Narayana is taken by Nilakantha to stand here for either the Veda or the Soul. The animals offered up to Narayana in days of old were the senses offered up as sacrifices. Srota here means preceptor or dispeller of doubts. Amaratwam is the status of the immortal head of all. I think Telang is not correct in his rendering of this verse.

It is the same that occurs in the Sanat-Sujata Parva of the Udyoga. Nilakantha explains it in a different way. Srotavyasya Srutasyacha is literally 'of the hearable and the heard', i.e., "what you may or will hear, and what you have heard." European translators of the Gita view in these words a rejection of the Vedas by the author.

For Puskalan the Bombay text reads Pushkaran which means a kind of drum. For rajan in the Bengal texts, in the first line of the 5th verse, the Bombay text reads hyasan which I adopt. Maha samucchrave is explained by Nilakantha as Mahasamprahare. Literally, "showing himself in an awful form." Subhadra's son Abhimanyu.

Nilakantha spends much learning and ingenuity in making out that sixty-five years in this connection means thirty-two years of ordinary human computation. "Uttara said, 'Indeed, these weapons adorned with gold, belonging to the light-handed and high-souled Partha, look exceedingly beautiful.

Nilakantha in a long note explains that Magha Vishayagas Somas cannot mean that Soma or the Moon entered the constellation called Magha. He quotes numerous slokas scattered throughout the Mahabharata that throw light, directly or indirectly, on the question of the opening day of the battle, and shows that all these lead to a different conclusion.

There is no need, however, of a spiritual explanation here. By Dhriti is meant steadiness of intelligence; by Dwitiya lit, a second. What Yudhishthira says is that a steady intelligence serves the purposes of a helpful companion. Nilakantha explains this correctly, as I imagine, by supposing that by 'sacrifice' is meant the spiritual sacrifice for the acquisition of pure knowledge.

Nilakantha, it seems, thinks that the car had a thousand wheels resembling a thousand suns. Verse 15 is read variously. As the last word of the first line, I read Achakarsha for raraksha, and accordingly I take that as a genitive and not an ablative particle. I follow Nilakantha in rendering many of the names occurring in this and the succeeding slokas.

By adopting all these expedients according to the customs of thy order, thou wilt, O foremost of men, attain enduring happiness in due time!" The word tirtha here means, as Nilakantha rightly explains spies and not holy spots. Satram is explained by Nilakantha to mean here 'false disguise. I think, however, such an interpretation to be far-fetched.

Of these Rahu and Ketu are regarded Upagrahas, and hence, of grahas there are only seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this line. The Bengal texts read Bhanumanudito divi. The Bombay reading is Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an adjective of Ravis. Srutija means arising from the Srutis or as laid down in the Srutis.

Immovable, according to Nilakantha, means 'that which is seizable by the external senses'; and 'movable', that which is beyond the ken of the senses, such as heaven, etc. The external world being only a manifestation of the mind, it is spoken of here as identical with it. So, the ideas in the mind which are not due to the senses, are only the mind. This is the movable mind.