[Sidenote: The Gáyatrí Meditation.] We have it explicitly mentioned in the Gáyatrí hymn of the Rig Veda, which is daily recited by every Brahman, and wherein its author Viswámitra “meditated on the glory of the Lord for the illumination of his understanding” भर्गो देवस्य धीमहि । But this bespeaks a development of intellectual meditation “_jnana yoga_” only, and not spiritual as there is no prayer for (मुक्ति) liberation. [Sidenote: Áranyaka Period.] It was in the third or Áranyaka period, that the yoga came in vogue with the second class of the Atharva Upanishads, presenting certain phases in its successive stages, as we find in the following analysis of them given by Professor Weber in his History of Ancient Sanskrit Literature. This class of works, he says, is chiefly made up of subjects relating to _yoga_, as consisting in divine meditation and giving up all earthly connections. (Ibid p. 163). [Sidenote: Yoga Upanishads.] To this class belong the Jábála, Katha—sruti, Bhallavi, Samvartasruti, Sannyása, Hansa and Paramhansa Upanishads, Srimaddatta, the Mándukya and Tarkopanishads, and a few others, (Ibid. p. 164). It will exceed our bounds to give an account of the mode of _yoga_ treated in these treatises, which however may be easily gathered by the reader from a reference to the Fifty two Upanishads lately published in this city. [Sidenote: Their different modes of yoga.] Beside the above, we find mention of yoga and the various modes of conducting it in some other Upanishads, as given below by the same author and analyst. The Kathopanishad or Kathavallí of the Atharva Veda, treats of the first principles of Deistic Yoga. Ibid. p. 158. The Garbhopanishad speaks of the Sánkhya and Pátanjali yoga systems as the means of knowing Náráyana. (Ibid. p. 160). The Brahmaopanishad, says Weber, belongs more properly to the yoga Upanishads spoken of before. (Ibid. p. 161). The Nirálambopanishad exhibits essentially the yoga stand point according to Dr. Rajendra Lala Mitra (Notices of S. Mss. II 95. Weber’s Id. p. 162). The yoga tatwa and yoga sikhá belong to yoga also, and depict the majesty of _Átmá_. (Ibid. p. 165). Among the Sectarian Upanishads will be found the Náráyanopanishad, which is of special significance in relation to the Sánkhya and Yoga doctrines (Ibid. p. 166). [Sidenote: Sánkhya and Pátanjala Yogas.] It is plain from the recurrence of the word Sánkhya in the later Upanishads of the Taittiríya and Atharva vedas and in the Nirukta and Bhagavad Gítá, that the Sánkhya Yoga was long known to the ancients, and the Pátanjala was a further development of it. (Ibid. p. 137). [Sidenote: Yoga Yájnavalkya.]