known acts (of lying down for slumber, enjoyment, eating, and dressing) to which thou art still bound though thou professest thyself to have adopted the religion of Emancipation.  That man who has to rule the whole world must, indeed, be a single king without a second.  He is obliged to live in only a single palace.  In that palace he has again only one sleeping chamber.  In that chamber he has, again, only one bed on which at night he is to lie down.  Half that bed again he is obliged to give to his Queen-consort.  This may serve as an example of how little the king’s share is of all he is said to own.  This is the case with his objects of enjoyment, with the food he eats, and with the robes he wears.  He is thus attached to a very limited share of all things.  He is, again, attached to the duties of rewarding and punishing.  The king is always dependent on others.  He enjoys a very small share of all he is supposed to own, and to that small share he is forced to be attached (as well as others are attached to their respective possessions).  In the matter also of peace and war, the king cannot be said to be independent.  In the matter of women, of sports and other kinds of enjoyment, the king’s inclinations are exceedingly circumscribed.  In the matter of taking counsel and in the assembly of his councillors what independence can the king be said to have?  When, indeed, he sets his orders on other men, he is said to be thoroughly independent.  But then the moment after, in the several matters of his orders, his independence is barred by the very men whom he has ordered.[1704] If the king desires to sleep, he cannot gratify his desire, resisted by those who have business to transact with him.  He must sleep when permitted, and while sleeping he is obliged to wake up for attending to those that have urgent business with him—­bathe, touch, drink, eat, pour libations on the fire, perform sacrifices, speak, hear,—­these are the words which kings have to hear from others and hearing them have to slave to those that utter them.  Men come in batches to the king and solicit him for gifts.  Being, how-ever, the protector of the general treasury, he cannot make gifts unto even the most deserving.  If he makes gifts, the treasury becomes exhausted.  If he does not, disappointed solicitors look upon him with hostile eyes.  He becomes vexed and as the result of this, misanthropical feelings soon invade his mind.  If many wise and heroic and wealthy men reside together, the king’s mind begins to be filled with distrust in consequence.  Even when there is no cause of fear, the king entertains fear of those that always wait upon and worship him.  Those I have mentioned O king, also find fault with him.  Behold, in what way the king’s fears may arise from even them!  Then again all men are kings in their own houses.  All men, again, in their own houses are house-holders.  Like kings, O Janaka, all men in their own houses chastise and reward.  Like kings others also have sons and