CHAPTER VII

THE KAPILA AND THE PATANJALA SA@MKHYA (YOGA) [Footnote ref 1].

A Review.

The examination of the two ancient Nastika schools of
Buddhism and Jainism of two different types ought to convince
us that serious philosophical speculations were indulged in, in
circles other than those of the Upani@sad sages. That certain
practices known as Yoga were generally prevalent amongst the
wise seems very probable, for these are not only alluded to in some
of the Upani@sads but were accepted by the two nastika schools
of Buddhism and Jainism. Whether we look at them from the
point of view of ethics or metaphysics, the two Nastika schools
appear to have arisen out of a reaction against the sacrificial
disciplines of the Brahma@nas. Both these systems originated with
the K@sattriyas and were marked by a strong aversion against the
taking of animal life, and against the doctrine of offering animals
at the sacrifices.

The doctrine of the sacrifices supposed that a suitable combination
of rites, rituals, and articles of sacrifice had the magical
power of producing the desired effect--a shower of rain, the
birth of a son, the routing of a huge army, etc. The sacrifices
were enjoined generally not so much for any moral elevation, as
for the achievement of objects of practical welfare. The Vedas
were the eternal revelations which were competent so to dictate
a detailed procedure, that we could by following it proceed on a
certain course of action and refrain from other injurious courses
in such a manner that we might obtain the objects we desired
by the accurate performance of any sacrifice. If we are to define
truth in accordance with the philosophy of such a ritualistic
culture we might say that, that alone is true, in accordance with
which we may realize our objects in the world about us; the truth
of Vedic injunctions is shown by the practical attainment of our

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[Footnote 1: This chapter is based on my _Study of Patanjali_, published
by the Calcutta University, and my _Yoga philosophy in relation to other
Indian Systems of thought_, awaiting publication with the same authority.
The system has been treated in detail in those two works.]

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objects. Truth cannot be determined _a priori_ but depends upon
the test of experience [Footnote ref l].

It is interesting to notice that Buddhism and Jainism though
probably born out of a reactionary m