(1) pahala karan yah hai ki bhagavan shrikrishn ne is sthan par jis ashay v mantavy se kashmal shabd ka prayog kiya hai usaka arth yadi “moh hona” kiya jata hai to vah ashay bhang ho jata hai arth mean shithilata ati hai. yadi dekha jae to samast gitopadesh ki adhar shila hi “kashmal” shabd hai.
(2) doosare “kashmal” ka arth gita mean hi spasht kar diya gaya hai atah mool se viparit arth lagana anarth hai. isi shlok ke doosare charan mean “anary jushtam” vaky ka prayog kiya gaya hai jisaka arth is prakar hota hai ki- “he arjun! jo kashmal tujhe yuddh ki is visham bela mean hua hai vah tere jaise daivisampadabhijat ary ko nahian hona chahie is prakar ka kashmal visham samay mean anary ko hi hua karata hai.” isake pashchath shlok 3 mean “klaivyan ma sm gamah” aisa upadesh diya hai aur klivata ko “kshudr hriday daurbalyan” bataya hai atah klivata aur kshudr-hriday daurbaly paryavavachi hai. kashmal ke karan klivata v hriday ki durbalata sambhav hai atah in tinoan shabdoan v vakyoan ka prayog kary karan roop mean kiya gaya hai aur yah ek doosare ke paryayavachi tatha samanarthak haian.
(3) tisare yadi kashmal ka arth keval “moh” hona hi man liya jave to moh ke karan klivata (kayarapan ka bujadili) ya hriday daurbaly hona sambhav ho sakata hai kintu “moh” ke lie yah nahian kaha ja sakata ki yah bhav “anaryajusht” hi hota hai ary-jusht nahian hota.
