Apaddharmanushasana Parva — When robbers attack a kingdom how should a Brahman maintain his own people

Yudhishthira said When virtuous practices calculated to be beneficial the worlds, disappear, when all the means and resources for subsistence fall into the hands of robbers, when such a calamitous time appears, by what means should a Brahmana, O grandfather, who from affection cannot leave his sons and grandsons maintain himself?

Bhishma said When such a time appears the Brahmana should live by the help of knowledge. Everything in this world is for the good. Nothing here is for the wicked.

He, who, himself being an instrument of acquisition, takes wealth from the wicked and gives it to the good, is said to be conversant with the virtue of adversity.

Desirous of preserving his rule, the king, O monarch, without making his subjects indignant and rebellious may take what is not given to him by the owner, of his own accord, saying,-This is mine.

That wise man, who, purified by the possession of knowledge, power and righteous conduct at other times, acts censurably in such times, does not really deserve to be blamed.

They, who always support themselves by displaying their power, never prefer any other mode of living. The powerful, O Yudhishthira, always live by the help of prowess.

The ordinary injunctions of the scriptures, without exceptions of any kind, should be followed by a king at such times, while following those scriptures, an intelligent king would do something more.

At such times, however, the king should not oppress Ritwijas, Purohitas preceptors and Brahmanas, all of whom are respected and held in high esteem. By oppressing them, even at such times, he incurs blame and sin.

This is considered as an authority in the world. Indeed, this is the eternal eye. One should be guided by this authority. This determines whether a king is to be called good or wicked.

It is seen that moved by jealousy and anger many persons, living in villages and towns, vilify one another. The king should never, as said by them, honour or punish any body.

Slander should never be circulated. If spoken, it should never be heard. When any slanderous conversation goes on, one should close one's ears or leave the place immediately.

Slanderous conversation becomes only wicked men. It is assign of depravity. They, on the cther hand, O king, who mention the virtues of others in assemblies of the god, are good men.

As a pair of good-tempered bulls, governable and well-trained to bear loads, put their necks to the yoke and drag the cart willingly, so should the king bear his burden in times of difficulty.

Others say that a king should behave in such a way that he may succeed in acquiring a large number of allies. Some consider ancient practices as the highest mark of righteousness.

They, however, who laud the conduct followed by Shankha towards Likhita, do not hold this opinion. They do not pass such an opinion through either malice or covetousness.

There are even great Rishis who have laid down that even preceptors, if addicted to evil practices, should be punished. But there is no recognised authority for such a holding.

The gods will punish such men when they happen to be vile and guilty of wicked practices. The king, who replenishes his treasury by fraudulent means, certainly deviates from the path of righteousness.

That code of morality which is honoured by good persons in affluent circumstances, and which is approved by every honest man, should be followed.

He is the master of duty who knows it as depending on all the four foundations. It is as difficult to find out the reasons of duties as it is difficult to find out the legs of the snake.

As a hunter discovers the track of a deer wounded with arrow by marking spots of blood on the ground, so should one try to find out the reasons of duties.

Thus should a man follow humbly the path of the good. Such was the conduct of the great royal sages of yore, O Yudhishthira.