26.  The Soul being destitute of these becomes Chinmatra, i.e., a pure Chit without the attributes superinduced upon it by Ne-science or ignorance.

27.  Formlessness implies subtlety.  ‘Without cause’ implies increate or as identical with eternal Brahman.  Dissociation from attributes while enjoying them implies an emancipate condition.

28.  Nirvana, according to orthodox commentators, implies the annihilation or cessation of separate or individual existence by absorption into universal and eternal Brahman.

29.  The impressions caused by objects outside self are destroyed by those belonging to contemplation.  The latter, again, should be destroyed before absorption into Brahman can occur.

30.  Siddham is explained as ‘destitute of the errors due to Ne-science.’

31.  Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa; nityam is adyantasunyam.  So Nilakantha.

32.  ‘Fixing the mind upon the soul’ is that concentration which leads to Emancipation.  This becomes possible in consequence of severe austerities undergone previously.

33.  I expand the verse a little to make it intelligible.  The sense is this:  having seen the supreme Soul in Samadhi, upon awaking from it, he recognises it in the universe, i.e., regards the universe to be nothing else than the Supreme Soul.

34.  This may also mean ’he has none superior to him; not even he that is the Lord of the universe.’

35.  The first line seems to be doubtful.  The sense, as I understand it, is,—­such a person becomes the god of the very gods.  The causal verb karayate may be taken as equivalent to karoti.

36.  I follow Nilakantha in rendering the second line.  The sense is clear, viz., that one should not fall away from the practice of Yoga, tempted by the puissance that Yoga brings.  Telang renders the line ’one practising concentration should never become despondent.’  I think, Nilakantha is right.

37.  Nilakantha notes that this indicates that only that Yogin who has not advanced much may be tempted by the desire of enjoyment.  He, however, who has adequately devoted himself to Yoga feels no regard for Indra himself but can turn him away like Diogenes dismissing Alexander the Great.

38.  I have endeavoured to render verses 33 to 37 as literally as possible, under the guide of Nilakantha, omitting his inferences.  The passage relates to the mysteries of Yoga.  In the second line of 33, drishtapurvam disam, which has been rendered ’that point of the compass which has the Sun behind it,’ means the instructions laid down in the Vedanta as based upon Srutis.  Drishtam implies ‘Sruti’, for it is as authoritative as anything seen.  ‘Pura’ implies a city, a citadel, or a mansion.  Here it refers to the body.  The avasatha within the pura refers to the chakra or nervous centres beginning with what is called the muladhara.  At the time when Brahman is realised, the whole universe