36.  Ekacharas is explained by Nilakantha as ’unable to bear the sight of others of their species,’ i.e., walking by themselves, or solitarily or singly.  Some of the vernacular translators are for taking this word as implying the Rhinoceros.

37.  Literally, ‘thought in his mind that his hour was come.’

38.  Literally, half-moon-shaped.’

39.  Cruel because it was a Brahmana with whom Satanika was fighting.

40.  The Bengal reading Vahupellava is a mistake.  The correct reading is Vahupannaga as in the Bombay text.

41.  Using even these as implements for striking, for Bhima’s might was superhuman.

42.  Hemadandais is a mistake of the Bengal texts for Hemabhandiers.

43.  The first line of 20 is vicious as it occurs in the Bengal texts.  The Bombay reading is correct.

44.  ’This seems to be a repetition of the 6th verse.

45. i.e., not to abandon their comrades in distress.

46.  The last word of the first line of 74 is vicious as printed in the Bengal texts.

47.  The custom, when one warrior attacked another, was invariably to give his name and lineage before striking.

48.  All the printed texts, not excepting that of Bombay, read Drupadeyas.  There can be no doubt, however, that it should be Draupadeyas.

49.  The first line of 54 is read incorrectly in the Bengal texts.  I follow the Bombay reading.

50.  After 19 occurs a complete sloka in the Bombay text which does not appear to be genuine.

51.  The second line of 46 is omitted in the Bengal texts.

52.  The Bengali translators have made a mess of these two verses.  Among others, K. P. Singha makes Ruchiparvan follow Bhima and suppose Suvarchas to be some Pandava warrior who slew Ruchiparvan.  The reading Suvarchas is vicious.  The correct reading is Suparva, meaning, as Nilakantha explains, “of beautiful limbs.”  Parvatapati is Bhagadatta himself.

53.  The Bengal reading abhitas is incorrect.  It should be Kshubitas.

54.  I render 16 and 17 rather freely, as otherwise the sense would not be clear.

55.  The Bengal texts read,—­“he is either the first or the second, on the earth, I think.”

56.  The Bombay reading paritas is vicious.  The Bengal texts read twaritas.

57.  The Bengal texts read the second line differently.  Lokam (accusative).  For Gharmancubhis the Bengal reading is Gharmamvubhis.  Nilakantha explains that varsha (whence varshika) means season.  Hence Nigadavarshikau masau would mean the two months of summer.  If the Bengal reading were adopted, the meaning would be “like summer and the rainy seasons afflicting the world with sweat and rain.”

58.  The Bengal reading Samprapte is vicious.  The Bombay reading Sambhrante is evidently correct.

59.  I render 5 a little freely, and expand it slightly to make the sense clear.