Sarpas as
well. Sreedhara says that the distinction lies in the fact of the Nagas
being without poison. This is hardly correct.

242. Pavatam may also mean "of those that have motion." Rama is
Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi
because she was, after having been drunk up, let out by the ascetic Jahnu
through his knee.

243. Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that
speak." K. T. Telang renders it "the argument of controversialists."

244. A, or rather the sound of A as in full, is the initial letter of the
Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound,
is enumerated first. In other respects again, the Dwanda is the best kind
of compound for the words forming it are co-ordinate, without one being
dependent on the other or others.

245. The Vrihat-saman is said to be the best, because it leads to
emancipation at once. Thus Sankara. The Margasirsha is the month from the
middle of February to the middle of March. Productive of flowers, i.e.,
the Spring.

246. Mr. Davies renders the last line of this verse as "I have
established in continuance all this universe by one part myself." This is
both obscure and inaccurate.

247. Adhyatman, i.e., the relation between the Supreme and the individual
soul. This my delusion, i.e., about my being the slayer.

248. Avyayam is that which has no decay. Ordinarily, it may be rendered
"eternal." Telang renders it "inexhaustible". Elsewhere I have rendered
it as "understanding."

249. Ekastham, lit. "all in one". i.e., collected together.

250. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with
splendour. Mr. Davies renders it resplendent; but Telang renders it
"deity."

251. Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat.
See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate
in contra-distinction to Ekastham. This is scarcely correct.

252. Verse 21 is read differently. For Twam Surasangha, some texts read
twa-Asurasanghas. Then again for Stuvanti in the second line some read
Vikshate.

253. Pravritti is explained by both Sankara and Sreedhara as Chesta,
i.e., movements or acts. Mr. Davies is, I think, not correct in taking it
to mean "evolved or developed form."

254. Kala here is death. Mr. Davies renders it Time, following some other
translators. Pravriddha is not (as Mr. Davies renders it) "old" or "very
old," but swelling or fully