st line of 8 is
erroneous. The Burdwan version is right.

356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak
Vrikshah Yatra; asravat is explained as rasamprasravat. I think
Vrihadvriksham may be taken as a full-grown Palmyra tree. The sense
is that as men always draw the juice from a full-grown tree and not from
a young one, even so the king should take care as to how taxes should be
laid upon subjects that are unable to bear them.

357. i.e., by tampering with the governors of the citadels and the
garrisons of his foes, as the commentator explains.

358. i.e., that king who is vain and covetous.

359. Whether it belongs to himself or to any other person.

360. The sense seems to be that a king should always be guided by the
precepts of the science of king-craft without depending upon chance.

361. i.e., he who earns religious merit is sure to obtain such regions;
and as great merit may be acquired by properly discharging kingly duties
one may, by such conduct, win much felicity hereafter.

362. Vyavahara is vi and avahara, hence that through which all kinds of
misappropriation are stopped. It is a name applied to Law and
administration of justice.

363. The commentator, in a long note, gives very fanciful explanations
touching every one of these peculiarities of form. He understands
Mrigaraja to mean the black antelope. I cannot reject the obvious meaning
of the word. The object of the poet is simply to create a form that is
frightful.

364. These are Righteousness, Law, Chastisement, God, and Living Creature.

365. The nearest approach in English to what is meant here by Vyavahara
is Law. Three kinds of Vyavahara or Law are here spoken of. The first is
the ordinary Law, according to which the disputes of litigants are
decided, it includes both civil and criminal law, it is quaintly
described here as Vattripratyayalakskana, i.e., 'characterised by a
belief in either of two litigant parties.' When a suit, civil or
criminal, is instituted, the king or those that act in the king's name
must call for Evidence and decide the matter by believing either of the
two parties. Then follows restoration or punishment. In either case, it
is a form of Chastisement. The second kind of Vyavahara or Law is the
ecclesiastical law of the Vedas. These are the precepts or injunctions
laid down in those sacred books for regulating every part of human duty.
The third kind of Vyavahara or Law is the particular cust