antiquated appearance, there is some other internal evidence which, as pointed out by Dr. Brajendranath Scal, MA., PH.D., DSC., Vice-Chancellor of the University goes to show that the work is quite modern. They are the distribution of alphabetical letter-sounds among the various chakras of the body in the manner in which the sutras are distributed and located by recent writers on the medical science of the Hindus. Another evidence is the definition of Isvara in his three-fold aspects in a form which is evidently an improvement upon the Yoga definition.
While the Yogasutra defines Isvara to be one who is not affected or touched by ignorance, egotism, love, hatred, and good and bad, the Ayurveda Sutra (IV. 14) defines him to be one who is not merely devoid of the above qualities, but also different from both Tamasesvara and Aja. The commentator on this sutra says that Tamasesvara, i.e., lethargic Jiva is always drowsy and deluded under the influence of salty diet; that Aja, the Unborn, is Satvika, pure, discreet, and active under the influence of pure and naturally sweet diet; that these two reside in the body. While He who is devoid of all qualities is Paramatma and it is under his guidance that the world moves. Though the nervous system seems to be the immediate cause of all movement in the world, still in reality it is Paramatma that guides the Jiva to attempt at securing for himself what is good and to avoid what is hurtful. These developed philosophic ideas coupled with modern notions of pathology and therapeutics point to the conclusion that the treatise cannot but be modern.
Another conclusive proof of the modernness of the work is the therapeutical interpretation of the Yoga system and the compilation of new Sutras by making use of the very words found in Bhojaraja's Rajamar
