as 'destitute of the errors due to Nescience.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;
nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to
Emancipation. This becomes possible in consequence of severe austerities
undergone previously.

33. I expand the verse a little to make it intelligible. The sense is
this: having seen the supreme Soul in Samadhi, upon awaking from it, he
recognises it in the universe, i.e., regards the universe to be nothing
else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is
the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,
is,--such a person becomes the god of the very gods. The causal verb
karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,
viz., that one should not fall away from the practice of Yoga, tempted by
the puissance that Yoga brings. Telang renders the line 'one practising
concentration should never become despondent.' I think, Nilakantha is
right.

37. Nilakantha notes that this indicates that only that Yogin who has not
advanced much may be tempted by the desire of enjoyment. He, however, who
has adequately devoted himself to Yoga feels no regard for Indra himself
but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as
possible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,
drishtapurvam disam, which has been rendered 'that point of the compass
which has the Sun behind it,' means the instructions laid down in the
Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
authoritative as anything seen. 'Pura' implies a city, a citadel, or a
mansion. Here it refers to the body. The avasatha within the pura refers
to the chakra or nervous centres beginning with what is called the
muladhara. At the time when Brahman is realised, the whole universe
appears as Brahman and so nothing exists, besides Brahman, upon which the
mind can then dwell. Telang, I think, is not correct in rendering
manaschasya ... vahyatah as 'his mind should not any way wander outside'.
The correct version would 'the mind is then nowhere,' implying that at
that time the mind has