108.  The manner in which this great battle has been brought about shows evidence of design and not mere Chance.  Nilakantha reads hatam which is evidently wrong.  There can be no doubt that the correct reading is hatham.

109.  Nilakantha explains this in a different way.  He thinks that the expression Kritantavidhisanjuktah means,—­’through their own faults.’

110.  The performer of a hundred sacrifices.

111. i.e., charges his pupils a fee for teaching them the scriptures.

112. i.e., not in a sacrifice.

113.  Jighansiat is Jighansi and iat, i.e., may proceed with intention to slay.

114. i.e., one who knows that the Soma is used in sacrifices for gratifying the gods.

115.  The rule laid down is that he should eat in the morning for the first three days, in the evening for the second three days, eat nothing but what is got without soliciting, for the next three days, and fast altogether for the three days that follow.  This is called Krischara-bhojana.  Observing this rule for six years, one may be cleansed of the sin of slaying a Brahmana.

116.  The harder rule referred to is eating in the morning for seven days; in the evening for the next seven days; eating what is got without soliciting, for the next seven days; and fasting altogether for the next seven.

117.  These are the five products of the cow, besides earth, water, ashes, acids and fire.

118.  Appropriation etc., as in the case of the king imposing fines on offenders and appropriating them to the uses of the state.  Untruth, as that of the loyal servant or follower for protecting the life of his master.  Killing, as that of an offender by the king, or in the exercise of the right of self-defence.

119.  There were, as now, persons with whom the reading or recitation of the scriptures was a profession.  The functions of those men were not unlike those of the rhapsodists of ancient Greece.

120. i.e., one possessed of a knowledge of the Vedas.

121.  With very slight verbal alterations, this verse, as also the first half or the next, like many others, occurs in Manu, Vide Manu, Ch.  II, V, 157-58.

122.  Pratyasanna-vyasaninam is explained by Nilakantha as ’I stand near these distressed brothers of mine’ (for whose sake only I am for accepting sovereignty).  This is certainly very fanciful.  The plain meaning is, ‘I am about to lay down my life.’

123.  The priest of the Kauravas.

124.  Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is the Butea frondosa.  Udumvara is the Ficus glomerata.

125.  These are peace, war, marching, halting, sowing dissensions, and defence of the kingdom by seeking alliances and building forts, &c.

126.  For if he had acted otherwise, he would have been called ungrateful.

127.  The literal meaning of Purusha, as applied to the Supreme Being, is ‘One that pervades all forms in the Universe.’