etimes
called Krishna.

336. Laghavamargasya is a mis-reading for Laghavamargastham'; then again
chapi is incorrect, the correct reading chapam as in the Bombay text.

337. The Bengal reading is 'Suaris Vritascha Sainyena'. The Bombay
reading (which I do not adopt) is 'Vritastu Sarva Sainyena.'

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 Vyasak