universe is destroyed,
and in the second it is re-created. At the end, he reaches the region of
Satya or Brahma. Thence even he has to return if he has not been able to
achieve Brahma-sakshatkara.

1381. The seven that the Yogin desirous of Emancipation casts off are
either the seven regions already referred to viz., Bhu, Bhuva, Swah,
Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind
and understanding. Samharam is equivalent to Samhritya, having been
formed by the suffix namul. Upaplavoni are sources of grief or
misfortune. The first Devasya refers to Mahadeva. The Saivas call that
region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas
call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of
Narayana. They who call it the region of Nara are, of course, the
Sankhyas, for these regard Emancipation as the goal of Jiva or every
creature. The Devasya vishnoh (in the third line) is Dyotamanasya
Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with
ignorance or Avidya. The Aupanishadas regard it as the region of
Para-Brahma. The commentator clearly points out what the seven regions
are. K.P. Singha, misunderstanding the verse, mentions only five; the
Burdwan translator six.

1382. This verse is not at all difficult; yet the Burdwan translator
makes utter nonsense of it. K.P. Singha gives the substance of the first
line, but skips over the second. Without giving a literal version of the
first line, I expand it, following the lead of the commentator.

1383. Sa here indicates the person conversant with Brahma. The
construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle
dyvyau cha tadangeshu (vartante). Etat in the second line is this
paridrisyamanam viyadadi. What the speaker wishes to inculcate in this
verse is that unto one conversant with Brahma, the whole universe up to
complete identity with Brahma is as contiguous as a plum in the palm of
the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,
Dharana, and Samadhis, then the perceptible universe appears to him as
identical with his own senses. The two white sciences referred to are
Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.

1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana
(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa
(repeated meditation). Two stages are indicated in this verse. The first
is the at