Bronkhorst and the Samkhya specialist Larson thus claim that there is no independent yoga philosophy: YS is a compilation, which weaves practical techniques (yoga) and Buddhism into Samkhya philosophy strengthening Samkhya and making it more attractive (Larson 1987 & 1989 & 1999 & 2008). Larson (2009) actually calls it a Neo-Samkhya treaty a revision of yoga in order to become compatible with newly revisions of Samkhya, which were under strong attack from Buddhism.
The sign system constructing the various aspects of yoga and giving them overall meaning in the YS is not Brahmin. We saw, for instance in the Upanishads , how yoga techniques were incorporated in Brahmin discourses of realising brahman. This world of signs does not appear in the YS. It is a Sramanic world – mainly Samkhya and Buddhism. We do see some Brahmin rituals and practices mentioned, but no Brahmin Vedanta philosophy is introduced. So based on that, the YS seems not to be the continuation and clarification of the yoga sign briefly mentioned in the Upanishads.
On the surface, however, some of the techniques mentioned in the Maitri Upanishad are quite similar to those of the YS. So that could indicate some continuity. Against that observation we can hold that the Maitri – like the YS – expressed notions similar to Buddhist liberation discourse. So it should be no surprise that there are similarities. Furthermore, the Maitri is a very late work. Some parts of it could actually be from the same period as the YS. So the similarity could also be because the YS and the Maitri are contemporary texts both expounding Buddhist meditation.
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