^183:7 Remember Me and fight: Do thou constantly keep thy mind fixed on Me and at the same time perform thy Swadharma, as befits a Kshatriya; and thus thou shalt attain purification of the heart.

^183:8 Method--Yoga.

Resplendent--the Being in the solar orb, same as Adhidaivata, of the fourth sloka.

^185:9 Self-luminous. Known by no agency like the understanding, the mind or the senses, but by Self alone.

Power of Yoga--which comes by the constant practice of Samadhi.

Prana: the vital current.

Fixing the whole Prana--means, concentrating the whole will and self-consciousness.

^186:11 Brahmacharin--a religious student who takes the vow of continence etc.; every moment of this stage is one of hard discipline and asceticism.

Cf. Kathopanishad, II. 14.

^187:15 Ephemeral: non-eternal, of an ever-changing nature.

^188:16 Subject to return--because limited by time.

^188:17 Day and night--mean evolution and involution of the whole universe respectively.

^189:19 Being born . . . themselves: They repeatedly come forth and dissolve, being forced by the effects of their own Karma.

^190:20 This unmanifested--which being the seed of the manifested, is Avidya itself.

^192:25 It is difficult to decide the true significance of these two verses (24 & 25). Some are inclined to think that each of the steps means a sphere; while others, a state of consciousness. Still others think, that the series beginning with fire means developing states of illumination and renunciation, and that beginning with smoke, increasing states of ignorance and attachment.

The two paths, Devayana and Pitriyana, by which the souls of the dead are supposed to travel to the other world according to their deserts are mentioned in the Upanishads, prominently in the Chhandogya, V. x. I, 2. Badarayana discusses these passages in the Brahma Sutras, IV. ii. 18-21. But an interesting light has been thrown upon the question by the late Mr. Tilak's theory of the Arctic home of the ancestors of the Aryan race. He has also dealt with his subject specially, in a paper of great value which appeared in Prabuddha Bharata (Vol. IX. p. 160). Considering the importance of the doctrine and the excellent way in which it has been elucidated by Mr. Tilak, we shall briefly note below the main heads of his argument.