at this was a new modification
of the Yoga doctrine on the basis of Patanjali's _Yoga sutra_ in
the direction of Vedanta and Tantra, and as such it
probably stands as the transition link through which the Yoga
doctrine of the sutras entered into a new channel in such a way
that it could be easily assimilated from there by later developments
of Vedanta, Tantra and S'aiva doctrines [Footnote ref 2]. As the author
mentions rasayana as a means of salvation, it is very probable
that he flourished after Nagarjuna and was probably the same
person who wrote _Patanjala tantra_, who has been quoted by
S'ivadasa in connection with alchemical matters and spoken of
by Nages'a as "_Carake_ Patanjali@h." We can also assume with some
degree of probability that it is with reference to this man that
Cakrapa@ni and Bhoja made the confusion of identifying him with
the writer of the _Mahabha@sya. It is also very probable that Cakrapa@ni
by his line "_patanjalamahabha@syacarakapratisa@msk@rtai@h_"
refers to this work which was called "Patanjala." The commentator
of this work gives some description of the lokas, dvipas and
the sagaras, which runs counter to the descriptions given in the
_Vyasabha@sya_, III. 26, and from this we can infer that it was probably
written at a time when the _Vyasabha@sya_ was not written
or had not attained any great sanctity or authority. Alberuni

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[Footnote 1: Alberuni, in his account of the book of Sa@mkhya, gives
a list of commandments which practically is the same as yama and niyama,
but it is said that through them one cannot attain salvation.]

[Footnote 2: Cf. the account of _Pas'upatadars'ana_ in
_Sarvadas'anasa@mgraha_.]

236

also described the book as being very famous at the time, and
Bhoja and Cakrapa@ni also probably confused him with Patanjali
the grammarian; from this we can fairly assume that this book
of Patanjali was probably written by some other Patanjali within
the first 300 or 400 years of the Christian era; and it may not
be improbable that when _Vyasabha@sya_ quotes in III. 44 as "_iti_
Patanjali@h," he refers to this Patanjali.

The conception of Yoga as we meet it in the Maitraya@na
Upani@sad consisted of six a@ngas or accessories, namely pra@nayama,
pratyahara, dhyana, dhara@na, tarka and samadhi [Footnote ref 1].
Comparing this list with that of the list in the _Yoga sutras_ we find
that two new elements have