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.

160. i.e., the five great elements, four organs of knowledge with mind,
and the four organs of action.

161. The word Purusha here is used in the sense of dehabhimani Jiva or
individual self with consciousness of body. True knowledge destroys this
condition of Jiva, for the man of knowledge identifies himself with the
universe and thereby assimilates himself to Brahman. By eaters of Amrita
are meant they who never take any food without offering portions thereof
to the deities, Pitris, and guests. Of course, Yogins of piety are
impl