Neither likes nor dislikes: Neither hates pain and the objects causing pain, nor desires pleasure and the objects causing pleasure, though engaged in action.

^122:4 Children: the ignorant people devoid of insight into the purpose of the Shastra.

^123:6 It is not that renunciation of action based on knowledge is not superior to performance of action, but that the latter method is easier for a beginner, and qualifies him for the higher path, by purifying his mind. Hence it is the proper, and therefore the superior course, in his case.

^125:10 Evil: the results, good and bad, producing bondage.

^126:11 Only with &c.--without egotism or selfishness: it applies to body, mind, senses and intellect.

^126:12 Born of steadfastness: Sankara explains Naisthikim as gradual perfection in the path of knowledge, having the following stages of development: (1) purity of heart, (2) gaining of knowledge, (3) renunciation of action, (4) steadiness in knowledge.

^127:13 All actions: 1st, Nitya, or obligatory--the performance of which does not produce any merit while the non-performance produces demerit. 2nd, Naimittika, those arising on the occurrence of some special events, as the birth of a son: these also are customary. 3rd, Kamya--those intended for securing some special ends: these are only optional. 4th, Nishiddha--or forbidden. He rests happily in the body (of nine organic openings), seeing inaction in action: just exhausting his Prarabdha--not relating or identifying himself with anything of the dual universe.

^128:15 In unmistakable words, Krishna describes the position of Iswara, or the Lord, in relation to the Universe, in these two verses.

He is all-blissful, all-perfect; even the shadow of a motive or relation in Him, would be contradictory to His nature. His mere proximity to Prakriti or Nature endues the latter with power and potency of causing all that is. Jiva is bound so long as it, relates itself to, and identifies itself with this Nature. When it ceases to do so, it attains freedom. The whole teaching of the Gita, and therefore of the whole Hindu Scripture, on this subject, is condensed in the above.

^130:18 Because they can see nothing but the Self. It makes no difference to the sun whether it be reflected in the Ganges, in wine, in a small pool, or in any unclean liquid: the same is the case with the Self. No Upadhi (or limiting adjunct) can attach to it.

^131:19 Relative existence: All bondage as of birth, death etc. All possibility of bondage is destroyed when the mind attains perfect evenness, which in other words means--becoming Brahman.

^132:21 Heart--Antah-karana.

^133:24 Within: In the Self.

Absolute Freedom: Brahma-Nirvana. He attains Moksha while still living in the body.

^134:25 Rishis: Men of right vision and renunciation.