161. The word rendered “nature” is prakriti. It really implies “primal matter.”
162. The second line, literally rendered, is “deeming that qualities engage in qualities.” The first “qualities” imply the senses, and the second, the objects of the senses. The purport is that one knowing the distinction referred to, never thinks that his soul is the actor, for that which is work is only the result of the senses being applied to their objects.
163. Guna-karmashu is explained by Sankara as works of the qualities, or works done by them. Sreedhara explains the compound as “qualities and (their) works.”
164. Devoting all work to me, i.e., in the belief that all you do is for me or my sake.
165. The senses, as regards their diverse objects in the world, are either drawn towards them or repelled by them. These likes and dislikes (in the case of men who, of course, only act according to their nature) stand in the way of their emancipation, if men submit to them.
166. Desire, if not gratified, results in wrath. Thus say the commentators.
167. Prajahi is explained by both Sankara and Sreedhara as parityaja (cast off).
168. He is the Supreme Soul or Being.
169. There can be little doubt that what Krishna says here is that no form of worship is unacceptable to him. Whatever the manner of the worship, it is I who is worshipped. After K. T. Telang’s exhaustive and effective reply to Dr. Lorinser’s strange hypothesis of the Gita having been composed under Christian influences, it is scarcely necessary to add that such toleration would ill accord with the theory of the Christian authorship of the poem.
170. i.e., both inactive and undecaying. Work implies exertion, and, therefore, loss of energy. In me there is no action, no loss of energy and therefore, no decay.
171. ‘Kama-sankalpa vivarjjitas.’ i.e., freed from kama (desire of fruit) and sankalpa–the consequent will or determination to do. Thus both Sreedhara and Sankara.
172. Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara.
173. Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring emancipation.
174. What is meant by this is that in the case of such a person complete identification with Brahma takes place, and when such an identification has taken place, action is destroyed.
175. I.e., offering up sacrifice itself as a sacrifice to the Brahma fire, they cast off all action.
176. Offering up the senses to the fire of restraint means restraining the senses for the practice of Yoga. Offering up the objects of the senses means non-attachment to those objects.
177. Suspending the functions of life for contemplation or Yoga.
178. In these cases the sacrifices consist in the giving away of wealth, in the ascetic austerities themselves, in meditation, in study, etc. Sreedhara explains the first compound of the second line differently. According to him, it means not study and knowledge, but the knowledge from study.
179. All these are different kinds of Yoga, or the different stages of Yoga practice.
180. i.e., knowledge being attained, the fruits of action are attained by, at least, their end being compassed.
181. Sankhya is renunciation of action, while Yoga is devotion through action.
182. The grammatical form of the word Yoga as here employed is exceptional.
183. The first atman is explained as the soul, the second as the body, by all the commentators.
184. Taking means taking anything with the hands.
185. Water when thrown over a lotus-leaf escapes without soaking or drenching the leaf at all.
186. Telang renders Pura as city, of course, the body having two eyes, two ears, two nostrils, one mouth, and two openings for excretions, is meant.
187. Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul.
188. The word is Swapacha meaning a member of the lowest caste.
189. “Brahma is faultless and equable”; so Sreedhara and others,–“since faultless equality is Brahma.”
190. The sense is that they are at one with Brahma both here and hereafter.
191. Renouncer and devotee Sannyasin and Yogin.
192. Which spring from desire.
193. Self in this sloka is explained by the commentators as mind. The mind, unless controlled, cannot lead to devotion.
194. Chitta and atma are explained by the commentators as “mind and body.”
195. Fixed on one’s own self, i.e., withdrawn from all objects of sense. Thus Sankara.
196. Nischayena is explained by Sankara as equivalent to “with preservence” or steadily. Sreedhara explains it as equal to “with the certitude of knowledge acquired by instruction.”
197. Mriti-grahitaya Buddhya is, as explained by Sankara and others “with understanding controlled by patience,” K. T. Telang renders it “with firm resolve coupled with courage.”
198. i.e. I am always visible to him, and he too is always within my sight and I am always kind to him.
199. i.e. how its stable existence may be secured, the mind being by nature ever restless.
200. Fallen off from both, i.e., from heaven (through work) and absorption into Brahma (through devotion).
