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Updated: May 12, 2025
He failed only in the case of Mainaka, the son of Himavat. Indian insects of a particular kind. Most editions read chapas which is evidently wrong. The correct reading is avapas, meaning quiver. The Burdwan Pandits give this latter reading. Some read chandrargha-darsanas. The correct reading is chandrardha-darsanas.
I am pictured with her, in 1936, at her home in the isolated Bengal village of Biur. Her non-eating state has been rigorously investigated by the Maharaja of Burdwan. "It is true." His gaze was open and honorable. "In more than five decades I have never seen her eat a morsel. If the world suddenly came to an end, I could not be more astonished than by the sight of my sister's taking food!"
The Bombay edition reads Gachchhanto etc., etc. The meaning then would be "who protected the wings, themselves making the last painful journey?" The Burdwan Pundits make Mahavalas an adjective of Putras. A better construction would be to take it as referring to Bhishma. Ghatayitwa is, literally, causing to be slain.
I adopt the Bengal reading Vyapta and not Vyala. The word Saravarani in the text is rendered by K. P. Singha as quivers. Nilakantha explains it as coats of mail. There can be no doubt, however, that the Burdwan Pundits render it correctly as shields. In the first line of 19th, the Bengal reading Saykanam is a mistake. The true reading is Saditanam.
Kama and krodha are mentioned: but the use of cha gives by implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing them into infinite small parts, to cast them off from oneself to others. It is painful to see how the Burdwan translators misunderstand verses 2 and 3. They read Hanti for Hanta and write ridiculous nonsense.
With original Prakriti, the seven beginning with Mahat and Ahankara and numbering the five Tanmatras. Both the vernacular translators render the last verse most erroneously. K.P. Singha skips over every difficulty. In the Anusasana, this characteristic of his is more marked than in the Santi. The Burdwan translators very rarely skip over a verse, but they are very generally in the wrong.
The Burdwan translator wrongly takes deva-ganah as a compound word and makes a mess of the meaning. The Bombay reading is Vihitam karanam param. The commentator adopts it, and explains it as vihitam, ajnatam sat jnapitam; param karanam avyaktasyapi karanam. The Bengal reading, however, is not faulty. The Bengal reading karmayoga is vicious.
The Paharias had a discussion as to who should sleep on the bed and in order to avoid any ill-feeling about it they decided that they would all sleep on the ground and put their feet on the bed and then they could feel that they had all an equal share of it. This they did and in the morning the Burdwan Raja came in and found them all lying in this strange position and was very much amused.
There were a good many carts passing with coal from the Burdwan coal-mines; moreover, we saw sticks, and from the top of each fluttered a little white flag, suggestive of a railway, whereby our present mode of conveyance would be knocked on the head, and all the poor coolies who were pushing us along would be put out of employ.
My hairs have stood on their ends, and I am fainting with fear at the very sight of these smiters, the Kurus arrayed in order of battle." This sloka is not correctly printed in any of the texts that I have seen. The Burdwan Pandits read tat-samim. This I think, is correct, but then asasada in the singular when the other verbs are all dual seems to be correct.
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