1371. Prajavisargah is the period for which one Creation lasts, being equal to what is called a Kalpa.
1372. The Dark and the Tawny hues of their corresponding states of existence, viz., the immobile and the intermediate, are regarded as states of endurance. Hence, when the misery that is their portion has been fully endured, the recollection is suddenly irradiated into the mind, of the righteousness that distinguished Jiva in ages far remote. Anisa is helpless or cheerless.
1373. Cha at the end of the second line is equivalent to va. Unless cha be taken as equivalent to va the verse would yield no meaning. After Tawny comes Blue, i.e., after attainment of existence as an Intermediate creature Jiva attains to humanity. This occurs when Sattwa does not predominate. Hence anyatha should be supplied after upaiti.
1374. Vyatite is a finite verb in indicative mood, as pointed out by the commentator. It comes from root i with suffix vi. After sate supply jate sati. The Burdwan translator takes it as a participial adjective in the locative singular, which is, of course, wrong. The version he gives of this line is most ridiculous, containing as it does a self-contradictory assertion. K. P. Singha gives the right meaning.
1375. When Jiva becomes a Deva, he has still the ten senses, the five Pranas, and the four internal possessions of mind, understanding, Chitta, and Ahankara, amounting in all to nineteen. These nineteen impel him to thousands of acts. Hence, even when transformed into Deva, Jiva is not freed from acts, but is in niraya or hell,—acts being, under all circumstances, equivalent to hell.
1376. Vyuha implies the varied forms of one and the same thing Daivani in Sattwa-pradhanani. The five senses, with the mind, the understanding form a total of seven. The acts achieved through each of these may be subdivided a hundredfold. As these seven possessions adhere to Jiva till he becomes emancipated, he acts through these seven in a variety of ways, Relying, therefore, upon these seven hundred kinds of acts (which are but varied forms of one and the same thing, viz., Action), Jiva successively becomes Red and Yellow and White. Arrived at White, he courses through certain highly effulgent regions which are superior to the region of Brahman himself, and which leave behind or beneath them the Eight Puris (by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or, Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are fraught with great felicity). Those highly effulgent and adorable regions are obtainable by Knowledge alone or the fruit of Yoga.
1377. This is an exceedingly abstruse verse. The Burdwan version, in which unconnected bits of the commentary have been jumbled together, is utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight puris referred to in the previous verse are here stated to be identical with the Sixty well-known incidents of even Sukla or White existence. This tale of Sixty is arrived at in this way: 1st, the state of wakefulness; 2nd, the gross body made up of the five primal essences; 3rd, the five attributes of sound, scent, form, taste, and touch; these come up to seven. Then come the ten senses of action and knowledge; the five breaths; mind, understanding, consciousness, and chitta: these form 19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum comes up to 30. The number becomes doubled when the state of Dream is taken into consideration, for like Wakefulness existing with the 29, Dream also exists with the 29. With those that are effulgent, i.e., with Beings that are Sukla or White, these 60 are simply mano-viruddhani or manomatrani eva. Unlike other Beings in lower spheres of existence, they that are effulgent or Sukla do not regard the states of Wakefulness and Dream as different but as the same. Hence, the para gati of such Beings is a state of existence that transcends both Wakefulness and Dream, and transcends Dreamless slumber also (for in Dreamless slumber the 30 exist suspended, to be revived with the return of wakefulness), and is identical with the fourth state called Turiya.
1378. What the speaker wishes to lay down here is that even he that is Jivanmukta or has achieved his Emancipation though living like other, is incapable of transcending the effects of his past acts. 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 universe is destroyed, and in the second it is re-created. At the end, he reaches the region of Satya or Brahma. Thence even he has to return if he has not been able to achieve Brahma-sakshatkara.