one’s vision on the end of the nose.” This inaccurate interpretation of a BHAGAVAD GITA stanza, {FN16-7} widely accepted by Eastern pundits and Western translators, used to arouse Master’s droll criticism.
“The path of a yogi is singular enough as it is,” he remarked. “Why counsel him that he must also make himself cross-eyed? The true meaning of NASIKAGRAM is ‘origin of the nose, not ‘end of the nose.’ The nose begins at the point between the two eyebrows,
one’s vision on the end of the nose.” This inaccurate interpretation of a BHAGAVAD GITA stanza, {FN16-7} widely accepted by Eastern pundits and Western translators, used to arouse Master’s droll criticism.
“The path of a yogi is singular enough as it is,” he remarked. “Why counsel him that he must also make himself cross-eyed? The true meaning of NASIKAGRAM is ‘origin of the nose, not ‘end of the nose.’ The nose begins at the point between the two eyebrows,
