The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 2 · 46

70 (return) [ Vamanaka and Vamana are the same words the final ka being a suffix causing no difference of meaning. So Andhakaraka and Andhakara are the same.]

71 (return) [ Dig-gaja, i.e. an elephant supporting the globe. There are four such in Hindu mythology or ten according to some accounts.]

72 (return) [ i.e., with the juice trickling down from their cheeks and mouth. In the season of rut, a peculiar kind of juice issues from several parts of an elephant’s body. It is believed to be the temporal-juice. The stronger and fierce the elephant, the greater the quantity of the juice that issues out its body.]

73 (return) [ Tasya (singular of Tad) and sa (masculine singular of Tad) both refer to the four elephants, Gaja-chatushtaya in singular.]

74 (return) [ Asamyadha lit. “Unbound” or “unrestrained,” i.e. freely or irregularly.]

75 (return) [ It is a remarkable fact that the ratio between the diameter and the circumference of a circle was roughly known to the ancient Hindus. The circumference is nearly, as stated here, three times and a half of the diameter. The next ratio, of course, is slightly less, being three and one-seventh.]

76 (return) [ The first word of this sloka is variously read. ‘Yathadishtam’ is the Bengal reading, while the Bombay reading ‘Yathoddishtam.’ If the latter reading were adopted, the meaning would be as indicated (in the Sastras). The second line literally rendered, is “pacify thy son Duryodhana.” But how Dhritarashtra is to pacify his son having listened to the geographical digression, is not easy to see.]

77 (return) [ For Sadhusattamas of the Bengal texts, the Bombay edition reads Sadhusammatas. I adopt the last.]

78 (return) [ The last word in the first line of the 11th sloka, in the Bengal texts, is ‘Pravriha.’ In the Bombay edition it is ‘Anikaha.’ The difference in meaning is immaterial.]

79 (return) [ The first half of the first line, in the Bengal texts, is read as ‘Kathamascha me putra’, the Bombay text reads ‘Kathamascha me Yoddha’. If the latter reading be adopted, the meaning would be—“Tell me how my warriors were,” etc. etc.]

80 (return) [ In the second line of sloka 3, for ‘kim na asinmanastada’ (what was the state of mind of our men) the Bombay text reads ‘Kimu asinmanastava’ (what was the state of your mind)?

81 (return) [ The Plural pronouns ‘ye’ in the second line of the 8th sloka (changed into ‘ya’ by rule of Sandhi because coming before tenam) is read ‘ke’ (or ‘ka’) by the Burdwan Pundits. I think the correction a happy one. Nilakantha would take 7 and 8 and the first half of 9 as a complete sentence reading ‘Asya twama antike’ (thou wert near him) for ‘Asyaram antike’ (smiting or shooting arrows near).]

82 (return) [ Some of the Bengal texts have Panchalanam for Pandavanam.]

83 (return) [ The form of the 2nd line is a negative interrogative, implying,—‘I hope the Kurus did not abandon him.’

84 (return) [ This comparison, lengthy as it is, is not sustained throughout with the usual felicity of Vyasa. In several parts it is undoubtedly faulty. Slight variation of reading also occur here and there, without affecting the sense materially.]

85 (return) [ Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc., etc. The meaning then would be—“who protected the wings, themselves making the last painful journey?"

86 (return) [ The Burdwan Pundits make Mahavalas an adjective of Putras. A better construction would be to take it as referring to Bhishma.]

87 (return) [ Ghatayitwa is, literally, causing to be slain.]

88 (return) [ The words “high-souled” and also “through whose boon bestowed of me” occur in the 9th sloka following.]

89 (return) [ Vyotthiopatti vijananam, Vyutthita is a very doubtful word.]

90 (return) [ Literally, “in Indra’s abodes,” i.e. Amaravati.]

91 (return) [ A Kshatriya falling bravely in fight at once goes to the highest regions of bliss.]

92 (return) [ Nilakantha in a long note explains that Magha Vishayagas Somas cannot mean that Soma or the Moon entered the constellation called Magha. He quotes numerous slokas scattered throughout the Mahabharata that throw light, directly or indirectly, on the question of the opening day of the battle, and shows that all these lead to a different conclusion. What is meant by the Moon approaching the region of the Pitris is that those who fall in battle immediately ascend to heaven; of course, they have first to go to the region of Pitris. Thence they have to go to the lunar region for obtaining celestial bodies. All this implies a little delay. Here, however, in the case of those that would fall on the field of Kurukshetra, they would not have to incur even such a little delay. Chandramas or Soma approached the region of Pitris so that the fallen warriors might have celestial bodies very soon, without, in fact, any necessity, on their part, to incur the delay of a journey to the lunar region prior to their ascension to heaven with resplendent bodies.]

93 (return) [ There are nine planets in all the Pauranic astronomy. Of these Rahu and Ketu are regarded Upagrahas, and hence, of grahas there are only seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this line.]

94 (return) [ The Bengal texts read Bhanumanudito divi. The Bombay reading is Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an adjective of Ravis.]

95 (return) [ Purvais Purvatarais is literally—“They of old and still older times”; for Sanatanas some editions read Srutijas (qualifying panthas). Srutija means arising from the Srutis or as laid down in the Srutis.]

96 (return) [ Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If the latter reading be adopted, the meaning would be, “at the head of the (Kuru) army.”]

97 (return) [ The Bengal editions read ‘Magadhascha ripum yayau.’ The Bombay text reads ‘Magadhasya Kripo-yayau.’ If the latter reading be adopted, the meaning would be “and guiding the very van of the Magadha troops Kripa went.”]

98 (return) [ The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading is ‘Sharadamvudhara-prakshyam.’

99 (return) [ Vasavartinas is nominative, masculine, plural, referring to cars, &c.; the Burdwan Pundits take it as a genitive singular qualifying tasya, and they render it, therefore, as “of that subordinate of Duryodhana.” This is evidently incorrect.]