1845.  That is, the attributes of vision to Light, taste to Water, sound to Space, touch to Wind, and smell to Earth.

1846.  Avritti lakshanam means that the reward to be bestowed shall not be Emancipation whence there is no return, but such reward (as the felicity of heaven) whence there will be a return for each of the receivers.

1847.  Taking their rise from the fruits of Pravritti implies having their origin in their desire for such fruits as appertain to the religion of Pravritti or acts.

1848.  What is stated here is that creature following the path of Pravritti cannot hope to reach the spot whence there is no return.  It is by the path of Nivritti that spot is capable of being reached.  The path of Pravritti is always fraught with return.  One may become, by walking along that path the very chief of the celestials, but that status is not eternal.  Since the beginning (if a beginning can be conceived), millions and millions of Indras have arisen and fallen down.

1849.  Literally, with their four quarters entire.

1850.  This salutation of Krishna unto the Supreme Soul is very characteristic.  He salutes him self by saluting the Supreme Soul.

1851.  Sattwa is the attribute of righteousness.  It is said to consist of eight and ten qualities.  The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853.  The object of this verse, the commentator says, is to explain the meaning of the word Hrishikesa.  Agni is the digestive fire, and Shoma is food.  Uniting together, Agni and Shoma, therefore uphold the universe.  In the form of digestive fire and food, Agni and Shoma are two gladdeners of the universe.  They are called on this account Hrishi (in the dual number).  And since they are, as it were, the kesa or hair of Narayana, therefore is he called Hrishikesa.  All these etymologies are very fanciful.  Elsewhere the word Hrishikesa is explained as the Isa or lord of Hrishika or the senses.

1854.  Sat is existent or aught.  Asat is naught or non-existent.  Very generally, these two words are used to imply Effects and Causes, the former being gross or manifest, and the latter, subtile or unmanifest.  Tamas here does not mean one of the three primal attributes but primeval darkness.  Compare Manu, asitidam tamobhutam etc.

1855.  I do not know whether I have understood correctly the last part of this sentence.  I think what is stated is that by honouring Hari and Mantra, one honours the deities and men and the Rishis.  By men, I think, dead men or the Pitris are referred to.

1856.  The reading vagamritam is an error.  The correct reading is gavamritam.

1857.  In former times kings and chiefs always used to assign rent-free lands to learned Brahmanas for their support.  Those countries where Brahmanas had not such lands assigned to them, were, as it were, under a ban.  What is said in this verse is that in such countries the blessings of peace are wanting.  The inhabitants are borne on vehicles drawn by oxen on steeds.