'What, then, have I to do now? Shall I have regard to Virtue or Wealth? Shall I keep the promise to my benefactor rather than the duty of sustaining my family? Which must I esteem most highly, the other world or this? Which must I follow, the conduct of the pious or rather that of the world? Shall I strive after riches or rather after such good as is cherished by the virtuous? Whether to mind the present time or the time hereafter?' At last his mind disturbed by covetousness came to this conclusion. 'If I have once obtained great wealth,' so he thought, 'I shall be able by means of these riches to gain, while enjoying the pleasures of this world, also happiness in the other world, being intent on honouring my kinsmen and friends, guests and mendicants[184].' Having so resolved, putting out of his mind the benefit of the ruru-deer, he went up to the king and said: 'I, Your Majesty, know that excellent deer and his dwelling-place. Pray, tell me to whom I shall show him.' On hearing this, the king much rejoiced answered him, 'Well, friend, show him to myself,' and putting on his hunting-dress left his capital, accompanied by a large body of his army. Conducted by the man, he went to the aforesaid riverside. Then he encircled the forest adjoining it with the whole of his forces, but himself bearing his bow, wearing his finger-guard[185] and surrounded by a select number of resolute and faithful men, entered the thicket, being shown the way by that man. As they went onward, the man discovering the ruru-deer who quietly and unsuspectingly was staying in his forest, showed him to the king, exclaiming: 'Here, here is that precious deer, Your Majesty. May Your Majesty deign to look at him and be careful.' [184] A similar reasoning is made by _S_akra, when he tries the Bodhisattva in his Avishahya-existence, see Story V, stanzas 18-21. [185] The finger-guard (aṅgulitrâ_n_a) is a contrivance used by archers to protect the thumb and fingers from being injured by the bowstring. 18. So saying he raised his arm, eager as he was to point at the deer, and lo, his hand fell down off his arm, as if it had been cut off with a sword. 19. Indeed, when directed at such objects hallowed by their extraordinary performances, one's actions come immediately to ripeness, provided that they are of consequence and there is but little to counterbalance them[186]. [186] In other words, in such cases the evil karma has so great a strength that a considerable amount of good works would be required in order to check the rapidity of the development of its fruit. Then the king, curious to get the sight of the ruru-deer, let his eyes pass along the way shown by the man. 20. And in the midst of that wood, dark as clouds newly formed, he perceived a body shining with the lustre of a treasury of jewels, and saw that deer, dear by his illustrious properties. So does the fire of lightning appear out of the womb of the cloud.