294. I do not understand how this is an answer to Yudhishthira’s question. Nilakantha thinks that truth, in the above, means the ordinances in respect of Kshatriya duties; that Upapatti, which I understand means reasoning (or conclusion), indicates a disregard for life, for those ordinances lead to no other conclusion. Good behaviour, according to him, means encouraging the soldiers, speaking sweetly to them, and promoting the brave, etc. Means and contrivances consist in punishing desertion and cowardliness, etc. If Nilakantha be right, what Bhishma says is that battles (which, of course, are intended for the protection of righteousness) become possible in consequence of these four causes.
295. The seven stars of this constellation are supposed to be the seven great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and Vasishtha.
296. Venus.
297. Like Bhurisravas on the field of Kurukshetra.
298. Probably, one that has begun a sacrifice extending for a long period. The Yadava hero Akrura avoided challenges to battle by beginning a sacrifice. See Harivansa, the sections on the Syamantaka stone.
299. A form of expression meaning shameless.
300. This refers to death and physical pain, as explained by Nilakantha.
301. Skandha, Nilakantha thinks, means Samuha here.
302. i.e., the soldiers should be drawn up as to form a wedge-like appearance with a narrow head.
303. Kulinja has many meaning. Nilakantha think that the word, as used here, means ‘snake.’
304. The object of these two verses is to indicate that a learned astrologer and a learned priest are certain means for procuring victories by warding off all calamities caused by unpropitious fate and the wrath of the gods.
305. If a single deer takes fright and runs in a particular direction, the whole herd follows it without knowing the cause. The simile is peculiarly appropriate in the case of large armies, Particularly of Asiatic hosts, if a single division takes to flight, the rest follows it. Fear is very contagious. The Bengal reading jangha is evidently incorrect. The Bombay reading is sangha. The Burdwan translators have attempted the impossible feat of finding sense by adhering to the incorrect reading. The fact is, they did not suspect the viciousness of the text.
306. I have endeavoured to give the very construction of the original. It is curious to see how the Burdwan Pundits have misunderstood the simple verse.
307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can scarcely be understood in such a sense.
308. i.e., the king should try conciliation, sending at the same time an invading force, or making an armed demonstration. Such politic measures succeed in bringing about peace.
309. i.e., ascertaining everything regarding him.
310. The French had taken Alsace and Lorraine. That was an impolitic step, though, perhaps, Germany also, by taking back those provinces after they had been completely Frenchified, has committed the same mistake. Such injuries rankle in the heart and are never forgotten.
311. i.e., ruin him outright.
312. Brahma-dandah is the chastisement through the gods. When foes are not seen, i.e., when they are at a distance, the king should employ his priest to perform the rites of the Atharvan for bringing destruction upon them. In the case, however, of foes being seen, i.e., when they are near, he should move his troops without depending upon Atharvan rites.
313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet pestum is understood.
314. The sixfold forces are foot, horse, elephants, cars, treasury, and traders following the camp.
315. I adopt Nilakantha’s explanation of this verse. Loss of crops, etc. are the inevitable consequences of expeditions. The king, on such occasions, is obliged also to take particular care of the seven branches of administration. As these are all unpleasant, they should be avoided.
316. i.e., starts such subjects for conversation as do not arise naturally, for what he has in view is the proclaiming of the faults of other people, a topic in which he alone is interested and not his hearers.
317. In the Bengal texts there is an error of reading viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the error in their vernacular version. K.P. Singha, of course, avoids it.
318. The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, as a matter of course, repeats the error, While K.P. Singha avoids it.
319. i.e., though dispossessed of my kingdom, I cannot yet cast off the hope of recovering it.
320. i.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity.
321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I do not follow him.
322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently erroneous. The correct reading, as given in the Bombay text, is Vidhitsasadhanena cha. Both the Bengali versions are incorrect.
323. The Vilwa is the fruit of the Egle marmelos.
324. The sense seems to be that by causing thy foe to be attached to these things, the treasury of thy foe is likely to be exhausted. If this can be brought about, thy foe will soon be ruined.
325. i.e., for the ruler of Videhas.
326. Jitavat is explained by Nilakantha as prapta jaya.
327. The word is Gana. it literally means an assemblage. There can be no doubt that throughout this lesson the word has been employed to denote the aristocracy of wealth and blood that surround a throne.
328. If the king, moved by avarice, taxes them heavily, the aristocracy resent it and seek to pull down the king.
329. i.e., learned men of humility.
330. Probably, with the king.
331. The Burdwan Pundits make a mess of the last two verses. In 31, there is an incorrect reading in the Bengal texts. It is Pradhanaccha for pradanaccha. The Burdwan version repeats the error. K.P. Singha, of course, avoids it, but his version is rather incomplete.
332. Literally, “One should not follow that course of duty which they do not indicate. That again is duty which they command. This is settled.”
