owledge, not age.

1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also
Narayana-Gita.

1893. It is not clear who is the Guru referred to in this verse. The
commentator thinks that it is Vrihaspati, the preceptor of the
celestials. The celestial preceptor never came to the Pandavas. It is
probable that either Vyasa or Vaisampayana is meant.

1894. In these verses, it is to Vasudeva that the speaker is referring.
The witness of the worlds means that he has witnessed innumerable
Creation and Destructions and will witness them through eternity.

1895. This speech is really that of Saunaka. Some incorrect texts
represent it as the speech of Janamejaya. The following speech is that of
Sauti, though the texts alluded to above make it that of Vaisampayana. It
is true in the speech the vocative 'Brahman' occurs, but we may easily
take it as a slip of this pen. K. P. Singha makes the correction. The
Burdwan translator, without perceiving the absurdity, adheres to the
incorrect texts.

1896. It is difficult to settle the reading of this verse. The Bengal
texts have alayah, the Bombay edition has alayam. At any rate, verse 58
seems to contradict the previous verse. If after resorting the Vedas to
Brahmana, Narayana to his own nature, where would his form be that had
the horse-head?

1897. Both the Vernacular translators give ridiculous versions of this
verse. K. P. Singha takes Panchala to be a king and understands the verse
to mean that king Panchala got back his kingdom through the grace of
Narayana. The Burdwan translator errors as usual, by taking krama to
imply gati or end. The fact is this verse repeats what has been already
said in verses 100 to 102 of section 343 ante. Krama means the science by
whose aid the words used in the Vedas are separated from each other.

1898. 'Those who have burnt of their fuel' means men that have freed
themselves from desire. Param paryyagati means knowledge as handed down
from preceptor to preceptor.

1899. Vasudeva is called the Fourth because below Him is Sankarshana,
Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the
ends of those that rely on Knowledge, and those that are devoted to
Narayana with their whole souls. The former attain to Vasudeva, it is
true, but then they have to pass gradually through the three others one
after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,
however, at once attai