961. That, of course, in which Time is cooked, is Brahma.
962. By this the speaker says that Brahma is not to be found in any particular spot however holy.
963. Because Brahma is infinite.
964. 'Niyatah' is explained by the commentator as achanchalah, and vasi as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence gatimati.
965. The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.
966. The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman. Both are identical.
967. Sattwena is explained as 'by intelligence or the knowledge.'
968. The construction, as explained by the commentator, is Brahma tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The last word means sarah.
969. Both the Vernacular translators have skipped over this line. The meaning is this: Brahma opened his eyes for becoming many, as the Srutis declare, and thereupon he became many. This, as the commentator explains, Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became the Soul of all things mobile and immobile.
970. The commentator explains that Brahmanah padam means prakritim. He thinks, therefore, that the last clause of the second line means 'should seek to subdue prakriti which is the layasthanam of mahattattwa.' I prefer the obvious sense of the words.