Changes

# The Raja who is attached to vices springing from love of pleasure loses his virtue and wealth, and he who is given to vices arising from anger loses even his life.

# The Raja who is attached to vices springing from love of pleasure loses his virtue and wealth, and he who is given to vices arising from anger loses even his life.

# Hunting, gambling, sleeping during the day, hyper-criticism, lust, drunkenness, an inordinate love for dancing, singing and music, and useless travel are the ten vices flowing from love of pleasure.

# Hunting, gambling, sleeping during the day, hyper-criticism, lust, drunkenness, an inordinate love for dancing, singing and music, and useless travel are the ten vices flowing from love of pleasure.

# The four vices - drinking liquor, gambling, lust and hunting, arising out of love of pleasure, are the most detrimental in the same order.

# The four vices - drinking liquor, gambling, lust and hunting arising out of love of pleasure are the most detrimental in the same order.

# Gossip, violence, treachery, envy, defamation, unjust seizure of property, reviling and assault are the set of eightfold vices flowing from wrath; out of these, doing bodily injury, reviling and seizure of property are the most destructive.

# Gossip, violence, treachery, envy, defamation, unjust seizure of property, reviling and assault are the set of eightfold vices flowing from wrath; out of these, doing bodily injury, reviling and seizure of property are the most destructive.

====Death preferable to vicious life====

====Death preferable to vicious life====

<blockquote>अदेश्यं यश्च दिशति निर्दिश्यापह्नुते च यः । यश्चाधरोत्तरानर्थान्विगीतान्नावबुध्यते । । ८.५३ । ।</blockquote><blockquote>''adeśyaṁ yaśca diśati nirdiśyāpahnute ca yaḥ । yaścādharottarānarthānvigītānnāvabudhyate । । 8.53 । ।'' Manu VIII 53</blockquote>Meaning: In a comparison between vice and death, vice is declared to be more harmful because a vicious man sinks to the nethermost hell while he who dies free from vice goes to heaven.

<blockquote>अदेश्यं यश्च दिशति निर्दिश्यापह्नुते च यः । यश्चाधरोत्तरानर्थान्विगीतान्नावबुध्यते ||८.५३||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 8].</ref></blockquote><blockquote>''adeśyaṁ yaśca diśati nirdiśyāpahnute ca yaḥ । yaścādharottarānarthānvigītānnāvabudhyate ||8.53||''</blockquote>Meaning: In a comparison between vice and death, vice is declared to be more harmful because a vicious man sinks to the nethermost region while he who dies free from vice goes to heaven.

====The king must guard himself against going astray====

====The king must guard himself against going astray====

<blockquote>वश्येन्द्रियं जितात्मानं धृतदण्डं विकारिषु । परीक्ष्यकारिणं धीरं अत्यन्तं श्रीर्निषेवते ।। ००३ ।।</blockquote><blockquote>शौर्यविद्यार्थबाहुल्यात्प्रभुत्वाच्च विशेषतः । सदा चित्तं नरेन्द्राणां मोहं आयाति कारणात् ।। ००४ ।।</blockquote><blockquote>तस्माच्चित्तं प्रबोद्धव्यं राजधर्मे सदा द्विजैः । पवित्रं परमं पुण्यं स्मृतिवाक्यं न लङ्घयेत् ।। ००५ ।।</blockquote><blockquote>आत्मीये संस्थिता धर्मे नृपाः शक्रत्वं आप्नुयुः । अवीचिवासिनो ये तु व्यपेताचारिणः सदा ।। ००९ ।।</blockquote><blockquote>''vaśyendriyaṁ jitātmānaṁ dhr̥tadaṇḍaṁ vikāriṣu । parīkṣyakāriṇaṁ dhīraṁ atyantaṁ śrīrniṣevate ।। 003 ।।''</blockquote><blockquote>''śauryavidyārthabāhulyātprabhutvācca viśeṣataḥ । sadā cittaṁ narendrāṇāṁ mohaṁ āyāti kāraṇāt ।। 004 ।।''</blockquote><blockquote>''tasmāccittaṁ praboddhavyaṁ rājadharme sadā dvijaiḥ । pavitraṁ paramaṁ puṇyaṁ smr̥tivākyaṁ na laṅghayet ।। 005 ।।''</blockquote><blockquote>''ātmīye saṁsthitā dharme nr̥pāḥ śakratvaṁ āpnuyuḥ । avīcivāsino ye tu vyapetācāriṇaḥ sadā ।। 009 ।।'' KAT. 3-4, 5-9</blockquote>Meaning:  

