834.  This refers to the theory set forth in the previous sections about the Soul’s real inactivity amidst its seeming activity in respect of all acts.

835.  The Burdwan translator renders the second line as “six thousand Gandharvas used to dance before thee seven kinds of dance.”

836.  Both the vernacular translators have misunderstood this verse.  A samya is explained as a little wooden cane measuring about six and thirty fingers breadth in altitude.  What Vali did was to go round the Earth (anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya.  When thrown from a particular point by a strong man, the samya clears a certain distance.  This space is called a Devayajana.  Vali went round the globe, performing sacrifices upon each such Devayajana.

837.  Pravyaharaya is explained by the commentator as prakrishtokaye.

838.  I follow Nilakantha’s gloss in rendering this verse.  Hatam is explained as nirjivam deham, i.e., the body divested of Soul.  He who slays another is himself slain, means that a person who regards his own self as the slayer is steeped in ignorance, for the Soul is never an actor.  By thinking that he is the actor a person invests his Soul with the attributes of the body and the senses.  Such a man (as already said) is Hatah or slain (i.e., steeped in ignorance).  Comparing this with verse 19 of Sec. 11 of the Gita, we find that the same thing is asserted therein a slightly different way.  ’He who regards the Soul as the slayer and he who regards it as slain are both mistaken.  The Soul does not slay nor is slain.’

839.  Compare this with the saying usually credited to Napoleon that St. Helena was written in the book of Fate.

840.  The original, if literally rendered, would be ’Time cooks everything.’

841.  Bhujyante is explained by the commentator as equivalent to palyante or samhriyante.

842.  Brahma is indestructible as jiva or Soul, and is destructible as displayed in the form of not-Self.

843.  I expand verse 50 for giving its sense as a literal version would be unintelligible.

844.  One that is borne with great difficulty.

845.  Literally, the desire for action; hence abundance or plenty that is the result of action or labour.

846.  All these names imply plenty and prosperity.

847. i.e., with hands not washed after rising from his meals or while going on with his meals.

848.  The commentator explains that according to the Pauranic theory, the world stands all around the mountains of Meru.  The region of Brahman stands on its top.  The Sun travels round Meru and shines over all the directions or points of the compass.  This happens in the age called the Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat).  But after the lapse of this age, when the Savarnika Manwantara comes, the sun will shine upon only the region on the top of Meru, and all around there will be darkness.