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KAMALESWAR BHATTACHARYA

A NOTE ON THE TERM YOGA IN N Y A . Y A B H A . ~ Y AAND NYA.YAVA.RTTIKA ON I, 1, 29

Commenting on Nyiiyasatra I, 1, 29 (samiinatantrasicldhaf:t paratantriisidclhaf:l pratitantrasiclclhiinataf:l 'A tenet peculiar to each system isthat which is established in similar1 systems and not established inother systems'), Vatsyayana writes: yathii niisata iitmaliibhaf:l, na sataiitmahiinam, niratisayiis cetanii('l, clehenclriyamanaf:tsu vi$aye$U tattatkiir a ~ ' l e $ u ca vise$a i t i Sli.7]'lkhyiiniim; - puru$akarmiiclinimitto bln1tasargaf:l,karmahetavo clo$iif:l pravrttis ca; svagu7J.avisi$tiis cetanii(1.; asad utpadyate, utpannal]'l nintdhyata i t i Yogli.niim 2 ' For instance, of the Sarp.-khya-s: the non-existent does not come into being, the existent cannotbe destroyed; the souls are not distinct 3, distinction lies in the body, the

1. Samiina is interpreted by Vacaspatimisra in the sense of ' one ' (eka). Thisis also the interpretation given by ViSvanatha. (Vacaspatimisra's Nyayavarttikatiitparyat!kii, and Visvanatha's Nyiiyast!iravrtti, :p. 264, in the edition cited below, n. 2).Jayantabhatta, however, understands the word in the sense of 'similar': yatlliismiikam iSvarecchiipleritaparamiil;lttnirmitiini prthivyiidini samiinatantre Katwvratamatetathaiva siddhiini, paratantre ca Siil]tkhyiidisiistre tathii niibhyupagamyanta i t i ; yathiivi i gu7;tatrayiitmikiiyiil;z prakrter mahadaharrzlciiriidikrame1J-a bht!tasarga i t i Siil]lkhyiiniil]l svatantrasiddho ' rthal;z samiinatf!ntre 'p i Piitaiijale Y ogasiistre siddha eya,paratantre tu V aiSe$ilciidimate na siddha i t i . (Nyiiyamaiijar! II, p. 128: ed. by SiiryaNarayaiJa sukla, Benares, 1934 [Kashi Sanskrit Series No. 106]). So also doesRaghiittama (see p. 42 below). See also on this point Nyayakosa of Jhalakikar(3rd edition, Poona, Bhandarkar Oriental Research Institute, 1928), s.v. pratitantras.iddhiinta; W. Ruben, Die Nyiiyast!tra's: Text, Obersetzung, Erlautenmg undGlossar (= Abhandlungen f i ir die Kunde des Morgenlandes XVIII, 2, Leipzig, DeutscheMorgenliindische Gesellschaft, 1928), Anm. 74 (p. 177).2. Nyiiyadarsanam with Viitsyiiyana's Bhii$ya, Uddyotalcara's Viirttika, ViicaspatiMisra's Tiitparyatikii & Visvanatha's Vrtti, ed. by Tariinatha Nyaya-Tarkatirtha andAmarendramohan Tarkatirtha, Calcutta, 1936 (Calcutta Sanskrit Series No. XVIII),p: 264.3. VacaspatimiSra interprets atisaya and vise$a in the sense of ' change ' (pari-7;tiima): cetanii. ii.tmiinal;z, nirat isayii. apari7;tiimino na kenacid dharme(zopajani ipii.yadharmerza yujyante, prii.krte$U ca tatlciira(le$U mahadahmrikiirapaiicatamniitrabhuta-

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40 Kamaleswa.r Bhattacharyasense-organs, the organ -of -thought, the objects;--and their respectivecauses 4; -of the Yoga-s: the material creation is due to karman of thesouls, etc., defects and activity are the causes of lcarman; the souls arecharacterized by their own qualities; the non-existent comes into beingand what is produced ceases to exist'. Uddyotakara in his Vli.rttilca doesnot explain the Bhli-?ya, hut gives another set of illustrations, using the

