293. To take up a straw and hold it between the lips is an indication of
unconditional surrender.

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 meanings. 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