1839.  Saubha was the name of a flying city of the Danavas.  Krishna felled this city into the ocean, having killed all its Danava inhabitants.  As to Kala-yavana, his death was brought about by Krishna under the following circumstances.  Pursued by the Danava, Krishna took refuge in a mountain-cave in which a king of the Satya Yuga was lying asleep.  Entering the cave, Krishna stood at the head of the sleeping king.  The Danava, entering the cave after Krishna, found the sleeping king and awaked him.  As soon as the king looked at the Danava, the latter was consumed into ashes, for the gods had given a boon to the king that he who would awake him would be consumed by a glance of his.

1840.  The idea of Eternity without any conceivable beginning and conceivable end was so thoroughly realised by the Hindu sages that the chiefdom of Heaven itself was to them the concern of a moment.  Nothing less than unchangeable felicity for all times was the object they pursued.  All other things and states being mutable, and only Brahman being immutable, what they sought was an identification with Brahma.  Such identification with the Supreme Soul was the Emancipation they sought.  No other religion has ever been able to preach such a high ideal.  The Hindu’s concern is with Eternity.  He regards his existence here as having the duration of but the millionth part of a moment.  How to prevent re-birth and attain to an identification with the Supreme Soul is the object of his pursuit.

1841.  K. P. Singha has completely misunderstood the sense of verse 113, Bhishma does not certainly mean that Brahman was unacquainted with the narrative.  What Bhishma says is that it was not to Brahman, but to the Siddhas assembled in Brahman’s abode, that Narada recited his narrative.

1842.  K. P. Singha misunderstands verses 115 and 116 completely.  The fact is, Surya recited the narrative unto those that precede and those that follow him in his journey through the firmament.  K. P. Singha confounded the two classes of persons together.  The Burdwan translator, as usual, makes nonsense of verse 116.  The correct reading (as given in the Bombay text) is lokan, the grammatical construction being lokan tapatah suryasya etc.  The Burdwan translator makes Surya repeat the narrative to the worlds created and placed before Surya.

1843.  The drift of Saunaka’s queries seems to be this the religion of Pravritti is opposed to that of Nivritti.  How is it that both have been created by the same Narayana.  How is it that he has made some with dispositions to follow the one, and others with dispositions to follow the others.

1844.  Atmanah parinirmitam pralayam means that destruction or cessation of existences which is brought about by self-realization.  What the king says here is,—­If the religion of Nivritti be so superior in consequence of its superior end, why is it that the deities who are all superior to us did not pursue it?  Were they ignorant of the method by which Emancipation is attainable?  Were they ignorant of the means by which to win cessation of existence?  K. P. Singha renders the verse correctly.  The Burdwan translator misunderstands it although he repeats the exact words of the second foot of the second line.