_ __ ____ ame.-nomenclature:_.yathli. .. h a u t i l c l i l i i n d l : i y l i . ~ i i t i Y - o g l i . n l i n ' l , - a b h a u t i l c l i . n " i t iSliip.lchyli.nli.m 5 'For instance, of the Yoga-s: the sense-organs are elemental; -of the. Sarpkhya-s: the sense-organs are non-ele:mental'.The juxtaposition of Sli.IJ'lkhya and Yoga in these passages has led

____ - - - ~ ? . ~ ~ ~ ~ ! ~ E ! ! : t _ ~ ! ! l _ c ____ha! V ~ ! ~ Y ~ Y ! ! ! ~ ~ f : l c : l _ Q 9 : ~ Y Q ~ ] ~ ~ ! . ~ h ~ c : : __i_n._!l!!!.cLthe systems known under these names. Thus S.N. Dasgupta in his Historyof Indian Philosophy writes:. . 'Vatsyayana, however, in his b h a ~ y a on Nyii.yasutra, I. 1. 29, distinguishes Sarpkhya and Yoga in the follmving way: The Sa:rpkhya holds that nothing can come into being nor be destroyed, there cannot be anychange 6 in the pure intelligence (niratisayii.J:t. cetarzli.J:t.). All changes aredue to changes in the body, the senses, the manas and the objects. Yoga

holds that all creation is due to the karma ofthe u r u ~ a . D o ~ a s (passions)and prav:rtti (action) are the cause of karma. The intelligences or souls(cetana) are associated with qualities. Non-being can carne into beingand what is produced may pe destroyed. The last view is indeed quitedifferent from the Yoga of Vyli.sabhli-?ya. I t is closer to Nyaya in itsdoctrines. I f Vatsyayana's statement is correct, it would appear that thedoctrine of there being a moral purpose in creation was borrowed bySarpkhya from Yoga .. Curiously enough Vatsyayana quotes a passage from

siilc$111e$U vi.Se$0 'tisaya ity arthaf:z. (Nyiiyaviirttilcatiitparyatikii, p. 264, edition citedin the preceding note). But cf. 'H. Jacobi, ' tJber das urspriingliche Yogasystem ',Sitztmgsberichte der Preussischen Afcademie der Wissenschaftea, Berlin, 1929, p. 609,and E. Frauwallner, Geschichte der iadischea Philosopllie II (Salzburg, 1956), p. 103:' Die Seelen sind nicht verschieden; der Unterschied liegt vielmehr in den Objekten,dem Ki:irper, den Sinnesorganen und dem Denkorgan und ihren jeweiligen Ursachen '.This interpretation is supported by Raghiittama, author of the commentary ol1 theNyiiyabhii$ya, .called Bhii$yacaadra: aiiatisayiil;t nirvi5e$ii/:z... sagw:zavi5e$ii (Raghiittama ' thus reads this portion of the Bfzii$ya, instead of svagtqwvi5i$tiif:z as in thetext reproduced here) ity anena niratisayatve v i p r a t i p a t t i ~ I . (The Nyaya-Darshana:The Sutras of Gautama and Bhii$ya of Viitsyiiyana with two Commentaries (1) TheKhadyota by Maiiiimahopiidhyiiya Gangiiniitha Jha, and (2) The -Bllii$yacllandra byRaghuttama - up to Adhyiiya iii, Allnilca ii, Siitra 17 only, with Notes by PanditAmbadiis Shastri, edited by Mahamahopadhyaya Ganganatha Jha and Pandit Dhundhiraja Shastri Nyayopadhyaya; Benares, 1925 [Chowlchambtl Sanskrit Series], p. 132).

