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 23 6 The KaPila and the Piitanjala Sil:l?lkhya [CH. also described the book as being very famous at the time, and Bhoja and Cakrapal)i 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 Vyiisablltlya quotes in III. 44 as "iti Patanjali!:1," he refers to this Patanjali. The conception of Yoga as we meet it in the Maitrayal)a U paniad consisted of six angas or accessories, namely pral)a- yama, pratyahara, dhyana, dharal)a, tarka and samadhi 1. Com- paring this list with that of the list in the Yoga szltras we find that two new elements have been added, and tarka has been replaced by asana. Now from the account of the sixty-two heresies given in the Brah11laja/a sutta we know that there were people who either from meditation of three degrees or through logic and reasoning had come to believe that both the external world as a whole and individual souls were eternal. From the association of this last mentioned logical school with the Samadhi or Dhyana school as belonging to one class of thinkers called sasvatavada, and from the inclusion of tarka as an ali.ga in samadhi, we can fairly assume that the last of the aIigas given in Maitrayall U paniad represents the oldest list of the Yoga doc- trine, when the Sarpkhya and the Yoga were in a process of being grafted on each other, and when the Sarpkhya method of dis- cussion did not stand as a method independent of the Yoga. The substitution of asana for tarka in the list of Patanjali shows that the Yoga had developed a method separate from the Sarpkhya. The introduction of ahirpsa (non-injury), satya (truthfulness), asteya (want of stealing), brahmacaryya (sex-control), aparigraha (want of greed) as yama and sauca (purity), santoa (content- ment) as niyama, as a system of morality without which Yoga is deemed impossible (for the first time in the sutras), probably marks the period when the disputes between the Hindus and the Buddhists had not become so keen. The introduction of maitrl, karura, mud ita, upeka is also equally significant, as we do not find them mentioned in such a prominent form in any other literature of the Hindus dealing with the subject of emancipa- tion. Beginning from the A.ciiraligasittra, Uttaradhyaymzasiitra, 1 priiziiyii11lalf pratyiihiira(z dhyiinam dhiira1Jti tarka(z samiidlzi(z !a(laliga ityucyate yoga(z (Ifaitr. 6. 8).