is Survamarmajna, and not
Sarvadharmajna.

442. The last word of the second line is variously read. The Bengal
reading is Mahadwijas, probably implying Garuda, the prince of birds. I
have adopted the Bombay reading.

443. i.e., with temporal juice trickling down.

444. The duty consisted in not retreating from the field.

445. i.e., the rescue of the king.

446. In the second line of 15, the Bengal reading saravarshena is
incorrect. The Bombay reading Rathavansena is what I follow.

447. The Bengal reading hayais in the instrumental plural is incorrect.
The Bombay text reads hayas (nom. plural). This is correct.

448. Literally, 'divided in twain'.

449. Mountains, in Hindu mythology, had wings, till they were shorn of
these by Indra with his thunder. Only Mainaka, the son of Himavat, saved
himself by a timely flight. To this day he conceals himself within the
ocean.

450. The Bengal reading of the first line of this verse is vicious. The
true reading is parswaistudaritairanye. Both parsa and darita should be
(as here) in the instrumental plural, and anye should be in the nom.
plural.

451. The correct reading, as settled by the Burdwan Pundits, is Hataroha
vyodrisyanta. Some texts have Hayaroha which is incorrect.

452. "Blinded cheeks." The Sanskrit word is madandha. Literally rendered,
it would be "juice-blind". This can scarcely be intelligible to the
general European reader. Hence the long-winded adjectival clause I have
used.

453. The first line is evidently pleonastic. Sanskrit, however, being
very copious, repetitions can scarcely be marked at the first glance.
Literally rendered, the original is--"Juice-blind and excited with rage."
'Juice-blind,' I have explained elsewhere.

454. The word I render "muskets" is nalika sometime ago the Bharata (a
Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a
paper on Hindu weapons of warfare from certain quotations from the
Ramayana and the Mahabharata, argued that the nalika must have been some
kind of musket vomiting bullets of iron in consequence of some kind of
explosive force. The Rishis discouraged use of nalika, declaring them to
be barbarous and fit only for kings that would come in the Kali age.

455. Padarakshan lit., those that protected the feet (for any warrior of
note). These always stood at the flanks and rear of the warrior they
protected. In the case of car-warriors these were called chakra-rakshas
(protectors of th