ich I adopt, is visravat in the beginning of
the 2nd line. The Bengal reading is visramvat, meaning "from motives of
affectionate enquiry". It may also mean "from confidence," though not in
this connection.

407. The last word of 4 is read differently in the Bengal texts viz.,
Rathanghas, instead of, as in the Bombay edition, Maharathas.

408. Vimana the nominative singular of Vamanas refers to Gangasutas. The
Burdwan Pundits wrongly translate it "with mind unmoved." I am not aware
of any other reading.

409. The last verse is read variously. But the Bombay and the Bengal
texts have faults of their own. The first word is ugranadam (Bengal) and
not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not
Vahuvarnarutam (Bengal). The last word of the first line is
Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).

410. Differently read in the Bengal texts, viz., Somadatta with the
Saindhavas.

411. The Bengal reading Rathas in the first line of 6 is a mistake;
should be, as in the Bombay text, tatha.

412. The last word of the first line of 36 is amitan in the Bengal texts.
The Bombay reading is Varmitan. I prefer the Bengal reading.

413. Satyaki was Arjuna's disciple in arms. Vijaya was another name of
Arjuna.

414. Divakaram prapya, lit, 'reaching the path of the sun,' i.e., while
coursing through the sky.

415. The meaning seems to be that Salya was pleased in witnessing the
skill of his sister's sons, while the twins themselves were pleased in
displaying that skill before one who was related to them through their
mother.

416. The Burdwan Pundits render this verse by carelessly taking, Viryavat
as an adjective of saram. It qualifies Sahadeva. The reading Viryavat
occurs in no text.

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 r