Hitopdesh

Now as the princes were sitting at ease on the terrace of their palace the Pandit said before them by way of introduction - The wise pass their time in amusement derived from (the study of) poetry and Shastra, while fools pass theirs in vicious pursuits, in sleep or in quarrelling.

I will, therefore, relate, for your diversion, the wonderful tale of the crow, the tortoise and others. The princes said - Sir, tell it. Vishnusharman said - Listen. I now begin Mitralabha of which the following is the introductory verse. Though destitute of means and without wealth, the crow, the tortoise, the deer and the mouse, who were the best of friends and gifted with intellect quickly accomplished their purposes.

The princes asked, "How was this?" Vishnusharma related - There is, on the bank of the Godavari, a large silk-cotton tree. There, coming from regions in different directions, birds were wont to roost at night. Once, when the night was almost spent, and the divine Moon, lord of the night-lotus, was pending on the crest of the setting mountain, a crow, Laghupatanaka (Swift-flier) by name, who was awake, saw a fowler advancing like a second God of death. Seeing him he reflected "To-day I have had an unwelcome sight in the early morning. I know not what evil it forebodes." Saying so he set out, much disturbed at heart, following up his (the fowler's) course. For, Thousands of occasions for sorrow, and hundreds for fear, day by day, overtake the fool and not the wise man.

Moreover, worldly people must do this - Every day on rising, they should think that a great calamity is at hand - which of death, disease or sorrow would befall (them)! (So that in case of an emergency one should be fore-warned and prepared to meet it).

Now the hunter, having scattered the grains of rice, spread out his net, and himself remained concealed. Just at that time a king of pigeons, Chitragriva (the Speckle-necked) by name, who was sailing in the sky with his retinue, noticed the grains of rice. Then the pigeon-king said to the pigeons that were attracted by the grains of rice - Whence can there be the possibility of rice-grains being found in this lonely (tenantless) forest? So let the matter be first carefully examined. I do not see any good will come out of this. Probably, by this our desire for the rice-grains, we too shall fare similarly (meet with a fate similar) to that of - The traveller, who through the lust of a bracelet, sank in deep mire and being caught by an old tiger, lost his life.

The pigeons asked how it was; whereupon he related -

Once while roaming in the southern forest, I saw - A certain old tiger, having bathed and taken Kusa grass in his paw, used to address (the passersby sitting) on the margin of a lake (thus) - "Ho, Ho, travellers, take this gold bracelet." Then a certain traveller, attracted by greed, thought to himself - This happens by good luck. But I must not proceed in a matter where there is personal risk. For, although a desired object be obtained from an undesirable source, the result is not good; even nectar (or sweet food), which is contaminated with poison, leads to death.

But an attempt to get wealth is in every case, attended with peril. And it is said in connection with this - Without embarking upon an adventure a man does not see good fortune; but if he does embark upon it and lives (survives it), he sees it.

Let me therefore carefully see it. He said aloud - "Where is your bracelet?" The tiger stretched forth his paw and showed it. The traveller said - How am I to trust you, who is ferocious? The tiger replied - Listen, O traveller. Formerly, indeed, in the days of youth, I was extremely wicked. On account of my slaughter of many a cow and man, my sons and wife perished; and I am without issue. I was then advised by a holy man to practice charity and do such other holy deeds. Following his counsel, I am now in the habit of bathing and giving gifts; I am old and have lost my nails and teeth; how can I not be an object of confidence then! For, Sacrificing, studying one's prescribed portion (of the Vedas), charity, penance, truthfulness, patience, forgiveness and freedom from avarice - this is the eightfold way of doing dharmic duties as laid down in the Smritis.

Out of these the first four may be practised even for display, while the last four are found in the magnanimous hearted only.

And so great is my freedom from desire, that I wish to give away, to anybody whatsoever, the gold bracelet although secure in my hand. Yet the (indiscriminate) talk of the people that a tiger eats men is difficult to be avoided (lit., warded off). For, People, who are the blind followers of one another, regard not a preaching bawd as an authority in dharmic matters, as they do a Brahmana although (he happens to be) a cow-killer.

I, on my part, have studied the codes of religious law. Hear me. O son of Pandu, as is a shower of rain to the Maru (desert) land, or food to one afflicted with hunger, so is a gift to the poor, full of fruit.

As life is dear to oneself so it is to (other) creatures. The good show pity to creatures by comparing (them) to themselves.

Moreover, In refusing and giving, in pleasure and pain, and in things (or acts) agreeable and disagreeable, a man knows the standard (of action) by self-comparison.

Also, He, who looks upon another's wife as a mother, another's wealth as a clod of earth, and upon all creatures as his own self, is a (truly) wise man.

You are in hard distress (lit., extremely ill-situated) and hence I am endeavouring to give it to you. Enrich the poor, O son of Kunti; bestow not wealth upon the rich; medicine is wholesome to him who is diseased; what need of medicine has he that is whole?

And again, A gift, which is given for the sake of charity, to one who is not a benefactor (or who cannot make a return for it), and in the proper place, at the proper time and to a proper recipient is, (the sages) consider, a gift of the best sort.

Therefore, bath in this lake and accept this gold bracelet. Thereupon, placing confidence in his words, no sooner did the traveller enter the lake for bathing than he stuck in deep mud and was unable to run away. The tiger seeing him plunged into the mire said - Ha, you are fallen into deep mud. I will lift you out of it. Saying so he approached him gently and the traveller being seized by the tiger reflected - That he reads the texts of dharmic law or studies the Vedas, is no reason why confidence should be reposed in a villain. It is the nature that predominate in such a case, just as by nature the milk of cows is sweet.

Also, the actions of those, whose senses and mind are not under control, are like the bath of an elephant; knowledge without action is a burden, like feeding an ill-natured (lit. unlucky) woman or like ornaments on an ugly woman.

