417.  Lit.  “This one no longer is” i.e., ‘alive’.

418.  The original is Vichnvantas (a practical) meaning ’plucking as flowers’.

419.  These, in Hindu physiology, are the three humours of the body always contending for mastery over the vital forces.

420.  Bhima had vowed to slay the sons of Dhritarashtra; therefore, Abhimanyu liked not to falsify his uncle’s vow by himself slaying any of them.

421.  Instead of yat in the beginning of the second line, yada would be better.  None of the printed text, however, have yada.

422.  In the first line of 50, the Bengal reading is Satam.  I prefer the Bombay reading which is atyantam.  For, again, paryayasya in the beginning of the second line, the Bombay text reads anayassa which is better.

423.  The Bombay reading which I adopt is ajnayamanas cha.  The Bengal reading seems to be incorrect.

424.  Vipralapapavidham is literally “force from unreasoning declamation.”  The Bombay reading is vicious.

425.  The meaning seems to be that the arrows shot by Yudhishthira were cut off by Bhishma, in numberless distinct sets, taking each set at a time.

426. i.e., just before setting.

427.  Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.

428.  The true reading, I think, is that of the Bombay text, viz., namabhis.  The Bengal reading is manobhis.  How can persons challenge each other mentally, although they may single out their antagonists so?

429.  Nagas, which may mean both stones and trees.  In either case, the comparison would apply.

430.  His pledge, viz., that in battle he would slay all the sons of Dhritarashtra.

431.  The Bengal reading is tatas kruddhar.  The Bombay reading is vachas kruram.  I adopt the latter.

432.  The last word of this verse in the Bengal text is Sanjaya; in the Bombay text, it is Samyuge.  The latter seems to be the true reading, for after Sanjaya in the first line, its repetition in the second is useless.

433.  The last word of the 4th verse is anivartinam.  In the Bengal texts it is sumahatmanam.

434.  The last word of the first line of 8 is Vichetasa and not (as in the Bengal texts, including the Burdwan edition) Viseshatas which would scarcely have any meaning.

435.  I have expanded the first line of 13, as a closely literal version would scarcely be intelligent to the general reader.  The sense is that the evil consequences, that have now overtaken thee, arose even then when the beneficial counsels of Vidura were first rejected.

436.  The Bengal reading Dwidhabhutais is incorrect.  It should be, as in the Bombay text, tridhabhutais.

437.  In the Bengal texts, tava in the first line is incorrect.  It should be tatra (Bombay).

438.  Steeds that are described as Nadijas would literally mean “those born in rivers.”  The Punjab, or some other country watered by many rivers is meant.