the king, O monarch, without driving his subjects to indignation and rebellion, may take what is not freely given by the owner, saying, ‘This is mine!’ That wise man who, cleansed by the possession of knowledge and might and of righteous conduct at other times, acts censurably in such season, does not really deserve to be censured.  They who always support themselves by putting forth their might never like any other method of living.  They that are endued with might, O Yudhishthira, always live by the aid of prowess.  The ordinary scriptures, that exist (for seasons of distress) without exceptions of any kind, should be practised by a king (at such times).  A king, however, that is endued with intelligence, while following those scriptures, would do something more.[398] At such times, however, the king should not oppress, Ritwijas, and Purohitas and preceptors and Brahmanas, all of whom are honoured and held in high esteem.  By oppressing them, even at such times, he incurs reproach and sin.  This that I tell thee is regarded as an authority in the world.  Indeed, this is the eternal eye (by which practices in seasons of distress are to be viewed).  One should be guided by his authority.  By this is to be judged whether a king is to be called good or wicked.  It is seen that many persons residing in villages and towns, actuated by jealousy and wrath, accuse one another.  The king should never, at their words, honour or punish anybody.  Slander should never be spoken.  If spoken, it should never be heard.  When slanderous converse goes on, one should close one’s ears or leave the place outright.  Slanderous converse is the characteristic of wicked men.  It is an indication of depravity.  They, on the other hand, O king, who speak of the virtues of others in assemblies of the good, are good men.  As a pair of sweet-tempered bulls governable and well-broken and used to bear burthens, put their necks to the yoke and drag the cart willingly, even so should the king bear his burthens (in seasons of distress).  Others say that a king (at such times) should conduct himself in such a way that he may succeed in gaining a large number of allies.  Some regard ancient usage as the highest indication of righteousness.  Others, viz., they that are in favour of the conduct pursued by Sankha, towards Likhita, do not hold this opinion.  They do not advance such an opinion through either malice or covetousness[399].  Examples are seen of even great Rishis who have laid down that even preceptors, if addicted to evil practices, should be punished.  But approvable authority there is none for such a proposition.  The gods may be left to punish such men when they happen to be vile and guilty of wicked practices.  The king who fills his treasury by having recourse to fraudulent devices, certainly falls away from righteousness.  The code of morality which is honoured in every respect by those that are good and in affluent circumstances, and which is approved by every honest heart, should