The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 2 · 83

215 (return) [ There seems to be a mistake in this sloka in its reference to the Pandavas. The reading, however, that occurs in all the printed edition, is the same. In one manuscript I find Kamrava-yodhavurgais (which I adopt) for Pandava-Kauraveyais.]

216 (return) [ The second line of 30, as it occurs in the Bengal texts, is adopted by me. A slight difference of reading occurs between the Bengal and the Bombay editions.]

217 (return) [ As regards almost every one of these slokas, differences of reading are observable between the Bengal texts and the Bombay edition. The readings of the Bombay edition are almost uniformly better. Then, again, many of those verses are disfigured with syntactical pleonasms and other grave errors. Abounding with tiresome repetitions that scarcely attract notice amid the variety of synonyms with which the language of the original abounds and amid also the melodious flow of the rhythm, the defects become glaring in translation. At the latter, however, of faithfulness, I have been obliged to sacrifice elegance, in rendering this section.]

218 (return) [ The Bengal reading tatha loka is incorrect. The Bombay text correctly reads tadaloka. Then also, instead of the Bengal reading rajasacaa samavrite (which is faulty), the true reading is raja tamasa vrite.]

219 (return) [ Lokanamabhave is explained by Nilakantha as pralaya-kale.]

220 (return) [ A different reading occurs in the Bombay edition.]

221 (return) [ Nalikas, as used here, appear to have been some species of shafts. In an earlier note, relying on other authorities, I took it to mean some kind of air-gun.]

222 (return) [ Vaikartana may also mean one who has peeled off his skin of natural armour. To preserve dramatic propriety, the Hindu commentators explain it in this sense when it occurs in any such passage, for the real origin of Karna, viz., his procreation by the deity of the sun, became known after his death.]

223 (return) [ The second line of 9 is read differently in the Calcutta edition. I adopt the Bombay reading.]

224 (return) [ In the second line of 13, Avyayatturnam instead of Maharaja is the correct reading.]

225 (return) [ This sloka seems to be a vicious one.]

226 (return) [ Yena and tena here are equal to yatra and tatra.]

227 (return) [ In the first line of 30 Vaganais and not Vanaganan is the true reading.]

228 (return) [ The second line of 30 is read differently in the Calcutta edition. In consequence also of some differences between two printed editions, 30 of the Calcutta text is 32 of the Bombay text.]

229 (return) [ In the Bengal texts this is a triplet.]

230 (return) [ It is for this that I see thee with this head as a tribute.]

231 (return) [ An arani is a cubit measuring from the elbow to the end of the little figure.]

232 (return) [ Both reading, viz., asaktam and asaktam are correct. The former means ‘engaged’, the latter, ‘to the measure of his might!’

233 (return) [ The second line of 85 is differently in the Bombay edition.]

234 (return) [ Rakshasas at certain hours were believed to be inspired with greater strength.]

235 (return) [ Mainaka the son of Himavat, has a hundred heads.]

236 (return) [ i.e., they thought they obtained a new lease of life.]

237 (return) [ Literally means, “united by Jara.”]

238 (return) [ Nilakantha thinks that Sagadaya in one word, meaning ‘deprived of the both Rakshasas and the mace.’ This is far-fetched.]

239 (return) [ Fire being the mouth of the celestials, without fire, the celestials become mouthless. Thus Nilakantha.]

240 (return) [ This is a triplet in the Bengal texts.]

241 (return) [ 66 is a triplet in the Bengal texts.]

242 (return) [ Triyama, literally, consisting of three Yamas, a Yama being a watch of three hours. The first hour and a half of the night and the last hour and a half, being regarded as twilight, the night, truly as such, with the ancient Hindoos, consisted of only nine hours.]

243 (return) [ Literally, ‘of a thousand Yamas.‘]

244 (return) [ The moon is called the lord of lilies because the water-lily is seen to bloom at moonrise, just as the sun is called the lord of the lotuses because the lotus blooms at sun-rise. The direction presided over by Indra means the East.]