senses. It is they who ruin simple people by their false views, not unlike such serpents as cause harm by the venom of their looks.
61. 'The discordant voices of the adherents of the doctrine of non-causality and the rest, disclose their special natures, in the same manner as jackals are betrayed by their howling. For this reason a wise man ought not to cherish such persons but should (rather) care for their good, if he have the power to do so.
62. 'But no one, however illustrious his glory may be in the world, should make friends with an unfit person, not even for interest's sake. Even the moon suffers loss of loveliness, when soiled by its conjunction with a gloomy winter-day.
63. 'Therefore, avoiding the company of those who are avoiders of virtues and frequenting those who know how to foster virtues, make your glory shine by rousing in your subjects the love of virtue and dissolving their attachment to vice.
64. 'Observing the Law of Righteousness, you might cause your subjects, for the greater part indeed, to be intent on good behaviour and to keep to the path which leads to Heaven. Now you have to protect your people and you are willing to exert yourself with this object. Well, then, betake yourself to the Dharma; its rules of discipline (vinaya) make its road a lovely one.
65. ‘Purify your moral conduct (sila), earn the glory of a charitable giver, direct your mind to friendliness towards strangers, just as if they were your relations, and may you rule your land for a long time with righteousness and an uninterrupted observance of your duties! In this way you will gain happiness, glory, and Heaven.
66. 'If he fail to protect the peasants, his tax-payers, both the husbandmen and the cattle-breeders, who are like trees abounding in flowers and fruits, a king gets into difficulties concerning such wealth as consists in fruits of the earth.
