963.  Because Brahma is infinite.

964.  ‘Niyatah’ is explained by the commentator as achanchalah, and vasi as without the fault of upadhi.  ‘Hansati, i.e., gachechati ite,’ hence gatimati.

965.  The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.

966.  The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman.  Both are identical.

967.  Sattwena is explained as ‘by intelligence or the knowledge.’

968.  The construction, as explained by the commentator, is Brahma tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah.  The last word means sarah.

969.  Both the Vernacular translators have skipped over this line.  The meaning is this:  Brahma opened his eyes for becoming many, as the Srutis declare, and thereupon he became many.  This, as the commentator explains, Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became the Soul of all things mobile and immobile.

970.  The commentator explains that Brahmanah padam means prakritim.  He thinks, therefore, that the last clause of the second line means ’should seek to subdue prakriti which is the layasthanam of mahattattwa.’  I prefer the obvious sense of the words.

971.  Parimitam Kalam is explained by the commentator as equivalent to six months as the srutis declare.

972.  These two verses set forth the Yoga ideal.  By the practice of Yoga all these are capable of being acquired or attained.  But then the Yogin who suffers himself to be led away by those valuable possessions is said to fall in hell, for the enjoyment of this kind is nothing but hell compared to the high object for which Yogins should strive.  Pramoha, Brahma, and Avarta, are technical terms.  Equality with the wind means speed of motion, power to disappear at will, and capacity to move through the skies.

973.  A chaitya is a sacred or a large tree which stands firm on its roots and about which all round a platform of earth is raised.  Vrikshagra means ‘in the front of a tree,’ probably implying ’under the shade of its spreading branches.’

974.  The commentator explains that he should imitate the wind by becoming asangah, i.e., unattached to all things.  Aniketah means without a house or fixed abode.

975.  It is difficult to understand what is meant by Savda-Brahmativartate.  I follow the commentator.  ’Brahma as represented by sound, is, of course, Pranavah or Om, the mystic monosyllable standing for the trinity.’  K.P.  Singha, taking Savda-Brahma for an accusative, regards it as implying,—­’such a man transcends all Vedic rites.’  This is precisely the meaning attached to it by the commentator where it occurs in verse 7 of section 236 ante.

976.  The inferior order here referred to is, of course, the Sudra order.  The commentator points out that whereas only the three superior orders axe regarded to be eligible for the study of Sankhya and for inculcation of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that as regards the Yoga path, all are eligible to betake themselves to it.