338.  Nine slokas and a half, from the second half of the 43rd verse to the 52nd verse (as above), are omitted in the Bengal texts.  These, however, occur subsequently in section 46 following.  The fact is, the whole of the passage in this section and the 116 verses in the following section, and the first 24 verses in the section 49, are regarded as an interpolation.  In those sections of the Udyoga Parvam where the Rathas and the Atirathas, &c, are counted by Bhishma, no mention is made of any warrior of the name of Sweta.  The Burdwan Pundits omit these passages altogether.  I myself believe them to be an interpolation.  Occurring, however, as it does in both the Bengal and the Bombay texts, I cannot omit in the English version.

339.  The Bombay text reads ‘Yavana nihatam,’ which is better.

340.  I adopt the Bombay reading of the 22nd verse.

341.  ‘Swayam’ in some of the Bengal texts is a misprint for ‘Kshayam’.

342.  Chakrapani is Vishnu armed with the discus.

343.  For ‘Yuthan’ which gives no meaning, I read ‘Yodhas’.  The Bengal reading ‘muktvagnimiva daruna’ is better than the Bombay reading ’muktam ripumishu darunam.’

344.  The Bombay reading ‘jivitam dustyajam’ is better than the Bengal reading ‘jivam taduttham’, if it has any meaning.

345.  In the first line of 71st verse, the word is not ‘Laghu’ but ‘alaghu’, the initial ‘a’ being only silent according to the rule of Sandhi.  Though omitted in the Bengal texts, it occurs in the Bombay edition.

346.  ‘Ghoram’, ‘ugram’, ‘mahabhayam’, are pleonastic.

347.  In the first line of 87 for Maheswara (meaning Siva) the Bombay text reads Dhaneswara (meaning Kuvera, the lord of treasures).  For also ‘Bhimainipatitiya’ in the second line the Bombay text reads ’Bhishma inipainya’.

348.  The transgression of which Dhritarashtra alludes is the slaughter by Bhishma from his car, of Sweta who was then a combatant on foot.  Or, it may be the very slaughter of Sweta, who was dear to the Pandavas and which act would, the king thought, provoke them more.

349.  Verses 4 to 7 are exceedingly difficult.  I am not sure that I have understood them correctly.  They are of the nature of Vyasakutas, i.e., deliberate obscurities for puzzling Ganesa, who acted as the scribe, for enabling Vyasa to gain time for compositions.  In verse 4 ‘Pitus’ means uncle’s and not father’s; so also ‘durga decam’ in verse 6 means entanglements, like Duryodhana’s hostility with the Gandharvas on the occasion of the tale of cattle.  In verse 7 of the Bengal reading is Yudhishthiram bhaktya.  The Bombay reading which I adopt, is Yudhishthire bhaktas.  In 8, the purushadhamas are Sakuni and Karna. &c.

350.  As both operations are useless, so are these thy regrets.

351.  The sense is that Arjuna representing one force, and Bhishma another, the two forces seemed to mingle, into one another, like one bolt of heaven against another, as one may say.