391. A fabulous aquatic animal resembling an alligator.
392. Formed after the shape of the hawk.
393. The Bengal reading is ‘Yudhi sandhaya’. The Bombay reading is ‘pratisamvarya’. I adopt the latter.
394. Literally, “made a fierce battle.”
395. The Bengal reading Gooranamatitejasa is what I adopt. The Bombay reading, Ghoranamapnitaujasam involves a useless hyperbole. Of course, atitejasa qualifies dhanusha in the next line.
396. Kandigbhutas lit. “not knowing which point of the compass was which.”
397. In the second line of 17, the Bombay text incorrectly reads Arjunam for Pandavas.
398. In the first line of 32 the Bengal reading is Mahabhujas. The correct reading seems to be (as in the Bombay text) Mahadhvajas.
399. The last half of the second line of 35 in the Bengal text is vicious, I adopt the Bombay reading.
400. The pronoun ‘sa’ in the first line of 8 refers to Yuyudhana. Burdwan Pundits erroneously take it as referring to Duryodhana, being misled by the words Kurunam Kirtivardhanas.
401. The Bombay reading asaniparabhan (which I adopt) is better than the Bengal reading asaniswanan, for in connection with yamadanda immediately preceding the latter would be incongruous, if not unmeaning.
402. An additional verse occurs here in connection with the slaughter of Satyaki’s sons, in the Bombay texts. The Bengal texts omit it.
403. Ekayangatas is lit. “intently.”
404. Literally, “hence his thoughts were so.”
405. Suchimukha is literally “needle-mouthed.” It is a wedge-like column with the thin or pointed end turned towards the side of the enemy.
406. The Bombay reading, which I adopt, is visravat in the beginning of the 2nd line. The Bengal reading is visramvat, meaning “from motives of affectionate enquiry”. It may also mean “from confidence,” though not in this connection.
407. The last word of 4 is read differently in the Bengal texts viz., Rathanghas, instead of, as in the Bombay edition, Maharathas.
408. Vimana the nominative singular of Vamanas refers to Gangasutas. The Burdwan Pundits wrongly translate it “with mind unmoved.” I am not aware of any other reading.
409. The last verse is read variously. But the Bombay and the Bengal texts have faults of their own. The first word is ugranadam (Bengal) and not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not Vahuvarnarutam (Bengal). The last word of the first line is Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).
410. Differently read in the Bengal texts, viz., Somadatta with the Saindhavas.
411. The Bengal reading Rathas in the first line of 6 is a mistake; should be, as in the Bombay text, tatha.
412. The last word of the first line of 36 is amitan in the Bengal texts. The Bombay reading is Varmitan. I prefer the Bengal reading.
413. Satyaki was Arjuna’s disciple in arms. Vijaya was another name of Arjuna.
414. Divakaram prapya, lit, ‘reaching the path of the sun,’ i.e., while coursing through the sky.
415. The meaning seems to be that Salya was pleased in witnessing the skill of his sister’s sons, while the twins themselves were pleased in displaying that skill before one who was related to them through their mother.
416. The Burdwan Pundits render this verse by carelessly taking, Viryavat as an adjective of saram. It qualifies Sahadeva. The reading Viryavat occurs in no text.
417. Lit. “This one no longer is” i.e., ‘alive’.
418. The original is Vichnvantas (a practical) meaning ‘plucking as flowers’.
419. These, in Hindu physiology, are the three humours of the body always contending for mastery over the vital forces.
420. Bhima had vowed to slay the sons of Dhritarashtra; therefore, Abhimanyu liked not to falsify his uncle’s vow by himself slaying any of them.
421. Instead of yat in the beginning of the second line, yada would be better. None of the printed text, however, have yada.
422. In the first line of 50, the Bengal reading is Satam. I prefer the Bombay reading which is atyantam. For, again, paryayasya in the beginning of the second line, the Bombay text reads anayassa which is better.
423. The Bombay reading which I adopt is ajnayamanas cha. The Bengal reading seems to be incorrect.
424. Vipralapapavidham is literally “force from unreasoning declamation.” The Bombay reading is vicious.
425. The meaning seems to be that the arrows shot by Yudhishthira were cut off by Bhishma, in numberless distinct sets, taking each set at a time.
426. i.e., just before setting.
427. Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.
428. The true reading, I think, is that of the Bombay text, viz., namabhis. The Bengal reading is manobhis. How can persons challenge each other mentally, although they may single out their antagonists so?
429. Nagas, which may mean both stones and trees. In either case, the comparison would apply.
430. His pledge, viz., that in battle he would slay all the sons of Dhritarashtra.
