He, however, who
has adequately devoted himself to Yoga feels no regard for Indra himself
but can turn him away like Diogenes dismissing Alexander the Great.
38. I have endeavoured to render verses 33 to 37 as literally as
possible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,
drishtapurvam disam, which has been rendered 'that point of the compass
which has the Sun behind it,' means the instructions laid down in the
Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
authoritative as anything seen. 'Pura' implies a city, a citadel, or a
mansion. Here it refers to the body. The avasatha within the pura refers
to the chakra or nervous centres beginning with what is called the
muladhara. At the time when Brahman is realised, the whole universe
appears as Brahman and so nothing exists, besides Brahman, upon which the
mind can then dwell. Telang, I think, is not correct in rendering
manaschasya ... vahyatah as 'his mind should not any way wander outside'.
The correct version would 'the mind is then nowhere,' implying that at
that time the mind has nothing else to dwell upon. Kayamabhyantaram is
kayamabhi and antaram, i.e., both within and without the body. The
several parts of the body named, beginning with teeth, etc, refer to
eating and other operations, all of which influence the mind and dispose
it for purity and otherwise.
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