The Divine in us becomes a friend when, under its influence, the Satan in us gets converted. To the extent the lower ego withdraws itself from its identifications with the body and the sense-organs, feelings and ideas relating to the extrovert life, to that extent that given ego has come under the salutory influence of the nobler and the Diviner. To such an ego, available for corrective proselytisation, the Self is a friend. But where the little self remains a constant rebel against the Higher, to that unconquered-self, the Diviner Self is as if inimical in Its attitude.

In short, the higher Self becomes a friend to the lower which is available for and which allows itself to be conquered by the higher influence; and the Diviner becomes inimical to the undivine when the lower limited ego remains unconquered by the higher aspirations in us. This stanza is an elucidating annotation on the previous one.

EARLIER, THE STATE OF MENTAL EQUIPOISE, CALLED YOGARUDHAH, WAS EXPLAINED. WHAT EXACTLY IS THE FULFILMENT OF SUCH A STATE IN YOGA IS BEING EXPLAINED NOW:

Tasya, of him; yena, by whom; jitah, has been conquered, subdued; his eva atma, very self, the aggregate of body and organs; that atma, self; is bandhuh, the friend; atmanah, of his self. The idea is that he is a conqueror of his senses. Tu, but; anatmanah, for one who has not conquered his self, who has no self-control; atma eva, his self itself; varteta, acts; satruvat, like an enemy; satrutve, inimically, with the attitude of an enemy. As an enemy, who is different from oneself, does harm to oneself, similarly one’s self behaves like an enemy to oneself. This is the meaning. [If the body and organs are under control, they are helpful in concentrating one’s mind on the Self; but, if they are not under control, they oppose this concentration.]