261. The word used is Dasyus, literally, robbers; here, enemies of society and order.
262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for yunjita.
263. i.e., thou shouldst care for such opinion, without being angry with those that censure or blame thee.
264. i.e., they who have to undergo such privations in carrying on their useful occupation should not be taxed heavily.
265. The correct reading is bharanti. Taranti also may give the same meaning. K. P. Singh has erroneously rendered the second line.
266. i.e., goes to heaven.
267. Bhishma says that this discourse is very old. Probably this verse has reference to the writer's idea of the motives that impelled the Rishis of Brahmavarta when they devised for their Indian colony the kingly form of government.
268. This verse gives the etymology of the word Rajan and Vrishala. He in whom righteousness shines (rajate) is a Rajan; and he in whom righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.
269. The address Bharatarshabha is misplaced, seeing that it is Utathya who is speaking and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita; if, on the other hand, he acts sinfully, he causes the Kali age to set in; etc. etc.
270. He who protects Weakness wins heaven, while he who persecutes it goes to hell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell everyone with whom it may come into contact.