Hearing the name of _S_akra, the king thought: 'Surely, through divine power this Brâhman shall regain his eyesight in this way,' and he spoke in a voice, the clear sound of which manifested his joy: 13. 'Brâhman, I will fulfil thy wish, which has prompted thee to come here. Thou desirest one eye from me, I shall give thee both. 14. 'After I have adorned thy face with a pair of bright lotus-like eyes, go thy way, putting the bystanders first into doubt's swing as to thy identity, but soon amazing them by the certainty of it.' The king's counsellors, understanding that he had decided to part with his eyes, were perplexed and agitated, and sadness afflicted their minds. They said to the king: 15, 16. 'Majesty, Your too great fondness for charity makes you overlook that this is mismanagement leading to evil. Be propitious, then, desist from your purpose; do not give up your eyesight! For the sake of one twice-born man you must not disregard all of us. Do not burn with the fire of sorrow your subjects, to whom you have hitherto ensured comfort and prosperity. 17, 18. 'Money, the source of opulence; brilliant gems; milch cows; carriages and trained beasts of draught; vigorous elephants of graceful beauty; dwellings fit for all seasons, resounding with the noise of the anklets[32], and by their brightness surpassing the autumn-clouds: such are boons fit to be bestowed. Give those, and not your eyesight, O you who are the only eye of the world. [32] Not only the houses, therefore, are meant, but also the (female) attendance; in other words, the epithet is indicative of the richness and magnificence of the habitations. 'Moreover, great king, you must but consider this: 19. 'How can the eye of one person be put in the face of another? If, however, divine power may effect this, why should your eye be wanted for it? 'Further, Your Majesty, 20. 'Of what use is eyesight to a poor man? That he might witness the abundance of others? Well then, give him money; do not commit an act of rashness!' Then the king addressed his ministers in soft and conciliating terms: 21. 'He who after promising to give, makes up his mind to withhold his gift, such a one puts on again the bond of cupidity which he had cast off before. 22. 'He who after promising to give, does not keep his promise, being driven from his resolution by avarice, should he not be held for the worst of men? 23. 'He who, having strengthened the hope of the mendicants by engaging himself to give, pays them with the harsh disappointment of a refusal, for him there is no expiation. 'And with respect to your asserting "is divine power of itself not sufficient to restore the eyesight to that man?" you should be taught this. 24. 'That different means are wanted to carry out purposes, is well known, indeed. For this reason even Destiny (Vidhi), though a deity, needs some means or other.