eing.

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