Comparative and Critical Study of Mantrashastra

SR No.: 006540
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 635
Language: English, Sanskrit
Classification: Book_English & Culture
File Size: 18 MB

Page 352

APPENDICES: PRIORITY BETWEEN YOGASASTRA AND JNANARNAVA
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VIII, Yoga. appears to be reflected in the verse 107, XXXVIII jñānā., while the former is word for word the same as v. 15,1, Anubhava. except for the difference of reading viz. 'Janma' instead of 'Karma' in the latter. We may also note that 'Praśāntimeva' in Anubhava, is a misprint for 'Prasāntinava'. The sequence also of 74 and 75 Yoga. appears to have been followed in vv. 106 and 107 in jñānā. The readers would note the close agreement between Anubhava. and Yoga. and that jñānā. paraphrases while borrowing and that many a time as here the paraphrase by Jūānā. is far from happy-it is rather clumsy in this case. From the close agreement between Anubhava. and Yoga. we infer that Yoga. borrows from Anubhava., and from the fact that the sequence of Yoga. is retained in jñānā. we infer that the latter borrows from Yoga. The fact that Jñānā. paraphrases shows the anxiety of the later writer to conceal the fact of his borrowing from the former work. Further Yoga. has vv. 64 and 65 in ch. VIII which are word for word the same as verses 13 and 14 in ch. I Anubhava., but there are no verses in any way similar to them in jñānā which conclusively proves that Yoga. had Anubhava. before it and borrowed from it and not from Jñānā. Further Jñānā. has no verses which are not in Yoga. but are in Anubhava., so Jñānā. had not Anubhava, probably before it. Now if one has the audacity despite these facts to suggest that granting Jñanā. had not Anubhava, before it the same sequence of verses in Yoga, as well as jñānā. may as well be due to Yoga. borrowing from jñānā. as the latter from the former. To him our reply is that the said verses, being admittedly similar to the verses in the earlier work Anubhava., are not the original composition of Jñanā. It must therefore be first shown from what independent source (such as would not be available to Yoga.), they have been taken by Jñana before it can be suggested that they are taken by Yoga. from jñānā. On the contrary as the said verses in Yoga. closely agree with those in Anubhava. itis certain that Yoga.), took them from Anubhava.and that therefore jñānā., having had no other source to borrow from, borrowed them from Yoga., and while doing so paraphrased them. The clumsiness of Jñānā. in paraphra