13, 14. 'No, loneliness is not to be found anywhere in the world for the evildoer. Are not the invisible Beings and the purified Munis, whose eye is endowed with divine power, lookers-on of men's actions? Not seeing them, the fool thinks himself alone and commits sin[110]. [110] Cp. Manu VIII, 85; Mahâbhârata (ed. Bombay) I, 74, 39. 15. 'But I know no lonely place at all. Wheresoever I do not see anybody else, is such a place for that reason empty of my own Self? 16, 17. 'And of a bad action my Self is a witness far more sharp-sighted than any other person. Another may perchance perceive me, or he may not, his mind being occupied with his own business, but my Self, eagerly surrendering my whole mind to passion, knows with certainty that I am doing evil. 'For this reason, then, I keep aloof from the others.' And understanding that his teacher was fully appeased, the Bodhisattva continued: 18. 'Nor can I persuade myself into the belief that you would deceive us in this way for the sake of obtaining wealth. Who, indeed, knowing the difference between virtue and vice, would allow himself to be seduced by the pursuit of wealth to oppression of virtue? 'As to my own determination, I will inform you of it. 19. 'Better is it to take the almsbowl and vile garments, beholding the opulence of the mansions of one's enemies, than to bend one's mind shamelessly to the murder of Righteousness, be it even with the goal of attaining the Sovereignty of the Devas!' At these words his teacher rapt with joy and admiration, rising from his seat, embraced him, and said to him: 'Very well, very well, my son! well-said, well-said, noble Brâhman! This is becoming to your keen intellect adorned by tranquillity. 20. 'Fools leave the path of duty, stirred by any motive whatever, but the virtuous do not allow themselves to be led astray even in the greatest distress; penance, learning, and wisdom being their wealth. 21. 'As the moon rising in autumn adorns the firmament, so you are the ornament of your entirely spotless family. For you the sacred texts you have been taught have their full import; that you have well understood them is made plain by your good behaviour; and my labour is crowned with success, it has not been fruitless.' * * * * * So, then, it is the very shame of the Self within their hearts that prevents the virtuous from transgressing the boundary of good behaviour. [For this reason the pious man (ârya) ought to have a powerful shelter in shame. (This story) is to be adduced on account of such texts[111] as this: 'In this way the faithful votary of our creed (ârya_s_râvaka), being well-guarded by the trench of his shame, avoids what is noxious and fosters what is wholesome.' Likewise in texts dealing with the feeling of shame and the regard of public opinion.] [111] sûtreshu. The same term is used at the conclusion of Story XXI. * * * * *