irth. The karana body is a subtiler form of existence than the
Linga-sarira: it is, of course, existence; Prakriti as mentioned in
verse 21.

787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati
is Necessity, in consequence of which jiva goes through an endless wheel
of existences; Bhavantaprabhavaprajna is
bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to
show that such mistaken persons as take the body, the senses, etc., and
all which are not-Self, to be Self, are always taken up with the idea
that things die and are born, but that there is nothing like emancipation
or a complete escape from rebirth.

788. 'By the aid of patience' is explained by the commentator as without
leaving their seats and changing the yoga attitude, etc. 'Withdrawing
themselves from the world of senses' means attaining to a state that is
perfectly independent of the senses and, therefore, of all external
objects. 'Adore the senses in consequence of their subtility,' as
explained by the commentator, is thinking of Prana and the Indriyas as
Self or Soul. I do not understand how this amounts to the statement that
such yogins attain to Brahma.

789. 'Proceeding according to (the stages indicated in) the scriptures'
alludes to the well-known verses in the Gita, beginning with Indriyebhyah
parahyartha, etc. The several stages, as mentioned in those verses, are
as follows: Superior to the senses are their objects. Superior to the
objects is the mind. Superior to the mind is the understanding. Superior
to the understanding is the Soul. Superior to the Soul is the Unmanifest.
Superior to the Unmanifest is Purusha (Brahma). There is nothing above
Purusha. Dehantam is explained as that which is superior to Avyakta or
Unmanifest, hence Brahma or Purusha.

790. A flash of lightning repeatedly realised becomes a mass of blazing
light. Perhaps this is intended by the speaker.

791. In the Bengal texts, verse 28 is a triplet. In the second line the
correct reading is Dehantam.

792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and
the Supreme Soul.

793. Nanapashandavashinah is another reading which is noticed by the
commentator. It is explained as 'censurers of diverse sects of
Lokayatikas.'

794. Panchasrotas implies the mind which is said to have five currents.

795. These are the annamaya, the pranamaya, the manomaya, the
vijnanamaya, and the anandamaya. For particulars, vide Wilson's D