e
sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth
should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
Sudra through the curse of the Rishi Animandavya. Both, therefore, were
of the same essence. When Vidura left his human body, he entered the body
of Yudhishthira and thus the latter felt himself strengthened greatly by
the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the
word keka is applied to the notes of the peacock alone. Datyuhas are
gallinules or a species of Chatakas whose cry resembles, Phatik
jal--phatik jal--phatik jal! repeated very distinctly, the second
syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
at one extremity only. Sruv is a ladle having cup-like cavities at both
extremities.

45. Whenever a Brahmana cursed another, his penances underwent a
diminution. Forgiveness was the highest virtue of the Brahmana. His power
lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
portion of his hard-earned penances. Previously, the plea of minority or
non-age could not be urged in the court of Dharma. Mandavya forced Dharma
to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
former implies the fixing of the mind on one thing; the latter is the
abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
Valhika, therefore, was the grand-father-in-law of the lady mentioned by
Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of
Nivritti, for the religion of Pravritti consists of acts that require
ayasa or exertion for their accomplishment. The religion of Nivritti or
abste