1089.  Tapah is rasmi-mandalam.  Prati-rupam is pratyupa-dhi.  Sattwam is sattwapradhanalingam.  The sense, in simple words, seems to be that the Yogin beholds within his own body and those of others the Souls or Chits residing there as invested in subtile forms.

1090.  Both atmachintitam and karmajam rajas are governed by Jahatam.  The first means all that is:  ‘kalpitah in self’ i.e., the creations of the understanding or the mind, implying, of course, the objects of the senses or the external world.  The second means kamadi vyasanam, i.e., the calamities constituted by desire, etc.  Pradhanadwaidhamuktah is one who is freed from identity with Pradhana or the Universal cause; hence, the puissance that Yoga brings about.  Such Yogins have their subtile forms under complete control under all conditions and at all times.  They can enter at will into other forms.  Sattwatma is linga-dehah.

1091.  Satatam qualifies anwitah.  Nityam qualifies charishnuh.  Sadanityah is explained by the commentator as in reality terminable, though the words always etc., have been used.  The plain meaning of the verse is that Yogins, in their linga body, rove everywhere, not excluding the most blissful regions in heaven itself.

1092.  The meaning is this:  like Yogins, ordinary men even have the linga-sariram.  In dreams, the gross body is inactive.  Only the subtile body acts and feels.  The Burdwan translator misunderstands this verse completely.

1093.  Atikramanti is understood at the end of the verse.  Vajropamani is explained by the commentator as ’so undying that they are not destroyed at even the universal destruction; hence, of course, the karana bodies.’  The karana bodies are the potentialities, existing in the tanmatra of the elemental substances, of forming diverse kinds of linga bodies in consequence of the acts of Jiva in previous periods of existence.

1094.  Etat is:  maduktam vakyam; yogam implies yogapradhanam.  Samadhau samam has reference to ‘yogam.’  What are the speaker wishes to say in this verse is that dhyana is not laid down for Sannyasins alone but it is laid down for all others as well.

1095.  Pradhanam is Avidya or Ignorance.  Viniyoga is Viparinama.  The particle anu always interpreted as ‘following’ the scriptures or some special branch of knowledge that treats of the subject spoken of.

1096.  The correct reading is ayasaih meaning ‘made of iron,’ and not ‘ayasaih.’  K.P.  Singha adheres to the incorrect reading.  The chains of iron here are either the diverse longings cherished by worldly men, or, perhaps, the bodies with which men are invested.

1097.  The dual genitive duhkhayoh is used because worldly sukha also is regarded as duhkha.  ‘Tyajamannah’ is equivalent to ‘tyaktum ichccha.’  It is an instance of hetau sanach.

1098.  Yena is explained as Stryadina hetuna.  ‘Sah’ is:  Stryadih:  Samrohati is:  Vardhayati.  ‘Tam’ is:  Vardhakam.