been added, and tarka has been
replaced by asana. Now from the account of the sixty-two
heresies given in the _Brahmajala sutta_ we know that there were
people who either from meditation of three degrees or through
logic and reasoning had come to believe that both the external
world as a whole and individual souls were eternal. From the
association of this last mentioned logical school with the Samadhi
or Dhyana school as belonging to one class of thinkers called
s'as'vatavada, and from the inclusion of tarka as an a@nga in
samadhi, we can fairly assume that the last of the a@ngas given in
Maitraya@ni Upani@sad represents the oldest list of the Yoga doctrine,
when the Sa@mkhya and the Yoga were in a process of being
grafted on each other, and when the Sa@mkhya method of discussion
did not stand as a method independent of the Yoga. The
substitution of asana for tarka in the list of Patanjali shows that
the Yoga had developed a method separate from the Sa@mkhya.
The introduction of ahi@msa (non-injury), satya (truthfulness),
asteya (want of stealing), brahmacaryya (sex-control), aparigraha
(want of greed) as yama and s'auca (purity), santo@sa (contentment)
as niyama, as a system of morality without which Yoga is
deemed impossible (for the first time in the sutras), probably
marks the period when the disputes between the Hindus and the
Buddhists had not become so keen. The introduction of maitri,
karu@na, mudita, upek@sa is also equally significant, as we do not
find them mentioned in such a prominent form in any other
literature of the Hindus dealing with the subject of emancipation.
Beginning from the _Acara@ngasutra, Uttaradhyayanasutra_,

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[Footnote 1: _pra@nayamah pratyaharah dhyanam dhara@na tarkah samadhih
sa@da@nga ityucyate yoga_ (Maitr. 6 8).]

237

the _Sutrak@rta@ngasutra,_ etc., and passing through Umasvati's
_Tattvarthadhigamasutra_ to Hemacandra's _Yogas'astra_ we find that
the Jains had been founding their Yoga discipline mainly on the
basis of a system of morality indicated by the yamas, and the
opinion expressed in Alberuni's _Patanjal_ that these cannot give
salvation marks the divergence of the Hindus in later days from
the Jains. Another important characteristic of Yoga is its
thoroughly pessimistic tone. Its treatment of sorrow in connection
with the statement of the scope and ideal of Yoga is the
same as that of the four sac