vantus.

87. Verse 55, as occuring in both the Bengal and the Bombay text,
requires corrections, 55 is incomplete. For the words tada Raja,
therefore, I read Sokam tyaja, as suggested by K. P. Singha. Then the
Visarga after Yudhishthira must be dropped to make it a vocative.
Similarly, Pandavas in 58 should be Pandava, a vocative and not a
nominative, upakramat should be upakrama. The last two corrections are
made in the Bombay text. The fact, is, are 55 to 58 the words of Vyasa,
or of Sanjaya? Evidently, it is Vyasa that speaks, and, hence the
necessity of the corrections noted.

88. I follow Nilakantha in rendering these two verses.

89. Of golden excreta.

90. The Bengal reading is Samvartam. The Bombay text makes Samvarta a
nominative. I have adopted the Bengal reading. If the Bombay reading be
accepted, the meaning would be that Samvarta himself, piqued with
Vrihaspati, caused Marutta to perform a sacrifice. K. P. Singha makes a
ludicrous blunder in supposing Samvarta to have been a kind of sacrifice.

91. The word in the original Atavika, literally meaning one dwelling in
the woods. It is very generally used in the sense of thieves or robbers,
thus showing that these depredators from the earliest times, had the
woods and the forests for their home.

92. Vahinyas rivers. Swairinyas, open to every body. The Bengal reading
is abhavan; the Bombay reading Vyatahan. If the former reading be
adopted, it would mean the rivers were of liquid gold.

93. i.e., sacrifices ordained for Kshatriyas.

94. Siksha, one of the six branches of Vedas; it may be called the
orthoepy of the Vedas. Akshara, letters of the alphabet. The sense seems
to be that these Brahmanas were good readers of the Vedas.

95. The word in the original Murddhabhishikta, which literally means one
whose coronal locks have undergone the ceremony of the sacred
investiture. Hence, it is used to denote Kshatriyas or persons of the
royal order.

96. Havisha mudamavahat; or havisham udam avahat, which would mean, he
poured libations unto Indra as copious as water.

97. Because juniors pre-deceased their seniors. The causative form of
akarayan is a license.

98. The four kinds of creatures that owned Rama's sway were (1) those
that were oviparous, (2) those that were viviparous, (3) those born of
filth, and (4) the vegetables.

99. These were ghats for facilitating access to the sacred stream.

100. Both 5 and 6 are difficult slokas. But for Nilaka