in by way of
explaining the system. Patanjal is not even anxious to establish
the system, but he is only engaged in systematizing the facts
as he had them. Most of the criticism against the Buddhists
occur in the last chapter. The doctrines of the Yoga are
described in the first three chapters, and this part is separated
from the last chapter where the views of the Buddhist are

__________________________________________________________________

[Footnote 1: The Yoga writer Jaigi@savya wrote "_Dharanas'astra_" which
dealt with Yoga more in the fashion of Tantra then that given by Patanjali.
He mentions different places in the body (e.g. heart, throat, tip of the
nose, palate, forehead, centre of the brain) which are centres of memory
where concentration is to be made. See Vacaspati's _Tatparya@tika_ or
Vatsyayana's bha@sya on _Nyaya sutra_, III. ii. 43.]

230

criticized; the putting of an "_iti_" (the word to denote the conclusion
of any work) at the end of the third chapter is evidently to
denote the conclusion of his Yoga compilation. There is of course
another "_iti_" at the end of the fourth chapter to denote the
conclusion of the whole work. The most legitimate hypothesis
seems to be that the last chapter is a subsequent addition by a
hand other than that of Patanjali who was anxious to supply
some new links of argument which were felt to be necessary for
the strengthening of the Yoga position from an internal point of
view, as well as for securing the strength of the Yoga from the
supposed attacks of Buddhist metaphysics. There is also a
marked change (due either to its supplementary character or
to the manipulation of a foreign hand) in the style of the last
chapter as compared with the style of the other three.

The sutras, 30-34, of the last chapter seem to repeat what
has already been said in the second chapter and some of the
topics introduced are such that they could well have been
dealt with in a more relevant manner in connection with similar
discussions in the preceding chapters. The extent of this chapter
is also disproportionately small, as it contains only 34 sutras,
whereas the average number of sutras in other chapters is between
51 to 55.

We have now to meet the vexed question of the probable date
of this famous Yoga author Patanjali. Weber had tried to connect
him with Kapya Pata@mchala of S'atapatha Brahma@na [Footnote ref l]; in
Katyayana's _Varttika_ we get the name Patanjali which is