a peculiar meaning of yoga - chaṭṭopādhyāya, k
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A Peculiar Meaning of "Yoga"Author(s): K. ChaṭṭopādhyāyaSource: Journal of the Royal Asiatic Society of Great Britain and Ireland, No. 4 (Oct., 1927),pp. 854-858
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854
A
PECULIAR
MEANING
OP
"
YOGA
"
A
PECULIAR
MEANING
OP
"YOGA"
The Nyaya-Sutras of Gautama enumerate four siddhdntas,
of which
the
second,
pratitantra-siddhanta,
is
defined
as
"*HFRraftre:
*IT*W TfiW
(TTfa^fWRT:)
"
(I,
i,
29),
"
a
conclusion
which
is
peculiar
to
similar
systems
and
not
true
of
other
systems." Vatsyayana
does
not
explain
the
swtra,
but he
illustrates
it
thus
:?
^p*rf%f i2T%7HT:,
^f^rf
f^r^i^
T?^
f*wara
tfa
^ftTPrrot.
"e.g.
A.
of
the
Saiiikhyas
(1)
the
non-existent does
not
come
into
being,
(2)
the
existent
cannot
be
destroyed,
(3)
conscious souls are
incapable
of
modification,
(4)
there
can
be
modification
(or
qualification)
only
in
body,
sense-organs,
mind,
objects
of
cognition,
and in
the
causes
of
all
these
;
and
B. of
the
Yogas
(1)
the
creation of
the
world
is
due
to
the
karman,
etc.,
of the
jiva,
(2)
'
defects
'
and
activity
are
the
causes
of
karman,
(3)
conscious
souls
are
qualified
by
their
^respective
attributes,
(4)
the
non-existent
comes
into
being
and
the
being
born
ceases
to
exist".
The first
four
conclusions
are
peculiar
to
the
Saihkhya
and
its
sister
system,
the
Yoga ; they can, therefore,
be
fitly
termed
pratitantra-siddhanta^.
But
the
last
four
are
charac
teristic
Nyaya-Vaifesika
tenets,
and
so
the
^f?f
^ft*TT?rc^
of
Vatsyayana
takes
us
by surprise.
So
far
as
is
known,
the
Yoga
school
never
held
these
views.
They
are
altogether
antagonistic
to
the
metaphysical position
of
the
Saihkhya,
which
is
tacitly
assumed
by
Pataiijali.
We
have
here
most
clearly
Nyaya-Vaisesika
views,
and
yoganam
of
Vatsyayana
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A
PECULIAR
MEANING OF
"
YOGA
"
855
must
refer
to
one
or
other
of these
two
schools.
Pandits
usually explain this expression by Vaihesikaixam (e.g. my
own
guru,
Mahamahopadhyaya
Pt.
Vamacarana
Nyayacarya
of
the
Benares
Sanskrit
College,
gave
me
that
explanation).
This is
also
the
explanation
of the
Blidsya-candra
(published
from Benares
with
a
fippanl,
the
Khadyota,
by
MM.
Dr.
Gahganatha
Jha,
Benares,
1920);
but
Dr.
Jha
explains
the
term
as
"
of the
Naiyayikas
"
(p.
132).
Uddyotakara
in his
Nydya-vdrttika
has not
given
us any direct
help
here, but
indirect
help
is
obtained
from
another
set
of
illustrations
which
he
has
supplied, using
tho
selfsame nomenclature
:
*TOT
H>frT^T^f^T^frT
*ftTRT*=L
'"RVftfrTOT'ftffT
Wt^niT*l,
"
e.g.
the
sense-organs
are
made
out
of the
bhutas
(elements)
with
the
Yogas
and
not
so
with
the
Samkhyas."
The
Samkhya system
derives
the
sense
organs
directly
from
Ahamkdra,
from which
are
also
produced
in
a
different
line
the
Five Subtle
Elements
(Sa.
K.,
22);
consequently they
are
"
non-elemental".
