19. 'For, if he is seen in any way acting in accordance with that high opinion of his virtue, the renown of his glory will shine the more, whereas he will be like a dried-up well in the opposite case. 20. 'By a false reputation of virtue, which will spread up to the time when subdued by further knowledge it will disappear, the good renown of men is utterly destroyed. Once destroyed, it is hardly able to shoot forth anew. 21. 'Thus considering, I am about to abandon my family and property, since those goods are the root of strife and trouble, and worth avoiding like black-hooded snakes with wrath-raised heads. It does not become you, Your Majesty, to oppose my determination. 22. '(Do not supply me with money.) You are accustomed to show your attachment and gratitude to your loyal servants, as becomes you, I know; yet what to a homeless mendicant would be the use of money, which of necessity involves worldly goods and passions?' So speaking the Great Being persuaded the king to give him his permission. After which he immediately set out for the forest. But his friends, relations, and clients met him, and shedding tears and embracing his feet, tried to prevent him. Some obstructed his way, placing themselves before him with respectfully folded hands. Some again endeavoured to lead him in the direction of his house (with soft violence), by embraces and similar persuasive practices. Others again were prompted by their affection to address him in somewhat harsh terms, expressing their blame in some way or other. Some also tried to persuade him that he ought to have regard to his friends and family, for whom he should feel compassion. Others, too, directed their efforts to convince him by argument, combining sacred texts with deductions of reasoning, to the effect that the state of a householder must be the holiest one. There were others again who exerted themselves in different ways to make him give up his design; partly dwelling on the hardships of the life in a penance-grove, partly urging him to fulfil his obligations and duties in the world to the end, partly expressing their doubt as to the existence of anything like reward in the other world. Now when he looked on his friends thus opposing his world-renunciation and earnestly endeavouring to hinder his departure for the forest with faces wet with tears, surely, this thought arose in his mind: 23. 'If a person acts inconsiderately, it is the duty of those who claim to be his friends to care for the good of their friend, be it even in a rough manner. Such, indeed, is acknowledged to be the righteous way of proceeding among the pious. How much the more, if the good they advise be at the same time something pleasant. 24. 'But as to them, how is it possible that preferring the home-life and boldly deterring me from the forest-life as from the contact of some evil, they should express the judgment of a sound mind?