lf to be led away by those valuable possessions is said
to fall in hell, for the enjoyment of this kind is nothing but hell
compared to the high object for which Yogins should strive. Pramoha,
Brahma, and Avarta, are technical terms. Equality with the wind means
speed of motion, power to disappear at will, and capacity to move through
the skies.

973. A chaitya is a sacred or a large tree which stands firm on its roots
and about which all round a platform of earth is raised. Vrikshagra means
'in the front of a tree,' probably implying 'under the shade of its
spreading branches.'

974. The commentator explains that he should imitate the wind by becoming
asangah, i.e., unattached to all things. Aniketah means without a house
or fixed abode.

975. It is difficult to understand what is meant by
Savda-Brahmativartate. I follow the commentator. 'Brahma as represented
by sound, is, of course, Pranavah or Om, the mystic monosyllable standing
for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,
regards it as implying,--'such a man transcends all Vedic rites.' This is
precisely the meaning attached to it by the commentator where it occurs
in verse 7 of section 236 ante.

976. The inferior order here referred to is, of course, the Sudra order.
The commentator points out that whereas only the three superior orders
are regarded to be eligible for the study of Sankhya and for inculcation
of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that
as regards the Yoga path, _all_ are eligible to betake themselves to it.

977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the
mind on the understanding. Ajaram is immutable or unchanging, or that in
which there is no change for the worse (or for the better). By subtility
is indicated the incapacity of being apprehended, and by mahattaram is
meant infinity.

978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be
the true meaning, otherwise avekshya would be pleonastic, abhutagatim is
bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is
sastraprasiddham.

979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are
not laid down for those that have knowledge.

980. Subhashita is explained by the commentator as ayam tu paramo dharma
yat yogena atmadarsanam.

981. Na vartate does not mean annihilated but, as the commentator
explains, aham asmi iti na jana atmanam.

982. Manasena kar