146.  The doubts appertain to duties, that is whether they should be done or not, and whether they have any effects here and hereafter.

147.  The thinking or enjoying agent is subject, and that which is thought or enjoyed is object.  Subject and object an two well known words in Sir W. Hamilton’s philosophy.  I follow Telang in adopting them.

148.  Sattawa pradipa, rendered ‘light of Nature,’ implies, as Nilakantha explains, knowledge, which is a manifestation of Nature.  Arjuna Misra’s interpretation seems to be better.  He says that knowledge,—­that is, knowledge of truth,—­is acquired by the self through Nature.

149.  The sense seems to be this:  one who proceeds, on a journey must provide oneself with the necessary means, otherwise one is sure to feel discomfort or meet with even destruction.  So, in the journey of life, one must provide oneself with knowledge as the means.  One may then avoid all discomfort and danger.  Action does not constitute the proper means.  It may or may not produce fruits.

150. i.e., one should not care for the external.

151. i.e., one need not do acts enjoined by the scriptures after one has attained to knowledge which is the highest seat.

152.  The sense is this:  riding on a car may not always be comfortable.  As long as there is a car path, one should travel on one’s car.  If, however, the road be such as not to be fit for a car to proceed along it, one should avoid a car in going over it, for the car instead of conducing to comfort, would, on such a path, be productive of only discomfort.

153. i.e., first action with desire:  then action without desire; then knowledge, according to Arjuna Misra.  Nilakantha explains that action is first, then Yoga; then the state of Hansa or Paramahansa.

154.  Katu is not bitter but pungent or sharp, as that which is attached to chillies.

155.  These are the notes of the Hindu Gamut.

156.  The understanding operates on what is placed before it by the mind.  The understanding, therefore, is, as it were, the lord exercising power or sovereignty, being served by the mind.

157.  Sarvan srijati i.e., creates all things by attaining to the condition of the universal cause, for the unmanifest is the universal cause.  Between such a one and the Supreme Soul there is no difference.  Even this is said in the last sentence.

158.  The man who reads the book called Veda is not truly conversant with the Veda.  He, however, who knows Kshetrajna, is regarded as truly knowing the Veda.

159.  The argument is that Mrityu or death being of two syllables, the correspondence is justifiable between it and Mama or mineness which also is of two syllables.  So in the case of Brahman and na-mama.  Of course, what is meant by mineness being death and not-mineness being Brahman or emancipation, cannot be unintelligible to one who has carefully read the preceding sections.