[749] Aristobulus in Strabo, p. 714. Supra, p. 435.
[750] Nicol. Dam. Fragm. 143, ed. Müller.
[751] Diod. 19, 33, 34. The narrative is apparently taken from Duris of Samos, who wrote soon after the year 300 B.C.
[752] Cic. "Tuscul." 5, 27. Plut. "Vitios." c. 4. Aelian, "Var. Hist." 7, 13.
[753] Colebrooke, "Asiatic Researches," 4, 205-215.
[754] Lassen puts Yajnavalkya about the year 360 B.C., and Patanjali, the author of the Yogaçastra, between 144 and 124 B.C., loc. cit. 12, 875, 999, and 22, 516. We must also agree with Lassen, that in the theory which Mandanis developes from Onesicritus (frag. 10, ed. Müller), the principles of the Yoga can be traced. The opposition also in which this Mandanis places himself to Calanus, the adherent to strict asceticism, is in favour of the view. As Panini also mentions the Yoga (Lassen, loc. cit. 12, 878), it was in existence towards the end of the fourth century. In the same way I can only agree with Lassen that the book which bears Yajnavalkya's name, and according to the commentators was composed by a pupil of his, cannot be put earlier than 300 B.C. It is the next oldest to Manu (Stenzler, "Yajnavalkya," s. x.). In it the opposition to the Buddhists is vigorous, the Yoga is presented in a simpler form than in the Bhagavad-gita and Patanjalis, and it is free from the mysticism afterwards adopted into the system. The reign of Açoka and his immediate successors could not give any room for the Brahmans to hope for assistance from the state.
[755] Yajnavalkya, 3, 148, 149.
[756] Yajnavalkya, 3, 182, 157.
[757] Yajnavalkya, 3, 145.
[758] Yajnavalkya, 3, 160, 161, 198, 203, 194.