa
of the first
the passage
fully discussed
volume of his valuable
edition
in pp. 227-30
of the Nyaya
has
translation
and commentary
(Calcutta,
bhdsya with Bengali
1917). He shows that the reference must be to some drambha
He has quoted
vddin school like the Nyaya or the Vai^esika.
from Jaina
following passages
peculiar use of the term Yoga:?
the
fasti"
writers
to
illustrate
this
Svamin's
?Vidyananda
from the Vaiiesika-Sutra,
mean here the Vai&esika.
Patra-pariksd.
IV, i, 1, and
The
therefore
(2) *fam-*t*3f-^-TTTW^T-tfa^^ff
is
quotation
must
Yoga
iw^Tg^rprT
The
57 (Bibl.
Ind., p. 6).
VI,
sources of knowledge,
and
pratyaksa
it
and
is
viz.
the
adds
another,
agama,
anumdna,
Saihkhya
the Naiyayika
in four pramdrpas, pratyaksa,
who believes
?Pariksd-muklia-sutra,
Buddhists
accept two
anumdna,
agama,
and
upamdna,
and
he must
have
been,
The Vaifesika
here by Yauga.
rejects
source of knowledge
2, 5,
ix,
Su.,
(Vai&.
even
wants
and
Viz.
ed., p. 220, etc.)
pdda's Bhdsya,
sabda under anumdna (Vais. Su., ix, 2, 3, PraL, p.
fore, meant
as a distinct
f^f^Tfain,
there
upamdna
Pra&asta
to include
213) and,
seems to
Patra-parlksd.
on Haribhadra's
Sad-dar
aro
the
Here
sana-samuccaya
Naiyayikas
(ed. Suali, p. 49).
"
as having the name
".
mentioned
Yauga
explicitly
Pandit Goplnatha Kaviraj has given some further references
?Gunaratna
in his
commentary
"
A PECULIAR MEANING OF " YOGA
857
where
Ya^o vijaya
Series,
628),
p.
(Sydd-vdda-mahjarl,
s
are
too
name.
the Naiyayika
this
All
these
given
or the Vai^esika,
show
that
the Naiyayika
passages
more often the former, was known as Yoga or Yauga
; the
is in favour of the Naiyayika,
and Dr. Jha's
to
of
the
be preferred
is
explanation
passage1
Vatsyayana
to that of MM. Nyayacarya
Maha,4aya and others. Why the
were
one
at
time
called Yogas or Yaugas is difficult
Naiyayikas
balance
of evidence
to understand.
that the
supposes
lies in the Nyaya-Vai^esika
explanation
theory of paramdnu
for the creation of the world
samyoga as essential
(Nydya
seems
But the truer explanation
dariana, vol. i, pp. 228-9).
MM.
Pt.
Tarkavagi^a
he
Sarva-siddhdnta-samgraha,
"
out,
points
affords
the Sankhya,
of Mukti)."3
Mr. Kaviraj
the practices
cause
where jndna
is held to be the immediate
in
"The Nyaya
its present form,"
Darsana,
"
contains some Siitras (4-2, 38-49) where
adds,
of Yoga
are
strongly
recommended."
even
gives
practical
advice
on
the
One
*ft*TWP^
fit
1 In tho
In his earlier
Sanskrit
commentary
Khadyota.
lation ho is not clear on tho point.
2 Sarasvati
Jiharana
iii, 84-0.
Studies,
3 "See
Cf. Sa. Sftl.,\\\,
20:
ibid., pp. 30, 40, and 41.
Tho Yoya viow, as represented
in Sarva-siddhanta-samgraha,
places
English
for
trans
^JT'lT'gflR'.
is briefly this
858
SUPPLEMENTARY
NOTE
remarks
Gunaratna's
introductory
contemplation.
the Naiyayikas
pp. 49-51)
(Sad-darsana-samuccaya-tikd,
also show them to be a religious sect.
and Uddyotakara
From all this it is clear that Vatsyayana
Yogic
about
in
the Naiyayikas
when they used the term Yogdndm
the passages quoted above and the former has not" curiously
"
as Professor
referred to the Yoga system of Pataiijali,
enough
seems
dnviksiki
to believe.1
classifies
Keith
Kautilya
meant
NOTE
SUPPLEMENTARY
CHINESE
BUDDHIST
TEXT
(JRAS.
of
operation
(p. 281, n. 1) contemplated
previously
dividing the double paper of the roll has now been carried out.
it has not brought to light any additional
part of
Although
The
it has yielded
for nearly the whole of the published
a clearer hand and with ink unfaded.
a
in
second
copy
fragment
A collation of its readings may,
therefore, be welcome, more
was made from
especially as they show that the superposed copy
a different original, or independently
from the same original,
We have, therefore, the some
and is not a simple duplicate.
new
a
case
of
what peculiar
copy of a text pasted over an old
the text,
one:
various
1 Indian
and Atomism,
Logic
reasons may
pp.
22 and
be
176.
imagined