I, therefore, did not do well in that I placed confidence in this ferocious animal. For, says the precept - Trust should never be placed in rivers, in persons having weapons in their hands, in animals armed with claws, and horns, as well as in women and royal families.

Again. It is the natural disposition of every one that is tested, and not his other qualities; for having surpassed all (other) qualities, disposition stands at the head.

And further, that well-known sporter in the sky, the destroyer of sin (darkness), possessor of a thousand rays (bands), and marching in the midst of the stars, even he, the Moon, is devoured (eclipsed) by Rahu, by the decree of fate, who is able to efface what is written on the forehead?

While thus musing he was killed by the tiger and eaten. Therefore, I say "Through the last of a bracelet." For this reason, nothing rash should at all be done. For, Food well digested, a son very wise (well educated), a wife well disciplined, a king served faithfully, what is spoken after being well thought over and what is done after due consideration - these do not lead to a bad result even after a very long time.

On hearing these words, a certain pigeon said arrogantly -- Ah, why is it so said? The words (counsel) of the aged should be acted upon (followed) only when the time of calamity is at hand. If we consider thus in all matters, we can hardly proceed to take our food.

For, everything on the surface of the earth, food and drink, is involved in doubt, to what should an attempt be directed and how should life be supported?

One who is envious, one given to reviling, one (ever) discontented, one who is irascible, one who is always suspicious, one who lives upon another's fortune - these six have misery for their lot.

On hearing this the pigeons alighted on (the grains). For, even those, who are masters of the great Shastras, well-informed, and able to remove doubts, experience trouble when (their judgment is) blinded by avarice.

Again, from greed proceeds disquietude, from greed springs up the desire (for pleasures), and from greed result infatuation and (finally) ruin; greed is the root of sin. And again, the existence of a gold deer was impossible and yet Rama coveted (such) a deer as a general rule when (some) calamity is impending the talents of men become clouded.

After that they were all caught in the net. Then all of them began to revile him, by whose advice they had descended there. For, one should not go at the head of (lead) a multitude; if the undertaking succeeds, the fruit is the same to (equally shared by) all; but if it fails, the leader is killed.

Hearing how he was reproached, Chitragriva said - It is not his fault. For, of misfortunes about to befall, even a friend becomes the cause, when a calf is to be tied down the leg of the mother serves as a post.

He is a friend of the afflicted who is able to deliver them from misery, and not he, who is clever (only) in condemning a thing ill done or omitted to be done.

In the time of adversity, perplexity itself is the sign of a weak-minded man. Therefore, taking courage in this case, think out a remedy. For, Fortitude in adversity and again forbearance in prosperity, eloquence in an assembly and valour on the battlefield, a liking for fame (good name) and a strong attachment to study - these are the natural possessions of the magnanimous.

A mother rarely gives birth to a son, an ornament of the three worlds, who does not rejoice in prosperity or feel sorrow in adversity and is firm in battle.

Moreover, A man, wishing for welfare in this world, should avoid these six faults: viz., sleepiness, slothfulness, timidity, anger, idleness and dilatoriness.

Even now let this be done. Let us all, being of one mind, fly away with the net. For, the union of even small things leads to the accomplishment of an object; infuriated (rutting) elephants are tied down by means of grass twisted (made) into a rope.

Union with the members of their family, although insignificant, is for the good of men; rice stripped of even its husk will not grow.

The birds, having thus taken counsel, flew up all with the net. Thereupon the fowler, seeing them, from afar, carrying off the net, and running after them, thought to himself, these birds, being combined, are bearing away my net; but when they will fall down (or, out among themselves), they will fall into my power.

Then, when the birds bad passed beyond the range of the eye, the fowler returned. Now the pigeons, seeing that the fowler had turned back, said - What is proper to be done now? Chitragriva said - A mother, a friend and a father - these three are naturally friendly; others are well-disposed according to the law of cause and effect.

Now our friend, Hiranyaka by name, the king of mice, dwells in Chitravana (a beautiful forest) on the bank of the Gandaki. He will cut off our bonds. Having thus deliberated, they all went to the hole of Hiranyaka. Hiranyaka, on his part, always apprehensive of danger, had made a burrow with a hundred passages and lived in it. Then Hiranyaka, startled with fear at the descent of the pigeons, stood silent. Chitragriva said - Dear Hiranyaka, why don't you talk to us? Then Hiranyaka, having recognised his voice, rushed out in haste and said - Ah, happy am I! my beloved friend Chitragriva has come. No one is more meritorious in this world than he, who talks with his friend, who lives with his friend and who holds a friendly discourse (or, chats) with his friend.

Seeing them caught in the snares he stood astonished for a moment and said - Friend, what is this? Chitragriva replied - Friend, this is the fruit of our deeds in a previous life. From whatever cause, by whatever means, in whatever manner, at whatever time, of whatever kind, in whatever proportion and at whatever place, one may do a deed, good or bad, one reaps the fruit of it, in obedience to the will of providence, from that cause, by that means, etc.

Disease, sorrow, affliction, restraint and calamities - these are the fruits of the trees in the form of the faults committed by men.

The mouse quickly proceeded to sever the bonds of Chitragriva. Chirtagriva said - Friend, do not do so; first cut the bonds of these my followers; and then you will cut mine. Hiranyaka too replied - I have little strength and my teeth are delicate, how then can I gnaw asunder the snares of these all? So as long as my teeth are not broken, I will cut your bonds and then sever those of the rest too as far as my strength will allow. Chitragriva said - Be it so; but cut the bonds of these to the best of your strength. Hiranyaka replied - The protection of dependents at the cost of one's life is not approved of by those conversant with the science of conduct (or, policy). For, one should save money (as a provision) against the time of trouble, save one's wife even at the expense of wealth and save one's own self even at the cost of one's wife and wealth.

