These words alarmed his father, who moved by his affection replied with earnest entreaty: 'Verily, it is but for your good, my dear, that I spoke so. You must not take offence at it, will you? May your enemies come into the power of the son of Sudâsa! In fact, you made him the promise to return to him, and for this reason you, being wont to keep your faith, wish to accomplish your promise. Nevertheless, I will not allow it. No sin is incurred, truly, by following the way of untruth, if one may thereby save one's own life and also for the sake of one's parents and other venerable persons. Why should you exert yourself to avoid this precept, which is prescribed by the Veda? Besides, those who are skilled in the science of politics proclaim the attachment to righteousness (dharma) in such cases as where it evidently causes damage to material interests (artha) and pleasures (kâma), to be mismanagement and an evil habit in kings. No more, then, of that determination, wherewith you grieve my heart and disregard your own interest.—But you will object, my dear, that acting thus is dishonourable and in contradiction to righteousness, and that it is for this reason you cannot decide to break your promise, having never been accustomed to do anything like this. Yet, why should you break your promise? Here I have an army of footmen, chariots, horse, and elephants, prepared for war, and ready to march to your rescue. They make up an excellent body of warriors attached to your person, yea, a legion of heroes skilled in arms and having distinguished themselves in many battles. In short, these forces are dreadful, like a violent stream of water. Well, come to him, surrounded by that army, and bring him either to submission or to death. In this manner you will have fulfilled your promise and at the same time saved your life.'
The Bodhisattva replied: 'I am not able to promise one thing, Your Majesty, and perform another; nor can I strike at such people as deserve pity, who being immersed in the mud of wicked habits and moving in the direction of Hell, and whom I reckon my friends after their relations have abandoned them and there is nobody to protect them. Moreover,
41. 'That man-eater performed for me something generous and difficult to be done (by others), since he dismissed me out of his power, relying on my faith.
42. 'So it is thanks to him that I got those holy stanzas, father. For this reason he is my benefactor, and is especially entitled to be an object of my commiseration.
'Cease also to be afraid of any misfortune threatening me, Your Majesty. How should he be capable of injuring me when I come back to him, as I went?' So speaking the High-minded One persuaded his father to give him leave. Then declining the entreaties of his friends and his faithful army, who were eager to prevent his going away, he set out for the dwelling of the son of Sudâsa, alone and free from fear and sadness, for he was keeping his faith, and marched with the aim of softening his heart, to the happiness of men.
As soon as the son of Sudâsa saw the Great Being approaching from afar, he became exceedingly astonished, and his esteem and liking for him increased. Not even his cruelty, however long practised and deep-rooted in his defiled mind, could prevent him from entering, indeed, upon a thought like this: 'Ah! Ah!!!
43. 'This is the wonder of wonders, to be sure, the marvel of marvels! That prince's lofty veracity exceeds all that may be expected of men and deities!
44. 'To me, a person as cruel-natured as Death, he comes back of himself, subduing fear and anxiety! Ah! What a constancy! Bravo for his veracity!
45. 'Justly, indeed, the renown of his truth-speaking is wide-spread, as he now gave up his life and royal state to keep his faith!'