The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 2 · 81

155 (return) [ Many of the Bengal texts have Calabhairiva. This is a mistake, the word being Calada, and not Calabha which would be unmeaning here.]

156 (return) [ I render the second line of 4 too freely. The sense seems to be that when two persons fight, one cannot say beforehand who will succeed. Both have chances of success, as, indeed, both have chances of defeat.]

157 (return) [ The genius of the two languages being entirely different, I give the sense of the first line of 14 separately, without seeking to connect it, in the assertive form, with the second half of 13:

158 (return) [ Literally, ‘disregard of Krishna.‘]

159 (return) [ The Bombay reading, which I adopt, seems to be better than the Bengal one.]

160 (return) [ I think that both Vrikodaram and nisitais in this verse as given in the Bombay text are incorrect. I read Vrikodaras and navavhis following the Bengal texts.]

161 (return) [ The sense seems to be that Karna and Bhima were like fire and wind.]

162 (return) [ Verse 28 is a triplet. The second line is obscure. It seems that a line has been omitted.]

163 (return) [ Literally, mustered all his rage.]

164 (return) [ In the first line of the 62 the Bengal reading Ayastam is better than the Bombay reading Ayastas.]

165 (return) [ Literally, ‘a mountain overgrown with medicinal herbs of great efficacy.’ Of course, the allusion is to Hanumat’s removal of Gandhamadana for the cure of Lakshmana.]

166 (return) [ i.e., the little indent caused by a cow’s hoof.]

167 (return) [ The sense is that he that will slay me will always be victorious in battle, will always slay the warriors with whom he may be engaged in battle. Defeat will never be his.]

168 (return) [ Do not render 55 literally. Satyaki is called ‘Satyavikrama,’ i.e., ‘of true prowess’ or ‘of prowess incapable of being baffled.’ If he sustains a defeat today at Bhurisrava’s hand, that title of his will be falsified. This is all that Krishna means.]

169 (return) [ Verse 20 is incomplete. I supply the words,—‘Why then should I not protect’ in order to make the meaning intelligible. The first line of 21 is grammatically connected with 20: To avoid an ugly construction I render it separately.]

170 (return) [ Literally, ‘who could witness with indifference Satyaki reduced to that plight?’

171 (return) [ Generally, to die, abstaining from all food. It is a method of freeing the soul from the body by Yoga.]

172 (return) [ Literally, ‘near the place assigned for the sacrificial butter.‘]

173 (return) [ Nilakantha explains chakram as Pratapam.]

174 (return) [ The second line of 94 I render a little freely to make the sense clearer.]

175 (return) [ A Kavandha is a headless trunk moving about as if endued with life. Tales are told of these headless beings drinking the blood of victims falling within their grasp.]

176 (return) [ The second of the seven notes of the Hindu gamut.]

177 (return) [ The printed editions and the manuscripts do not agree with one another in respect of the order and numbering of the last dozen verses. The Bombay edition omits a few of the verses.]

178 (return) [ Everything even the inanimate creation, exists and adores the Supreme deity.]

179 (return) [ This is a triplet in the Calcutta edition.]

180 (return) [ Literally, ‘the fact of the Dhartarashtras having sunk (into distress).‘]

181 (return) [ Literally, ‘of persons whose coronal locks have undergone the sacred bath.‘]

182 (return) [ Praluvdhas is explained by Nilakantha differently. He supposes that Duryodhana here characterises Sikhandin to be a deceitful fowler or hunter in consequence of the deceit with which he caused Bhishma’s fall. This is far-fetched.]

183 (return) [ I adopt the Bombay reading.]

184 (return) [ The Bombay edition reads this verse differently and introduces another after it which does not occur in the Bengal texts.]