( That is, accorclin:g to Vacaspati (see n. 3 above), the mafliint, the ahmrtkiira,the five tanmiitra-s, and the bllutasii1c$ma-s.

5. Nyiiyaviirttifca, p. 264 (edition cited n. 2 above).6. Cf. n. 3 above.

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A note on the term yoga in Nyc!)ablzii$)'a and Nyiiyaviirttilca 41V y i i s a b h i i ~ y a , III. 13, in his b h a ~ y a , I, ii: 6, and criticizes it as self-contradictory (viruddha)' 1.

As far as Sarpkhya is concerned, there is no problem here: Vatsyayana and Uddyotaki:tra mean the Sarpkhya system. But is seems difficultto interpret Yoga, mentioned by them, in the sense of the Yoga system.The Pandits interpret the word yoga in the N y i i y a b h i i ~ y a in the senseof V a i s e ~ i k a , for the asatkilryavada, which Vatsyayana attributes to theYoga-s (asad utpadyate, utpanna172 nirudhyate) 8, is foreign to the Yogasystem. Gailganatha Jha, however, pointed out that the Naiyayika-s aremeant: prasiddhayogasastre 'saclutpatter anabhyupagamad yogasabdeniitra V a i s e ~ i k i i eviibhipreta it i kecit. tattvatas tu yogasabdenatra Naiyayika

e v i i b h i p r e t a ~ z . etasminn arthe 'sya prayogo bahuso labhyate pracl.nagrant h e ~ u 9 In a valuable note entitled 'A Peculiar Meaning of

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42 Kamaleswar Bhattacharyaoriginating from the 'elements' 12 Chanopadhyaya thus came to the coneelusion: 'The meaning of the term yoga in Vatsyayana and Uddyotakara iscertainly Naiyayika '. This conclusion was contested, directly by H.Jacobi 13. and indirectly by E. H. Johnston 14, but was reaffirmed, aboutthirty years later, with new evidence by E. Frauwallner: 'Der Narne.Yaugaoder Yoga wirdnicht nur in spaten Jaina-Werken fi.ir die Anhanger des

- N y a y a u n d V a i s e ~ i k a v e r w e n d e t - ; - E r f i n d e t - s i c h - s c h o n c i n - a . l t e r e r - Z e i t - - u n dIasst sich gelegentlich auch in nichtjinistischenWerken nachweisen (z. B.salikanatha, ~ j u v i m a l a s. 209, 25)' 15.Whatever the explanation of the fact that the followers of Nyaya and

Y f l : i ! 3 . e ~ U < : ~ r e G ~ U e ! i Yogl:l: . L Y l : l l 1 g ~ : ! ' i 16 , I .l'lho"lll!iJH

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A 110te on t11e term yoga in Nyiiyabhii$ya and Nyiiyaviirtlilca 43tram 19 I t is also intersting to note that Raghuttama explains the wordyoga in this context as derived from yoga, synonym of yukti = tarka'reasoning': yoga y u k t i ~ 1 . t a r k a ~ 1 pradhiinatayii vidyate ye$ii1?1 te Y o g i i . ~ 1 . ,arsaii.ditviit ac 20

19. Gaii.ganatha Jha's edition (cited above, p. 40, n. 3), p. 132. - This pointalso is missed by Chattopadhyaya, when he writes (lac. cit., p. 855) that Raghuttamainterprets Yoga in the sense of V a i s e ~ i k a as do the Pandits.20. Ibid., p. 133. - Cf. Pfu:llni V, 2, 127 (arsaiidibhyo 'c), with Kiisilciivrtti, andGaflaiatnamahodadhi VII, 432 (ed. by J. Eggeling, reprinted Delhi, Motilal Banarsidass, 1963). - On yoga= yulcti see also Nyiiyalcosa (3rd edition), s.v. yoga, p. 671. Thisis also one of the meanings of yoga given in the Amaralcosa (quoted by Mallinathaon Kwniirasmrzbhava III, 58).