been ill-treated and insulted, and notwithstanding the provocation of the forest-deity, manifested the extreme goodness of his nature, saying: 'Enough, enough of this manner of proceeding. This way is not followed by such as me.
16. 'It is out of mercy, not with the desire of gain, that the virtuous take care of a person in distress, nor not. What opportunity for anger is there in such a case?
17. 'Ingratitude cannot but tend to the deception of the ungrateful one himself. Who, indeed, wishing a service in return, will do good to him a second time?
18. 'As to the benefactor, he obtains merit and the result of it in the world hereafter in consequence of his self-restraint, and an illustrious renown still in this world.
19. 'Moreover, if the benefit has been performed in order to practise a righteous action, why should it be regretted afterwards? If done with the purpose of receiving something in return, it is a loan, not a benefit.
20. 'He who because of the ingratitude of his neighbour prepares to do him harm, such a one, in truth, after first earning a spotless reputation by his virtues, will subsequently act after the manner of elephants.
21. 'If my neighbour by the infirmity of his mind does not know how to return the benefit, he will also never obtain the lovely lustre inherent in virtues; but, say, what reason should there exist for a sentient being to destroy, on account of that, his own lofty renown?
‘But this seems to me most becoming in this case.
22. 'He in whose heart a service done by a virtuous person did not rouse a friendly disposition, such a one is to be left, but gently, without harshness and anger.'
Then the deity, rejoiced at his well-said sentences, praised him, exclaiming repeatedly : Well said! well said !' and adding many kind words.
23. 'Though exempt form the toil caused by
