The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 2 · 47

100 (return) [ Machines, perhaps catapults.]

101 (return) [ ‘Vyuha’ is an array of troops in a certain form. Many such will be spoken of in this and the other ‘parvas’ devoted to the battle.]

102 (return) [ The Bombay edition reads Yamunantara for Yamunantare of the Bengal texts. The difference in meaning is not very material.]

103 (return) [ The Bengal texts read Syandamana; the Bombay reading is Spandamana. Both imply “moving”, only the motion in the latter case is slower, perhaps, than in the former.]

104 (return) [ The word used is Dayadas lit., taker of (one’s) wealth.]

105 (return) [ The Bombay text is here faulty. Darsay swamahavalam is scarcely correct. The Bengal reading is ‘Darsayan sumahavalam.’

106 (return) [ Literally, “with rent cheeks and mouth.”]

107 (return) [ The Bombay reading is certainly faulty here. For Chalanta iva parvatas it reads Jimuta iva varashikas, although it makes the previous line begin Ksharantaiva Jimuta.]

108 (return) [ A parigha is a thick club mounted with iron. The comparison is very feeble, for Bhima’s mace, in the popular estimation, is much heavier and stouter than any parigha manufactured for human combatants. Prachakarsha is, lit. dragged. I think, however, the root krish must be taken here in the sense of crush.]

109 (return) [ The name Vajra implies either a hard needle for boring diamonds and gems, or the thunder-bolt. In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra.]

110 (return) [ The word is Uttaradhus which seems to be very doubtful.]

111 (return) [ Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is—“who would be there where Arjuna would be.”]

112 (return) [ The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman’s to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted.]

113 (return) [ The sense is that they, viz., the gods, who accepted Krishna’s lead, or selected him for their leader, became victorious. The Bengal reading is evidently superior, viz., Anu Krishna literally “behind Krishna,” i.e., “with Krishna in the front,” or “with Krishna as a leader.” The Bombay reading is Katham Krishna. If this were adopted, the meaning would be, “How O Krishna, shall we conquer?” I do not understand how victory should be theirs who answered in this way. Of course, the answer implies modesty. But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory.]

114 (return) [ The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.]

115 (return) [ The Bengal reading is Mahindram (king of earth, or king); the Bombay reading is Mahendram (the great Indra). Without iva any word to that effect, Mahendram would be ungrammatical.]

116 (return) [ The Bengal texts read, and as I think, correctly, Stutavanta enam. The Bombay reading is Srutavanta enam. In the case of regenerate Rishis and Siddhas it is scarcely necessary to say that they are conversant with the Srutis.]

117 (return) [ The Bengal reading Sahasrani for Savastrani is correct. I adopt the latter.]

118 (return) [ This is how I understand this verse, and I am supported by the Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand wheels resembling a thousand suns.]

119 (return) [ Verse 15 is read variously. As the last word of the first line, I read Achakarsha for raraksha, and accordingly I take that as a genitive and not an ablative particle.]

120 (return) [ I follow Nilakantha in rendering many of the names occurring in this and the succeeding slokas. I retain, however, those names that are of doubtful etymology, as also those that are very common.]

121 (return) [ Every scholar knows the derivation of this word as given in this sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha paschadumakhyam Sumukhi Jagama.]

122 (return) [ Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha are divisions of time. Saraswati implies speech.]

123 (return) [ Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana Yasmin; hence Atmanatma-vivekarupa Samadhi.]

124 (return) [ The text of the Gita has come down to us without, it may be ventured to be stated, any interpolation. The difference of reading are few and far between. For Jayadratha some texts read tathaivacha.]

125 (return) [ The words Aparyaptam and Paryaptam have exercised all commentators. If paryaptam is sufficient (as it certainly is), aparyaptam may mean either more or less than sufficient. The context, however, would seem to show that Duryodhana addressed his preceptor in alarm and not with confidence of success, I, therefore, take aparyaptam to be less than sufficient.]

126 (return) [ It has been observed before that Schlegel renders the names of these conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and Gemmiflora, and that Professor Wilson approves of them.]

127 (return) [ It seems a fashion to doubt the etymology of this word, as if commentators of the learning of Sreedhara and Sankara, Anandagiri and Nilakantha even upon a question of derivation and grammar can really be set aside in favour of anything that may occur in the Petersburgh lexicon. Hrishikesa means the lord of the senses.]

128 (return) [ Ranasamudyame may also mean “at the outset of battle.”]

129 (return) [ The meaning is that even for the sake of such a rich reward in prospect I would not kill persons so dear and near to me. I would much rather suffer them strike me, myself not returning their blows.]