Utatthya said If the god of the clouds pours rain in season and the king acts virtuously, the prosperity that comes keeps the subjects in happiness.

That washerman who does not know how to wash away the dirt of cloth without destroying its dye, is very unskilful in his profession.

That person among Brahmanas Kshatriyas or Vaishyas who, having deviated from the proper duties of his caste, has become a Shudra, is truly to be compared to such a washerman.

Menial service is the duty of the Shudra; agriculture is that of the Vaishya; the science of punishment of the Kshatriya and Brahmacharya, penances, Mantras, and truth, belong to the Brahmana. or

That Kshatriya who knows how to correct the wrong-doings of the other castes and to wash them clean like a washerman, is really their father and deserves to be their king.

The various cycles called Krita, Treta, Dvapara, and Kali, O foremost of Bharata's race, all depend on the conduct of the king. It is the king who makes the cycles.

The four castes, the Vedas, and the duties of the four modes of life, all suffer from confusion and weakness when the king becomes heedless.

The three kinds of fire, the three Vedas, and sacrifices with Dakshina, all disappear when the king becomes careless.

The king is the creator of all creatures, and is their destroyer. That righteous king is regarded as the creator, while the sinful one is regarded as the destroyer.

The king's wives, sons, kinsmen, and friends, all become unhappy and grieve when the king becomes careless.

Elephants, horses, kine, camels, mules, asses and other animals all lose their vigour when the king becomes sinful.

It is said, O Mandhatri, that the Creator created Power for for protecting Weakness. Weakness is, really, a great being, for every thing depends upon it.

All creatures adore the king. All creatures are the children of the king. If, therefore, O monarch, the king becomes unrighteous, all creatures meet with ruin.

The eyes of the Weak, of the Muni, and of the venomous snake, should be considered as unbearable. Do not, therefore, meet the Weak as you would do an enemy.

You should regard the Weak as being subject to humiliation. Take care that the eyes of the Weak do not burn you with your kinsmen.

In a family scorched by the eyes of the Weak, no children are born. Such eyes burn the family to its very roots. Do not, therefore, treat the weak inimically.

Weakness is more powerful than even the greatest Power, for that Power which is scorched by Weakness is absolutely rotted out.

If a person, who has been humiliated or struck, fails, while crying for help, to get a protector, divine punishment over takes the king and brings about his fall.

Do not, 'O sire, while excersing Power, take wealth from the Weak, Take care that the eyes of the Weak do not burn you like a burning fire.

The tears shed by weeping men afflicted with falsehood kill the children and animals of those that have uttered those lies.

Like a cow a sinful act does not yield immediate truits. If the fruit is not seen in the perpetrator himself, it is seen in his son or in his grand-son or daughter's son.

When a Weak person fails to find a protector the great rod of divine punishment overtakes the king.

When all the subjects of a king are compelled by distress to live like Brahmanas, by begging, such mendicancy brings destruction upon the king.

When all the officers of the king living in the provinces unite together and act unfairly, the king is then said to bring about a state of unredeeming evil upon his kingdom.

When the officers of the king extort money, hy unfair mean, or acting from lust or avarice, from persons pitcously praying for mercy, a great destruct' on, jorsooth, be.ails the king.

A huge tree, just growing, assumes large proportions, Numberless creatures then come and seek its shelter. When, however, it is cut down or burnt, those who had taken its shelter become all houseless.

When the denizens of a kingdom perform pious acts and all religious rites, and praise the good qualities, of the king, the latter acquires riches. When, however, the residents, out of ignorance forsake righteousness and act unrighteously, the king suffers from misery.

When sinful men of known acts are allowed to move among the righteous, Kali then overtakes the kings of those kingdoms. When the king punishes all wicked people, his kingdom prospers.

Forsooth, the kingdom of that king certainly prospers who honours his ministers and employs them in policy and in battles. Such a king enjoys the wide Earth or ever.

That king who duly honours at good acts and good speeches acquires great merit.

The enjoyment of good things with others, paying proper honours to the ministers, and subjugations of persons who are proud of their strength, are the great duty of a king.

Protecting all men by words, body, and deeds, and never forgiving even his offending son himself, form the duty of the king.

The maintenance of the Weak by sharing with them the things he has and thereby increasing their strength, form the duty of the king.

Protection of the kingdom, extermination of robbers, and conquest form the duty of the king.

Not to forgive a person, however dear if he has committe an offence, by act or word, forms the duty of the king.

Protecting those who seek refuge with him as he would protect his own children, and never depriving one of the honours to which he is entitled, form the duty of the king.

Adoring the gods, with devotion in sacrifices completed by presents, and subduing lust and envy, from the duty of the king.

Wiping the tears of the distressed, the helpless, and the old, and filling them with joy, form the duty of the king.

Advancing friends, weakening enemies, and honouring the good, form the duty of the king.

Cheerfully adhering to truth, always making presents of land, entertaining guests, and maintaining dependents, form the duty of the king.

That king who favours those who deserve favours, and punishes those who deserve chastisement, acquires great merit both here and hereafter.

The king is Yama himself. He is, O Mandhatri, the god (incarnate) to all righteous persons. By controlling his senses he acquires great riches. By not subduing them he commits sin.

Paying proper honours to Ritwijas and priests and preceptors, and doing them good, form the duty of the king.

Yama governs all creatures without any distinction. The king should imitate him in his conduct by restraining all his subjects duly.

The king is said to resemble the Thousandeyed (Indra). O foremost of men, that which is regarded by the king as Righteousness is accepted as such by all.

You should diligently cultivate forgiveness, intelligence, patience and the love of all creatures. You should also determine the strength and weakness of all men and learn to distinguish between right and wrong.

You should behave properly towards all creatures, make gifts, the utter agreeable and sweet words. You should maintain the residents of your city and the provinces in happiness.

A king, who is not clever, can never protect his subjects. Sovereignty, O sire, is a very heavy burden.

Only that king who is endued with wisdom and courage, and who is a master of the science of punishment, can protect a kingdom. He, on the other hand, who is devoid of energy and intelligence, and who is not versed in the great science, cannot bear the burden of sovereignty.

Helped by ministers of beautiful features and good birth, clever in business, devoted to their masters, and highly learned, you should examine the hearts and acts of all men including the very hermits.

Behaving thus, you will be able to learn the duties of all orders of men. This will help you in observing your own duties whether when you are in your country or when you go to other kingdoms.

Amongst these three objects, viz., Virtue, Profit, and Pleasure, Virtue is the foremost. He, who is of virtuous soul, acquires great happiness both here and hereafter.

If men are treated with honour, they can abandon their very wives and sons. By winning over good men, by gifts, sweet words, carefulness, and purity of conduct, a king may acquire for himself great prosperity. Do not, therefore, O Mandhatri, be negligent of these qualities and acts.

The king should never neglect to look after his own weak points as also after those of his foes. He should act in such a way that his enemies may not be able to discover his weak points, and he should himself assail them when theirs are seen.

In this way Vasava, and Yama, and Varuna and all the great royal sages have acted. Do you follow the same conduct.

Do you, O great king, follow the conduct of those royal sages. Do you soon, O foremost of Bharata's race, follow this heavenly road.

The gods, the Rishis, the Pitris, and the Gandharvas, possessed of great energy, chant the praises, both here and hereafter, of that king who is righteous!

Bhishma said nus spoken to by Utatthya, O Bharata, Mandhatri unhesitatingly did as he as he was directed, and became the soul king of the wide Earth.

Do you also, O king, act righteously like Mandhatri. You will then, after ruling the Earth, live in heaven!