783.  Yoginastam prapasyanti bhagavantam santanam—­even this is what people always say to yoga and yogins.

784.  The commentator in a long note explains that what is really implied by this verse is that one should betake oneself to some sacred spot such as Kasi for casting off one’s life there.  Death at Kasi is sure to lead to Emancipation, for the theory is that Siva himself becomes the instructor and leads one to that high end.

785.  When divested of Rajas’, i.e., freed from the senses and the propensities derived from their indulgence.

786.  Adehat is explained by the commentator as Dehapatat.  Dehantat applies to the destruction of all the three bodies.  By the destruction (after death) of the gross body is meant escape from the obligation of rebirth.  The karana body is a subtiler form of existence than the Linga-sarira:  it is, of course, existence it; Prakriti as mentioned in verso 21.

787.  Paropratyasarge means on the rise of a knowledge of Brahma.  Niyati is Necessity, in consequence of which jiva goes through an endless wheel of existences; Bhavantaprabhavaprajna is bhavanamanta-prabhavayorevaprajna yesham.  The object of the verse is to show that such mistaken persons as take the body, the senses, etc., and all which are not-Self, to be Self, are always taken up with the idea that things die and are born, but that there is nothing like emancipation or a complete escape from rebirth.

788.  ‘By the aid of patience’ is explained by the commentator as without leaving their seats and changing the yoga attitude, etc.  ’Withdrawing themselves from the world of senses’ means attaining to a state that is perfectly independent of the senses and, therefore, of all external objects.  ‘Adore the senses in consequence of their subtility,’ as explained by the commentator, is thinking of Prana and the Indriyas as Self or Soul.  I do not understand how this amounts to the statement that such yogins attain to Brahma.

789.  ‘Proceeding according to (the stages indicated in) the scriptures’. alludes to the well-known verses in the Gita, beginning with Indriyebhyah parahyartha, etc.  The several stages, as mentioned in those verses, are as follows:  Superior to the senses are their objects.  Superior to the objects is the mind.  Superior to the mind is the understanding.  Superior to the understanding is the Soul.  Superior to the Soul is the Unmanifest.  Superior to the Unmanifest is Purusha (Brahma).  There is nothing above Purusha.  Dehantam is explained as that which is superior to Avyakta or Unmanifest, hence Brahma or Purusha.

790.  A flash of lightning repeatedly realised becomes a mass of blazing light.  Perhaps this is intended by the speaker.

791.  In the Bengal texts, verse 28 is a triplet.  In the second line the correct reading is Dehantam.

792.  Mara, Prakriti, and Purusha, or Effects, their material Cause, and the Supreme Soul.