40. 'Something good may be considered evil; inversely, something evil may appear in a false light. The truth about anything to be done cannot be discerned at once before inquiring by reasoning into the differences in the several modes of action. 41. 'But such a king as gets a true insight of his proper line of conduct by reflection and, after that, carries out his design with righteousness by the way of his policy, will always effect the thrift of dharma, artha and kâma in his people, nor will he be devoid of that threefold prosperity himself. 42. 'For this reason, you ought to purify your mind of rashness, and to be only intent on such actions as tend to good repute. In fact, transgressions of a decent behaviour are highly notorious, if they are committed by persons of a high rank in whom they were not seen before. 43. 'In a penance-forest protected by your mighty arm, you would not suffer anybody else, in truth, to do what is blamed by the pious and destructive to good behaviour. How is it that you should be decided to act in this way yourself, O king? 44. 'If your harem came perchance to my hermitage together with their male attendants, what fault of mine may be found there that you should allow yourself to be thus altered by wrath? 45. 'Suppose, however, there is here some fault of mine, forbearance would become you even then, my lord. Forbearance, indeed, is the chief ornament of a powerful one; for it betrays his cleverness in keeping (the treasury of) his virtues. 46. 'Kings cannot so much be adorned either by their dark-blue ear-rings with their reverberation of dancing shine on the cheeks, or by the several brilliant jewels of their head-ornament, as they are adorned by forbearance. Thus considering, pray, do not disregard that virtue. 47. 'Set aside irascibility which is never fit to be relied upon, but maintain forbearance (as carefully) as your dominions[196]. In truth, the lovely behaviour of princes showing their esteem to ascetics, is full of bliss.' [196] Literally: as if it were the earth. The comparison constitutes a pun in the original, for kshamâ may convey the meaning of 'earth' while it also signifies 'forbearance.' Notwithstanding this admonition by that excellent Muni, the king, troubled by the crookedness of his mind, persisted in his false suspicion. So he addressed him again: 48. 'If you are not a mock-ascetic, but really engaged in keeping your vow of restraint, for what reason then do you, under the pretext of exhorting me to forbearance, beg safety from my side[197]?' [197] Instead of asmâd I read asmân. The Bodhisattva answered: 'Hear then, great prince, for what reason I urged you. 49. 'I spoke so that your good renown might not break down under the blame you would incur because of me, if it were to be said of you "the king has killed a guiltless ascetic, a Brâhman."