.

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 Fixed on one's own self, i.e., withdrawn from all objects of sense.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

203. Only some one, i.e., very few. Few perfection, i.e., for knowledge
of self. Thus all the commentators.

204. The last word of the first line of this sloka is param (higher) and
not aparam with the initial a silent owing to the rules of Sandhi. Many
of the Bengal texts have aparam, not excepting the latest one printed at
Calcutta.

205. Kama which I have rendered desire is explained by Sreedhara as the
wish for an unattained object; and raga as the longing or thirst for
more. The second Kama is explained as desires of the class of love or
lust.

206. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.

207. The divine desires are about sons, fame