300.  Hath no feeling of egoism, i.e., doth not regard himself as the doer, Sullied, i.e., by the taint of desire of fruit.

301.  Mr. Davies, I think, is right in rendering Samgrahas as “complement.”  K. T. Telang renders it as equivalent to “in brief.”

302.  In the enunciation of qualities i.e., in the Sankhya system.

303.  Full of affections, i.e., for children, etc., as Sreedhara.

304.  Prakrita which I have rendered “without discernment” following Sreedhara, may be, as Mr. Davies renders it, but “malicious.”

305.  Mr. Davies makes “unswerving” an adjective of ‘devotion.’  This is wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and must qualify Dhritya.

306.  Atma-budhi-prasadajam.  K. T. Telang, following an alternative explanation offered by Sankara, renders it “clear knowledge of the self.”  Mr. Davies renders the “serenity of one’s own mind.”  I follow Sreedhara.

307.  Asamsayas is the reading that occurs in every text, and not Asamsayam.  Mr. Davies, therefore, is incorrect in rendering it “doubtless” and making it an adverb qualifying “come to me.”

308.  Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth or greatness.  Niti is explained as Nyaya or justice.

309.  Varayudham is according to Nilakantha, the excellent bow.  Yena in verse 8 is equivalent to Yatra.

310.  What Bhishma says is this:  I am bound by the Kauravas and, therefore, I am not a free agent.  Obliged I am to battle against you.  Yet I am saying, “What do you ask of me?” as if I could really give you what you might ask.  My words, therefore, are without meaning, or vain, like those of a eunuch.  Klivavat is explained by Nilakantha as Kataravat.  Even in that case, the sense would be the same.

311.  The Bengal reading is evidently incorrect.  The Bombay text reads Raja for Vacoa.

312.  Nilakantha thinks that vigatakalmashas refers to Drona; the meaning he suggests is “Tell me with pure heart etc., etc.,” I think Nilakantha is not right.

313.  The sense of the first line is that because I am bound by the Kauravas with their wealth, therefore, I am obliged to make this reservation in the matter of granting thee thy wishes.  That reservation really nullifies my promise.

314.  Paran is explained by Nilakantha as “superior” qualifying Ripun.

315.  Vritosmi is the reading of the Bengal texts, better than Vaddhosmi of the Bombay edition, and bhristomi of the Burdwan text.  Salya was not bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but gratified by the reception granted to him by Duryodhana in secret, he, generously agreed to aid the latter even against his own sister’s sons and their step-brothers.

316.  For Puskalan the Bombay text reads Pushkaran which means a kind of drum.