Another consideration is - Life is the cause of the proper maintenance of Dharma, Artha, Kama and Moksha. What does he not deprive himself of who deprives himself of it, or what does he not save who saves it?

Chitragriva said - Friend, as for (the principle of) Policy it is such, indeed! But I am not, at all, able to bear the affliction of these my followers (lit., protegees). Hence, I say this. For, A wise man should give up his wealth and also his life for another's sake; their abandonment in a good cause is desirable as destruction is certain. And this is another special reason. They bear an equality to me as regards kind, substance and qualities: say then, when and what will be the fruit of my being their lord?

Also, even without wages they do not leave my side (forsake me); therefore, save these my dependents, even at the sacrifice of my life.

Moreover, giving up all regard for this perishable body which is made of flesh, urine, ordure, and bones, save my reputation, 0, friend.

See, If lasting and unsullied fame be gained at the expense of the body which is perishable and a vehicle of dirt, what would not be gained?

For, very great is the distance that separates the body from the qualities. The body is liable to destruction in a moment, while the qualities endure to the end of the universe.

Having heard this, Hiranyaka, being delighted at heart and with his hair standing on end, said - Noble, friend, noble! By this your affection for your followers, you deserve the sovereignty of even the three worlds. With these words, he cut off the bonds of them all. Then Hiranyaka, having cordially received all, said - Dear Chitragriva, in regard to this your being caught in a net you should not blame yourself by suspecting any fault on your part. For, that very bird, who sees his prey from a distance of more than a hundred yojanas, sees not the snares (laid for him) when his time has arrived.

Moreover, When I behold the oppression of the moon and the sun by the monsters (Rahu and Ketu), the imprisonment of even the elephant and the cobra, and the poverty of the talented, I come to think - Fate, alas, is powerful!

And again, even birds moving (or, sporting) in a part of (or exclusively in) the sky meet with calamity; and the fishes, too, are caught by experts from the sea with its unfathomable waters; so, what is an evil act or a good one in this world, or of what avail is a position of advantage? For, the god of destruction, with his hand in the form of a calamity stretched forth, seizes even from afar.

Having thus enlightened him, he entertained him hospitably, embraced him and dismissed him to go; whereupon Chitragriva, with his attendant train, went to the regions he liked to go to. Hiranyaka too entered his burrow. One should make hundreds of friends, of whatever description they may be - behold, the pigeons were released from bonds by their friend, the mouse.

Now the crow Laghupatanaka, the witness of the whole affair, said this in astonishment: Ho, Hiranyaka, you are praiseworthy. I, therefore, desire friendship with you. Kindly then favour me with your friendship. On hearing this, Hiranyaka asked from within his hole - who are you? He said I am a crow, Laghupatanaka by name. Hiranyaka smilingly observed - What friendship can there be with you? For, whatever is fit to be united with another, in this world, the same a wise man should unite with that. I am the food and you the feeder. How can love (friendship) exist between us?

And again, Friendship between the food and its eater is simply the cause of misfortune. The deer that was caught in a snare, through (the stratagem of) a jackal was delivered by a crow.

The crow asked - How was that? Hiranyaka related - There is, in the country of Magadha, a vast wilderness, called Champakavati. In it there long lived in great friendship a deer and a crow. The deer, plump and sleek in body, was spied by a certain jackal, while roaming at will. On seeing him, the jackal said to himself - Ah, how shall I come by his delicious flesh! Well, let me first create confidence (in him). Having thus reflected, he went up to him and said - Friend, is it all well with you? The dear asked - Who are you? He replied - I am a jackal, Kshudrabuddhi (Little-wit) by name. I live here, like one dead, having lost all my relatives. Now that I have found a friend in you and have (thus) a relative, I have once more entered the world of the living. Now I will, in every way, be your attendant. The deer said - Be it so. Thereafter, when the divine Sun, the wearer of a wreath of rays, had set, the two went to the residence of the deer. There on the branch of a Champaka tree, lived a crow, named Subuddbi (Good-wit), an old friend of the deer. Seeing the two the crow asked - Friend, who is this second? The deer said - This is a jackal who comes here desiring our friendship. The crow said, friend, friendship, all of a sudden, with a stranger, is not advisable. For it is said - Shelter should not be given to any one whose family and disposition are not known; for the fault of a cat, the vulture, Jaradgava, suffered death.

The two asked how it was, whereupon the crow related - There is a large Parkati tree on the hill, named Gridhrakut (the peak of Vultures), on the bank of the Bhagirathi, in its hollow dwelt, with his talons and eyes gone through an adverse turn of fate, a vulture, Jaradgava by name. Now, out of pity, the birds, roosting in the tree, spared small portions from their food and gave them to him. He lived on that. He looked after the young birds. Now, once a cat, named Dirghakarna (the long-eared) came there to eat the youngs of the birds. Seeing him coming, the nestlings being terror-stricken, raised a cry. Hearing it Jaradgava asked - Who is this that is coming? Dirghakarna, seeing the vulture, said in alarm - Alas, it is all up with me. However, one should dread a danger only as long as it has not arrived; but seeing that the danger has come, a man should do what the occasion demands.

Now that I am in his presence, I cannot run away. So let things take what course they may. I will first create confidence in him and then approach him. Thus resolved, he went forth and said - Sir, I salute you. The Vulture asked - Who are you? He replied - A cat. The Vulture said - Get away, else I shall have to kill you. The cat said - In the first place, hear me, and then, if you deem me to be worthy of death, let me not live. For, is anyone killed or honoured merely because he belongs to a particular class? It is only on one's actions (conduct) being fully known that one is found fit to merit death or respect.

The Vulture said - Explain why you have come here. The cat replied - I dwell here on the bank of the Ganges, bathing every day, living a life of celibacy and practising the vow of Chandrayana. All birds, worthy of confidence, always declare before me that you are devoted to the study of dharmic law. Hence did I come here to hear from you, who are advanced both in knowledge and years (lit. old both as regards knowledge and age), the holy law. But your honour is so well versed in that law that you are ready to kill me, a guest. While the duty of a householder is this - Fitting hospitality should be shown even to a foe coming to the house, the tree withdraws not its shade from its cutter.

