ts. 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.

1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah
refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,
Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be
said here is this: If the Yogin, having attained to only the first stage
of Yoga, dies, he ascends to heaven. Thence falling down on Earth, he
becomes an Emperor and thus conquers the Earth or Bhu. In this way, as
the Yogin gradually ascends in the path of Yoga, he ascends higher and
higher. In this verse Sambarevikshepa has been used to signify Samadhi
and awakening from Samadhi, for in the first the