236. Vistarasya evidently refers (as explained by all the commentators) to Vibhutinam. it is a question of grammar and not of doctrine that there can be any difference of opinion. Mr. Davies, however, renders it “of (my) greatness.” This is inaccurate.
237. The Adityas are the solar deities, twelve in number, corresponding to the twelve months of the year. The Maruts are the wind-gods, whose chief is Marichi.
238. The Rudras are a class of destructive gods, eleven in number. The Vasus are an inferior class of deities, eight in number. The lord of treasures is Kuvera.
239. The Japa-sacrifice is the sacrifice by meditation which is superior to all sacrifices.
240. Kamadhuk, the wish-giving cow called Surabhi. The cause of re-production, i.e., I am not the mere carnal passion, but that passion which procreates or is crowned with fruit.
241. In 28, Vasuki is called the chief of the Sarpas (serpents); in 29 Ananta is spoken of as the chief of the Nagas. The latter are 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 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.