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.