And if there be no wealth, a guest should be honoured with kind words at least. For, Grass (a seat made of grass), place, water and the fourth (thing), agreeable speech, these, at any rate, are never refused in the house of the good.

Moreover, the good show pity even to creatures devoid of merits. The moon does not, indeed, withhold her light from the pariah's residence.

Also, Fire is the object of worship to the twice-born (Brahmanas), and the Brahmana to the (four) classes; the husband is the only object of adoration to his wife, while a guest is the object of reverence everywhere.

When a guest turns back from a man's house, disappointed in his hopes, he does so, having transferred his sin to him and taken his merit with him.

And again, even a low-born person, coming to the house of one of a high class, should be honoured as he deserves; (for) a guest represents in himself all the gods.

The vulture said - The cat is fond of flesh; and the youngs of birds live here. Therefore, I say so. The cat, on hearing this, touched the ground and then his ears and said, I, having learnt the code of dharmic ordinances and being free from passion have undertaken this arduous vow of the Moon. Although the dharmic texts disagree with one another (in other respects) they are quite at one in this that abstinence from killing is the highest dharmic duty. For, those men, who are averse to all sort of killing, who bear all things and who are the refuge of all, go to heaven.

Dharmic merit is the only friend who follows one even in death. Everything else goes to destruction along with the body.

Moreover, when one eats the flesh of another, mark the difference between the two - the one enjoys momentary pleasure, while the other loses his life.

Besides, the agony that a man suffers, at the thought that he has to die, cannot be described by another by guessing.

Hear me again, who will commit great sin for this accursed belly when it can be filled with herbs growing spontaneously in the forest?

Having thus inspired confidence (in the vulture) the cat abode in the hollow of the tree. Thereafter, as days passed on, he attacked the young birds, brought them into the hollow and devoured them every day. (Now) an inquiry was set on foot by those birds whose young nestlings were eaten and who being sorrow-stricken were lamenting. On perceiving this, the cat slipped out of the hollow and escaped. After that, the birds, who were making a close search here and there, discovered the bones of their nestling in the hollow of the tree. Then all the birds having come to the conclusion - our young ones have been eaten by this very Jaradgava - put him to death. Therefore, I say - "To one of unknown family and disposition etc" On hearing this the jackal said angrily - On the day the deer saw you first, your honour too was one whose family and disposition were not known. How comes it then that this friendly behaviour towards you is gaining strength day by day? Where there is absence of learned men, even a man of little intellect is lauded; in a country destitute of trees even the castor-oil plant stands out as a tree.

Also, this is mine, this is a stranger - such is the counting of the little-minded. While to the large-minded the whole world is their family.

Just as the deer is my friend, so are you too. The deer said - What is the use of this altercation? Let us all live happily together in friendly discourse. For, No one is anybody's friend or anybody's foe, it is the behaviour (or, intercourse) that makes friends or foes.

The crow said - Be it so. Then in the morning, they all went to places where their will led them. Once the jackal said to the deer in solitude - Friend, in a corner of this wood there is a field full of corn. I shall take you there and show it to you. That being done, the deer went there every day and ate the corn. Now, the master of the field observed this and set a snare. Then the deer going there again was caught into the snare; whereupon he reflected - Who but a friend can deliver me from the hunter's snare as from the snare of Death? Presently the jackal came up and standing near reflected - As to the success of my wish, it has borne fruit by my well-arranged scheme. When he will be cut up, I am sure to get his bones covered with flesh and blood which will serve me as food plentifully. The deer, delighted at his sight, said, Friend, cut my bonds at once; quickly save me. For, one should know (the sincerity of) a friend in calamities, a warrior in battle, an honest man when in debt, a wife when fortune declines and relatives in difficulties.

Also, He is a kinsman who stands (by one) in joy as well as in misery, when there is a famine or when a kingdom is overthrown, at the royal gate or in a cemetery.

The Jackal having again and again looked at the net, thought to himself - As for this net it is very strong; and said - Friend, these snares are made of sinews. How then, can I touch these with my teeth today, it being Sunday? Friend, if you will not think otherwise (i.e., will not have any misconception about me) tomorrow morning I will do whatever you will bid me do. With these words, he concealed himself near him and remained (waiting). Afterwards the crow, seeing that the deer did not return in the evening, looked for him here and there, and having discovered him in that condition, said - Friend, what is this? The deer replied - This is the result of my disregard of a friend's advice. For, it is said, Adversity stands close to him who listens not to the words of well-meaning friends: such a man is the delight of his enemies.

The crow asked - Where is that traitor? The deer said - Desirous of my flesh he waits just here. The crow said I had already said (as much). "I have committed no fault" - this is no reason for putting confidence (in a wicked man). For, even the meritorious are afraid from the wicked.

Those, whose life has ended, perceive not the smell of an extinguished lamp, listen not to the words of a friend, and see not the star Arundhati.

He who defeats one's object in one's absence and speaks sweetly in one's presence - such a friend one should avoid, like a vessel full of poison with milk at the surface.

Then the crow, having heaved a deep sigh, said - Ah villain, what has you done in acting so wickedly? For, what (glory or credit) is there in deceiving supplicants, in this world, who are made to converse (with you) by using sweet words, who are won over by false attentions, and who (thereby) entertain hopes and have placed confidence in you?

O divine Earth, how do you bear (on your surface) that man, treacherous to his promise, who practises evil upon a benevolent, unsuspecting (lit., full of confidence) and simple-hearted person?

One should not form friendship or feel affection for a wicked man. A charcoal, when alive, burns; when cold, it soils the hand.

