44. 'But, in fact, this rule as to the appearance of happiness and sufferings is nowhere seen. Consequently, former actions are not the sole and entire cause of them. Further, it is possible that there ceases to be new karma. And this lacking, whence should you get the "old karma" (indispensable for the maintenance of the Universe)? 45. 'If, nevertheless, you persist in your doctrine of the former actions, for what reason do you judge me to have caused the death of that ape?' In this manner the High-minded One, expounding irrefutable arguments, put him to silence so that it seemed as if he had made him take the vow of silence. Next he said smilingly to that minister who was an adherent of the doctrine of annihilation: 'How extremely eager your honour is to blame me, if at least you really are a partisan of the doctrine of annihilation. 46. 'If there does not exist anything like a future existence after death, why should we avoid evil actions, and what have we to do with the folly of holding good actions in esteem? He alone would be wise who behaves according to impulse, as he likes best. If this doctrine be true, it is right indeed, that I killed that ape. 47, 48. 'If, however, it is fear of public opinion which causes such a one to eschew bad actions by following the path of virtue, he will, nevertheless, not escape the criticism of public opinion, because of the contradiction between his words and his deeds: nor will he obtain the happiness presenting itself on the road of his destiny, owing to the same awe of public opinion. Is, then, such a one, allowing himself to be misled by a fruitless and delusive doctrine, not the meanest of simpletons? 'As to your statement, when you said: 49. '"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," pray, tell me, what reason have you for believing so, after all? 50. 'If, notwithstanding this, you persist in your attachment to the doctrine of annihilation, what reason is it that you should censure the murderer of a monkey or a man?' So the Great Being silenced that adherent of annihilation by means of a refutation of conspicuous elegance. Then he addressed that minister who was so skilled in the science of princes. 'For what reason,' 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[171]). [171] Cp. Story V, stanzas 18-22. 'On this account I tell you.