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."

333. Pratyasannah is explained by Nilakantha in a different way. I think,
his interpretation is far-fetched.

334. i.e., who knows when truth becomes as harmful as untruth, and
untruth becomes as righteous as truth.

335. Vide ante, Karna Parva.

336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
where certain innocent persons had concealed themselves while flying from
a company of robbers, incurred the sin of murder.

337. The allusion is to the story of an owl going to heaven for having,
with his beaks, broken a thousand eggs laid by a she-serpent of deadly
poison. The Burdwan Pundits have made nonsense of the first line of verse
8. There is no connection between the first and the second lines of this
verse. K.P. Singha has rendered it correctly.

338. This refers to the well-known definition of Dharma ascribed to
Vasishtha, viz., "That which is laid down in the Srutis and Smritis