The Mahabharata of Krishna-Dwaipayana Vyasa (4 vols., libros 1–18) · 2 · 78

65 (return) [ The second half of the second line of 2 is vicious in the Bengal texts.]

66 (return) [ I omit the names as they occur in the text. These are: (1) Kshurupras, i.e., arrows sharp as razors, (2) Vatsadantas, i.e., arrows having heads like the calf-tooth, (3) Vipathas, i.e., long arrows having stout bodies, (4) Narachas, long arrows; Ardhachandrabhais, i.e., looking like shafts furnished with heads of the form of the half-moon; it is an adjective qualifying Narachis, (5) Anjalikas were broad-headed shafts.]

67 (return) [ There are the names of diverse kinds of drums small and large.]

68 (return) [ I adopt the Bombay reading of the 1st line of 4:

69 (return) [ The fruit being the present encounter with Abhimanyu in which Duhsasana, according to Abhimanyu, shall have to lay down his life.]

70 (return) [ Pravanddiva is explained by Nilakantha as nimnadeeam prapya. The meaning seems to be, as I have put it, “like an elephant in a low land, i.e., land covered with mud and water.”]

71 (return) [ These words occur in 17 lower down.]

72 (return) [ These are limbs of cars.]

73 (return) [ The Bombay reading is slightly different.]

74 (return) [ Literally, “like another son of the Lord of Treasure”.]

75 (return) [ I confess I do not understand what the meaning is of asiva vachvz Srijatam. The rendering I offer is tentative.]

76 (return) [ I follow the numbering of the Bengal texts. 23 consists of three lines.]

77 (return) [ I expand the 5th a little to make the sense clear.]

78 (return) [ I expand the 5th a little to make the sense clear.]

79 (return) [ In the first fine of 3, the correct reading is Karnanchapy akarot kradha, etc., the reading in the Bengal text is vicious and unmeaning.]

80 (return) [ Bengal text read Taru-tringani i.e., tree-tops.]

81 (return) [ The correct reading is Mahavalan Mahavalat.]

82 (return) [ The Bombay reading which I accept, is Valabudhischa. Of course Bengal reading is Avalabudhischa.]

83 (return) [ During the days of mourning a person is regarded as unclean, being unable to perform his ordinary worship and other religious rites. After the obsequies are performed the mourning is ended, he is supposed to be cleansed.]

84 (return) [ The first line of 6 is read differently in the Bombay edition. The Bengal reading, however, seems to me to be preferable.]

85 (return) [ Both the Bengal and Bombay editions, in the first line of 12, read prita, i.e., gratified. There can be no doubt, however, that the correct reading is Bhita, i.e., affrighted, as I have put it. I find that some of the Bengali translators have also made this correction.]

86 (return) [ Devas, in the first line of 46, means the senses, Vrittas, as explained by Nilakantha, means Vritavantus.]

87 (return) [ Verse 55, as occuring in both the Bengal and the Bombay text, requires corrections, 55 is incomplete. For the words tada Raja, therefore, I read Sokam tyaja, as suggested by K. P. Singha. Then the Visarga after Yudhishthira must be dropped to make it a vocative. Similarly, Pandavas in 58 should be Pandava, a vocative and not a nominative, upakramat should be upakrama. The last two corrections are made in the Bombay text. The fact, is, are 55 to 58 the words of Vyasa, or of Sanjaya? Evidently, it is Vyasa that speaks, and, hence the necessity of the corrections noted.]

88 (return) [ I follow Nilakantha in rendering these two verses.]

89 (return) [ Of golden excreta.]

90 (return) [ The Bengal reading is Samvartam. The Bombay text makes Samvarta a nominative. I have adopted the Bengal reading. If the Bombay reading be accepted, the meaning would be that Samvarta himself, piqued with Vrihaspati, caused Marutta to perform a sacrifice. K. P. Singha makes a ludicrous blunder in supposing Samvarta to have been a kind of sacrifice.]

91 (return) [ The word in the original Atavika, literally meaning one dwelling in the woods. It is very generally used in the sense of thieves or robbers, thus showing that these depredators from the earliest times, had the woods and the forests for their home.]

92 (return) [ Vahinyas rivers. Swairinyas, open to every body. The Bengal reading is abhavan; the Bombay reading Vyatahan. If the former reading be adopted, it would mean the rivers were of liquid gold.]

93 (return) [ i.e., sacrifices ordained for Kshatriyas.]

94 (return) [ Siksha, one of the six branches of Vedas; it may be called the orthoepy of the Vedas. Akshara, letters of the alphabet. The sense seems to be that these Brahmanas were good readers of the Vedas.]