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  Fixed on one’s own self, i.e., withdrawn from all objects of sense.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).

201.  Without leaving anything, i.e., entirely.

202.  The Divine-Word i.e., the Vedas.  So great is the efficacy of devotion that one merely enquiring of it transcends him who conforms to the rites of the Vedas.