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Updated: October 28, 2025
In the earlier parts of the chapter we have corresponding slokas, each of them following on a preceding clause that refers to the tail or support of a particular Self: in the case, e.g. of the Self consisting of food, we read, 'This is the tail, the support, and then comes the sloka, 'From food are produced all creatures, &c.
Kutashtha is rendered by K. T. Telang as "the unconcerned one", by Mr. Davies as "the lord on high." I incline to the scholiasts who explain it as "the uniform or the unchangeable one." Sreedhara explains it as Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess of love." I adopt Sankara's explanation of the last compound of the first line of this sloka.
And when his creative faculty was excited, he awoke and found the Universe denuded of everything. In this connection, the following sloka is recited respecting the meaning of Narayana.
The verse of eight syllables is the source of all other metres, and the sloka or double distich is the stanza most frequently used. Though this poetry presents too often extravagance of ideas, incumbrance of episodes, and monstrosity of images, as a general rule it is endowed with simplicity of style, pure coloring, sublime ideas, rare figures, and chaste epithets.
Be gracious unto me, or do me without delay that which thou hast thought proper. This sloka also, O thou of pure soul, is heard in the Puranas, O lord, sung by the high-souled Marutta, O thou of great intelligence! The renunciation is sanctioned by the ordinance of a preceptor who is filled with vanity, who is destitute of the knowledge of right and wrong, and who is treading in a devious path.
Next the sloka, 'He who knows all and cognises all, predicates of that Indestructible which is the source of all beings, omniscience, and similar qualities. And finally the text, 'That which is higher than the high Indestructible, characterises that same being which previously had been called invisible, the source of beings, indestructible, all- knowing, &c. as the highest of all.
Regarding his excellent mode of life, I dare not say anything more. Reflecting well upon all this, do without loss of time what thou mayst think to be beneficial, O prince of the Kuru race, if indeed, thou hast any faith in me." This is a very difficult sloka. I am not sure that I have understood it alright. Both Nilakantha and Arjuna Misra are silent.
Unlike the Bengal editions, the Bombay edition correctly includes this sloka, or rather half sloka, within the 17th, making the 17th a triplet instead of a couplet. For the well-known word Dhishthitas however, the Bombay text has Vishthitas. The Bombay text reads Paricchanna for Paricchinna. The former is better. Vaisase is explained by Nilakantha as Virodhe.
Intelligence, pure, free from stain and grief, &c., which constitutes the intelligent element of the world, and unintelligent matter these two together constitute the world, and the world is the body of Vasudeva; such is the purport of sloka 44.
For, he remarks, in the next sloka, 'where like spokes in the nave of a wheel the arteries meet, he moves about within, becoming manifold, the word 'where' refers back to the being which in the preceding sloka had been called the abode of heaven, earth, and so on, the clause beginning with 'where' thus declaring that that being is the basis of the arteries; and the next clause declares that same being to become manifold or to be born in many ways.
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