11. 'But if they are devoid of merit, misfortune goes after them, be they ever moving about on the road of political wisdom (nîti)[1]. For that unhappiness, being rebuffed by the excess of merit, hovers, as if moved by wrath, round the possessors of demerit.
12. 'Leave then that path of demerit; suffering is underlying it, and it is connected with dishonour. But merit being the illustrious source and instrument of happiness, ye must keep your mind intent on all opportunities of gathering it.'
The others, after listening to his teaching, said amen, and saluting him with respect circumambulated him from left to right, then they went off each to his dwelling. When his comrades were not far off, the Great-minded One entered upon this reflection:
13-15. 'They are able to honour with some food or other the guest that may happen to arrive, but I am here in a pitiful condition. It is in no way possible to present a guest with the very bitter blades of grass I cut off with my teeth. Alas! how helpless I am! My powerlessness afflicts me. Of what use, then, is life to me, since a guest that ought to be a matter of joy to me, must in this manner become a matter of sorrow!
'On what occasion, then, may this worthless body, which is not even able to attend on a guest, be given up so as to conduce to the profit of anybody?' When his reflection had come to that point, the Great-minded One recovered his keenness of thought. 'Well!
16. 'The property which will suit the purpose of honouring any guest is easy to be got; for it is in my power; it is unobjectionable; it belongs to none but me; indeed, it is the property of my body.
'Why, then, should I be in trouble?
- ↑ The political wisdom, which aims at attaining worldly ends by worldly means, and makes morals subordinate to self-interest, is taught in such books as Kâmandaki's Nîtisâstra, Sukra's Nîtisâra, in the Pañkatantra and the Hitopadesa. It is considered sinful by Buddhistic lore. The Gâtakamâlâ often reproves it, see for instance, IX, 10; XXIII, 51.
