1881.  Kala is literally Time or Eternity.  It frequently means, however, death or destruction, or he that brings about death or destruction.

1882.  The sense is that Arjuna was only the ostensible instrument.

1883.  The questions of Janamejaya, it would seem, were addressed to Vyasa.  All the editions, however, make Vaisampayana answer those questions.

1884.  It is difficult to say what this word means.  I think with the commentator that it means shoulder joints.

1885.  The Bengal reading is ashta-bhujau.  The Bombay reading ashta-dangshtrau does not seem to be correct.  By accepting the Bengal reading, the word mushka becomes clear.

1886.  Avyagran means with tranquil souls.  It is said that with most young men what occurs is that their hearts at first leave them when they see a respected guest arrived who is to be received with due honours.  A little while after, they get back their hearts.  In the Nara and Narayana, however, nothing of this kind happened when they saw Narada first, although Narada was one to whom their reverence was due.

1887.  Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf.  Milton’s description of the mount of God.  The highest angels are not competent to bear its effulgence, being obliged to cover their eyes with their wings in looking at it.

1889.  Prithivi or Earth is said to be sarvamsaha.  As forgiving as the Earth is a common form of expression in almost every Indian dialect.

1890.  By Sat is meant all existent things.  The correlative word is Asat or non-existent.  Hence, aught and naught are the nearest approaches to these words.  There are many secondary significations, however of these two words, Sat, for example, indicates effects or all gross objects; and asat indicates causes, etc.

1891.  The story is that once on a time the deities, on the eve of going out on a campaign against the Asuras, communicated the Vedas unto their children, Agnishatta and others.  In consequence, however, of the length of time for which they were occupied on the field, they forgot their Vedas.  Returning to heaven, they had actually to re-acquire them from their own children and disciples.  The Scriptures declare that the preceptor is ever the sire, and the disciple is the son.  Difference of age would not disturb the relationship.  A youth of sixteen might thus be the father of an octogenarian.  With Brahmanas, reverence is due to knowledge, not age.

1892.  The Hari-Gita is the Bhagavad-Gita.  It is sometimes called also Narayana-Gita.

1893.  It is not clear who is the Guru referred to in this verse.  The commentator thinks that it is Vrihaspati, the preceptor of the celestials.  The celestial preceptor never came to the Pandavas.  It is probable that either Vyasa or Vaisampayana is meant.

1894.  In these verses, it is to Vasudeva that the speaker is referring.  The witness of the worlds means that he has witnessed innumerable Creation and Destructions and will witness them through eternity.