The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 2 · 45

40 (return) [ Day of the full-moon and that of the new-moon.]

41 (return) [ The Bengal texts, except the Burdwan one, have divi for Daityas, of course, the latter reading is correct.]

42 (return) [ The Bombay text has Sarvatas (which is better) for Sarvata in the Bengal texts.]

43 (return) [ in the first line of 28, the Bengal texts read Sirasas (ablative) for Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay text has plavantiva-pravegena for the Bengal reading patatyajapravegena. No material difference of meaning arises if one or the other is accepted.]

44 (return) [ Alluding to the tradition of Siva’s holding Ganga on his head and for which the great god is sometimes called Gangadhara.]

45 (return) [ This word occurs in various forms, Ketumala and Ketumali being two others.]

46 (return) [ The Bombay edition reads tu for cha after Jamvukhanda. The meaning becomes changed.]

47 (return) [ The sacred stream Ganga is believed to have three currents. In heaven the current is called Mandakini; on earth, it is called Ganga; and in the subterraneous world it is called Bhogavati.]

48 (return) [ The Bengal texts, excepting the Burdwan one, incorrectly read Sakram for Satram.]

49 (return) [ The correct reading is Gatimanti. Many of the Bengal texts incorrectly read matimanti, which is unmeaning.]

50 (return) [ Many of the Bengal texts incorrectly read Merorapyyantaram for Merorathottaram.]

51 (return) [ This sloka beginning with mani and ending with prabham is omitted in the Bombay text, I don’t think rightly. If anything that seems to be a repetition is to be omitted.]

52 (return) [ i.e. “have fallen away from a celestial state.”]

53 (return) [ In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15 Mudhabhishekas for Purvabhishekas is substituted in the Bombay text. In 1 again the Bombay text reads Subhas for drumas.]

54 (return) [ The Bengal texts have Chandrabhasa for Chandraprabha. The difference is not material.]

55 (return) [ Both the Burdwan and the Bombay editions read Panchashat (five and six). The Bengal texts generally have panchasat (fifty).]

56 (return) [ The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic Society’s edition contains a misprint. The meaning is, “Because Sringa (jewelled mountain of that name), therefore superior.” I have rendered it somewhat freely.]

57 (return) [ They are but portions of the same Supreme Being.]

58 (return) [ i.e. mountains forming boundaries of divisions.]

59 (return) [ The Bombay text reads Ikshula and Krimi for “Ikshumlavi” occurring in Bengal texts.]

60 (return) [ The Bengal texts have Gandakincha mahanadim. The Bombay text reads Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits read Chandanancha mahanadim.]

61 (return) [ The Bombay texts read Tridiva for Nischita; this is incorrect, for Tridiva occurs in the Bombay text itself a little before. The name Lohatarini occurs in various forms.]

62 (return) [ For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga and Vetravati, however occur before.]

63 (return) [ Kamadhuk is that species of kine which always yield milk.]

64 (return) [ Nilakantha explains this in this way. The gods depend on sacrifices performed by human beings; and as regards human beings, their food is supplied by the Earth. Superior and inferior creatures, therefore, are all supported by the earth; the Earth then is their refuge. The word Earth in these slokas is sometimes used to signify the world and sometimes the element of that name.]

65 (return) [ I render the last line a little too freely. If the saying is intended to be general, the translation should run thus: “Up to this day there is no man whose desires can be satiated.”]

66 (return) [ The Bombay text reads Kimanyat Kathayami te. The Bengal reading is Kimanyat srotumicchasi.]

67 (return) [ The Bombay text reads Tatas parena; the Bengal reading is Tatas purvena. I adopt the former.]

68 (return) [ Probably this mythical account of Sakadwipa embodies some vague tradition current in ancient India of some republic in Eastern Asia or Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were to kingly form of government, a government without a king, would strike them exactly in the way described in the last two slokas.]

69 (return) [ The second line of the 3rd sloka is read variously. The Bombay edition incorrectly reads ‘Parvataccha’ etc. etc.; the Bengal reading is evameva etc. etc. The Bengal reading is better, although the true reading, I apprehend, is Evametais &c., &c.]