developed. Then again, Mr. Davies commits a
ludicrous blunder in rendering Rite twam as "Except thee." This is one of
those idioms at which a foreigner is sure to stumble who has only the
lexicons for his guide. What Krishna says is not that all would perish
save Arjuna, but that without Arjuna (i.e., even if he did not fight) all
would perish.

255. Nidhanam is either refuge or support or abode or receptacle. Mr.
Davies incorrectly renders it "treasure-house."

256. Sankara accepts the reading Gururgariyan, Sreedhara takes it as
Gururgariyan. In either case the difference in meaning is not material.

257. Sankara connects Adhyayana with Veda and Yajna. This seems to be
right explanation.

258. Ata urddham is 'after this,' or 'hereafter on high' as Mr. Davies
renders it.

259. Although the limitation "for fruit" does not occur in the text, yet,
it is evident, it should be understood. Krishna does not recommend the
total abandonment of actions, but abandonment for their fruit. Mr. Davies
renders arambha as "enterprise."

260. The learned, i.e., they that are themselves acquainted with is
Kshetra and what not. As explained by Krishna himself below, Kshetra is
Matter, and Kshetrajna is Soul.

261. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda
compound.

262. Vivikta is explained by the commentators as Suddha or
Chittaprasadakara. There can be no doubt, however, that it is in
opposition to Janasamsadi following. Hence I render it "lonely".

263. The object of the knowledge of truth is the dispelling of ignorance
and the acquisition of happiness.

264. Nor having eyes, etc., yet seeing, etc.; without attributes, yet
having or enjoying all that the attributes give.

265. All modifications, i.e., of material forms; all qualities, i.e.,
pleasure, pain, etc. The word rendered "nature" is Prakriti (primal
matter), and that rendered "spirit" is Purusha (the active principle).
Vikarna and Gunan include all material forms and attributes of the soul.

266. Karya-karana-karttritwa is explained by both Sankara and Sreedhara
to mean "the capacity of working (residing) in the body and the senses."
K. T. Telang adopts this. Mr. Davies in his text has "in the activity of
the organs of action." In course of his philological notes, however, he
gives the correct rendering. 'Is said to be' is explained by Sreedhara
as referring to Kapila and others.

267. It is the embodied spirit only that can enjoy the q