But
the
Nyaya-VaiSesikas
believed in the
"
elemental"
origin
of
the
indriyas
:
the
Nydya-Sutras
seek
to
establish
this view
in
III, i,
30
ff.,
and
the
Vaiiesika
Sutras in VIII, ii, 5-6. Vacaspati MiSra has not given us
any
help
here,
but
Uddyotkara's
meaning
seems
quite
clear
But,
if
any
confirmation
is
needed,
that
is
afforded
by
Jayarama,
who
in
his
Nydya-siddhdnta-mdld
writes
(MS.
of Babu Diksita
Jacle
of
Benares,
fol. 16a
76).1
This
point
seems to have been missed
by
Vacaspati
Mi3ra,
who
has
also misunderstood
the
expression
samdna
in
the
Nydya
Sutra,
which
means
sadria
(similar)
and not
eka
(one),
as
he
assumes
against
ordinary
usage.2
MM.
Pandit
Phanlbhusana
1
Sarasvati
Bhavana
Studies,
iii,
p.
85,
n.
2
[Tho
point
is
here
unimportant;
but
substantially
Vacaspati
Mi6ra
seems
to
be
right.
Samana
?
'
what
X shares
':
in
pratitantra
tho
prati- is distributive ; see tho Nyaya-koSa.?1?\ W. T.]
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856
A
PECULIAR MEANING
OP
"
YOGA
"
Tarkavagisa
has
fully
discussed the
passage
in
pp.
227-30
of the
first volume of
his valuable edition
of
the
Nyaya
bhdsya
with
Bengali
translation and
commentary
(Calcutta,
1917).
He
shows
that the reference
must
be
to
some
drambha
vddin
school
like the
Nyaya
or
the
Vai^esika.
He
has
quoted
the
following
passages
from Jaina writers
to
illustrate
this
peculiar
use
of the
term
Yoga:?
fasti" Tfa ^ffnnfr *tot?
?Vidyananda
Svamin's
Patra-pariksd.
The
quotation
is
from the
Vaiiesika-Sutra,
IV,
i,
1,
and
therefore
Yoga
must
mean
here
the
Vai&esika.
(2)
*fam-*t*3f-^-TTTW^T-tfa^^ff
iw^Tg^rprT
?Pariksd-muklia-sutra,
VI,
57
(Bibl.
Ind.,
p. 6).
The
Buddhists
accept
two sources of
knowledge, pratyaksa
and
anumdna,
the
Saihkhya
adds
another,
viz.
agama,
and
it
is
the
Naiyayika
who believes
in
four
pramdrpas, pratyaksa,
anumdna,
agama,
and
upamdna,
and
he
must
have
been,
there
fore,
meant here
by
Yauga.
The Vaifesika
rejects
upamdna
as a
distinct
source
of
knowledge
(Vai&.
Su.,
ix,
2,
5,
Pra&asta
pdda's
Bhdsya,
Viz.
ed.,
p.
220,
etc.)
and
even wants to
include
sabda under
anumdna
(Vais.
Su., ix, 2, 3,
PraL,
p.
213)
and,
therefore,
he
could
not have been
meant here.
Yauga
seems
to
be
a
variant
for
Yoga,
asin^irrf^t^^^^^^T^T^tT^TH
f^f^Tfain,
quoted
by
MM.
Pt.
TarkavaglSa
from the
Patra-parlksd.
?Gunaratna
in his
commentary
on
Haribhadra's
Sad-dar
sana-samuccaya
(ed.
Suali,
p.
49).
Here
the
Naiyayikas
aro
explicitly
mentioned
as
having
the
name
"
Yauga
".
Pandit
Goplnatha
Kaviraj
has
given
some
further
references
and
quotations
in Sarasvati
Bhavana
Studies,
vol.
iii,
pp.
84-5,
from
which
I
may
take
one
passage, ^^f%^fi%mf5J^PTt^
TCWl
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A
PECULIAR MEANING
OF
"
YOGA
"
857
(Sydd-vdda-mahjarl,
Ya^o
vijaya Series, p. 628),
where
too
the
Naiyayika
s
are
given
this
name.
All these
passages
show that the
Naiyayika
or
the
Vai^esika,
more
often
the
former,
was
known
as
Yoga
or
Yauga
;
the
balance
of
evidence
is in favour
of
the
Naiyayika,
and
Dr.
Jha's
explanation
of the
Vatsyayana
passage1
is
to
be
preferred
to
that
of
MM.
Nyayacarya
Maha,4aya
and others.
Why
the
Naiyayikas were at one time called Yogas or Yaugas is difficult
to
understand.
MM.
Pt.
