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[Footnote 1: See my Study of Patanjali, p. 60 ff.]
[Footnote 2: Compare R.V.I. 34. 9/VII. 67. 8/III. 27. II/X. 30. II/X. 114. 9/IV. 24. 4/I. 5. 3/I. 30. 7; S'atapatha Brahma@na 14. 7. I. II.]
[Footnote 3: It is probably an old word of the Aryan stock; compare German
Joch, A.S. geoc. l atm jugum.]
[Footnote 4: See Chandogya III. 17. 4; B@rh. I. 2. 6; B@rh. III. 8. 10;
Taitt. I. 9. I/III. 2. I/III. 3. I; Taitt, Brâh, II. 2. 3. 3; R.V.x. 129;
S'atap. Brâh. XI. 5. 8. 1.]
[Footnote 5: Katha III. 4, indriyâ@ni hayânâhu@h vi@sayâte@sugocarân.
The senses are the horses and whatever they grasp are their objects.
Maitr. 2. 6. Karmendriyâ@nyasya hayâ@h the conative senses are its
horses.]
[Footnote 6: Yugya@h is used from the root of yujir yoge and not from yuja samâdhau. A consideration of Pa@nini's rule "Tadasya brahmacaryam," V.i. 94 shows that not only different kinds of asceticism and rigour which passed by the name of brahmacarya were prevalent in the country at the time (Pâ@nini as Goldstûcker has proved is pre-buddhistic), but associated with these had grown up a definite system of mental discipline which passed by the name of Yoga.]
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In the Bhagavadgîtâ, we find that the word yoga has been used not only in conformity with the root "yuj-samâdhau" but also with "yujir yoge" This has been the source of some confusion to the readers of the Bhagavadgîtâ. "Yogin" in the sense of a person who has lost himself in meditation is there regarded with extreme veneration. One of the main features of the use of this word lies in this that the Bhagavadgîtâ tried to mark out a middle path between the austere discipline of meditative abstraction on the one hand and the course of duties of sacrificial action of a Vedic worshipper in the life of a new type of Yogin (evidently from yujir yoge) on the other, who should combine in himself the best parts of the two paths, devote himself to his duties, and yet abstract himself from all selfish motives associated with desires.
Kau@tilya in his Arthas'âstra when enumerating the philosophic sciences of study names Sâ@mkhya, Yoga, and Lokâyata. The oldest Buddhist sûtras (e.g. the Satipa@t@thâna sutta) are fully familiar with the stages of Yoga concentration. We may thus infer that self-concentration and Yoga had developed as a technical method of mystic absorption some time before the Buddha.