conclusion of all intelligent men who have
thought upon the subject. The kind of scriptures or science which one
always studies gives him the kind of knowledge which it is capable of
giving. Such Knowledge verily becomes agreeable to him. Ignorance leads
to barrenness of invention in respect of means. Contrivance of means,
again, through the aid of knowledge, becomes the source of great
felicity. Without entertaining any scruples and any malice,[390] listen
to these instructions. Through the decrease of the treasury, the king's
forces are decreased. The king should, therefore, fill his treasury (by
any means) like to one creating water in a wilderness which is without
water. Agreeably to this code of quasi-morality practised by the
ancients, the king should, when the time for it comes,[391] show
compassion to his people. This is eternal duty. For men that are able and
competent,[392] the duties are of one kind. In seasons of distress,
however, one's duties are of a different kind. Without wealth a king may
(by penances and the like) acquire religious merit. Life, however, is
much more important than religious merit. (And as life cannot be
supported without wealth, no such merit should be sought which stands in
the way of the acquisition of wealth). A king that is weak, by acquiring
only religious merit, never succeeds in obtaining just and proper means
for sustenance; and since he cannot, by even his best exertions, acquire
power by the aid of only religious merit, therefore the practices in
seasons of distress are sometimes regarded as not inconsistent with
morality. The learned, however, are of opinion that those practices lead
to sinfulness. After the season of distress is over, what should the
Kshatriya do? He should (at such a time) conduct himself in such a way
that his merit may not be destroyed. He should also act in such a way
that he may not have to succumb to his enemies.[393] Even these have been
declared to be his duties. He should not sink in despondency. He should
not (in times of distress) seek to rescue (from the peril of destruction)
the merit of others or of himself. On the other hand, he should rescue
his own self. This is the settled conclusion.[394] There is this Sruti,
viz., that it is settled that Brahmanas, who are conversant with duties,
should have proficiency in respect of duties. Similarly, as regards the
Kshatriya, his proficiency should consist in exertion, since might of
arms is his great p