155:5 Of Brahmabhúta; of him who, or that which, becomes identified with the supreme spirit, which is the same respectively with absolute wisdom, Jnána, and discriminative wisdom, Vijnána; leading to felicity, or the condition of Brahma, expressed by the words, p. 156 Sat chit ánandam, 'entire tranquillity of mind,' or 'internal enjoyment:' the same also with the combination of wisdom and tranquillity, which the devotee believes to exist in Adwaita, 'non- duality,' or unity of god and himself: and finally, the same with the aggregate of these three processes, or the conviction that spirit is one, universal, and the same.

156:6 The epithets of Jnyána, 'wisdom,' here employed, are taken from the Yoga philosophy. 'Requires no exercise,' Nirvyápára, is explained, 'without the practice of abstract contemplation,' &c. . 'Not to be taught,' Anákhyeyam; 'not capable of being enjoined.' 'Internally diffused,' Vyáptimátram, means 'mental identification of individual with universal spirit' . The phrase translated 'the object of which is self-illumination,' is explained ###. 'Simply existent' is said to mean, 'being unmodified by the accidents of happiness,' &c.; consequently it is not to be defined . So the Yoga Pradípa explains Samádhi, or contemplation, to be the entire occupation of the thoughts by the idea of Brahma, without any effort of the mind. It is the entire abandonment of the faculties to one all-engrossing notion. 'Tranquil,' Praśántam, is, 'being void of passion,' &c. 'Fearless; not dreading agitation or perplexity by ideas of duality. 'Pure;' undisturbed by external objects. 'Not the theme of reasoning'; that is, 'not to be ascertained by logical deduction.' 'Stands in no need of support'; not resting or depending upon perceptible objects.

157:7 The great Yoga is produced. This great Yoga, or union, is to have its relation or dependance, which is Vishńu; and its seed, or mystical ejaculations; and to be accompanied with Mantras and silent repetitions, or Japa.

158:8 Or of pearl, ruby, emerald, sapphire, and diamond.

158:9 We have in the text a representation of one mode of Dhyána, or contemplation, in which the conception of a thing is attempted to be rendered more definite by thinking upon its types; or in which, at least, the thoughts are more readily concentrated by being addressed to a sensible emblem, instead of an abstract truth. Thus the Yogi here says to himself, "I meditate upon the jewel on Vishńu's brow, as the soul of the world; upon the gem on his breast, as the first principle of things;" and so on: and thus through a perceptible substance proceeds to an imperceptible idea.