s that are of no interest.

1304. The truth is that the world is unreal and has no end.

1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind
within the body. Doubt is to be dispelled by certainty; this implies that
certain knowledge should be sought for by driving off doubt. The
commentator thinks that this means that all sceptical conclusions should
be dispelled by faith in the scriptures. By 'fear,' in this verse, is
meant the source of fear, or the world. That is to be conquered by the
conquest of the six, i.e., desire, wrath, covetousness, error, pride, and
envy.

1306. What is laid down here is the same course of training that is
indicated for Yoga. First, the senses are to be merged into the mind,
then the mind is to be merged into the Understanding, then the
Understanding is to be merged into the Soul or what is known as the Ego.
This Ego is to be merged at last into the Supreme Soul. When the Ego is
understood, it comes to be viewed as Brahma.

1307. 'Pure acts' are, of course, those that are included in 'Nishkama
dharmah,' and 'tranquillity of soul' is the cleansing of the soul by
driving away all passions and desires.

1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha
is kama-vaiparityena. The sense, the commentator adds, is that one should
not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in
the previous Sections, the Yogin would fall into hell and succeed not in
attaining to Emancipation, heaven itself being hell in comparison with
the felicity of Emancipation. K.P. Singha quietly skips over the last
line and the Burdwan translator offers a ridiculously incorrect version.

1309. Yebhyah means 'the materials from which.' (Srijati) has Paramatma
for its nominative (understood). Kale is the time of creation as selected
by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by
the desire of becoming many, or led by the desire of existence as many or
in infinite diversity.'

1310. Kala here is, perhaps, the embodiment of the abstract idea of life
of living creatures. Impelled by the Understanding, Kala or life sets
itself to the creation of other creatures. These last also are equally
the result of the same five primal essences.

1311. The construction of the second line is this: etan shad
abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah
(karyani, tat asat). The sense of the last clause is that all this is the