The sûtras, 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 sûtras, whereas the average number of sûtras 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 Patañjali. Weber had tried to connect him with Kâpya Pata@mchala of S'atapatha Brâhma@na [Footnote ref l]; in Kâtyâyana's _Varttika_ we get the name Patañjali which is explained by later commentators as _patanta@h añjalaya@h yasmai_ (for whom the hands are folded as a mark of reverence), but it is indeed difficult to come to any conclusion merely from the similarity of names. There is however another theory which identifies the writer of the great commentary on Pâ@nini called the _Mahâbhâ@sya_ with the Patañjali of the _Yoga sûtra_. This theory has been accepted by many western scholars probably on the strength of some Indian commentators who identified the two Patañjalis. Of these one is the writer of the _Patañjalicarita_ (Râmabhadra Dîk@sîta) who could not have flourished earlier than the eighteenth century. The other is that cited in S'ivarâma's commentary on _Vâsavadattâ_ which Aufrecht assigns to the eighteenth century. The other two are king Bhoja of Dhâr and Cakrapâ@nidatta, __________________________________________________________________ [Footnote 1: Weber's _History of Indian Literature_, p. 223 n.] 231 the commentator of _Caraka,_ who belonged to the eleventh century A.D. Thus Cakrapâ@ni says that he adores the Ahipati (mythical serpent chief) who removed the defects of mind, speech and body by his _Pâtañjala mahâbhâ@sya_ and the revision of _Caraka._ Bhoja says: "Victory be to the luminous words of that illustrious sovereign Ra@nara@nigamalla who by composing his grammar, by writing his commentary on the Patañjala and by producing a treatise on medicine called _Râjam@rgâ@nka_ has like the lord of the holder of serpents removed defilement from speech, mind and body." The adoration hymn of Vyâsa (which is considered to be an interpolation even by orthodox scholars) is also based upon the same tradition. It is not impossible therefore that the later Indian commentators might have made some confusion between the three Patañjalis, the grammarian, the Yoga editor, and the medical writer to whom is ascribed the book known as _Pâtañjalatantra,_ and who has been quoted by S'ivadâsa in his commentary on _Cakradatta_ in connection with the heating of metals.