As regards the connection of Yoga with Sâ@mkhya, as we find it in the Yoga sûtras of Patañjali, it is indeed difficult to come to any definite conclusion. The science of breath had attracted notice in many of the earlier Upani@sads, though there had not probably developed any systematic form of prâ@nâyâma (a system of breath control) of the Yoga system. It is only when we come to Maitrâya@nî that we find that the Yoga method had attained a systematic development. The other two Upani@sads in which the Yoga ideas can be traced are the S'vetâs'vatara and the Ka@tha. It is indeed curious to notice that these three Upani@sads of K@r@s@na Yajurveda, where we find reference to Yoga methods, are the only ones where we find clear references also to the Sâ@mkhya tenets, though the Sâ@mkhya and Yoga ideas do not appear there as related to each other or associated as parts of the same system. But there is a remarkable passage in the Maitrâya@nî in the conversation between S'âkyâyana and B@rhad ratha where we find that the Sâ@mkhya metaphysics was offered
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in some quarters to explain the validity of the Yoga processes, and it seems therefore that the association and grafting of the Sâ@mkhya metaphysics on the Yoga system as its basis, was the work of the followers of this school of ideas which was subsequently systematized by Patañjali. Thus S'âkyâyana says: "Here some say it is the gu@na which through the differences of nature goes into bondage to the will, and that deliverance takes place when the fault of the will has been removed, because he sees by the mind; and all that we call desire, imagination, doubt, belief, unbelief, certainty, uncertainty, shame, thought, fear, all that is but mind. Carried along by the waves of the qualities darkened in his imagination, unstable, fickle, crippled, full of desires, vacillating he enters into belief, believing I am he, this is mine, and he binds his self by his self as a bird with a net. Therefore, a man being possessed of will, imagination and belief is a slave, but he who is the opposite is free. For this reason let a man stand free from will, imagination and belief—this is the sign of liberty, this is the path that leads to Brahman, this is the opening of the door, and through it he will go to the other shore of darkness. All desires are there fulfilled. And for this, they quote a verse: 'When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state [Footnote ref 1].'"
An examination of such Yoga Upani@sads as S'â@n@dilya, Yogatattva, Dhyânabindu, Ha@msa, Am@rtanâda, Varâha, Ma@n@dala Brâhma@na, Nâdabindu, and Yogaku@n@dalû, shows that the Yoga practices had undergone diverse changes in diverse schools, but none of these show any predilection for the Sâ@mkhya. Thus the Yoga practices grew in accordance with the doctrines of the
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[Footnote 1: Vâtsyâyana, however, in his bhâ@sya on Nyâya sûtra, I. i 29, distinguishes Sâ@mkhya from Yoga in the following way: The Sâ@mkhya holds that nothing can come into being nor be destroyed, there cannot be any change in the pure intelligence (niratis'ayâ@h cetanâ@h). All changes are due to changes in the body, the senses, the manas and the objects. Yoga holds that all creation is due to the karma of the puru@sa. Do@sas (passions) and the prav@rtti (action) are the cause of karma. The intelligences or souls (cetana) are associated with qualities. Non being can come into being and what is produced may be destroyed. The last view is indeed quite different from the Yoga of Vyâsabhâ@sya, It is closer to Nyâya in its doctrines. If Vâtsyâyana's statement is correct, it would appear that the doctrine of there being a moral purpose in creation was borrowed by Sâ@mkhya from Yoga. Udyotakara's remarks on the same sûtra do not indicate a difference but an agreement between Sâ@mkhya and Yoga on the doctrine of the indriyas being "abhautika." Curiously enough Vâtsyâyana quotes a passage from Vyâsabhâ@sya, III. 13, in his bhâ@sya, I. ii. 6, and criticizes it as self-contradictory (viruddha).]
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S'aivas and S'@aktas and assumed a peculiar form as the Mantrayoga; they grew in another direction as the Ha@thayoga which was supposed to produce mystic and magical feats through constant practices of elaborate nervous exercises, which were also associated with healing and other supernatural powers. The Yogatattva Upani@sad says that there are four kinds of yoga, the Mantra Yoga, Laya Yoga, Ha@thayoga and Râjayoga [Footnote ref 1]. In some cases we find that there was a great attempt even to associate Vedântism with these mystic practices. The influence of these practices in the development of Tantra and other modes of worship was also very great, but we have to leave out these from our present consideration as they have little philosophic importance and as they are not connected with our present endeavour.
Of the Pâtañjala school of Sâ@mkhya, which forms the subject of the Yoga with which we are now dealing, Patañjali was probably the most notable person for he not only collected the different forms of Yoga practices, and gleaned the diverse ideas which were or could be associated with the Yoga, but grafted them all on the Sâ@mkhya metaphysics, and gave them the form in which they have been handed down to us. Vâcaspati and Vijñâna Bhik@su, the two great commentators on the Vyâsabhâ@sya, agree with us in holding that Patañjali was not the founder of Yoga, but an editor. Analytic study of the sûtras brings the conviction that the sûtras do not show any original attempt, but a masterly and systematic compilation which was also supplemented by fitting contributions. The systematic manner also in which the first three chapters are written by way of definition and classification shows that the materials were already in existence and that Patañjali systematized them. There was no missionizing zeal, no attempt to overthrow the doctrines of other systems, except as far as they might come in by way of explaining the system. Patañjal is not even anxious to establish the system, but he is only engaged in systematizing the facts as he had them. Most of the criticism against the Buddhists occur in the last chapter. The doctrines of the Yoga are described in the first three chapters, and this part is separated from the last chapter where the views of the Buddhist are
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