^80:15 All-pervading Veda: because it illumines all subjects and is the store of all knowledge, being the out-breathing of the Omniscient. It is said to be ever centred in Yajna, because it deals chiefly with Yajna, as the means of achieving the end, either of prosperity or final liberation, according as it is performed with or without desire.

^80:16 The wheel of action started by Prajapati on the basis of Veda and sacrifice.

^82:20 Guidance of men: the Sanskrit word means, gathering of men,--that is, into the right path.

^86:28 With true insight etc.: Knowing the truth that the Self is distinct from all Gunas, and actions.

^86:29 Those of imperfect knowledge--those who can only see as far as the immediate effect of actions.

^87:31 Shraddha: is a mental attitude constituted primarily of sincerity of purpose, humility, reverence and faith. You have Shraddha for your Guru--it is sincere reverence. You have Shraddha for the Gita --it is admiration for those of its teachings you understand and faith in those that you do not. You give alms to a beggar with Shraddha--it is a sense of humility combined with the hope that what you give will be acceptable and serviceable.

^88:33 The reason why some people do not follow the teaching of the Lord is explained here: Their (lower) nature proves too strong for them.

^89:34 His: of the seeker after truth.

Though, as has been said in the foregoing Sloka, some are so completely under the sway of their natural propensities, that restraint is of no avail to them, yet the seeker after truth should never think of following their example, but should always exert himself to overrule all attachment and aversion of the senses for their objects.

^90:35 The implication is that Arjuna's thought of desisting from fight and going in for the calm and peaceful life of the Brahman is promoted by man's natural desire to shun what is disagreeable and embrace what is agreeable to the senses. He should on no account yield to this weakness.

^90:36 Varshneya: a descendant of the race of Vrishni.

^91:37 It is desire etc.: anger is only another form of desire,--desire obstructed. (See Note, II. 62-63).

^92:38 "It" is knowledge, and "that" is desire, as explained in the following Sloka.

Three stages of the overclouding of knowledge or Self by desire are described by the three illustrations here given. The first stage is Sattvika,--fire enveloped by smoke:--the rise of a slight wind of discrimination dispels the smoke of desire in a Sattvika heart. The second, the Rajasika,--the dust on a mirror, requires some time and preparation. While the third,--the Tamasika, takes a much longer time, like the release of the embryo from the afterbirth.