1167.  The sense is that in former days when the true meaning of Sacrifice was understood and all men performed them without being urged by the desire of fruit, the beneficial consequences that flowed were the production of crops without tillage (and without injury to animals that live in holes and burrows).  The good wishes the Rishis cherished for all creatures were sufficient to produce herbs and plants and trees.  May not this be taken as an indication of the traditional idea of the happiness of Eden before the fall of man?

1168.  ‘Bereft of wisdom’ is explained by the commentator as implying the non-attainment of emancipation.

1169.  This verse is exceedingly terse and condensed.  In the second line, the words Brahmana vartate loke, literally rendered, mean ’who believes that only Brahma exists in the world.’  The commentator takes these words as implying ‘who regards every essential of Sacrifice as Brahma.’  Although I have followed the commentator, yet I think his interpretation to be rather far-fetched.  Why may not the words be taken in a literal sense?  He who takes Brahma to be all things and all things to be Brahma, becomes sinless and deserves to be called a Brahmana.  The last word of the second tine simply means ’who does not regard his own self as the actor.’  The view expressed in the Gita is that we should do all acts believing ourselves to be only agents or instruments of the Supreme deity.  Acts are His, we are only His tools.  Such a conviction is sure to guard us against all evil acts.

1170.  What is said in verse 17 is that when Sacrifices are done from a sense of duty, notwithstanding their incompleteness, they become efficacious.  It is only when they are performed from desire of fruit that expiation becomes necessary if their completion be obstructed by any cause.  Having thus applauded the Sacrifices (represented by acts) of the truly wise, other kinds of Sacrifices are indicated in verse 18.  K.P.  Singha translates 18 correctly.  The Burdwan version is erroneous.

1171.  Swayajna is literally ‘sacrifice in one’s own self’; hence, Yoga, Brahmam vedam is Pranava or Om.

1172.  K.P.  Singha erroneously translates this verse.  The Burdwan version, so far as it goes, is correct.  Sarvam Brahma is explained as Pranava, which is akhilam daivatam, for the Srutis declare that Omkarah sarvadaivatyah, Brahmani is Brahmavidi.  What is intended to be said in this verse is that when such a man eats and is gratified, the whole universe becomes gratified.  In the Vana Parvam, Krishna, by swallowing a particle of pottage gratified the hunger of thousands of Durvasa’s pupils.

1173.  Such a man regards all things as Brahma, and himself as Brahma.

1174.  K.P.  Singha blunders in rendering the second half of the first line.  Yasah, the commentator explains, is Mahadyasah or Brahma.  ’The path of the righteous,’ the commentator thinks, is Yoga.

1175. i.e., they perform mental Sacrifices.