279. The sense is that although it is laid down that kings should fight
with those only that are of the kingly order, yet when the Kshatriyas do
not arm themselves for resisting an invader, or other orders may fight
for putting down those that so arm themselves against the kings.
280. The Bengal reading of this verse, which I adopt, is better than the
Bombay reading. The Bengal reading is more consistent with what follows
in verse 8. If the Bombay reading be adopted, the translation would run
thus:--"One should not fight a Kshatriya in battle unless he has put on
armour. One should fight with one, after challenging in those
words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is
substantially correct. The Burdwan version, as usual, is wrong.
281. The distress referred to here is of being unhorsed or deprived of
car or of weapons, etc.
282. The original is wry elliptical. I, therefore, expand it after the
manner of the commentator. Regarding the last half of the second line, I
do not follow Nilakantha in his interpretation.
283. This verse also is exceedingly elliptical in the original.
284. The sense seems to be that in fighting with the aid of deceit the
enemy should not be slain outright, such slaughter being sinful. Slaying
an enemy, however, in fair fight is meritorious.
285. This verse is not intelligible, nor does it seem to be connected
with what goes before.
286. The meaning is that king Pratardana took what is proper to be taken
and hence he incurred no sin.
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