in some quarters to explain the validity of the Yoga processes, and it seems therefore that the association and grafting of the Sâ@mkhya metaphysics on the Yoga system as its basis, was the work of the followers of this school of ideas which was subsequently systematized by Patañjali. Thus S'âkyâyana 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'â@n@dilya, Yogatattva, Dhyânabindu, Ha@msa, Am@rtanâda, Varâha, Ma@n@dala Brâhma@na, Nâdabindu, and Yogaku@n@dalû, shows that the Yoga practices had undergone diverse changes in diverse schools, but none of these show any predilection for the Sâ@mkhya. Thus the Yoga practices grew in accordance with the doctrines of the ___________________________________________________________________