351. The antithesis consists, as pointed out by Nilakantha, in this, viz., the man of high birth, even if ruined undeservedly, would not injure his master. The man however, that is of low birth, would become the foe of even a kind master if only a few words of censure be addressed to him.
352. Nilakantha explains that na nirddandvah means na nishparigrahah.
353. i.e., 'speak in brief of them, or give us an abridgment of thy elaborate discourses.'
354. i.e., as the commentator explains, keenness, when he punishes and harmlessness when he shows favour.
355. i.e., 'should assume the qualities (such as keenness, etc.), necessary for his object.' K.P. Singha's version of the last 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.