^{page 573 note 1} The latest editions I have seen are (Nāgarī) Bombay Machine Press, Āgrā, 1912, and (Persian) Chintāman Press, Farrukhābād, N.D.

^{page 574 note 1} This was a translation only of the second and third cantos of the poem. Mr. Waterfield also translated other portions, which were never printed. I hope that before long the whole of his admirable version will be put into the hands of English readers in this country.

^{page 574 note 2} In the translation, the figures in parenthesis indicate the verse-numbers of the original. These vary slightly in every printed edition, but those given here will serve to identify the passage translated.

^{page 574 note 3} Probably Māndōgarh in the Dhār State of Central India.

^{page 576 note 1} This does not occur in the present episode.

^{page 578 note 1} Mahādēva, or Siva, abides on Mount Kailāsa. He rides the bull Nandī or Nandīgana. He is often represented as bemused with Indian hemp and other intoxicating drugs. Gānjā and bhang are varieties of this hemp. Āk is Calatropis Gigantea, a well-known medicinal plant. Dhatūra is the Datura Stramonium.

^{page 578 note 2} The famous city round which centres the story of the Mahābhārata. Here dwelt the five Pāndavas mentioned in the following verses.

^{page 578 note 3} The five Pāndava heroes of the Māhābharata, viz. Nakula, Sahadēva, Arjuna, Bhīmasēna, and Yudhisthira. Their names are given in their Hindi forms in the following verse, and in this order, although Yudhisthira was the eldest. Their joint wife was Draupadī, also mentioned, and cursed, below.

^{page 578 note 4} A name of Mahādēva.

^{page 578 note 5} The name of the fourth, or iron, age. The visit of Siva to Hastināpura took place in the Dvāpara, or third, age. This will be referred to later on. See vv. 350 ff.

^{page 578 note 6} Parmāl of Mahōbā was a Chandēl Rājpūt. Under the above curse, Bēlā was an incarnation of Draupadī. Brahmā,:her husband, was an incarnation of the Pāndava Arjuna. Tāhar, Bēlā's brother, was an incarnation of Karna, the implacable foe of the Pāndavas in the war of the Mahābhārata, and Chaûrā, the Brāhman, Prithīrāj's general, was an incarnation of the Brīhman Drōnī, one of the leading generals against the Pāndavas in the same war. It may be added that two other heroes of the poem were also incarnations of champions of the Mahābhārata war. These are Mīrā Tālhan, the Saiyid of Benares, who was an incarnation of Bhīmasena, and Lākhan, the nephew of Jaichand of Kanauj, who was an incarnation of Nakula. See canto xix.

^{page 578 note 7} The worlds are usually counted as three (heaven, earth, and hell) or fourteen (seven upper, including the earth, and seven lower) in number. “Nine” is here probably a slip for three, the poet mixing up some other group, such as the nine planets, or the nine orifices of the human body.

^{page 579 note 1} One of Draupadī's Pāndava husbands. He became incarnate to marry Bēlā.

^{page 579 note 2} These were Sūraj, Chandan, Sardan, Mardan, Gōpī, Mōtī, and Tāhar. See vv. 215 ff. Of these, as already stated, Tāhar was an incarnation of Karna.

^{page 579 note 3} Literally, “there has been gaunā and raumā.” The former is the rite of sending a bride finally to her husband's house, while the raunā is an intermediate visit, when she goes to her husband's house temporarily for the consummation of the marriage.

^{page 579 note 4} Tīkā is here the token of betrothal, sent to the parents of a proposed bridegroom. If the boy's parents accept the token, they signify their agreement to the proposed match. If they refuse it, the proposal is understood to be not accepted.

^{page 579 note 5} i.e. Prithīrāj, who was Chauhān by tribe.

^{page 580 note 1} Chaũrā, the Nāgar Brāhman, was Prithīrāj's Bakhshī, or general. We have seen that he was an incarnation of Drōna.

^{page 580 note 2} These are the people usually dispatched on such messages. A Bārī is a torchbearer. A Nēgī is an attendant who is entitled to the nēg, or customary present given on such occasions. We shall see that they act as messengers. The names of these four were Beni Purohit, Rama Dasaudhi, Bhaima Nau, and Sobha Bhat. See v. 134.

^{page 580 note 3} A town in the modern Jalaun district. It was once famous for its paper manufacture.

^{page 580 note 4} The ceremony of the reception of the bridegroom's party. It is not suggested that Prithīrāj actually intended to kill the bridegroom. But the bridegroom's friends must be prepared to meet such an attempt, and counter it if they can.

^{page 580 note 5} In token of acceptance of the commission.

^{page 580 note 6} Chaũrā is always represented as riding on this elephant.

^{page 581 note 1} i.e. Delhi.

^{page 581 note 2} A town not identified. It can hardly be the Junāgarh in Kāthiāwār. It was the capital of the country called Bisen, and it had a frontier fortress called Pathrīgarh. Its Rājā was Gajrāj, and his daughter, Gajmōtin, was Malkhān's wife. We learn here that it was eight days' march from Delhi. From the Indal-haran episode we learn that it was five days' march from Narwar and seven (!) from Atak (Attock).

^{page 581 note 3} Baurīgarh I have failed to identify. According to the episode of the Chauthī of Chandrâvalī it was twelve days' march from Delhi. Its king was the Jādō (Yadava) Bir Sahi, whose son, Indrasen, married Chandrâvalī, Parmāl's daughter.

^{page 581 note 4} Narwar is the famous historic town in the modern Gwalior State. Būndī is the well-known Hārā State in Rājputānā. I have failed to identify either of the two Rājās named above. Ūdan married Narpat's daughter, Phulwā. Gangādhar's daughter, Kusum Dē, in after years married Lakhan, the nephew and heir of Jaichand of Kanauj.

^{page 582 note 1} Uraî is now the headquarters of the district of Jalaun. Māhil, treacherous and unforgiving, is the villain of the entire cycle of poems. His sister, Malhnā, was Parmāl's chief Queen, but his whole life was, nevertheless, devoted to bringing about the ruin of Parmāl, to accomplish which he spared no treachery or villainy.

^{page 582 note 2} i.e. Prithīrāj.

^{page 582 note 3} Ratībhān was brother of Jaichand, Rājā of Kanauj. His death is recorded in canto i. Lākhan was consequently Jaichand's nephew.

^{page 582 note 4} There was old hostility between Kanauj and Delhi. Hence Jaichand's insolent reply.

^{page 582 note 5} i.e. Malkhān. The two names are used indifferently. I use one or other according to the original. “Malkhai” is the pet-form of the other.

^{page 583 note 1} The Philosopher's Stone, the touch of which transmuted baser metals to gold. It was one of Parmāl's most treasured possessions, and the cause of frequent attacks on the city.

^{page 583 note 2} Here the bard omits to quote Prithīrāj's reason for avoiding Mahōbā—that the Banāphars were of mean caste. But that Tāhar did mention it is plain from Malkhan's angry reply. In another text of the poem Tahar enlarges on the reason in most offensive terms.