Now, while he was enjoying the exquisite happiness of tranquillity, the remembrance of the king, accompanied by a feeling of compassion, appeared to his mind. And, as he was concerned about the present state of that prince, he directed his thoughts towards him, and saw[165] that his ministers were each enticing him to the tenets of the (false) doctrine which he professed. One among them endeavoured to win him for the doctrine according to which there should be no causality, taking for examples such instances, where it is difficult to demonstrate causality. [165] Viz. as the effect of his divine eye (divya_m_ _k_akshu_h_), one of the five abhi_gñ_âs. 17. 'What,' said he, 'is the cause of the shape, the colour, the arrangement, the softness and so on of the stalks, the petals, the filaments and the pericarps of the lotuses? Who diversifies the feathers of the birds in this world? In just the same manner this whole universe is the product of the work of essential and inherent properties, to be sure.' Another, who held a Supreme Being (Î_s_vara) for the first cause, expounded him the tenets of his lore. 18. 'It is not probable that this universe should exist without a cause. There is some being who rules it, Eternal and One. It is He who in consequence of the fixation of His mind on His transcendental volition, creates the world and again dissolves it.' Another, on the contrary, deceived him by this doctrine: This universe is the result of former actions, which are the cause of fortune, good and ill; personal energy has no effect at all to modify it. 19. 'How, indeed, may one being create at the same time the manifold and boundless variety of the different substances and properties? No, this universe is the product of former actions. For even he who is skilled in striving for his happiness comes into mishap.' Another again enticed him to be solely attached to the enjoyment of sensual pleasures, by means of such reasoning as is heard from the adherents of the doctrine of annihilation. 20. 'Pieces of wood, differing in colour, properties, and shape, cannot be said to exist as the result of actions, and yet they exist, and once perished they do not grow up again. Something similar is to be said of this world. For this reason one must consider pleasures the main object of life.' Another, pretending to instruct him in his royal duties, recommended to him such practices as are taught in the science of the Kshatriyas, and which, following the winding paths of political wisdom (nîti), are soiled by cruelty and contrary to righteousness (dharma). 21. 'You must avail yourself of men, as of shady trees, considering them fit objects to resort to. Accordingly, endeavour to extend your glory by showing them gratitude, only as long, until your policy ceases to want their use. They are to be appointed to their task in the manner of victims destined for the sacrifice.'