1032.  A tentative version is offered here, following the actual words used in the original.

1033.  All these expressions apply to the Supreme Soul.  Immeasurable in the firmament implies that the Supreme Being is vaster than the firmament.  ‘Made of gold’ means, as the commentator explains, Chit having knowledge only for its attribute.’  ‘Born of the egg,’ i.e., belonging to the universe.  ‘Within the egg’ means ’capable of being apprehended in the heart.’  ‘Equipped with many feathers,’ i.e., having many limbs each of which is presided over by a particular deity.  The two wings are absence of attachment or complete dissociation from everything, and joy and gladness and aptitude for enjoyment.  ’Rendered effulgent by many rays of light,’ i.e., transformed into a living and active agent by means of eyes, cars, etc.

1034.  The sense is that he who understands the wheel of Time is a person worthy of universal regard.  The excellent joints of that wheel are the parva days, viz., those sacred lunations on which religious rites are performed.

1035.  I give a little version of verse 33, following the commentator as regards the meaning of samprasadam.  The sense, however, of the verse is this:  Brahma, in the previous sections, has often been spoken of as Sushupti or the unconsciousness of dreamless slumber.  The universe flows from Brahma.  Unconsciousness, therefore, is the cause or origin or body of the universe.  That unconsciousness, therefore, pervades all things, viz., gross and subtile.  Jiva, finding a place within that unconsciousness existing in the form of gross and subtile, gratifies the deities, prana and the senses.  These, thus gratified by jiva, at last gratify the open mouth of the original unconsciousness that waits to receive or swallow them.  All these verses are based upon the figurative ideas that find expression in the Upanishads.

1036.  Smriti is memory.  One whose smriti, is lost means one whose conceptions of right and wrong are confounded.  Atmanah sampradanena is ‘by the surrender of oneself’ to one’s own passions or Kamadibhyah as the commentator explains.

1037.  Chittam is explained by the commentator as the gross understanding, and Sattwa as the subtile understanding..  The understanding that is concerned with the images brought by the mind or the senses is called gross; while that which is concerned with ideas about Brahma is called subtile.  Kalanjara is explained by the commentator either as standing for the mountain of that name, i.e., irremovable as the mountain so called; or, as one who destroys the effect of Time, i.e., one who subdues Time instead of being subdued by that universal conqueror.

1038.  The purification here referred to consists in transcending the consciousness of duality.  Righteousness should be avoided because of its incapacity to lead to Emancipation which is much higher than heaven.  Atmani sthitwa means living in one’s real or true nature, i.e., merging everything into the Soul.  This is attained when the consciousness of duality is transcended.