a
line has been omitted.

163. Literally, mustered all his rage.

164. In the first line of the 62 the Bengal reading Ayastam is better
than the Bombay reading Ayastas.

165. Literally, 'a mountain overgrown with medicinal herbs of great
efficacy.' Of course, the allusion is to Hanumat's removal of
Gandhamadana for the cure of Lakshmana.

166. i.e., the little indent caused by a cow's hoof.

167. The sense is that he that will slay me will always be victorious in
battle, will always slay the warriors with whom he may be engaged in
battle. Defeat will never be his.

168. Do not render 55 literally. Satyaki is called 'Satyavikrama,' i.e.,
'of true prowess' or 'of prowess incapable of being baffled.' If he
sustains a defeat today at Bhurisrava's hand, that title of his will be
falsified. This is all that Krishna means.

169. Verse 20 is incomplete. I supply the words,--'Why then should I not
protect' in order to make the meaning intelligible. The first line of 21
is grammatically connected with 20. To avoid an ugly construction I
render it separately.

170. Literally, 'who could witness with indifference Satyaki reduced to
that plight?'

171. Generally, to die, abstaining from all food. It is a method of
freeing the soul from the body by Yoga.

172. Literally, 'near the place assigned for the sacrificial butter.'

173. Nilakantha explains chakram as Pratapam.

174. The second line of 94 I render a little freely to make the sense
clearer.

175. A Kavandha is a headless trunk moving about as if endued with life.
Tales are told of these headless beings drinking the blood of victims
falling within their grasp.

176. The second of the seven notes of the Hindu gamut.

177. The printed editions and the manuscripts do not agree with one
another in respect of the order and numbering of the last dozen verses.
The Bombay edition omits a few of the verses.

178. Everything even the inanimate creation, exists and adores the
Supreme deity.

179. This is a triplet in the Calcutta edition.

180. Literally, 'the fact of the Dhartarashtras having sunk (into
distress).'

181. Literally, 'of persons whose coronal locks have undergone the sacred
bath.'

182. Praluvdhas is explained by Nilakantha differently. He supposes that
Duryodhana here characterises Sikhandin to be a deceitful fowler or
hunter in consequence of the deceit with which he caused Bhishma's fall.
This is far-fetched.

183. I adopt the Bombay read