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A Peculiar Meaning of "Yoga"

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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A PECULIAR MEANING OP " YOGA "

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

systems and not true


does not explain the swtra,

of other

systems."
Vatsyayana
it thus :?
but he illustrates

^p*rf%f!i2T%7HT:, ^f^rf f^r^i^^T?^ f*wara tfa

^ftTPrrot.

"e.g. A. of the Saiiikhyas


does not come
(1) the non-existent

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

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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

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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

Tfa ^ffnnfr *tot?

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

therefore, he could not have been meant here. Yauga


be a variant for Yoga,
asin^irrf^t^^^^^^T^T^tT^TH

f^f^Tfain,

there

upamdna
Pra&asta
to include
213) and,
seems to

quoted by MM. Pt. TarkavaglSa from the

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

in Sarasvati Bhavana Studies, vol. iii, pp. 84-5,


and quotations
from which I may take one passage, ^^f%^fi%mf5J^PTt^
TCWl

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"
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

to have been offered by Mr. Kaviraj.


He shows the intimate
connexion
He writes,
between Nyaya
and Yogic practices.2
"
accepted
though Yoga in its wider form has been practically
of
its
with
relation
Indian
every
by
system
Nyaya
philosophy,
is in some manner more special and, perhaps,
fundamental."
The

he

Sarva-siddhdnta-samgraha,

"

out,

points

affords

proof in support of a relation existing between Nyaya


and Yoga ; for it ismaintained
there that according to Nyaya
Moksa
follows directly
from Yoga, a doctrine which it shares
in common with the Pataujali
from
system (as distinguished
distinct

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."

of these siitras, No. 42


(^T^JfTgf^Tf^g
^*l0>

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,

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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

as Saihkhya, Yoga and Lokayata


(Artha-idstra,
(Philosophy)
"
"
does not mean here,
2nd ed., p. 6).
Lokayata
Mysore,
the materialistic
it has been already suggested,
system of the
"
"
means the
here
Carvakas.
And it is possible that
Yoga
more
which
is
not
and
the
practical
system
Patanjala,
Nyaya
leave this question
I must
than speculative.
However,
of the term yoga in
The meaning
undecided
for the present.
"
is certainly
and Uddyotakara
Naiyayika."
Vatsyayana
K. Chattopadhyaya.

NOTE

SUPPLEMENTARY

CHINESE

BUDDHIST

TO THE ARTICLE "A SECOND


IN TIBETAN CHARACTERS"

TEXT

(JRAS.

1927, pp. 281-306)

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:

for this procedure

various

1 Indian

and Atomism,

Logic

reasons may
pp.

22 and

be
176.

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imagined

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