or the origin of rain.

156. The word in the original that is rendered in the Vedas is Brahma. It
may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas
are Brahma and Brahma is the Vedas, but still in the second line of 15
there is no necessity of taking Brahma as equivalent to the Vedas. I do
not think Telang is accurate in his rendering of this line.

157. The wheel referred to is what has been said before, viz., from the
Vedas are work, from work is rain, from rain is food, from food are
creatures, from creatures again work and so back to the Vedas.

158. The sense seems to be, as explained by the commentators, that such a
man earns no merit by action, nor sin by inaction or omission. Nor is
there anybody from the Supreme Being to the lowest creature on whom he
depends for anything.

159. The example set by the great is always catching. Itaras, here, is
Vulgar and not "other". Kurute which I have rendered as "maketh" is used
in the sense of "regardeth." Pramanam, however, may not necessarily mean
something else that is set up as an ideal. It may refer to the actions
themselves of the great men set up by them as a standard.

160. Sreedhara would connect "in the three worlds" with what follows. I
follow Sankara and the natural order of words.

161. The word rendered "nature" is prakriti. It really implies "primal
matter."

162. The second line, literally rendered, is "deeming that qualities
engage in qualities." The first "qualities" imply the senses, and the
second, the objects of the senses. The purport is that one knowing the
distinction referred to, never thinks that his soul is the actor, for
that which is work is only the result of the senses being applied to
their objects.

163. Guna-karmashu is explained by Sankara as works of the qualities, or
works done by them. Sreedhara explains the compound as "qualities and
(their) works."

164. Devoting all work to me, i.e., in the belief that all you do is for
me or my sake.

165. The senses, as regards their diverse objects in the world, are
either drawn towards them or repelled by them. These likes and dislikes
(in the case of men who, of course, only act according to their nature)
stand in the way of their emancipation, if men submit to them.

166. Desire, if not gratified, results in wrath. Thus say the
commentators.

167. Prajahi is explained by both Sankara and Sreedhara as parityaja
(cast off).

168. He is the Supreme Soul or B