1704.  The king may order some men to do some things.  These men, after obeying those orders, return to him to report the fact of what they have accomplished.  The king is obliged to grant them interviews for listening to them.

1705.  The commentator explains that the three others are Vriddhi, Kshaya, and Sthana, all of which arise from policy.  Some of the seven limbs are inanimate, such as the treasury.  But it is said that the treasury supports the ministers, and the ministers support the treasury.

1706.  Hence, when every kingdom has a king, and kings too are many, no one should indulge in pride at the thought of his being a king.

1707.  The object of this verse is to show that as Janaka rules his kingdom without being attached to it, he cannot lay claim to the merit that belongs to kings.

1708.  Upaya or means implies here the attitude of sitting (as in Yoga).  Upanishad or method implies sravana and manana i.e., listening and thinking.  Upasanga or practices imply the several limbs of Dhyana, etc.  Nischaya or conclusion has reference to Brahma.

1709.  I expand this verse fully.

1710.  The na in the second line is connected with Vyayachcchate.

1711.  The object of this verse is to show that the words uttered by Sulabha were unanswerable.  To attain to Emancipation one must practise a life of Renunciation instead of continuing in the domestic mode.

1712.  These foes are, of course, the passions.

1713.  Literally, the world is only a held of action, implying that creatures, coming here, have to act:  these actions lead to rewards and punishments, both here and hereafter.  The way to Emancipation is, as has been often shown before, by exhausting the consequences of acts by enjoyment or sufferance and by abstaining, from further acts by adopting the religion of Nivritti.

1714.  Kulapatam is explained by the commentator as Mahanadipuram.  In Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam (as in the Bengal text) is rather unintelligible unless it be taken in the sense in which I have taken it.  K. P. Singha mistranslates Kulapatam, and the Burdwan translator misunderstands both Kulaparam and venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmans.

1716.  Prachalita-dharma etc, implies those that have fallen away from righteousness.  The Burdwan translator misunderstands the verse.  Karanabhih is kriabhih.

1717.  The Commentator explains that this verse is for assuring Yudhishthira that kings are competent to obtain felicity in the next world.  Anupagatam is explained by the Commentator as not attainable in even thousands of births.

1718.  Rudhirapah is blood-sucking worms.  Uparatam is dead.

1719.  The ten boundaries or commandments, as mentioned by the Commentator, are the five positive ones, viz., Purity, Contentment, Penances, Study of the Vedas, Meditation on God, and the five negative ones, viz., abstention from cruelty, from untruth, from theft, from non-observance of vows, and from acquisition of wealth.