The Indian law demands in the most rigorous manner from every one of noble birth, the mastery over the _senses_. Menu says, c. ii. 93, "A man by the attachment of his organs to sensual pleasure, incurs certain guilt; but having wholly subdued them, he thence attains heavenly bliss. v. 94. Desire is never satisfied with the enjoyment of desired objects; as the fire is not appeased with clarified butter; it only blazes more vehemently. v. 97. To a man contaminated by sensuality, neither the Vedas, nor liberality, nor sacrifices, nor strict observances, nor pious austerities, ever procure felicity." The control over every kind of sensual indulgence is enjoined upon the king. vii. 44. Day and night must he strenuously exert himself to gain complete victory over his own organs; since that king alone whose organs are completely subdued, can keep his people firm to their duty. Skill in the management of horses and chariots, which in a subsequent part of the poem is of great importance to Nala, is often mentioned as a praiseworthy accomplishment of kings. In the Ramayana, for instance, in the description of king Dasaratha, which likewise contains the above-mentioned traits of character--"In this city Ayodhya was a king named Dusharuthâ, descended from Ikshwaku, perfectly skilled in the Veda and Vedangas, prescient, of great ability, beloved by all his people, a great charioteer, constant in sacrifice, eminent in sacred duties, a royal sage, nearly equalling a Muhurshi, famed throughout the three worlds, mighty, triumphant over his enemies, observant of justice, having a perfect command of his appetites." CAREY and MARSHMAN'S translation, sect. vi. p. 64.] [Footnote 3: p. 3. l. 5. _--in Nishadha lord of earth_. I have accented this word not quite correctly Nĭshādhă, in order to harmonise with the trochaic flow of my metre. It appears to be the same as Nishadha-râshtra and Nishādha-dēsa. See Wilford's list of mountains, rivers, countries; from the Purànas and other books. Asiatic Researches, vol. viii. BOPP.] [Footnote 4: p. 3. l. 6. _Loving dice, of truth unblemished_. The Sanscrit word Akshapujah is differently interpreted. Kosegarten renders it in a good sense as "fearing heaven." He argues that it is the poet's object in this passage to describe the good qualities of Nala, and that he does not become a gamester till possessed by the demon Kali. Bopp gives the sense in the text, which seems to connect it with the history of king Yudishthira, to whom it is addressed.]