ans 'of that which sees,' i.e., of the Atman or Soul.

912. The Understanding is called the _soul_ of the five elements and of
the consciousness of individuality because these six things rest on it or
have it for their refuge. The reader will easily understand this from
what has been said in the previous Sections.

913. It is from the Unmanifest or the Supreme Soul that the world or all
that is Manifest, springs or emanates. The Yogin, in consequence of his
superior knowledge, apprehends all that is Manifest to be but the
Unmanifest Supreme Soul.

914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and
appearance. K.P. Singha wrongly translates both these words.

915. i.e., who has neither friend nor foe. This means that he regards all
creatures with an equal eye, showing particular favour to none, and
having no dislike for any. Coldness of heart is not implied, but
impartial and equal benevolence for all. Taking praise and blame equally,
i.e., never rejoicing at praise nor grieving at blame.

916. It is said that with the practice of Yoga, during the first stages,
certain extraordinary powers come to the Yogin whether he wishes for them
or not. In a previous Section it has been said that that Yogin who
suffers himself to be led away by these extraordinary acquisitions, goes
to hell, i.e., fails to attain to Emancipation beside which heaven itself
with the status of Indra is only hell. Hence, he who transcends the
puissance that Yoga brings about becomes Emancipate.

917. Dhirah is explained as dhyanavan. Santi has reference to
Emancipation, for it is Emancipation alone that can give tranquillity or
final rest. The commentator points out that in this verse the speaker
shows a decided preference for the Sankhya philosophy.

918. Vide Gita, verses 4 and 5, Chapter V.

919. Brahmanam is arsha for Brahmam.

920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti
and Nivritti, as used in this verse. By the first, the commentator
thinks, is meant that course of instruction in consequence of which error
may be dispelled and truth acquired. The usual illustration of the cord
and the snake is given. The former may be mistaken for the latter, but
when the mistake ceases, correct apprehension follows. Pravritti has been
sufficiently indicated in the text in which the words of the gloss has
been incorporated. By Nivritti is meant the doctrine of the Sunyavadins
and Lokayatikas (evidently t