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Message: <blockquote data-quote="AtulaSiriwardane" data-source="post: 4606872" data-attributes="member: 120286">King Pasenadi is also seen in conflict with Ajatasattu, meeting force with force. At first, Ajatasattu is the aggressor and the victor. The reported response of the Buddha is significant: Monks, the King of Magadha, Ajatasattu, son of the Vedehi Princess, is a friend to, an intimate of, mixed up with, whatever is evil. The Kosalan King Pasenadi is a friend to, an intimate of, mixed up with, whatever is good.<a href="http://www.accesstoinsight.org/lib/authors/harris/wheel392.html#n-42" target="_blank">42</a> Thus Pasenadi's role as defender of the nation against aggression is accepted as necessary and praiseworthy. In the next battle, Pasenadi is the victor. Ajatasattu's army is confiscated but Pasenadi is merciful enough to grant Ajatasattu his life. It is still Ajatasattu who is condemned. His fate is seen in kammic terms:  A man may spoil another just so far As it may serve his ends, but when he's spoiled By others he, despoiled, spoils yet again. So long as evil's fruit is not matured The fool does fancy: "Now's the hour, the chance!" But when the deed bears fruit, he fareth ill. The slayer gets a slayer in his turn, The conqueror gets one who conquers him, The abuser wins abuse, the annoyer frets: Thus by the evolution of the deed A man who spoils is spoiled in his turn.<a href="http://www.accesstoinsight.org/lib/authors/harris/wheel392.html#n-43" target="_blank">43</a> </blockquote>

Verification: Hathara warak wissa keeyada? (Hathara wadi karanna 20)

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