317.  For rajan in the Bengal texts, in the first line of the 5th verse, the Bombay text reads hyasan which I adopt.

318.  Maha samucchrave is explained by Nilakantha as Mahasamprahare.

319.  Literally, “showing himself in an awful form.”

320.  Subhadra’s son Abhimanyu.

321.  These fences were made of iguana skins and cased the hands of the bowmen up to a few inches of the elbow-joint.

322.  Nimitta is explained by Nilakantha as the mark of object aimed at.  Drona was the preceptor in arms of almost all the Bharata princes.

323.  With two Bhallas Abhimanyu cut off his adversary’s standard; with one, one of the protectors of his car-wheels:  and with another, his charioteer.  Thus Nilakantha.  A Parshni is altogether a different person from a Sarathi.  Hence Nilakantha is assuredly right.

324.  ‘Angaraka’ is the planet Mars, and ‘Sukra’ i.e.  Venus.

325.  Prativindhya was Yudhishthira’s son by Draupadi.

326.  Maghavat is Indra, the chief of the celestials.

327.  The word used in the original is Viparitam lit. contrary.  The sense seems to be that car men fought on foot, cavalry soldiers on elephants, warriors on elephants from horseback, &c.  The very character of the forces was altered.

328. i.e., though repulsed, these frequently rallied, and occupied the same ground as before.

329.  The last half of the 7th with the 8th forms one sentence.  It is certainly pleonastic.  Ranavaranais of the Bengal texts is preferable to the Bombay reading Varavaranais.  Toranas are the wooden edifices placed on the backs of elephants for the protection and comfort of the riders.  These are called in India Hawdas.

330.  Many of the Bengal texts read Avinitas.  The correct reading, as in the Bombay text, is Abhinitas.  Aprabhinna is literally “unrent,” i.e. with the temporal juice not trickling down.  This juice emanates from several parts of the elephant’s body when the season of rut comes.  To avoid a cumbrous periphrasis, which again would be unintelligible to the European reader, I have given the sense only.

331.  For the Bengal reading ‘Mahaprajna’ the Bombay text reads ‘Mahaprasas.’

332.  Rathat and not Rathan is the reading that I adopt.

333.  The Bengal reading ‘narvarakshaye’ seems to be better than ‘Mahavirakshaye’ of the Bombay text.

334.  Talaketu is lit.  Palmyra-bannered.  Without using such compounds, the ‘brevity’ of the sentences cannot be maintained.

335.  Karshni is Krishna’s or Arjuna’s son Abhimanyu.  Arjuna was sometimes called Krishna.

336.  Laghavamargasya is a mis-reading for Laghavamargastham’; then again chapi is incorrect, the correct reading chapam as in the Bombay text.

337.  The Bengal reading is ‘Suaris Vritascha Sainyena’.  The Bombay reading (which I do not adopt) is ‘Vritastu Sarva Sainyena.’