^139:3 Purification of the heart leading to concentration--Yoga. "For a Brahmana there is no wealth like unto (the eye of) one-ness, (and) even-ness, trueness, refinement, steadiness, harmlessness, straightforwardness, and gradual withdrawal from all action."--Mahabharata, Shanti Parva. 175, 88.

^139:4 Attained concentration: Yogarudha.

Renouncer of all Sankalpas: "O desire, I know where thy root lies: thou art born of Sankalpa. I shall not think of thee, and thou shalt cease to exist, together with thy root." Mahabharata. Shanti Parva. 177, 25.

^140:5 The self-conscious nature of man is here considered in two aspects as being both the object of spiritual uplift and the subject of spiritual uplift, the ego acted upon and the ego acting upon the former. This latter active principle or ego should be kept strong in its uplifting function, for it. is apt to turn an enemy, if it is not a friend, and the next verse explains the reason.

^141:6 The self is the friend of one, in whom the aggregate of the body and the senses has been brought under control, and an enemy when such in not the case.

^141:7 Hence he remains unruffled in pleasant and adverse environments.

^142:8 Wisdom--Jnana: knowledge of Shastras. Realisation--Vijnana: one's own experience of the teachings of Shastras.

Changeless--like the anvil. Things are hammered and shaped on the anvil, but the anvil remains unchanged: in the same manner he is called Kutastha--whose heart remains unchanged though objects are present.

^144:11 Arranged in consecution: that is,--the Kusha-grass arranged on the ground; above that, a tiger or deer skin, covered by a cloth.

^144:13 Gazing at the tip of his nose,--could not be-literally meant here, because then the mind would be fixed only there, and not on the Self: when the eyes are half-closed in meditation, and the eye-balls are still, the gaze is directed, as it were, on the tip of the nose.

^146:16 The Yoga-shastra prescribes: "Half (the stomach) for food and condiments, the third (quarter) for water, and the fourth should be reserved for free motion of air."

^149:20 Which is perceived . . . intellect: Which the purified intellect can grasp independently of the senses. When in meditation the mind is deeply concentrated, the senses do not function and are resolved into their cause,--that is, the mind; and when the latter is steady, so that there is only the intellect functioning, or in other words, cognition only exists, the indescribable Self is realised.

^151:27 Brahman-become, i.e., one who has realised that all is Brahman.

Taint--of good and evil.

^152:30 Separated, i.e., by time, space, or anything intervening.

^153:31 Worships Me: realises Me as the Self of all.

Established in unity, i.e., having resolved all duality in the underlying unity.