69.  The second line of the 3rd sloka is read variously.  The Bombay edition incorrectly reads ‘Parvataccha’ etc. etc.,; the Bengal reading is evameva etc. etc.  The Bengal reading is better, although the true reading, I apprehend, is Evametais &c., &c.

70.  Vamanaka and Vamana are the same words the final ka being a suffix causing no difference of meaning.  So Andhakaraka and Andhakara are the same.

71.  Dig-gaja, i.e. an elephant supporting the globe.  There are four such in Hindu mythology or ten according to some accounts.

72. i.e., with the juice trickling down from their cheeks and mouth.  In the season of rut, a peculiar kind of juice issues from several parts of an elephant’s body.  It is believed to be the temporal-juice.  The stronger and fierce the elephant, the greater the quantity of the juice that issues out its body.

73.  Tasya (singular of Tad) and sa (masculine singular of Tad) both refer to the four elephants, Gaja-chatushtaya in singular.

74.  Asamyadha lit.  “Unbound” or “unrestrained,” i.e. freely or irregularly.

75.  It is a remarkable fact that the ratio between the diameter and the circumference of a circle was roughly known to the ancient Hindus.  The circumference is nearly, as stated here, three times and a half of the diameter.  The next ratio, of course, is slightly less, being three and one-seventh.

76.  The first word of this sloka is variously read.  ‘Yathadishtam’ is the Bengal reading, while the Bombay reading ‘Yathoddishtam.’  If the latter reading were adopted, the meaning would be as indicated (in the Sastras).  The second line literally rendered, is “pacify thy son Duryodhana.”  But how Dhritarashtra is to pacify his son having listened to the geographical digression, is not easy to see.

77.  For Sadhusattamas of the Bengal texts, the Bombay edition reads Sadhusammatas.  I adopt the last.

78.  The last word in the first line of the 11th sloka, in the Bengal texts, is ‘Pravriha.’  In the Bombay edition it is ‘Anikaha.’  The difference in meaning is immaterial.

79.  The first half of the first line, in the Bengal texts, is read as ‘Kathamascha me putra’, the Bombay text reads “Kathamascha me Yoddha’.  If the latter reading be adopted, the meaning would be—­“Tell me how my warriors were, etc. etc.

80.  In the second line of sloka 3, for ‘kim na asinmanastada’ (what was the state of mind of our men) the Bombay text reads ‘Kimu asinmanastava’ (what was the state of your mind)?

81.  The Plural pronouns ‘ye’ in the second line of the 8th sloka (changed into ‘ya’ by rule of Sandhi because coming before tenam) is read ‘ke’ (or ka)’ by the Burdwan Pundits.  I think the correction a happy one.  Nilakantha would take 7 and 8 and the first half of 9 as a complete sentence reading ‘Asya twama antike’ (thou wert near him) for ’Asyaram antike’ (smiting or shooting arrows near).