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.

849. i.e., all things are destructible instead of being eternal.

850. The commentator explains that Hridyam means Hritstham swarupam. By
Kalyanam, of course, Moksha or Emancipation is intended.

851. As explained in previous verses, one striving to attain Emancipation
must set himself to yoga. As a consequence of yoga, one acquires (without
wishing for them) many wonderful powe