1900. What is stated in these two verses is the difference between the
ends of those that rely on Knowledge, and those that are devoted to
Narayana with their whole souls. The former attain to Vasudeva, it is
true, but then they have to pass gradually through the three others one
after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,
however, at once attain to Vasudeva. It is curious to note how the
Burdwan translator, with the commentary before him and from which he
quotes, misunderstands the second verse completely. K. P. Singha's
version also is not clear though not incorrect.
1901. The word Ekantin is explained by the commentator to mean a nishkama
worshipper, i.e., one who adores the Supreme Deity without the
expectation of any fruit whatever. There can be no error, however in
rendering it as one devoted with his whole soul. Such devotion verily
implies nishkama worship.
1902. i.e., all creatures were righteous and compassionate. Of evil,
there was nothing in that age.
1903. One of the foremost of Samans is called by the name of Jeshthya.
One conversant with the Jeshthya Saman would have this name.
1904. Ikshaku was the progenitor of the solar race of kings.
1905. This desire, of course, relates to the acquisition of Emancipation.
Yoga-kshema literally means the acquisition of what is desired and the
protection of what has been acquired.
1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of
course, is that such a person has succeeded in casting off all impurities
and desires.
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