1647.  Devah’s is explained by the commentator as meaning the Senses and the four inner faculties.  Devaih he thinks, refers to the Bhutas or Great elements.  Literally rendered, the verse would read as ’the Devas are the Children of the Pitris; with the Devas, all the worlds of Mobile Being have been covered.’  It is not safe to reject the learned commentator.

1648.  These two verses refer to the power of the attributes of sound etc., over Jiva.  Loves and hates, and all kinds of relationship of Jiva are due to the action of the attributes named.

1649.  The duration here given has reference to the day and the night of the Mahabhutas.

1650.  Prakritisthah means ‘in his own Prakriti or nature.’  The sense of the line is that Purusha, even when residing in the case that Prakriti provides him with, does not partake of the nature of Prakriti but continues to be undefiled by her.

1651.  I expand this verse for bringing out the meaning.  A verbal rendering will become unintelligible.

1652.  This is a difficult verse, I am not sure that I have understood it correctly.  The sense to be that Prakriti, which is really unintelligent and incapable of enjoyment or endurance, becomes intelligent and capable of enjoyment or endurance in consequence of being united with Purusha who is intelligent.  Thus when pleasurable or painful sensation are felt, it is the body that seems to feel it only in consequence of the Soul that presides over it.

1653.  The first line of 7 is the same in sense as the second line of 8.  In the Bombay text, only the second line of 8 occurs, while the first line of 7 has been justly omitted.  In fact, Tattwa and the Prakriti are the same thing.

1654.  This refers to the opinion of the atheistic Sankhyas.

1655.  By the word Rudra is meant Prana and the other breaths.  The commentator explains that the etymology is utkramana kale dehinam rodayanti iti Rudrah Pranah.  By regulating the vital breaths and the senses, Yogins attain to Yoga puissance and succeed in roving wherever they please in their linga-sarira or subtile bodies.

1656.  The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana, Tarka, Samadhi, with the two additional ones of Yama and Niyama.

1657.  In the first line of 9 the word Pranayama is used to mean regulation of the vital breaths.  In the second line, the same word implies the ayamah or nigraha of the senses with the mind.  By Dharana is meant the fixing of the mind, one after another, on the sixteen things named in treatises on Yoga.  By ekagrata of the mind is meant that concentration in which there is no longer any consciousness of difference between, Dhyatri, Dhyeya, and Dhyana.