ible is Hiranyagarbha. From
Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the
subtile elements.

1614. The meanings of such verses depend upon the grammatical
significations of certain words that are used. They can scarcely be
rendered accurately into any other language not derived from Sanskrit.
What is said here is that it is Prakriti which must be said to be the
Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,
or the Indestructible, however, is said to cover or _pervade_ the
universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.

1615. In the previous section it has been said that through Tamas he
takes birth among the intermediate orders, through Rajas among human
beings, and through Sattwa among gods. The root kshi in Gunakshayat means
aisarvya or puissance.

1616. The soul weaves a cocoon with attributes (or, acts which result
from attributes), and though free deprives himself of freedom.

1617. Made of Chit and Not-Chit combined.

1618. The sense seems to be that the obligation to explain a treatise in
the midst of a conclave always stimulates the best faculties, and if it
is a conclave of the learned the friction of intellects is sure to bring
out the correct sense.

1619. For enables them to conquer Ignorance.

1620. When Pranayama is performed with the aid of mantras or yapa, it is
said to be saguna or sagarbha or endued with substance. Concentration of
mind, however, is made without the aid of such yapa.

1621. The two and twenty sanchodans of Preranas are the two and twenty
modes of transmitting the Prana breath from the toe of the foot to the
crown of the head. That which transcends Prakriti is the Supreme Soul.

1622. The reading I adopt is na-kathyate.

1623. Atmanah is Iswarat parah.

1624. Parisankhyadarsanam is explained by the commentator thus:
Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;
Lena darsanam or sakshatkaram.

1625. The commentator explains that nistattwah means nirgatam tattwam
aparoksham yasmat.

1626. Param Aparam, and Avyayam are theirs in consequence of
Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.
i.e., puissance. Param is the indescribable felicity of Samadhi. The
Srutis declare that knower of Brahma becomes Brahma.

1627. Hence, as the commentator explains, by knowing what is called the
Unmanifest one is capable of attaining to omniscience.

1628. What is stated he