a peculiar meaning of yoga - chaṭṭopādhyāya, k

8/10/2019 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

Published by: Cambridge University PressStable URL: http://www.jstor.org/stable/25221258 .

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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








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.]








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








A

PECULIAR MEANING

OF

"

YOGA

"

857

(Sydd-vdda-mahjarl,

Yaô

vijaya Series, p. 628),

where

too

the

Naiyayika

s

are

given

this

name.

All these

passages

show that the

Naiyayika

or

the

Vaiêsika,

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.

Tarkavagiâ

supposes

that

the

explanation

lies in

the

Nyaya-Vaiêsika 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

:








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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