439.  Literally, “in soil belonging to another.”  The original is parakshetre.

440.  Vayuvega-samsparsam, literally, “the contact (of whose dash or collision) resembles that of the wind in force.”  The meaning, therefore, is that those chargers dashed against hostile division with the fury of the tempest.

441.  In the first line of 64, the true reading 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 twin’.

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 the wheels).  So we have Parshni-rakshas and Prishata-rakshas’, &c.