The conception of Yoga as we meet it in the Maitraya@na Upani@sad consisted of six a@ngas or accessories, namely pra@nayama, pratyahara, dhyana, dhara@na, tarka and samadhi [Footnote ref 1].  Comparing this list with that of the list in the Yoga sutras we find that two new elements have been added, and tarka has been replaced by asana.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).]

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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 sacred truths of the Buddhists, namely suffering, origin of suffering, the removal of suffering, and of the path to the removal of suffering [Footnote ref 1].  Again, the metaphysics of the sa@msara