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This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
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
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