to
tranquillity.

1074. Both the Vernacular translators have rendered this verse wrongly.
In the first place, ichcchasi is equivalent to ichccheta. Santoshat is
for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained
as sankalpa or samsaya. The grammatical order is sokamanasoh santapya
kledanam. The commentator adds santapamiti namulantam, i.e., formed by
the suffix namul.

1075. Samagrah is literally 'full or complete,' implying that such a man
becomes jnana-triptah. Only five attributes are mentioned in this verse
but santosha mentioned in verse 13 should be taken to make up six.

1076. Both the vernacular translators have rendered this verse
incorrectly. In the first place shadbhih has reference to the six things
mentioned in verse 11 and 12 above. These six again should be
satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.
Unless freed from those two, even the six, of themselves, will not lead
to knowledge of the Soul. Tribhih has reference to Sravana, manana, and
nididhyasana. Ihastham is 'residing within the body.' Pretya implies
transcending consciousness of body or jivati eva dehe
dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple
words, is this: transcending all consciousness of body they that succeed
in knowing the Soul which resides within the body become emancipated. The
first line of the verse simply points out how the Soul may be known.

1077. Anweti is explained as vardhate.

1078. The reading I adopt is saviseshani, and not aviseshani although the
latter is not incorrect. In treatises on yoga, viseshah imply the gross
elements and the eleven senses including the mind. Aviseshah imply the
five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat
and Avyakta or Prakriti. If aviseshani be taken, the reference to the
subtile elements would imply that the grosser once have already been
transcended.

1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the
very puissance that the destruction of the gunas is said to bring about.

1080. Karyyatam is Prakriti which alone is active, Purusha being
inactive. Paramam karanam is, of course, Brahma uninvested with
attributes.

1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The
speaker, having first discussed the subject elaborately, intends to speak
of it in brief in this Section.

1082. Panchasu is explained by the commentator as Panchatmakeshu. Henc