yana.

1880. i.e., he that was speaking to Arjuna.

1881. Kala is literally Time or Eternity. It frequently means, however,
death or destruction, or he that brings about death or destruction.

1882. The sense is that Arjuna was only the ostensible instrument.

1883. The questions of Janamejaya, it would seem, were addressed to
Vyasa. All the editions, however, make Vaisampayana answer those
questions.

1884. It is difficult to say what this word means. I think with the
commentator that it means shoulder joints.

1885. The Bengal reading is ashta-bhujau. The Bombay reading
ashta-dangshtrau does not seem to be correct. By accepting the Bengal
reading, the word mushka becomes clear.

1886. Avyagran means with tranquil souls. It is said that with most young
men what occurs is that their hearts at first leave them when they see a
respected guest arrived who is to be received with due honours. A little
while after, they get back their hearts. In the Nara and Narayana,
however, nothing of this kind happened when they saw Narada first,
although Narada was one to whom their reverence was due.

1887. Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf. Milton's description of the mount of God. The highest angels
are not competent to bear its effulgence, being obliged to cover their
eyes with their wings in looking at it.

1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the
Earth is a common form of expression in almost every Indian dialect.

1890. By Sat is meant all existent things. The correlative word is Asat
or non-existent. Hence, aught and naught are the nearest approaches to
these words. There are many secondary significations, however of these
two words, Sat, for example, indicates effects or all gross objects; and
asat indicates causes, etc.

1891. The story is that once on a time the deities, on the eve of going
out on a campaign against the Asuras, communicated the Vedas unto their
children, Agnishatta and others. In consequence, however, of the length
of time for which they were occupied on the field, they forgot their
Vedas. Returning to heaven, they had actually to re-acquire them from
their own children and disciples. The Scriptures declare that the
preceptor is ever the sire, and the disciple is the son. Difference of
age would not disturb the relationship. A youth of sixteen might thus be
the father of an octogenarian. With Brahmanas, reverence is due to
kn