10. The commentator explains that hitam tad vada are understood in the last line.
11. The commentator explains that the allusion here is to the adage that swans in drinking milk mixed with water always drink the milk leaving out the water. Learned Brahmanas are like swans for in discoursing upon even the topics of the world they select what is good and instructive but reject what is evil and sinful, or, as the Commentator puts it, they know the difference between what is soul and what is not soul.
12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti yavat' etc.
13. i.e., one should keep oneself aloof from both Energy and Penances, for both these can consume, if troubled or interfered with. By 'Energy' is meant both physical and mental force. It belongs to the Kshatriya as Penances belong to the Brahmana.
14. The commentator thinks that by Krishna, the Island-born Krishna or Vyasa is meant.
15. The sense is that such a Brahmana, if his expectation be not gratified, is competent to consume the person that has falsely raised that expectation.
16. Akshyayyam is fire, because it is fire that eats the food offered to the Pitris and makes it inexhaustible.
17. The sense is that as a physician cures diverse ailments of the body, after the same manner, a gratified Brahmana cures diverse faults of the kingdom in which he continues to live honoured and gratified by the king.
18. Santirishta is the rishti or benefits caused by santi. The commentator cites Medini for explaining that 'rishti' is 'kshema'.
19. Tapasye is Tapah karishye. There being no indirect narration in Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns ten thousand ascetics for his disciples. Kanwa, the foster-father of Sakuntala, was a Kulapati.