tention of the suddham and paramam gatim or the stainless and
high end. This is equivalent to Brahma-sakshatkara. After this comes the
second stage, which is the avayam sthanam or the spot which knows no
deterioration, i.e., Emancipation. This is identical with the attainment
of Eternal Brahma which is dushprapyam or difficult of attainment.

1385. The commentator says that the object of this verse is to inculcate
the Impersonality of God. God is at the Root of all things, i.e., (as the
commentator supposes according to the teaching of the Vedanta
philosophy). He exists in His own unmodified nature, even as pure Chit.
Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.
In consequence of the latter he is Bhagavan, i.e., endued with the six
grand attributes of puissance, etc.

1386. In the form of all things,--causes and effects--which constitute
them.

1387. A Pyakta-parsant is explained by the commentator in this way.
Vritra was a firm devotee of Vishnu. He did not, therefore, deserve
defeat and fall. How, then, was he vanquished by Indra? Avyaktam is
equivalent to aspashtam.

1388. The word used in verse 4 is vinihatah and that in verse 5 is
nirjitah. There can be no doubt that both imply the same idea.

1389. Astha is efforts.

1390. Rathantara is another name for certain Samans, which are so called
because of men being able to cross the world with their aid as by a car.
(Ratha car, and tri to cross).

1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are
uttering hymns of praise for conferring victory on thee.

1392. Raudrah may mean also 'appertaining to Rudra, which is another name
of Mahadeva.'

1393. This account of the encounter between Vritra and Indra is
substantially different from what occurs in the Vana Parva. Then again
the part the Rishis are made to take in the slaughter of the Asura is
certainly censurable. The great Rishis, even for benefiting the three
worlds, would not certainly injure any creature. In the above account,
Vasishtha and Vrihaspati and the others are very much represented as
persons who have bet largely on Indra's success. In the account occurring
in the Vana Parva, Indra is represented as standing in awful dread of
Vritra and hurling his thunderbolt without even deliberate aim, and
refusing to believe that his foe was dead till assured by all the
deities. The present account seems to be a much older than that in the
Vana Parva.

1394. Amanu