Writer - Dr. B. R. Ambedkar

Then that king did (even as Strong tyre had done). And on the seventh day after the royal hermit had gone forth the Celestial Wheel disappeared.

  Then a certain man went and told the King. Then the King was grieved at the disappearance of the wheel, and afflicted with grief. But   he did not go to the hermit-king to ask concerning, the Ariyan Duty of sovereign war-lord. But his own ideas, forsooth, he governed his people; and they so governed differently from what they had been. did not prosper as they used to do under former kings who had carried out the Arivan duty of a sovereign king.

Then, brethren, the ministers and courtiers, the finance officials, the guards and door keepers and they who lived by sacred verses came to the King and speak thus:

'Thy people, O king. whilst thou governest them by thine own ideas differently from the way to which they were used when former kings were carrying out the Arivan Duty prosper not. Now there are in thy kingdom ministers and courtiers, finance officers, guards and custodians, and they who live by sacred verses—both all of us and others—who keep the knowledge of the Ariyan duty of the sovereign king. to ! O king. do thou ask us concerning it: to thee thus asking will we declare it.'

9. Then, brethren, the king, having made the ministers and all the rest sit down together, asked them about the Ariyan duty of Sovereign war-lord. And they declared it unto him. And when he had heard them, he did provide the due watch and ward protection, but on the destitute he bestowed no wealth and because this was not done, poverty became widespread.

When poverty was thus become rife, a certain man took that which others had not given him, what people call by theft. Him they caught, and brought before the king, saying: 'This man, O king has taken that which was not given to him and that is theft'.

Thereupon the king speak thus to the man. 'Is it true sirrah, that thou hast taken what no man gave thee, hast committed what men call theft.' It is true, O king.' 'But why?'
'O king, I have nothing to keep me alive.' Then the king bestowed wealth on that man, saying: 'With this wealth sir, do thou both keep thyself alive, maintain thy parents, maintain children and wife, carry on thy business.' 'Even so, O king,' replied the man.

10. Now another man, brethren, took by theft what was not given him. Him they caught and brought before the king and told him., saying: 'this man, O king, hath taken by theft what was not given him'.
And the king (spoke and did even as he had spoken and done to the former man.)

II. Now men heard brethren, that to them who had taken by theft what was not given them, the King was giving wealth. And hearing they thought, let us then take by theft what has not been given us.

Now a certain man did so. And him they caught and charged before the king who (as before) asked him why he had stolen. 'Because, O king I cannot maintain myself. Then the king thought: If I bestow wealth on anyone so ever who has taken by theft what was not given him, there will be hereby and increase of this stealing. Let me now put final stop to this and inflict condign punishment on him, have his head cut off!

So he bade his man saying ' now look ye! bind this man's arms behind him with a strong rope and tight knot, shave his head bald, lead him around with a harsh sounding drum, from road to road, from cross ways to cross ways, take him out by the southern gate and to the south of the town, put a final stop to this, inflict on him uttermost penalty, cut of his head.'
'Even so, O king' answered the men, and carried out his commands.

12. Now men heard, brethren, that they who took by theft what was not given them were thus put to death. And hearing they thought, let us also now have sharp swords made ready for themselves, and them from whom we take what is not given us—what they call them— let us put a final stop to them, inflict on them uttermost penalty., and their heads off.

And they got themselves sharp swords, and came forth to sack village and town and city, and to work highway robbery. And then whom they robbed they made an end of, cutting off their heads.

13. Thus, brethren, from goods not being bestowed on the destitute poverty grieve rife; from poverty growing rife stealing increased, from the spread of stealing violence grew space, from the growth of violence the destruction of life common, from the frequency of murder both the span of life in those beings and their comeliness also (diminished).

Now among humans of latter span of life, brethren, a certain took by theft what was not given him and even as those others was accused before the king and questioned if it was true that he had stolen. 'Nay, O king,' he replied, 'they are deliberately telling lies.'

14. Thus from goods not being bestowed on the destitute, poverty grew rife... stealing... violence... 
murder... until lying grew common.
Again a certain man reported to the king, saying ' such and such a man, O king! has taken by theft 
what was not given him '— thus speaking evil of him.

15. And so, brethren, from goods not being bestowed on the destitute poverty grew rife... stealing... 
violence... murder... lying... evil speaking grew abundant.

16. From lying there grew adultery.

17. Thus from goods not being bestowed on the destitute, poverty... stealing... violence... murder... lying... evil speaking. . . immorality grew rife.

  18. Among (them) brethren, three things grew space incest, wanton greed and perverted lust. Then these things grew apace lack of filial piety to mother and father, lack of religious piety to holy men, lack of regard for the head of the clan.

19. There will come a time, brethren, when the descendants of those humans will have a life-span of ten years. Among humans of this life span, maidens of five years will be of a marriageable age. Among such humans these kinds of tastes (savours) will disappear; ghee, butter, oil of tila, sugar, salt. Among such humans kudrusa grain will be the highest kind of food. Even as to-day rice and curry is the highest kind of food, so will kudrusa grain will be then. Among such humans the ten moral courses of conduct will altogether disappear, the tenimmoral courses of action will flourish excessively; there will be no word for moral among such humans, the ten moral courses of conduct will altogether disappear, the ten immoral courses of action will flourish excessively, there will be no word for moral among such humans—far less any moral agent. Among such humans, brethren, they who lack filian and religious piety, and show no respect for the Head of the clan—'tis they to whom homage and praise will be given, just as to-day homage and praise are given to the filial minded, to the pious and to them who respect the heads of their clans.

20. Among such humans, brethren, there will be no (such thoughts of reverence as are a bar to intermarriage with) mother, or mother's sister, or mother's sister-in-law, or teacher's wife, or father's sister-in-law. The world will fall into promiscuity, like goats and sheep, fowls and swine, dogs and jackals.

Among such humans, brethren keen mutual enmity will become the rule, keen ill-will, keen animosity, passionate thoughts even of killing, in a mother towards her child, in a child towards its father, in brother to brother, in brother to sister, in sister to brother. Just a sportsman feels towards the game that he sees, so will they feel.

This is probably the finest picture of what happens when moral force fails and brutal force takes its place. What the Buddha wanted was that each man should be morally so trained that he may himself become a sentinel for the kingdom of righteousness.