158.  Literally, ’Everything thou knowest shall appear to thee by inward light.’

159.  The sense is, I who have already the full measure of fame can scarcely add to my fame by doing or saying anything.

160.  Literally,—­’the eternal bridge of virtue.’

161.  In the sense of being liberal.  A king should not too minutely enquire into what is done with the things belonging to him.

162.  Literally, ‘worthy of being used by the king.’

163.  Literally ‘the Brahmana that would not leave his home.’  The verse has been quoted in this very Parvan previously.

164.  These seven limbs are the king, army, counsellors, friends, treasury, territory, and forts.

165.  These six are peace (with a foe that is stronger), war (with one of equal strength), marching (to invade the dominions of one who is weaker), halting, seeking protection (if weak in one’s own fort), and sowing dissensions (among the chief officers of the enemy).

166.  Asambhayan is explained by Nilakantha as ’incapable of being overreached by foes.’

167.  In the sense that without royal protection, the world soon comes to grief.

168.  The duties of the cow-herd should lead him to the fields.  If without manifesting any inclination forgoing to the fields he likes to loiter within the village he should not be employed.  Similarly the barber’s duties require his presence within the village.  If without being present there he likes to wander in the woods, he should never be employed, for it may then be presumed that he is wanting in that skill which experience and habit bring.  These two verses are often quoted in conversation by both the learned and unlearned equally.

169.  Eloquent Brahmanas learned in the scriptures are heroes of speech, Great Kshatriya kings are heroes of exertion.

170.  Men, by pouring libations of clarified butter on sacrificial fires, feed the gods.  The latter, fed by those libations, pour rain on the earth whence men derive their sustenance.  Men. therefore are said to pour upwards and the gods pour downwards.

171.  Conversation in respect of the wealth of traders and merchants; Growth in respect of the penances of ascetics; and Destruction in respect of thieves and wicked men.  All these depend upon Chastisement.

172.  The Burdwan Pundits have been very careless in translating the Santi Parva.  Their version is replete with errors in almost every page.  They have rendered verse 78 in a most ridiculous way.  The first line of the verse merely explains the etymology of the word Dandaniti, the verb ni being used first in the passive and then in the active voice.  The idam refers to the world, i.e., men in general.  K.P.  Singha’s version of the Santi is better, and, of course, gives the correct sense of this verse.

173.  Literally, rose above the five in the sense of having renounced the world.  The Burdwan Pundits erroneously render it “died.”