is not clearly proved against a relative, a friend, a servant, or a wife, he that reflects long before inflicting the punishment is applauded.’  Thus, O Bharata, was Gautama pleased with his son, O thou of Kuru’s race, for that act of delay on the latter’s part in doing the former’s bidding.  In all acts a man should, in this way, reflect for a long time and then settle what he should do.  By conducting himself in this way one is sure to avoid grief for a long time.  That man who never nurses his wrath for a long while, who reflects for a long time before setting himself to the performance of any act, never does any act which brings repentance.  One should wait for a long while upon those that are aged, and sitting near them show them reverence.  One should attend to one’s duties for a long time and be engaged for a long while in ascertaining them.  Waiting for a long time upon those that are learned, are reverentially serving for a long time those that are good in behaviour, and keeping one’s soul for a long while under proper restraint, one succeeds in enjoying the respect of the world for a long time.  One engaged in instructing others on the subject of religion and duty, should, when asked by another for information on those subjects, take a long time to reflect before giving an answer.  He may then avoid indulging in repentance (for returning an incorrect answer whose practical consequences may lead to sin).—­As regards Gautama of austere penances, that Rishi, having adored the deities for a long while in that retreat of his, at last ascended to heaven with his son.’”

SECTION CCLXVII

“Yudhishthira said, ’How, indeed, should the king protect his subjects without injuring anybody.  I ask thee this, O grandsire, tell me, O foremost of good men!’

“Bhishma said, ’In this connection is cited the old narrative of the conversation between Dyumatsena and king Satyavat.  We have heard that upon a certain number of individuals having been brought out for execution at the command of his sire (Dyumatsena), prince Satyavat said certain words that had never before been said by anybody else.[1212] ’Sometimes righteousness assumes the form of iniquity, and iniquity assumes the form of righteousness.  It can never be possible that the killing of individuals can ever be a righteous act.’

“Dyumatsena said, ’If the sparing of those that deserve to be slain be righteousness, if robbers be spared, O Satyavat, then all distinctions (between virtue and vice) would disappear.  ’This is mine’,—­’This (other) is not his’—­ideas like these (with respect to property) will not (if the wicked be not punished) prevail in the Kali age. (If the wicked be not punished) the affairs of the world will come to a deadlock.  If thou knowest how the world may go on (without punishing the wicked), then discourse to me upon it.’