l construction being lokan tapatah suryasya
etc. The Burdwan translator makes Surya repeat the narrative to the
worlds created and placed before Surya.

1843. The drift of Saunaka's queries seems to be this the religion of
Pravritti is opposed to that of Nivritti. How is it that both have been
created by the same Narayana. How is it that he has made some with
dispositions to follow the one, and others with dispositions to follow
the others.

1844. Atmanah parinirmitam pralayam means that destruction or cessation
of existences which is brought about by self-realization. What the king
says here is,--If the religion of Nivritti be so superior in consequence
of its superior end, why is it that the deities who are all superior to
us did not pursue it? Were they ignorant of the method by which
Emancipation is attainable? Were they ignorant of the means by which to
win cessation of existence? K. P. Singha renders the verse correctly. The
Burdwan translator misunderstands it although he repeats the exact words
of the second foot of the second line.

1845. That is, the attributes of vision to Light, taste to Water, sound
to Space, touch to Wind, and smell to Earth.

1846. Avritti lakshanam means that the reward to be bestowed shall not be
Emancipation whence there is no return, but such reward (as the felicity
of heaven) whence there will be a return for each of the receivers.

1847. Taking their rise from the fruits of Pravritti implies having their
origin in their desire for such fruits as appertain to the religion of
Pravritti or acts.

1848. What is stated here is that creature following the path of
Pravritti cannot hope to reach the spot whence there is no return. It is
by the path of Nivritti that spot is capable of being reached. The path
of Pravritti is always fraught with return. One may become, by walking
along that path the very chief of the celestials, but that status is not
eternal. Since the beginning (if a beginning can be conceived), millions
and millions of Indras have arisen and fallen down.

1849. Literally, with their four quarters entire.

1850. This salutation of Krishna unto the Supreme Soul is very
characteristic. He salutes himself by saluting the Supreme Soul.

1851. Sattwa is the attribute of righteousness. It is said to consist of
eight and ten qualities. The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853. The object of this