er than any parigha manufactured for human combatants. Prachakarsha
is, lit. dragged. I think, however, the root krish must be taken here in
the sense of crush.

109. The name Vajra implies either a hard needle for boring diamonds and
gems, or the thunder-bolt. In this sloka the word Vajra is used as
associated with the thunder and therefore, as thunder is accompanied by
lightning so the bows of the warriors are the lightning-marks of this
particular Vajra.

110. The word is Uttaradhus which seems to be very doubtful.

111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha
rightly explains. The meaning is--"who would be there where Arjuna would
be."

112. The Bengal texts read Dharmenikena chanagha which is evidently
faulty, remembering that the words are Brahman's to Indra and the
celestials. The Bombay reading is Dharmenaivodyamena cha which I have
adopted.

113. The sense is that they, viz., the gods, who accepted Krishna's lead,
or selected him for their leader, became victorious. The Bengal reading
is evidently superior, viz., Anu Krishna literally "behind Krishna,"
i.e., "with Krishna in the front," or "with Krishna as a leader." The
Bombay reading is Katham Krishna. If this were adopted, the meaning would
be, "How O Krishna, shall we conquer?" I do not understand how victory
should be theirs who answered in this way. Of course, the answer implies
modesty. But modesty is not the sole requisite of victory, nor is modesty
inculcated here as the chief means of victory.

114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is
much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the
Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.

115. The Bengal reading is Mahindram (king of earth, or king); the Bombay
reading is Mahendram (the great Indra). Without iva any word to that
effect, Mahendram would be ungrammatical.

116. The Bengal texts read, and as I think, correctly, Stutavanta enam.
The Bombay reading is Srutavanta enam. In the case of regenerate Rishis
and Siddhas it is scarcely necessary to say that they are conversant with
the Srutis.

117. The Bengal reading Sahasrani for Savastrani is correct. I adopt the
latter.

118. This is how I understand this verse, and I am supported by the
Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand
wheels resembling a thousand suns.

119. Verse 15 is read variously. As the last