ga of _Vyasabha@sya,_ It is
closer to Nyaya in its doctrines. If Vatsyayana's statement is correct,
it would appear that the doctrine of there being a moral purpose in
creation was borrowed by Sa@mkhya from Yoga. Udyotakara's remarks on the
same sutra do not indicate a difference but an agreement between Sa@mkhya
and Yoga on the doctrine of the _indriyas_ being "_abhautika._" Curiously
enough Vatsyayana quotes a passage from _Vyasabha@sya,_ III. 13, in his
bha@sya, I. ii. 6, and criticizes it as self-contradictory (_viruddha_).]

229

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 Rajayoga [Footnote ref 1]. In some
cases we find that there was a great attempt even to associate Vedantism
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 Patanjala school of Sa@mkhya, which forms the subject of
the Yoga with which we are now dealing, Patanjali 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 Sa@mkhya metaphysics, and gave them the form in which
they have been handed down to us. Vacaspati and Vijnana
Bhik@su, the two great commentators on the _Vyasabha@sya_, agree
with us in holding that Patanjali was not the founder of Yoga,
but an editor. Analytic study of the sutras brings the conviction
that the sutras 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 Patanjali systematized them. There was
no missionizing zeal, no attempt to overthrow the doctrines of
other systems, except as far as they might come