560.  In works on yoga it is laid down that the main duct should be brought under the control of the will.  The soul may then, by an act of volition, be withdrawn from the whole physical system into the convolutions of the brain in the head.  The brain, in the language of yogins, is a lot us of a thousand leaves.  If the soul be withdrawn into it, the living creature will then be liberated from the necessity of food and sleep, etc., and will live on from age to age, absorbed in contemplation of divinity and in perfect beatitude.

561.  It is often said that in an advanced stage of yoga, one is enabled to behold one’s Soul, or, a sort of double existence is realised in consequence of which the Soul becomes an object of internal survey to the Soul itself.  Very probably, writers on yoga employ this language in a figurative sense.

562.  The commentator explains that the words expressive of hue or colour really mean attributes.  What is intended to be said is that the Brahmanas had the attribute of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas).

563.  The distinction here laid down seems to be this:  the eternal creation is due to the yoga or mental action of the Primeval Deity.  That creation which we behold is the result of the penances of those sages who were first created.  Perhaps, what is intended to be said is that the principle of life, of life proceeding from life, and primal matter with space, etc., are all due to the fiat of God; while all visible and tangible objects, resulting from the action of those principles and from primal matter and space, are attributable to the ancient sages.

564.  The word Ghrina may also mean aversion.  Of course, here it would mean, if used in that sense, aversion for all unrighteous acts.

565.  The first half of the first line of 6 is differently read in the Bombay edition.  Both readings are noticed by Nilakantha.  I have adhered to the Bengal reading, though the Bombay reading is clearer in sense.  Visati is a transitive verb having Pratishtha or some such noun for its object.  The literal meaning is He who acquires fame, etc.

566.  Here the speaker describes the character of Karma-sannyasa (renunciation of acts).  Samarambha generally means all kinds of acts.  Here, however, only sacrifices and other scriptural rites are intended.  I follow Nilakantha in rendering the second line, although the plain meaning would seem to be “who poureth everything in gift.”

567.  The gross world is perceivable by the ordinary senses.  Behind the gross world is a subtile one which the subtile senses i.e., the senses when sharpened by yoga, can perceive.  With death, the gross body alone is dissolved The subtile body or form, called the Linga-sarira, and made up of what is called the Tanmatras of the primal elements, remains.  Even that retains all the characteristics of the world in an incipient form.  The Linga-sarira also must be destroyed before absorption into Brahma can take place.