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.