Jain Journal 2003 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 15

142
NOTES AND REFERENCES
1. AC, 3.525-527.
2. The use of the word, yauga (one who studies or knows Yoga) in this sense (instead of referring to the Patanjala system of philosophy) is not unknown or unprecedented. See Tarkavāgīsa, Part 1, pp. xvii, 278-80.
3.
JAIN JOURNAL VOL-XXXVII, NO. 3 JAN 2003
Not having access to Hemacandra's auto-commentary on AC, Colebrooke was mistaken in his interpretation of this passage.
He said: "HEMACHANDRA... mentions and discriminates the various sects: viz. 1st, Árhatas, or Jainas, 2dly, Saugatas, or Bauddhas, and 3dly six philosophical schools, viz. 1st. Naiyáyica; 2d. Yoga; 3d. CAPILAS [sic] Sánchya; 4th. Vaiseshica; 5th. Várhaspatya or Nástica, and 6th. Chárváca or Locáyata." (Colebrooke, Vol. II, p. 219. The article was first published in The Asiatic Researdches, Vol. IX, 1807).
Hemacandra, however, specifically explains that the schools, right from the Arhata are called tarkika (ete arhatadyaḥ, tarkaḥ prayojanameṣā- tārkirkāḥ). AC, p. 344. Colebrooke was presumably wrong in treating Yoga as a separate system and taking Bārhaspatya and Cārvāka as two distinct "sects". On this basis he concluded: "The two last (sc. his 5th and 6th) are reputed atheistical, as denying a future state and a providence. If those be omitted and the Mimánsas (sic) inserted, we have the six schemes of philosophy familiar to the Indian circle of the sciences." (Ibid., p. 219) Apparently he had only the astika (affirmativist) systems in mind. Hemacandra, on the other hand, never mentions the Pātañjala Yoga, and although he mentions Mīmā-sã and Vedanta elsewhere (e.g., AYVD, vv. 11-14), he does not do so in AC.
4. For different meanings of astika and nāstika, see, besides the standard dictionaries, Hopkins, pp. 86-87.
5. NM, Ch. 1, part I, p. 9: vaiseṣikaḥ punarasmādanuyāyina evetyevamasyā- janatāsu prasiddhāyāmapi ṣaṭ tarkyāmidameva tarkanyāyavistaraśabdābhyā- sāstramuktam.