1306.  What is laid down here is the same course of training that is indicated for Yoga.  First, the senses are to be merged into the mind, then the mind is to be merged into the Understanding, then the Understanding is to be merged into the Soul or what is known as the Ego.  This Ego is to be merged at last into the Supreme Soul.  When the Ego is understood, it comes to be viewed as Brahma.

1307.  ‘Pure acts’ are, of course, those that are included in ’Nishkama dharmah,’ and ‘tranquillity of soul’ is the cleansing of the soul by driving away all passions and desires.

1308.  Such restraint of speech, etc., or niyamah is yogah.  Kamaoanyatha is kama-vaiparityena.  The sense, the commentator adds, is that one should not desire ‘yoga-siddhi,’ for then, as has been repeatedly indicated in the previous Sections, the Yogin would fall into hell and succeed not in attaining to Emancipation, heaven itself being hell in comparison with the felicity of Emancipation.  K.P.  Singha quietly skips over the last line and the Burdwan translator offers a ridiculously incorrect version.

1309.  Yebhyah means ’the materials from which. (Srijati) has Paramatma for its nominative (understood).  Kale is the time of creation as selected by the Supreme Soul in his own wisdom.  Bhavaprachoditah is ’induced by the desire of becoming many, or led by the desire of existence as many or in infinite diversity.’

1310.  Kala here is, perhaps, the embodiment of the abstract idea of life of living creatures.  Impelled by the Understanding, Kala or life sets itself to the creation of other creatures.  These last also are equally the result of the same five primal essences.

1311.  The construction of the second line is this:  etan shad abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah (karyani, tat asat).  The sense of the last clause is that all this is the effect of those primal essences.  All this, therefore, is of those essences.  The latter are included in the word asat, or unreal, as distinguished from sat or real of substantial.  The soul is sat, everything else is asat.

1312.  In previous Sections it has been explained how when the Chit, which has pure knowledge for its attribute, becomes invested with Ignorance, it begins to attract the primal essences towards itself in consequence of the potencies of past acts and take birth in various shapes. (The idea of past acts is due to the infinite cycles of creation and destruction, the very first creation being inconceivable).  The causes of creation are, therefore, the five primal essences, Jiva (or chit), the potencies of past acts, and Ignorance.

1313.  Jnanani is Jnana-karanani, i.e., perceptions for causes of perception.