114.  The Bengal texts read Kanchana-bhanda-yuktam.  The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.

115.  The Bengal reading is Mahindram (king of earth, or king); the Bombay reading is Mahendram (the great Indra).  Without iva any word to that effect, Mahendram would be ungrammatical.

116.  The Bengal texts read, and as I think, correctly, Stutavanta enam.  The Bombay reading is Srutavanta enam.  In the case of regenerate Rishis and Siddhas it is scarcely necessary to say that they are conversant with the Srutis.

117.  The Bengal reading Sahasrani for Savastrani is correct.  I adopt the latter,

118.  This is how I understand this verse, and I am supported by the Burdwan Pundits.  Nilakantha, it seems, thinks that the car had a thousand wheels resembling a thousand suns.

119.  Verse 15 is read variously.  As the last word of the first line, I read Achakarsha for raraksha, and accordingly I take that as a genitive and not an ablative particle.

120. follow Nilakantha in rendering many of the names occurring in this and the succeeding slokas.  I retain, however, those names that are of doubtful etymology, as also those that are very common.

121.  Every scholar knows the derivation of this word as given in this sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha paschadumakhyam Sumukhi Jagama.

122.  Both Swaha and Swadha are mantras of high efficacy.  Kala and Kastha are divisions of time.  Saraswati implies speech.

123.  Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana Yasmin; hence Atmanatma-vivekarupa Samadhi.

124.  The text of the Gita has come down to us without, it may be ventured to be stated, any interpolation.  The difference of reading are few and far between.  For Jayadratha some texts read tathaivacha.

125.  The words Aparyaptam and Paryaptam have exercised all commentators.  If paryaptam is sufficient (as it certainly is), aparyaptam may mean either more or less than sufficient.  The context, however, would seem to show that Duryodhana addressed his preceptor in alarm and not with confidence of success, I, therefore, take aparyaptam to be less than sufficient.

126.  It has been observed before that Schlegel renders the names of these conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and Gemmiflora, and that Professor Wilson approves of them.

127.  It seems a fashion to doubt the etymology of this word, as if commentators of the learning of Sreedhara and Sankara, Anandagiri and Nilakantha even upon a question of derivation and grammar can really be set aside in favour of anything that may occur in the Petersburgh lexicon.  Hrishikesa means the lord of the senses.

128.  Ranasamudyame may also mean “at the outset of battle.”