a metaphysics on the Yoga system as its basis, was the
work of the followers of this school of ideas which was subsequently
systematized by Patanjali. Thus S'akyayana 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'a@n@dilya, Yogatattva,
Dhyanabindu, Ha@msa, Am@rtanada, Varaha, Ma@n@dala
Brahma@na, Nadabindu, and Yogaku@n@dalu, shows that the Yoga
practices had undergone diverse changes in diverse schools, but
none of these show any predilection for the Sa@mkhya. Thus the
Yoga practices grew in accordance with the doctrines of the

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[Footnote 1: Vatsyayana, however, in his bha@sya on _Nyaya sutra_, I. i 29,
distinguishes Sa@mkhya from Yoga in the following way: The Sa@mkhya holds
that nothing can come into being nor be destroyed, there cannot be any
change in the pure intelligence (_niratis'aya@h cetana@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 Yo