91. A Kshatriya failing bravely in fight at once goes to the highest regions of bliss.
92. 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. 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. 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. 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. 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. 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. The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading is ‘Sharadamvudhara-prakshyam.’
99. 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.
100. Machines, perhaps catapults.
101. ‘Vyuha’ is an array of troops in a certain form. Many such will be spoken of in this and the other ‘parvas’ devoted to the battle.
102. The Bombay edition reads Yamunantara for Yamunantare of the Bengal texts. The difference in meaning is not very material.
103. The Bengal texts read Syandamana; the Bombay reading is Spandamana. Both imply “moving”, only the motion in the latter case is slower, perhaps, than in the former.
104. The word used is Dayadas lit., taker of (one’s) wealth.
105. The Bombay text is here faulty. Darsay swamahavalam is scarcely correct. The Bengal reading is ‘Darsayan sumahavalam.’
106. Literally, “with rent cheeks and mouth.”
107. The Bombay reading is certainly faulty here. For Chalanta iva parvatas it reads Jimuta iva varashikas, although it makes the previous line begin Ksharantaiva Jimuta.
108. A parigha is a thick club mounted with iron. The comparison is very feeble, for Bhima’s mace, in the popular estimation, is much heavier and stouter than any parigha manufactured for human combatants. Prachakarsha is, lit. dragged. I think, however, the root krish must be taken here in the sense of crush.
109. The name Vajra implies either a hard needle for boring diamonds and gems, or the thunder-bolt. In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra.
110. The word is Uttaradhus which seems to be very doubtful.
111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is–“who would be there where Arjuna would be.”
112. The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman’s to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted.
113. The sense is that they, viz., the gods, who accepted Krishna’s lead, or selected him for their leader, became victorious. The Bengal reading is evidently superior, viz., Anu Krishna literally “behind Krishna,” i.e., “with Krishna in the front, or “with Krishna as a leader.” The Bombay reading is Katham Krishna. If this were adopted, the meaning would be, “How O Krishna, shall we conquer?” I do not understand how victory should be theirs who answered in this way. Of course, the answer implies modesty. But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory.
114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.
115. The Bengal reading is Mahindram (king of earth, or king); the Bombay reading is Mahendram (the great Indra). Without iva any word to that effect, Mahendram would be ungrammatical.
