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The author and date of the Yoga-sutra are also uncertain. This Patanjali is not the same person as the author of the gramatical commentary Mahabhashya. This system is closely allied to if not a direct descendant of the Samkhya and should therefore be placed to a later date. As a system Yoga has been developed under Sakhya influence, because the aim of the former is to find union (yoga) with God, hence it insists on finding a place for the deity as the twenty-sixth principle in addition to the twenty-five of the Samkhya. Thus God of the Yoga doctrine is a soul different from the individual souls. The union (yoga) between the supreme and individual souls is obtained by eight ascetic practices including suppression of the breath leading to deep concentration. This doctrine is adopted in Buddhism and Jainism and Yoga can, therefore, figure in all philosophies. The relation of the individual spirit to God is treated as a part of the ethics of Yoga or Kriya-Yoga. The Yoga-Bhashya of Vyasa appears to have moulded the original sense to his own views. It was commented on by Vachaspati Misra (850) and by Vijnanabhikshu. Another important comment on the Yoga-sutra is the Kaja-martanda ascribed to Bhoja, The work falls into four parts, dealing with the nature of concentration, the means towards it, the winning by it of supernatural powers, and the state of Kaivalya (absolutism) which results from complete concentration. The late works such as the Hatha-yoga-pradipika of Svatmarima Yogindra, the Goraksha-sataka of uncertain authorship, and the Gheranda-samhita also of dubious age and authorship supply the information in detail regarding the practices followed to induce the trance condition.