rence 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.

1658. It is difficult for those who do not practise Pranayama to
understand this fully. The fact is, Saguna Pranayama, when the breath is
inhaled, the inhalation is measured by the time taken up in mentally
reciting a well-known mantra. So when inhaled breath is suspended, the
suspension is measured by the time taken in mentally reciting a
particular mantra. When therefore, the suspend