Or rather, such is the settled course of conduct of the wicked. First, he falls at the feet and then bites the back; gradually he sings wonderfully some sweet indistinct hum into the ear; and having noticed some hole (a weak point) he at once enters it (takes advantage of it) fearlessly, (thus) does a gnat imitate all the actions of wicked man.

That a wicked man speaks sweetly is no reason why confidence should be reposed in him. (For) on the tip of his tongue there is honey, but in his heart the deadliest poison.

Then at dawn, the crow observed the owner of the field coming towards the place, stick in hand. On seeing him the crow said - Friend deer, feign yourself dead, fill your belly with wind and so remain, with your legs stiffened. When I make a noise, you shall get up and bound off quickly. Following the advice of the crow, the deer stood in that posture. Now the master of the field saw the deer in that condition, his eyes beaming with joy. Saying "Ah, you are dead of yourself", he released him from confinement and was busy in collecting his nets. Then hearing the sound of the crow, the deer quickly got up and ran away, while the jackal was killed by the stick flung at him (the deer) by the owner of the field. For it is said - In three years, or three months, or three fortnights, or (even) in three days, a man reaps the fruit of his good or bad actions when reaching their extreme.

Hence, I say "Friendship between the victim and the eater etc." The crow observed again, even though I eat you I shall not get ample food; but if you live, I live, O sinless one, like Chitragriva.

Again, Confidence (in one another) is observed even amongst those lower animals whose actions are invariably (wholly) good. For the disposition of the good ever remains true to (lit. does not vary from) their inborn goodness.

Moreover, the mind of a good man, although made to fly into a great passion, is not affected (by anger); it is not possible to heat the water of the sea with a torch of straw.

Hiranyaka said - You are fickle-minded (or, mischievous); and, with the fickle-minded, friendship should not at all be formed. For it is said - A cat, a buffalo, a ram, a crow, and a bad man - these get the upper hand (get the better of as) through confidence. Confidence in them is out of place (lit. it is not proper to put trust in them).

Another consideration is this - you belong to the side of our enemies. And thus says the precept - One should not make peace with an enemy even by a compactly formed treaty. Water, although greatly heated, does extinguish fire.

Nevertheless, a wicked man should be shunned although he be adorned with learning; the cobra is decked with a gem, but is he not dreadful?

What is impossible can never be possible; and what is possible is certainly possible. A cart cannot move on water nor can a boat on land.

Moreover, He, who, depending upon the strength of wealth (given to or by his enemies), although great, trusts to his enemies or to wives that have ceased to love him, finds his life end there.

Laghupatanaka said - I have heard everything. Yet I am thus far resolved that I must necessarily form friendship with you, or else I will destroy myself by starvation. For, (Friendship with) a bad man, like a vessel of earth, is easily broken and cemented with difficulty; while (that with) a good man is like a pot of gold, difficult to be broken and easily re-united.

Moreover, the union of metals is due to their fluxibility, of animals and birds to some cause, of fools to fear or (the prospect of) gain, while of good men to (mere) sight.

Also, friends appear to be of the form of coconuts (rough and rugged to outward appearance but sweet at heart). Others are like jujubes - attractive from outside only.

Although friendship be at an end, the qualities (behaviour) of good men suffer no change. Even when lotus-stalks are broken, the fibres remain sticking (to them) yet.

And again, purity (of purpose), generosity, courage, sameness of behaviour in pleasure or pain, politeness, affection and truthfulness - those are the characteristics of a (true) friend.

And what other friend than yourself, endowed with these qualities, can I find? Hearing these his words and such others, Hiranyaka stepped out and said - I am exhilarated by this nectar of your speech (lit. I am fattened by you); as it is observed - Not a bath with very cool water, not a necklace of pearls, not (even) sandal-wood-pigment applied to each and every limb, delights a man, oppressed with heat, so much, as the words of the good, uttered with affection, advanced with wise arguments (or full of wise thoughts) and comparable to (fascinating like) the charm of attraction, have power over (are able to gratify) the mind of the virtuous.

Again, divulging a secret, begging, hard-heartedness, fickleness of mind, anger, faithlessness and gambling - these are the faults in a friend.

Following the order of (the faults mentioned in) this speech, not a single fault is found in you. For, Cleverness and truthfulness are known in the course of conversation, while activity and absence of rashness are known from actual experience.

Moreover, of quite a different sort (from that of a deceitful person) is the friendship of one whose mind is pure. While quite in a different direction (from real action) proceed the words of one whose mind is affected with deceit.

There is one thing in mind, another in speech and a third in deed of the vile-minded, while there is one thing in mind, the same in speech and the same in action of the magnanimous.

Therefore, let your wish be done. Having said so, Hiranyaka formed friendship with the crow, pleased him with choice eatables and entered his hole. The crow, too, repaired to his residence. Henceforward the two passed their time in making presents of food to each other, in inquiries after good health and in confidential discourses. Once Laghupatanaka said to Hiranyaka - Friend, it is very hard to get food in this place. I wish, therefore, to go to some other place. Hiranyaka said - Where can we go to? For it is said - A talented man walks with one foot and stops with the other. One should not leave one's old abode without examining carefully the new one.

The crow said - There is a place well examined. Hiranyaka asked - 'Which is that?' The crow replied - There is a lake called Karparagaura in the Dandaka Forest. There dwells a pious tortoise, who is my dear friend, acquired a long while ago. For, to be wise in giving advice to others is a thing very easy for all to do; but to be true to the discharge of one's proper duties (or, to discharge one's duties as required by dharma) belongs to some magnanimous soul (only).

He will entertain me with choice dainties. Hiranyaka too said - And what am I to do by staying here? For, one should abandon that country in which one cannot command respect, has no means of livelihood, no relatives, and no (possibility) of acquiring knowledge of any kind.

Also, one should not reside in a country where there is a lack of these five, viz., subsistence, dread (of authority), sense of shame, politeness, and charitableness.

