he said, 'do you also censure me, if you really consider the line of conduct as taught in the love of political science to be the right one?
51. 'According to that doctrine, in truth, deeds good or evil are to be performed for the sake of material profit; having once risen, a man shall bestow his wealth, indeed, for his benefit on actions of righteousness (dharma[1]).
'On this account I tell you.
52. 'If for the sake of personal interest honest proceedings may be neglected even with respect to affectionate relations[2], what reason have you to censure me about that ape whom I killed for the sake of his skin, putting into effect the policy taught also in your books?
53[3]. 'On the other hand, if such a deed is to be blamed for its cruelty, and is certain to have evil consequences, by what means do you resort to a lore which does not acknowledge this?
54. 'Now, if such is the manifestation of what is called “policy” in your system, say, of what kind may be the error, called “want of policy”? Oh! the audacious who, despising mankind, propound injustice by the way of authoritative law-books!
55. Nevertheless, if you maintain that false doctrine-is it not prescribed in the books of your sect in plain terms ?-well, it is not I who should be blamed on account of the death of that ape, since I followed the path of that policy which is taught in your books.
In this manner, then, the High-minded One vanquished by a strong assault those ministers in spite of their influence on the bystanders, in spite also of their habitual boldness. And when he understood he
- ↑ Cp. Story V, stanzas 18-22.
- ↑ The Pâli recension expresses this by the drastic utterance: 'the would-be wise advocates of the khattaviggâ say: you may kill your father or mother or eldest brother, yea your children and wife, if such be your interest.'
- ↑ I follow the emendation of the editor mukhena, not the senseless reading of the MSS. sukhena.
