eans 'in the Upanishads,' which come
_after_ the Vedas, Both the Vernacular translators have misunderstood
this verse.

890. This verse is, no doubt, pleonastic. The commentator interprets it
in the way I have rendered it. Yathadharmam, according to him, means
'without transgressing acts and duties consistent with virtue';
yathagamam means 'following the authority of the scriptures'; vikriyate
implies 'do from motives of advantage and gain.' The sense seems to be
that in the three other yugas, men, without absolutely abandoning virtue,
perform good acts and Vedic sacrifices and rites and scriptural vows and
observances, from motives of low gain and not as a Preparation for
Emancipation. Thus even in the Kali age, Vedic rites are not absolutely
unknown. The motive, however, from which these are undertaken is
connected with some low or sordid gain.

891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.
This is the construction, as explained by the commentator.

892. From what has been said in the previous Sections, the reader will
have no difficulty in understanding what is meant by abhivyaktatmakam
manah. It is mind that is the essence of all that is abhivyakta or
manifest. That mind swallows up the attribute of Space. Hence it is
avyaktam, that swallows up the manaso vyaktam. This swallowing up is
Brahmah sampratisancharah or destruction of the outward universe in its
manifest vastness. The commentator gives the substance of the verse in
these words: manahkalpito virat manasi eva liyate. From the verses that
follow it would seem that the object of this section is to describe the
yogin's pratyahara and not the actual dissolution of the universe.

893. Verses 16 and 17 are exceedingly difficult. The commentator has
shown great learning in expounding them. Unfortunately, the subject is a
yoga mystery, and the explanation and illustrations of the commentator
refer to things beyond the reach of ordinary experience and intelligence.
The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse
17), are technical terms of yoga. I referred the passage to more than one
learned Pundit. My referees are of opinion that a yoga mystery is here
expounded, which yogins alone can understand. European scholars will
probably smile at the statement that there is a hidden meaning in these
words. Most readers will take the verses for nonsense. Reflection,
however, has convinced me that yoga is not nonsense. O