In the _Bhagavadgîtâ_, we find that the word yoga has been used not only in conformity with the root "_yuj-samâdhau_" but also with "_yujir yoge_" This has been the source of some confusion to the readers of the _Bhagavadgîtâ._ "Yogin" in the sense of a person who has lost himself in meditation is there regarded with extreme veneration. One of the main features of the use of this word lies in this that the _Bhagavadgîtâ_ tried to mark out a middle path between the austere discipline of meditative abstraction on the one hand and the course of duties of sacrificial action of a Vedic worshipper in the life of a new type of Yogin (evidently from _yujir yoge_) on the other, who should combine in himself the best parts of the two paths, devote himself to his duties, and yet abstract himself from all selfish motives associated with desires. Kau@tilya in his _Arthas'âstra_ when enumerating the philosophic sciences of study names Sâ@mkhya, Yoga, and Lokâyata. The oldest Buddhist sûtras (e.g. the _Satipa@t@thâna sutta_) are fully familiar with the stages of Yoga concentration. We may thus infer that self-concentration and Yoga had developed as a technical method of mystic absorption some time before the Buddha. 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 228