One should not dwell there, O friend, where these four things do not exist, viz., a creditor, a physician, a Brahmana versed in the Vedas and a river with water (ever flowing).

Therefore, take me there too. Then the crow arrived at the lake with ease conversing on diverse subjects with that friend of his. Then Manthara, having seen them from a distance, addressed a fitting welcome to Laghupatanaka and received the mouse with hospitality due to a guest. For, let a boy or an old man or a young man come to the house, respect should be shown to him; a guest is the object of worship everywhere.

The crow said - Friend Manthara, do him special honour. For he is the king of mice, Hiranyaka by name, foremost of those whose actions are meritorious and an ocean of mercy. The king of serpents, aided by his twice thousand tongues even, will not be able to sing the praise of his merits. Having said so he described the episode about Chitragriva. Manthara having respectfully entertained Hiranyaka said - good friend, kindly relate the cause of your coming to a dreary wood. Hiranyaka said - I will; may you listen. There is a convent of recluses in the city of Champaka. In it dwelt a hermit, Chudakarna by name. He was in the habit of sleeping after having hung on a peg his alms-pot, containing the remnant of the food collected by begging after he had eaten of it. I used every day to leap up and eat that food. After some time, a dear friend of his, Vinakarna by name, a hermit, came there. While engaged in conversation with him Chudakarna kept beating the ground with an old bamboo stick. Vinakarna said - Friend, why do you take no interest in my story and are busy with something else? Chudakarna replied - Friend, not that I am indifferent (to your conversation), but look at this mouse, doing wrong to me, who by jumping up always eats the food collected by me by begging and placed in that pot. Vinakarna, having looked at the peg, observed -- How can a mouse, possessed of little strength, jump to such a height? There must be some reason for this. For it is said - The young wife, having suddenly drawn her old husband by the hair, kissed him with a close embrace; there must be some reason for this.

Chudakarna demanded how it was, whereupon Vinakarna related - There is, in the country of Gauda, a city, Kausambi by name. In it dwelt a merchant of great wealth, Chandanadasa by name. Although in the decline of age, he through the pride of wealth, and his mind being full of passion, married merchant's daughter, Lilavati by name. She attained youth, looking like the victorious banner of the god of love; while that aged husband did not, please her. For, the heart of women delights not in a husband whose limbs are worn out by old age, as does not that of men pinched with cold in the (rays of the) moon, or that of men oppressed with heat in the sun.

Moreover, what passion can men have, when the hair even is turned grey, since women, whose heart is set on others, regard it as medicine?

However, that old husband had a very great affection for her. The lust of wealth and the desire for life of men is ever great; but to an old man a youthful wife is dearer than his life.

An old man is not able to enjoy pleasures or to abandon them either, as a dog without teeth simply licks a bone with his tongue (but does not throw it off).

Now that Lilavati, transgressing the bounds of family honour through flush of youth, became attached to a certain merchant's son. For, (Unrestrained ) liberty, residence in the father's house (after the consummation of marriage), meeting with persons on occasions of festive gatherings, a loose living in the vicinity of men, meeting in a company, dwelling in a foreign country, association with women of bad character, constant violation of one's proper conduct, the old age of the husband or his jealousy or his absence in a foreign land - these are the causes of the ruin of a woman's character.

Moreover, drinking, the company of bad men, separation from the husband, rambling about wantonly, and sleeping and residing in another's house - these six spoil a woman.

Moreover, there is no (suitable) place, or leisure or a suitor; it is on account of this that women remain chaste.

Women are ever inconstant, as it is well known even to the gods. Happy are those by whom even such are protected.

There is none who is disagreeable to women; nor is there one who is loved by them; they ever seek a fresh man, as cows do grass in a forest.

Again, a woman resembles a pot of ghee, while a man is like live charcoal. A wise man should not, therefore, keep together the two.

Not modesty, not good breeding, not rectitude, not timidity, but absence of a suit is the cause of a woman's chastity.

The father guards a woman in childhood, the husband in youth and the son in old age. A woman is not allowed liberty (in any case).

Once, as that Lilavati was sitting at ease on a couch fringed with the rays of a series of gems, engaged in a confidential talk with the merchant's son, she beheld her husband come there unexpectedly, when, rising quickly, she pulled him by the hair, closely embraced him and kissed him. In the meanwhile, the gallant made his escape. It is said - The Sastra which Usanas ever knew, as also that which Brihaspati knew - all that is well planted in the talent of a woman.

Seeing that embrace a procuress that stood by said to herself "She has embraced him all of a sudden!" Then that procuress, having ascertained the cause, punished that Lilavati with a secret fine. Hence, I say, 'The youthful wife having suddenly seized her old husband etc.,' There must be some cause in this case which keeps up the strength of this mouse. After a moment's thought the recluse said - And the cause must be abundance of money. For, in this world every man of wealth is, everywhere and at all times, powerful; even the supreme power of kings has wealth for its cause.

Then he took a spade and having dug out my burrow, took away my long-hoarded wealth. Henceforward, deprived of my strength, without spirit and energy, and unable to earn even my own food, I was observed by Chudakarna, moving along slowly and with trepidation. Then he observed - In this world a man becomes powerful by wealth, and by wealth also he becomes (is considered) learned. Look at this wicked mouse reduced to the level of his kind.

Moreover, all the actions of a man of little intellect, if void of wealth, die away (prove fruitless) like small streams in summer.

Again, he who has wealth has friends; he who has wealth has kinsmen; he who has wealth is a man in this world, and he who has wealth is a learned man.

Also, the house of the sonless is void, and so is of one who has no good friend; all the directions are void to a fool, but all is void to poverty.

And again, his limbs uninjured are the same; his name is the same; his intellect unimpaired is the same; his words the same; and the man also the same; and yet, when deprived of the warmth of money, he becomes quite a different man in a moment; this is strange!

