The number becomes doubled when the state of Dream is taken into consideration, for like Wakefulness existing with the 29, Dream also exists with the 29.  With those that are effulgent, i.e., with Beings that are Sukla or White, these 60 are simply mano-viruddhani or manomatrani eva.  Unlike other Beings in lower spheres of existence, they that are effulgent or Sukla do not regard the states of Wakefulness and Dream as different but as the same.  Hence, the para gati of such Beings is a state of existence that transcends both Wakefulness and Dream, and transcends Dreamless slumber also (for in Dreamless slumber the 30 exist suspended, to be revived with the return of wakefulness), and is identical with the fourth state called Turiya.

1378.  What the speaker wishes to lay down here is that even he that is Jivanmukta or has achieved his Emancipation though living like other, is incapable of transcending the effects of his past acts.  Every kind of existence or life (save that which is identical with Brahma) is anistha or inauspiciousness.  That Yogin who is Jivan-mukta but who is not able to cast off the felicities of Yoga-puissance, resides in one and the same body for a full century of Kalpas, in a superior form of life, and after the expiry, of that century of Kalpas, he passes through four other regions named Mahar, Jana, Tapas, and Satya.  Now, this is the end of such a Yogin, who, of course, belongs to the sixth colour which is White, and who is freed from attachments and who is unsuccessful though successful, i.e., who has achieved Yoga-success but who has not still been able to achieve that success which consists in beholding Brahma or Brahma-sakshatkara.  By anisah in this verse is meant that Yogin who is incapable of casting off the felicities brought about by Yoga-puissance.  K.P.  Singha gives the substance of the verse not very accurately.  The Burdwan translator, in the version he gives, introduces three nominatives in the three sentences into which he splits it, viz., Jiva, the Yogin who is unable to cast off the felicities brought about by Yoga-puissance, and the Yogin who has achieved Brahma-sakshatkara, without understanding that all three refer to one and the same person.

1379.  Anisah here means one who, after having attained to eminence by Yoga, falls off from Yoga.  Tatra means heaven or the superior regions that are his in consequence of Yoga-eminence.  For a century of Kalpas such a person has to dwell in heaven, with the unexhausted remnant of his senses, i.e., the senses of knowledge with mind and understanding, being always predisposed towards the attribute of Sattwa.  Upon the expiry of that century of Kalpas, such a person, without ascending, descends to the world of men, but then here eminence of station becomes his.