160.  Sreedhara would connect “in the three worlds” with what follows.  I follow Sankara and the natural order of words.

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.