________________
217
5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre ;
6. And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him.
7. Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he Kubera, he Varuna, he great Indra.
8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form.
9. Fire burns one man only, if he carelessly approaches it, the fire of a king's (anger) consumes the (whole) family, together with its cattle and its hoard of property.
VII, 12.
THE KING.
10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice.
11. He, in whose favour resides Padmâ, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods).
12. The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up his mind to destroy such (a man).
5. The commentators explain tegas, 'lustre,' by 'prowess or valour' (vîrya). The next verse, however, shows that at least a play on the word is intended.
10. According to the commentators, the verse is meant as a warning to those who are too confident of possessing a king's favour.
(
II. 'Padmâ, the goddess of fortune,' must be taken according to Nâr. and Nand. as who carries a lotus in her hand,' and according to Râgh. 'whose dwelling is the lotus.' According to Medh., Gov., and Kull., the epithet is added in order to give the idea of greatness.
Digitized by Google
