abhishekas is substituted in the Bombay text. In
1 again the Bombay text reads Subhas for drumas.

54. The Bengal texts have Chandrabhasa for Chandraprabha. The difference
is not material.

55. Both the Burdwan and the Bombay editions read Panchashat (five and
six). The Bengal texts generally have panchasat (fifty).

56. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts
read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic
Society's edition contains a misprint. The meaning is, "Because Sringa
(jewelled mountain of that name), therefore superior." I have rendered it
somewhat freely.

57. They are but portions of the same Supreme Being.

58. i.e. mountains forming boundaries of divisions.

59. The Bombay text reads Ikshula and Krimi for "Ikshumlavi" occurring in
Bengal texts.

60. The Bengal texts have Gandakincha mahanadim. The Bombay text reads
Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits
read Chandanancha mahanadim.

61. The Bombay texts read Tridiva for Nischita; this is incorrect, for
Tridiva occurs in the Bombay text itself a little before. The name
Lohatarini occurs in various forms.

62. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga
and Vetravati, however occur before.

63. Kamadhuk is that species of kine which always yield milk.

64. Nilakantha explains this in this way. The gods depend on sacrifices
performed by human beings; and as regards human beings, their food is
supplied by the Earth. Superior and inferior creatures, therefore, are
all supported by the earth; the Earth then is their refuge. The word
Earth in these slokas is sometimes used to signify the world and
sometimes the element of that name.

65. I render the last line a little too freely. If the saying is intended
to be general, the translation should run thus: "Up to this day there is
no man whose desires can be satiated."

66. The Bombay text reads Kimanyat Kathayami te. The Bengal reading is
Kimanyat srotumicchasi.

67. The Bombay text reads Tatas parena; the Bengal reading is Tatas
purvena. I adopt the former.

68. Probably this mythical account of Sakadwipa embodies some vague
tradition current in ancient India of some republic in Eastern Asia or
Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were
to kingly form of government, a government without a king, would strike
them exactly in the way described in the last t