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 possession. When a Kshatriya's means of support are
gone, what should he not take excepting what belongs to ascetics and what
is owned by Brahmanas? Even as a Brahmana in a season of distress may
officiate at the sacrifice of a person for whom he should never officiate
(at other and ordinary times) and eat forbidden food, so there is no
doubt that a Kshatriya (in distress) may take wealth from every one
except ascetics and Brahmanas.
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