Having heard all this I thought to myself - Now my residence here is improper; and as to my communicating this matter to another, that too is not proper. For, a wise man should not give out the loss of wealth, mental anxiety, the misdeeds in the house, his being deceived and his humiliation.

Moreover, (The period of) life, (the amount of) wealth, a family secret, charms, conjugal enjoyment, medicine, penance, charity and one's disgrace - these nine things should be carefully concealed.

And so, it is said - When fate is extremely adverse, and exertions and valour have been of no avail, where, except in a wilderness, can a high-minded man, reduced to poverty, find relief?

Moreover, a man of self-respect will rather die than stoop to meanness (act meanly). Fire will even suffer extinction, but never become cool.

Moreover, the course of action of a wise man, like that of a bunch of flowers, is twofold, viz., either to stand at (on) the head of all, or to die (wither) away in a forest.

And as to living here on alms, that would be exceedingly despicable. For, it was better for a poor man to satisfy fire with his life than to solicit a mean person, lost to all civility.

From poverty a man comes to have shame, overwhelmed with shame he loses moral fortitude. With his moral fortitude lost he suffers contempt; being contemned he feels dejected. Full of dejection he comes to sorrow; when overcome with sorrow he is forsaken by reason; with his reason gone, he passes on to destruction. Want of wealth, alas, is the abode of all misfortunes.

Again, better is silence observed than an untrue word spoken. Better is impotency for men than intercourse with another's wife. Better to abandon life than to have a liking for the words of the wicked; better to live on alms than to have the happiness of enjoying another's wealth.

Better to have an empty cow-pen than a naughty ox; better to have a courtesan for wife than an immodest (ill-trained) woman of family; better a residence in a forest than in the city of a thoughtless king; better is the abandonment of life than approaching the base (with a request).

Moreover, as service destroys all self-respect, moonlight darkness, old age beauty, the stories about Hari and Hara sin, so does begging destroy even a hundred good qualities.

Having reflected thus (I said to myself) - What then? Shall I support myself with another's cake? O hard lot! That too, would be a second door of death. Superficial learning, sexual enjoyment obtained by payment, and dependence on others for one's bread - these three are humiliations to men.

A sick man, one in long exile, one eating another's food, and one sleeping (living) in the house of another - the life which such a man lives is as good as death, while death is rest to him.

Although I considered thus, yet, from avarice, I made up my mind to hoard wealth. For it is said, Judgment is led astray (warped) by avarice; avarice begets desire; and a man troubled by desire meets with misery both here and hereafter.

Then as I moved about gently, I was struck with an old bamboo-stick by that Vinakarna, whereupon I reflected - A covetous man who is (ever) discontented is certainly a traitor to himself. For, all riches are his whose mind is contented. Is not the earth overspread with leather (at it were) to him whose feet are covered with shoes?

Again, how can that happiness, which is enjoyed by the tranquil-minded, who are satisfied with the nectar of contentment, be theirs, who, attracted by the (lust of) wealth, run here and there?

Moreover, all has been studied, heard and put into practice by him, by whom, having cast behind all desires, contentment (lit. freedom from desire) has been resorted to.

Again, blessed is the life of someone (rarely to be found) in which the door of the rich has not been attended, in which the pain of separation has not been experienced and in which piteous words have not been uttered.

For, even a hundred Yojanas (800 miles) are no distances to him who is troubled (spurred on) by thirst; while he, who is content, has no regard even for a thing that is actually in his hand.

It will be advisable, therefore, to decide what to do under the present circumstances. What is a man's (true) duty in this world? Compassion to creatures. What is (real) happiness? Health (lit. freedom from disease). What is affection? Good feeling. And what is wisdom? Decision.

Similarly, when misfortunes assail (a man), wisdom lies in (quickly) coming to a decision; misfortunes at every step overtake those who cannot arrive at a decision.

Moreover, one should abandon one person to save a family, a family to save a village, and a village to save a country; but for the sake of one's own self, one should abandon the whole world.

Again, of the two - water obtained with ease (lit. without trouble) and delicious food attended with fear, on consideration, I find, indeed, that to be conducive to happiness, wherein lies ease.

Having thus reflected I came to a dreary forest. For, Better is a forest, haunted by tigers and lordly elephants, wherein the trees serve as a home, ripe fruits and water as food, grass as a bed and barks as garments, than a life without wealth among relatives.

Then by the manifestation of the fruit of my dharmic merit, I was favoured with friendly intercourse by this friend. And now, by a further continuation of merit, I have got your company, which is heaven itself. For. Of the poisonous tree of worldly existence, two fruits only have a flavoury juice (are sweet); viz. the tasting of the nectar of poetry and the society of the good.

Manthara said - Riches are comparable to (as unsteady as) the dust of the feet; youth flies away with the rapidity of a mountain river; life is as fleeting as a rolling drop of water, and existence as evanescent as foam; (such being the case) he, who, with his judgment deprived, does not perform his religious duties, which unfasten the bolt of the gate of heaven, being overtaken by old age and full of contrition, is burnt by the fire of sorrow.

You laid up too large a hoard; and this ill consequence was the result of that. Hear, to spend in charity is just to save the money that is acquired, as an outlet is, in the case of water stored up in the bowels of a tank, (the only way to preserve it in a good condition).

Moreover, since a miser buries his wealth, deeper and deeper in the earth, he makes a passage for it, beforehand, to go to its nether abode (to disappear in the bowels of the earth).

Again, he who wishes to acquire wealth denying comfort to himself (at the sacrifice of personal comfort) is simply an abode of trouble like one bearing burdens for others.

And again, if people are to be considered rich for possessing wealth which is not used in charity or enjoyment, why should we not consider ourselves rich by the same?

Also, a miser's wealth, inasmuch as it is not used, is the common property of others; the fact that it belonged to him is known by the sorrow caused when it is lost.

