51.  This sloka beginning with mani and ending with prabham is omitted in the Bombay text, I don’t think rightly.  If anything that seems to be a repetition is to be omitted.

52. i.e. “have fallen away from a celestial state.”

53.  In sloka 13, the Bengal texts read Bhayanakas for mahavalas.  In 15 Mudhabhishekas for Purvabhishekas; is substituted in the Bombay text.  In 1 again the Bombay text reads Subhas for drumas.

54.  The Bengal texts have Chandrabhasa for Chandraprabha.  The difference is not material.

55.  Both the Burdwan and the Bombay editions read Panchashat (five and six).  The Bengal texts generally have panchasat (fifty).

56.  The Bombay edition reads Tasmat-sritigamatas param.  The Bengal texts read Yasmat-sringamatas param.  The Bengal reading is better.  The Asiatic Society’s edition contains a misprint.  The meaning is, “Because Sringa (jewelled mountain of that name), therefore superior.”  I have rendered it somewhat freely.

57.  They are but portions of the same Supreme Being.

58. i.e. mountains forming boundaries of divisions.

59.  The Bombay text reads Ikshula and Krimi for “Ikshumlavi” occurring in Bengal texts.

60.  The Bengal texts have Gandakincha mahanadim.  The Bombay text reads Vandanancha mahanadim with a cha immediately before.  The Burdwan Pandits read Chandanancha mahanadim.

61.  The Bombay texts read Tridiva for Nischita; this is incorrect, for Tridiva occurs in the Bombay text itself a little before.  The name Lohatarini occurs in various forms.

62.  For Vetravati, the Bengal texts read Chandrabhaga.  Both Chandrabhaga and Vetravati, however occur before.

63.  Kamadhuk is that species of kine which always yield milk.

64.  Nilakantha explains this in this way.  The gods depend on sacrifices performed by human beings; and as regards human beings, their food is supplied by the Earth.  Superior and inferior creatures, therefore, are all supported by the earth; the Earth then is their refuge.  The word Earth in these slokas is sometimes used to signify the world and sometimes the element of that name.

65.  I render the last line a little too freely.  If the saying is intended to be general, the translation should run thus:  “Up to this day there is no man whose desires can be satiated.”

66.  The Bombay text reads Kimanyat Kathayami te.  The Bengal reading is Kimanyat srotumicchasi.

67.  The Bombay text reads Tatas parena; the Bengal reading is Tatas purvena.  I adopt the former.

68.  Probably this mythical account of Sakadwipa embodies some vague tradition current in ancient India of some republic in Eastern Asia or Oceanic Asia (further east in the Pacific).  Accustomed as the Hindus were to kingly form of government, a government without a king, would strike them exactly in the way described in the last two slokas.