60.  The Bengal reading Purvabhilashi is better than Purvabhilbhashi.  Between Nila and Aswatthaman existed a rivalry since some time.

61.  The word in the original is dhumaketu.  Elsewhere I have rendered it comet.  It would seem, however, that is wrong.  In such passages the word is used in its literal sense, viz., “(an article) having smoke for its mark,” hence fire.

62.  The first half of the first line of 21 seems to be grammatically connected with 20.

63.  The last half of the second line of 4 is vicious as occuring in the Bengal texts.  The correct reading is ayuduha-viarada.

64.  Janghas, etc., are diverse limbs of cars used in battle.

65.  ’The second half of the second line of 2 is vicious in the Bengal texts.

66.  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.  There are the names of diverse kinds of drums small and large.

68.  I adopt the Bombay reading of the 1st line of 4.

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

70.  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.  These words occur in 17 lower down.

72.  ’These are limbs of cars.

73.  The Bombay reading is slightly different.

74.  Literally, “like another son of the Lord of Treasure”.

75.  I confess I do not understand what the meaning is of asiva vachvz Srijatam.  The rendering I offer is tentative.

76.  I follow the numbering of the Bengal texts. 23 consists of three lines.

77.  I expand the 5th a little to make the sense clear.

78.  I expand the 5th a little to make the sense clear.

79.  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.  Bengal text read Taru-tringani i.e., tree-tops.

81.  The correct reading is Mahavalan Mahavalat.

82.  The Bombay reading which I accept, is Valabudhischa.  Of course Bengal reading is Avalabudhischa.

83.  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.