danti which is certainly better. Kurddanti
means play or sport; wells playing like bulls would be unmeaning, unless
the sport is accompanied by bellowing.

23. The Burdwan Pundits reads suskasani for sakrasani. The latter,
however, is the true reading.

24. The original is very obscure. Uluka is explained by Nilakantha as a
brand (used for want of lambs). The line, however, is elliptical. The
Burdwan Pundits introduce an entirely new line.

25. Mahabhuta is swelling greatly.

26. Parena is explained by Nilakantha as atisayena.

27. Some of the Bengal texts read anugraham (making the initial a silent
after maharshe, in the vocative case). There can be no doubt however,
that this is incorrect. The true reading is nadharmam which I have
adopted. The Bombay text reads na cha dharmam. The introduction of the
article cha needlessly makes the line incorrect as to metre.

28. The second line of the 67th sloka is very obscure. I have followed
Nilakantha in translating it thus. The sense seems to be, that when crows
hover behind an army, that is an auspicious sign; while it is an
inauspicious sign if they are seen ahead. I am not sure that Nilakantha
is right in taking the pronoun ye as referring to even crows.

29. Such as "don't fight, for you will be dead men soon." &c.

30. Nilakantha explains these five species thus: trees such as the
peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump
underneath; creepers, such as all plants growing upon the soil but
requiring some support to twine round; Valli, those that creep on the
earth and live for a year only, such, as the gourd, the pumpkin, etc.,
and lastly, Trina, such as grass and all plants that are stemless, having
only their barks and leaves.

31. When Gayatri, or Brahma or the Universe, is mentioned, these
twenty-four are indicated, five of which exist independently, the
remaining nineteen being the result of five in those various proportions.

32. I have rendered 4 and 5 a little too freely. The language of the
original is very terse.

33. Samyam is homogeneity. The allusion is to the state of the universe
before creation, when there exists nothing but a homogeneous mass or
Brahma alone. The first compound of the 2nd line is read differently. The
Burdwan Pandits and the Bombay edition read anyonyam (in the accusative);
many of the Bengal texts read anyonyena (in the instrumental). The
meaning is scarcely affected by this difference of reading.

34.