888.  The first line contains only technical terms.  Nama means Rigveda.  Hence, it stands for study of all the Vedas.  Bheda stands for half, i.e., for the wife, who must be associated with her husband in all religious acts.  Tapah is penance; hence it stands for all kinds of observances like chandrayana, and modes of life, vanaprastha, etc.  Karma means such acts as the saying of morning and evening prayers, etc.  Yama is sacrifice like jyotishtoma etc.  Akhya means such acts as lead to good fame, like the digging of tanks, the making of roads, etc.  Aloka, meaning meditation, is of three kinds.  Lastly, comes Siddhi, meaning that emancipation which is arrived at by one during this life.  The instrumental plural kramaih should be construed as dasabhih karmaih namadibhi sahita Vedeshu prechate.  K.P.  Singha has correctly rendered the verse, omitting reference to Siddhi.  The Burdwan translator has totally misunderstood it.

889.  Gahanam is explained by the commentator as duravagaham Brahma; vedavadeshu means, according to him, the rites and observances laid down in the Vedas.  It is better, however, to take it literally, i.e., for the words of the Vedas.  Vedanteshu means ‘in the Upanishads,’ which come after the Vedas, Both the Vernacular translators have misunderstood this verse.

890.  This verse is, no doubt, pleonastic.  The commentator interprets it in the way I have rendered it.  Yathadharmam, according to him, means ‘without transgressing acts and duties consistent with virtue’; yathagamam means ‘following the authority of the scriptures’; vikriyate implies ‘do from motives of advantage and gain.’  The sense seems to be that in the three other yugas, men, without absolutely abandoning virtue, perform good acts and Vedic sacrifices and rites and scriptural vows and observances, from motives of low gain and not as a Preparation for Emancipation.  Thus even in the Kali age, Vedic rites are not absolutely unknown.  The motive, however, from which these are undertaken is connected with some low or sordid gain.

891.  Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.  This is the construction, as explained by the commentator.

892.  From what has been said in the previous Sections, the reader will have no difficulty in understanding what is meant by abhivyaktatmakam manah.  It is mind that is the essence of all that is abhivyakta or manifest.  That mind swallows up the attribute of Space.  Hence it is avyaktam, that swallows up the manaso vyaktam.  This swallowing up is Brahmah sampratisancharah or destruction of the outward universe in its manifest vastness.  The commentator gives the substance of the verse in these words:  manahkalpito virat manasi eva liyate.  From the verses that follow it would seem that the object of this section is to describe the yogin’s pratyahara and not the actual dissolution of the universe.