leave the country of one’s birth, if it be afflicted
by plague or famine. One should live in one’s
own country, respected by all, or repair to a foreign
country for living there. I shall, for this reason,
repair to some other region. I do not venture
to live any longer in this place, for I have done a
great wrong to thy child, O king, one should from
a distance abandon a bad wife, a bad son, a bad king,
a bad friend, a bad alliance, and a bad country.
One should not place any trust on a bad son.
What joy can one have in a bad wife? There cannot
be any happiness in a bad kingdom. In a bad country
one cannot hope to obtain a livelihood. There
can be no lasting companionship with a bad friend
whose attachment is very uncertain. In a bad
alliance, when there is no necessity for it, there
is disgrace. She indeed, is a wife who speaks
only what is agreeable. He is a son who makes
the sire happy. He is a friend in whom one can
trust. That indeed, is one’s country where
one earns one’s living. He is a king of
strict rule who does not oppress, who cherishes the
poor and in whose territories there is no fear.
Wife, country, friends, son, kinsmen, and relatives,
all these one can have if the king happens to be possessed
of accomplishments and virtuous eyes. If the
king happens to be sinful, his subjects, inconsequence
of his oppressions, meet with destruction. The
king is the root of one’s triple aggregate (i.e.,
Virtue, Wealth, and Pleasure). He should protect
his subjects with heedfulness. Taking from his
subjects a sixth share of their wealth, he should protect
them all. That king who does not protect his
subjects is truly a thief. That king who, after
giving assurances of protection, does not, from rapacity,
fulfil them,—that ruler of sinful soul,—takes
upon himself the sins of all hi subjects and ultimately
sinks into hell. That king, on the other hand,
who, having given assurances of protection, fulfils
them, comes to be regarded as a universal benefactor
in consequence of protecting all his subjects.
The lord of all creatures, viz., Manu, has said
that the king has seven attributes: he is mother,
father, preceptor, protector, fire, Vaisravana and
Yama. The king by behaving with compassion towards
his people is called their father. The subject
that behaves falsely towards him takes birth in his
next life as an animal or a bird. By doing good
to them and by cherishing the poor, the king becomes
a mother unto his people. By scorching the wicked
he comes to be regarded as fire, and by restraining
the sinful he comes to be called Yama. By making
gifts of wealth unto those that are dear to him, the
king comes to be regarded as Kuvera, the grantor of
wishes. By giving instruction in morality and
virtue, he becomes a preceptor, and by exercising the
duty of protection he becomes the protector.
That king who delights the people of his cities and
provinces by means of his accomplishments, is never
divested of his kingdom in consequence of such observance