99.  These were ghats for facilitating access to the sacred stream.

100.  Both 5 and 6 are difficult slokas.  But for Nilakantha I could never have understood their sense.  The reading Jalaughena, occuring in both the Bengal and the Bombay editions, is a mistake for Janaughena.  The construction of 5 is this:  Dakshina Bhuyasirdadat:  tena hetuna Janaughena akaranta.  The story of the salvation of Bhagiratha’s ancestors is a beautiful myth.  King Sagara (whence Sagara or the Ocean) had sixty thousand sons.  They were all reduced to ashes by the curse of the sage Kapila, an incarnation of Vishnu himself.  Bhagiratha, a remote descendant, caused the sacred Ganga to roll over the spot where the ashes of his ancestors lay, and thus procured their salvation.

101.  The correct reading is Valguvadinas, and not the form in the genitive plural.

102.  In the Bombay edition some verses occur after the 3rd.

103.  Literally “Having me for his sustainer.”

104.  Instead of Suna, the Bombay text gives Puru.

105.  The Bengal text reads this verse differently.

106.  The words in italics are names of Indian confectionery, prepared with wheat or barley, milk, and sugar or honey.

107.  These are the methods by which he sought knowledge of the Vedas.

108.  ’Nakshatra-dakshina is explained by Nilakantha as Nakshatra vihitro-Dakshina.

109.  The Bengal reading of the second line of the second verse is vicious.  At any rate, the Bombay reading is better.

110.  Animals slain in sacrifices are believed to go to heaven.

111.  Identified with the modern Chumbal.

112.  A kind of vessel used by Brahmanas and others for begging.

113.  Vaswoksara means made ‘of gold.’  It is a feminine adjective.  The substantive is omitted.  I think the passage may mean—­’The city of Rantideva is made of gold.’

114.  A Vyama is the space between the two arms extended at their furthest.

115.  Literally, a Kshatriya is one that rescues another from wounds and injuries.

116.  A raja is one who enjoys the affection of his people, and with whom they are delighted.

117.  The bow of Siva, otherwise called Pinaka.

118.  Aklishtakarman, literally, one who is never fatigued with work; hence one capable of obtaining the results of action by a mere fiat of the will.  It may also mean, of unspotted acts.

119.  Parthivas, i.e., relating to the earth.

120.  The first line of the verse, I think, has been correctly explained by Nilakantha.  The paraphrase is ya imam bhumim sukham kurvan adyam i.e. adyam yugam anuparyeti sma.

121.  The Bombay text adds some verses here which do not occur in the Bengal texts.

122.  K. P. Sinha makes a ludicrous blunder in reading this line.

123.  Sannahikas, i.e., clad in mail.