Tarkavagi^a
supposes
that
the
explanation
lies in
the
Nyaya-Vai^esika theory
of
paramdnu
samyoga
as
essential
for
the creation of
the
world
(Nydya
dariana,
vol.
i,
pp. 228-9).
But
the
truer
explanation
seems
to
have been
offered
by
Mr.
Kaviraj.
He
shows the
intimate
connexion
between
Nyaya
and
Yogic practices.2
He
writes,
"
though
Yoga
in its wider form has been
practically
accepted
by
every
system
of
Indian
philosophy,
its
relation
with
Nyaya
is
in
some
manner more
special
and,
perhaps,
fundamental."
The
Sarva-siddhdnta-samgraha,
he
points
out,
"
affords
distinct
proof
in
support
of
a
relation
existing
between
Nyaya
and
Yoga
;
for
it is
maintained there
that
according
to
Nyaya
Moksa
follows
directly
from
Yoga,
a
doctrine
which
it
shares
in
common
with
the
Pataujali
system
(as
distinguished
from
the
Sankhya,
where
jndna
is
held
to
be
the
immediate
cause
of
Mukti)."3
"The
Nyaya
Darsana,
in
its
present
form,"
Mr.
Kaviraj
adds,
"
contains
some
Siitras
(4-2,
38-49)
where
the
practices
of
Yoga
are
strongly
recommended."
One
of
these
siitras,
No.
42
(^T^JfTgf^Tf^g
*ft*TWP^
^*l0> even gives practical advice on the fit places for
1
In
tho
Sanskrit
commentary
Khadyota.
In his
earlier
English
trans
lation
ho
is not
clear
on
tho
point.
2
Sarasvati
Jiharana
Studies,
iii,
84-0.
3
"See
ibid.,
pp.
30,
40,
and 41. Cf. Sa.
Sftl.,\\\,
20:
^JT'lT'gflR'.
Tho
Yoya
viow,
as
represented
in
Sarva-siddhanta-samgraha,
is
briefly
this
:
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858
SUPPLEMENTARY
NOTE
Yogic
contemplation.
Gunaratna's
introductory
remarks
about
the
Naiyayikas (Sad-darsana-samuccaya-tikd,
pp.
49-51)
also
show them
to
be
a
religious
sect.
From
all
this it is
clear
that
Vatsyayana
and
Uddyotakara
meant
the
Naiyayikas
when
they
used
the
term
Yogdndm
in
the
passages
quoted
above
and
the
former
has
not"
curiously
enough
"
referred
to
the
Yoga
system
of
Pataiijali,
as
Professor
Keith
seems
to
believe.1
Kautilya
classifies
dnviksiki
(Philosophy) as Saihkhya, Yoga and Lokayata (Artha-idstra,
Mysore,
2nd
ed.,
p.
6).
"
Lokayata
"
does
not
mean
here,
it has been
already
suggested,
the
materialistic
system
of
the
Carvakas. And it
is
possible
that
"
Yoga
"
here
means
the
Nyaya
system
and
not
the
Patanjala,
which is
more
practical
than
speculative.
However,
I
must leave
this
question
undecided
for
the
present.
The
meaning
of
the
term
yoga
in
Vatsyayana
and
Uddyotakara
is
certainly
"
Naiyayika."
K. Chattopadhyaya.
NOTE
SUPPLEMENTARY
TO THE
ARTICLE
"A SECOND
CHINESE
BUDDHIST
TEXT
IN
TIBETAN
CHARACTERS"
(JRAS.
1927,
pp.
281-306)
The
previously
(p.
281,
n.
1)
contemplated
operation
of
dividing
the double
paper
of
the
roll has
now
been carried
out.
Although
it
has
not
brought
to
light
any
additional
part
of
the
text,
it
has
yielded
for
nearly
the whole
of
the
published
fragment
a
second
copy
in
a
clearer
hand
and with
ink
unfaded.
A collation of its readings may, therefore, be welcome, more
especially
as
they
show
that the
superposed
copy
was
made
from
a
different
original,
or
independently
from
the
same
original,
and is
not
a
simple
duplicate.
We
have,
therefore,
the
some
what
peculiar
case
of
a
new
copy
of
a
text
pasted
over
an
old
one:
for
this
procedure
various
reasons
may
be
imagined
;
1
Indian
Logic
and
Atomism,
pp.
22
and 176.
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