11. i.e., content to work on receiving their food only. Their wages should not be higher that what is needed to feed them.
12. The word Mandala has been explained below in verse 5. The distinction between Udasinas and Madhyasthas, as explained by Nilakantha, is that the former are neutrals, while the latter are those who cherish equal sentiments towards both the parties.
13. The four kinds of foes, as explained by the commentator, are (1) foes proper, (2) allies of foes, (3) those that wish victory to both sides, and (4) those that wish defeat to both sides. As regards Atatayins, they are six, viz., (1) he that sets fire to one's house, (2) he that mixes poison with one's food, (3) he that advances, weapon in hand, with hostile intent, (4) he that robs one of one's wealth, (5) he that invades one's fields, and (6) he that steals one's wife.
14. The sixty are thus made up. Eight consisting of agriculture and the rest; twenty-eight consisting of forces and the rest; fourteen consisting of atheists and the rest and eighteen consisting of counsels and the rest.
15. i.e., land that is fertile, gold that is pure, and men that are strong.
16. The wards Kasyanchidapadi should be construed with what follows.
17. The cane yields when pressure is directed towards it. In the Santi Parva occurs the detailed conversation between the Ocean and the Rivers. The former enquired why, when the Rivers washed down the largest trees, they could not wash into the Ocean a single cane. The answer was that the cane was yielding; the trees were not so.
18. War and peace are each of two kinds, i.e., war with a strong foe and that with a weak foe: peace with a strong foe and that with a weak foe. The Bengal texts wrongly read dividhopayam or vividhopayam.
19. I expand this verse a little, following the commentator.
20. Strength is of three kinds, as explained in the next verse.