431. The Bengal reading is tatas kruddhar. The Bombay reading is vachas kruram. I adopt the latter.
432. The last word of this verse in the Bengal text is Sanjaya; in the Bombay text, it is Samyuge. The latter seems to be the true reading, for after Sanjaya in the first line, its repetition in the second is useless.
433. The last word of the 4th verse is anivartinam. In the Bengal texts it is sumahatmanam.
434. The last word of the first line of 8 is Vichetasa and not (as in the Bengal texts, including the Burdwan edition) Viseshatas which would scarcely have any meaning.
435. I have expanded the first line of 13, as a closely literal version would scarcely be intelligent to the general reader. The sense is that the evil consequences, that have now overtaken thee, arose even then when the beneficial counsels of Vidura were first rejected.
436. The Bengal reading Dwidhabhutais is incorrect. It should be, as in the Bombay text, tridhabhutais.
437. In the Bengal texts, tava in the first line is incorrect. It should be tatra (Bombay).
438. Steeds that are described as Nadijas would literally mean “those born in rivers.” The Punjab, or some other country watered by many rivers is meant.
439. Literally, “in soil belonging to another.” The original is parakshetre.
440. Vayuvega-samsparsam, literally, “the contact (of whose dash or collision) resembles that of the wind in force.” The meaning, therefore, is that those chargers dashed against hostile division with the fury of the tempest.
441. In the first line of 64, the true reading is Survamarmajna, and not Sarvadharmajna.
442. The last word of the second line is variously read. The Bengal reading is Mahadwijas Probably implying Garuda, the prince of birds. I have adopted the Bombay reading.
443. i.e., with temporal juice trickling down.
444. The duty consisted in not retreating from the field.
445. i.e., the rescue of the king.
446. In the second line of 15, the Bengal reading saravarshena is incorrect. The Bombay reading Rathavansena is what I follow.
447. The Bengal reading hayais in the instrumental plural is incorrect. The Bombay text reads hayas (nom. plural). This is correct.
448. Literally, ‘divided in twin’.
449. Mountains, in Hindu mythology, had wings, till they were shorn of these by Indra with his thunder. Only Mainaka, the son of Himavat, saved himself by a timely flight. To this day he conceals himself within the ocean.
450. The Bengal reading of the first line of this verse is vicious. The true reading is parswaistudaritairanye. Both parsa and darita should be (as here) in the instrumental Plural, and anye should be in the nom. plural.
451. The correct reading, as settled by the Burdwan Pundits, is Hataroha vyodrisyanta. Some texts have Hayaroha which is incorrect.
452. “Blinded cheeks.” The Sanskrit word is madandha. Literally rendered, it would be “juice-blind”. This can scarcely be intelligible to the general European reader. Hence the long-winded adjectival clause I have used.
453. The first line is evidently pleonastic. Sanskrit, however, being very copious, repetitions can scarcely be marked at the first glance. Literally rendered, the original is–“Juice-blind and excited with rage.” ‘Juice-blind,’ I have explained elsewhere.a
454. The word I render “muskets” is nalika sometime ago the Bharata (a Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a paper on Hindu weapons of warfare from certain quotations from the Ramayana and the Mahabharata, argued that the nalika must have been some kind of musket vomiting bullets of iron in consequence of some kind of explosive force. The Rishis discouraged use of nalika, declaring them to be barbarous and fit only for kings that would come in the Kali age.
455. Padarakshan lit., those that protected the feet (for any warrior of note). These always stood at the flanks and rear of the warrior they protected. In the case of car-warriors’ these were called chakra-rakshas (protectors of the wheels). So we have Parshni-rakshas and Prishata-rakshas’, &c.
456. in the first line of the 3rd verse, the Bengal reading is bhayam. The true reading, however, is khayam.
457. In the second line of 8th, for the Bengal reading, vachaymasa yodhanam, the Bombay reading is yachtacha Suyodhanam. This is better. The Bengal reading has no meaning.
458. Literally, “when its impetuosity is stirred up by the wind.”
459. The Bengal reading, which I adopt is sardula iva vegavan. The Bombay reading is sardula iva darpitas.
460. In the first line of 54, the Bombay reading pragrihya is better than the Bengal reading visrijya.
461. Literally, hundred-slayers; supposed to be a kind of rockets.
462. Some of the Bengal texts, in the first line of the 6th, incorrectly read sa-run for Sakram.
463. The Bengal reading atmana, the last word of the verse, seems to be a mistake. The Bombay text gives the right word, which is aimanas (genitive). Sarvatobhadra seems to have been a kind of square array in which the troops faced all the points of the compass.
464. In the Bengal texts, savdas in the first line is vicious. The true reading seems to be sahkhan, as in the Bombay edition. Then again in Kunjaran (Bengal), the Bombay text reads Pushkaran which is unquestionably correct.
465. The Bengal reading vanya-nagendra is better than the Bombay reading gandha-nagendra.
