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RICREOR EGO ROMER HERE RURNMOE INES LESUGREERAEISS.CR REICH Mi WERECNS GON AoA SANA EE WRU CRIS INARI LAOS RRSon we Concept of yoga in the Vaisesikasatra Masanobu NOZAWA LI This article ks dedicated to Prof, Imanishi to express my sin cere gratitude to him for his kind guidance for along time om the occasion of his sateth birthday, Here ie mage an attempt to clarify the meaning ofthe Vaieytasabas (be. ¥S) 82.16 and 1, where yoge 5s defined, by using commentaries snd quotations of them in the Sartsthana of the Carabsomhita (abe. CS Se) and the Yogesh ‘epevierma (Bir. YERV) 412 Ic has been pointed out by Nakamura (77-71: wpAtA8) that, those atras are quote in YBAV. Wesler (198) as thoroughly discus sed this quotation in comparison with the texts preserved in the extant commentaries on VS and sugared that these strap should be sn iertion ata ater ine than Pratatapéde's (685). Combe (186) has indicated that these sitras are quoted In CS Se 1138-199, and Tuaacoon (180) has validated the antnty of the theory of yogic pe ception in VS by using several texte dated buck to older times than Protacapide. Bronkhort (1980-2) has dicated the relation of mys clam and the Valfegika which might be rote in an early days ofthe school. Hattori (186) has argued that yepe and moa ate explined ‘only from the perspective of the movement of aiman and mene ih 1S, and that i slacking in eligi concern 2A CS Se 1106-10 reds fellows: imendrivamans' chante santa provi | ‘ubhadubthar anaronbhd dimahe manasi shire /18/wr on iartetnsbhoom vattoan copie / xterra oun fam yoga 1399 ed 28 (cas cee fname arthante chant br / esibSrotmm. sme Mtr isto cay adertzxam /340/ 1 adh ablations yogi Balm aaram ‘ubdbsttrsaminint! a srvon eile (3 mals rete’ bhead Belewatarmasambot | sah seemonoegir aunarBhns sete (14 Pleasure and paln arse from the contact among diman, sense fngan, mind and obec. When the ming fed and stands silo ‘aman boca of not sndertaking activi, (8) those two (Fen pleasure and pia) cease to exist and supernatural peer appears for one who bas a body, which the sages knowing seco well have consraed a sae. (38) 1) Brtering others’ body [or mind], 2) knowing others mind (or owing everything in the pest and the (ture), 8) making things at please, 2) serbian sight, 5) sperhuman hes, 6) memo fy of everything, 1) superhuman bese and 8) disappearing at wi, a) "These eight ar called speratural powers of yogins al of which ace from concentration of the parted rind [in amon). (40) Emancipation (mobi) ie said to be the giving up of eonimetion with everthing [ouch asthe body etc] and not being born again fue tothe destsvston of powerful hams by removing rss and tame (2) 22 VS S210-17 in Candrinanda'e Vet are repoduced here, stdout they have a textual ptblem stich wll ke dra below 16. timendrisemano ‘riser suthaablhe todendromBio. 17 aomauhe mwas droga saapAnituoh 2 yah. 23 The comrespondence baton CS Sf 1138-139 and VS 8216-17 x xsi although ssl ofthe two tents i diferent from each other te the former is written In loka and the latter inthe stra style oo cone of the Vane 500 ‘Adachi (G20 60, n29) suggests the posblty that both texts night Getve from same other common source, But the peculiar phraseology of tmondrvamana'rkonty sonwitat So CS St 1.138, which rere teats the wigue understanding aboot yychological structure and mechs rem of man by the Valea, would leave litle doubt onthe pont that the part of CS SE was taken from VS or a commentary on i ‘which means that the teory of yoge ie VS was not completely ieegardd in the circle of thought peripheral to the schoo but eather sttacted some attention from onsite of the tool and wat positively evaluated by them. 181. C8 (the Gnd century) tae silferedcefeshioning and the suthen ticity of the text in its present form is questionable, and s0 the cite tion in C5 doesnot provide conehive evidence 10 determine the date of VS 5216-17, Ie needs eoecbrati, ‘An intersting feature of CS S012 {old superhuman power (afaidhom aieoram). There is a0 explicit 142 the mentioning of sah reference to this concept in VS. which ony refer to sidhadersonam in 9.28 and explana soribrayakim in 13-7. The concent avon appears in the Fadirhadharmsomarals a an atriute of Brake an ‘one of the properties given to ereatures by him. This much evidence ows ot make it clear whether the early Vaieshas held a chery of tsiarom, bat there ie another piece of evidence which seems to be S82. The Chinse tranlaton of Vanandh's *Mahijonaamerahabiton (ar ibm) by Paramdstna (AD. 6956) includes a passage which cma to bear evidence a8 tothe Vaiterkas' adoption of a theory of atoll oitanom, alow tere fs» marked elferenee of the kinds fom that of CS MEL ARAL, ME, OHRRSUMETHENA STO, HHS BABE, SAMIR, Re, EMGMME, THEME, SLES, AA, RAUL, TPN, aE, ORL Tm