<blockquote>वश्येन्द्रियं जितात्मानं धृतदण्डं विकारिषु । परीक्ष्यकारिणं धीरं अत्यन्तं श्रीर्निषेवते ।। ००३ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%BE%E0%A4%83 Raja Gunas].</ref></blockquote><blockquote>शौर्यविद्यार्थबाहुल्यात्प्रभुत्वाच्च विशेषतः । सदा चित्तं नरेन्द्राणां मोहं आयाति कारणात् ।। ००४ ।।</blockquote><blockquote>तस्माच्चित्तं प्रबोद्धव्यं राजधर्मे सदा द्विजैः । पवित्रं परमं पुण्यं स्मृतिवाक्यं न लङ्घयेत् ।। ००५ ।।</blockquote><blockquote>आत्मीये संस्थिता धर्मे नृपाः शक्रत्वं आप्नुयुः । अवीचिवासिनो ये तु व्यपेताचारिणः सदा ।। ००९ ।।<ref>Katyayana Smrti, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%83 Raja Dharma].</ref></blockquote><blockquote>''vaśyendriyaṁ jitātmānaṁ dhr̥tadaṇḍaṁ vikāriṣu । parīkṣyakāriṇaṁ dhīraṁ atyantaṁ śrīrniṣevate ।। 003 ।।''</blockquote><blockquote>''śauryavidyārthabāhulyātprabhutvācca viśeṣataḥ । sadā cittaṁ narendrāṇāṁ mohaṁ āyāti kāraṇāt ।। 004 ।।''</blockquote><blockquote>''tasmāccittaṁ praboddhavyaṁ rājadharme sadā dvijaiḥ । pavitraṁ paramaṁ puṇyaṁ smr̥tivākyaṁ na laṅghayet ।। 005 ।।''</blockquote><blockquote>''ātmīye saṁsthitā dharme nr̥pāḥ śakratvaṁ āpnuyuḥ । avīcivāsino ye tu vyapetācāriṇaḥ sadā ।। 009 ।।''</blockquote>Meaning:  

 

* Glory very much resorts (to a Raja) whose senses are under control, who can curb his passions, who wields (the rod of) punishment against those who fall victims to temptations, and who does (every act) after due deliberation, and who is extremely calm and steady.

Glory very much resorts (to a king) whose senses are under control, who can curb his passions, who wields (the rod of) punishment against those who fall victims to temptations, and who does (every act) after due deliberation, and who is extremely calm and steady.

* By reason of their being endowed with an abundance of valour, learning and wealth, and particularly on account of the supreme power (they wield), the minds of Rajas always tend to go astray (even) for the slightest reason (or impulse).

 

* Rajas who abide by the duties especially prescribed for them attain the position of Indra, but those who go astray deviating from the path of Dharma go to the nether world (after death).

By reason of their being endowed with an abundance pf valour, learning and wealth, and particularly on account of the supreme power (they wield), the minds of kings always tend to go astray ( even) for the slightest reason (or impulse).

The above texts reveal the great stress laid on the character and qualities a Raja should possess. To this end, imparting an all round education and training to princes, and instilling in them the traits of good character and discipline was emphasised.

 

Kings who abide by the duties especially prescribed for them attain the position of Indra, but those who go astray deviating from the path of Dharma go to hell (after death).  

 

The above texts reveal the great stress laid on the character and qualities a king should possess. To this end, imparting an all round education and training to princes, and instilling in them the traits of good character and discipline was emphasised.

The aforesaid directives were invariably followed both in letter and spirit by the royal families. The princes, who were in the line of succession to kingship, underwent strenuous courses under their teachers (in Gurukulashramas). In addition to education, a prince/king was required to lead a disciplined life and keep the company of respectable persons who could shape his character, thought and outlook to the ensure the public good.  

The aforesaid directives were invariably followed both in letter and spirit by the royal families. The princes, who were in the line of succession to kingship, underwent strenuous courses under their teachers (in Gurukulashramas). In addition to education, a prince/king was required to lead a disciplined life and keep the company of respectable persons who could shape his character, thought and outlook to the ensure the public good.