1830. i.e., merges into.

1831.  This cosmogony is agreeable to the Vaishnava scriptures.  Above all, without beginning is Vasudeva.  From Vasudeva is Sankarshana.  From Sankarashana is Pradyumna.  From Pradyumna is Aniruddha.  Some persons find in this quadruple creation the distinct trace of the Christian Trinity.  It is very difficult, however, to say which doctrine, the Hindu or the Christian, is the original and which is derived from which.

1832.  The reader is requested to mark the address ‘king of kings’.  This is evidently a slip of the pen.  The whole speech is that of Narayana and Narada is the listener.

1833.  The commentator is silent.  The sense seems to be that as Brahman is to be the son of Narayana in the beginning of a Kalpa when there is no other existent object mobile or immobile, the same Brahman is to be vested with dominion over all things which he would himself create through Ahankara.  Of course, as long as Brahman is without Ahankara so long there can be no Creation, i.e., no subjects mobile and immobile, to be known by different names.

1834.  Nityada is always.  Some persons believe that Narayana has to manifest himself always for achieving the business of the deities.  This Earth is not the only world where such manifestations needed.  As to the object of the manifestations considerable difference of opinion prevails.  In the Gita, the great deity himself explains that that object is to rescue the good and destroy the wicked.  Others hold that this is only a secondary object, the primary one being to gladden the hearts of the devout by affording them opportunities of worshipping him and applauding his acts, and to indulge in new joys by serving his own worshippers.

1835.  This is a reference to the well-known description of Narayana as Savitrimandalamadhyavartih etc.  It is not the visible Sun whose disc is meant, but that pure fountain of effulgence which is inconceivable for its dazzling brightness that is implied.

1836.  The tense used in the original is future.  What is meant, however, is that the great deity does these acts at the beginning of every Kalpa when he recreates the Earth.  All cycles or Kalpas are similar in respect of the incidents that occur in them.

1837.  Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the generalissimo of the celestial forces.

1838.  Vana, the son of Vali, was a devout worshipper of Mahadeva.  Mina’s daughter Usha fell in love with Krishna’s grandson Aniruddha.  Aniruddha was imprisoned by Vana.  It was to rescue Aniruddha that Krishna fought with Vana, after having vanquished both Mahadeva and Kartikeya.  The thousand and one arms of Vana, less two, were lopped off by Krishna.  The episode of the love of Aniruddha and Usha is a very beautiful one.