A gift accompanied with sweet words, knowledge without vanity, courage attended by forbearance, and wealth spent in charity - these four are rare in this world.

It is also said, a hoard should always be made, but not too great a one; Lo! The jackal that was in the habit of hoarding was killed by a bow.

The two asked how that was. Manthara related - There was a hunter, Bhairava by name, residing in the province of Kalyana. He, one day, went to the Vindhya Forest in search of a deer. As he passed carrying the deer that he had killed, he saw a boar of a formidable form. Then the hunter placed the deer on the ground and wounded the boar with an arrow. The boar too, having set up a deep and dreadful cry (or a cry as terrible as the thunder of clouds) struck the hunter in the groin, upon which he fell down like a tree struck down. For, having met with some cause, such as water, fire, poison, a weapon, hunger (starvation), a disease, or a fall from a mountain, a creature loses his life.

Now by the trampling of their feet a serpent too was killed. After this a jackal, Dirgharava, by name, who was wandering in quest of prey, found the deer, the hunter, the serpent and the boar, dead there; upon which he said to himself - Oh, here have I come across a good feast. Or rather, just as unthought-of misfortunes befall men, so do blessings also. I think, therefore, that fate has an upper hand in these things.

Well then, I shall live happily for three months on the flesh of these. The man will last for a month, and the deer and the boar for two more. The serpent will serve me (as food for) a day while the bowstring should be eaten today.

Let me, therefore, at the first impulse of hunger, eat the unsavoury string made of sinews attached to the bow. When Dirgharava had done so after having thus reflected, he is being pierced in the breast by the bow which flew up as soon as the string was cut into two, perished. Hence, I say - A hoard should be made every day etc. So also, that which a wealthy man gives away or enjoys is his wealth; when he dies, others play with his wife and riches.

Moreover, I consider that to be your wealth which you give to the worthy and which you enjoy (day by day), the rest you keep for someone else.

Let this pass. What is the use, now, of describing the past? For, Men of wise minds do not wish for what is unattainable, do not lament over what is lost, and do not lose courage even in adversities.

Therefore, friend, you should always be hopeful. Because even after having studied the sastras people may remain fools; that man is learned who puts his knowledge into practice. A medicine, although well selected, does not restore the diseased to health by the mere mention of its name.

Moreover, the knowledge of theory does not do the least good to one who shrinks from a determined exertion (or perseverance), does a lamp, in this world, reveal a thing to a blind man although it be placed on the palm of his hand?

Therefore, friend, you ought to be reconciled to this particular (changed) condition. And you should not consider this as very hard to do. For, A king, a woman of family, Brahmanas, ministers, breasts, teeth, hair, nails and men do not shine (appear well) when fallen from their proper position.

Knowing this a wise man should not leave his own place. These are the words of cowardly persons. For, lions, good men and elephants leave their places and go to others; while crows, cowardly men and deer perish in their own places.

To a high-minded hero, what is his own and what is a foreign country? Whatever country he resorts to, the same he acquires by the might of his arms. Whichever forest the lion, armed with his jaws, claws and tail, enters, in the same he quenches his thirst with the blood of the lordly elephants he kills.

Again, as frogs repair to a puddle or birds to a lake full (of water), so do all fortunes to an industrious man helplessly (being entirely at his disposal).

Moreover, happiness should be welcomed, and also misery, as they fall to one's share. Happiness and misery revolve (follow each other) like a wheel.

Again, the goddess of wealth goes, of her own Accord, for residence, to him who is endowed with energy, who is prompt in action, who knows the theory and practice of a thing, who is not addicted to vices, and who is brave, grateful and firm in friendship.

And particularly, a heroic person, although without wealth, attains a high position attended with great honour; while a miser, though endowed with riches, becomes an object of contempt. Can a dog, although wearing necklaces of gold, possess the majesty of the lion, which is a natural possession, and which is the province for the attainment of a number of good qualities?

Why should you be proud when you have wealth, and why should you be sorry when you have lost it? The ups and downs (in the life) of man are like (risings and fallings of) a ball struck with the hand.

Again, the shadow of clouds, the friendship of a wicked man, new corn, women, youth and wealth are to be enjoyed but for a short while.

One should not work too hard for livelihood, for that is provided by the creator. So soon as a creature is born, the breasts of the mother overflow with milk.

Moreover, friend, he who made the swans white, the parrots green, and the peacocks of a varied colour, will provide for your sustenance.

Hear also, friend, the secret of the good. How can riches be conducive to happiness, since they cause trouble in their acquisition, give pain in adversity (by their want) and stupefy the mind in prosperity?

Again, better is the absence of desire for him who wishes to acquire money for dharmic purposes. For rather than wash off mud it would be well to keep at a distance from it and so not to touch it.

For, as meat (food) is eaten by birds in the sky, by animals on earth, and by crocodiles in water, so is a rich man (his wealth) fed upon everywhere.

There is ever fear to the wealthy from the king, from water, from fire, from a thief, and even from a relative, as there is from death to the living.

Similarly, in life which abounds in troubles what misery can be greater than this, that wealth is not obtained according to desire and yet desire does not turn back?

Hear me again, brother. In the first-place wealth is not easily obtained, and when obtained it can be preserved with difficulty; its loss is as if death. One should not therefore think of it.

When desire is abandoned, who is poor and who is rich? But if scope is allowed to it, servitude is the immediate result (inevitable lot).

Moreover, whatever one may wish for, desire proceeds onward from that (ever increases); but that thing may be said to be really obtained from which desire turns back.

But why waste more words on the subject? Being in friendship with me, pass your time just here in my company. For, the friendship of the noble-minded lasts till death; their anger vanishes the very moment (it appears) and their favours (lit. gifts) are disinterested.

Having listened to all this, Laghupatanaka said - Blessed are you, Manthara; your virtues are laudable in every way. Because the good alone are able to rescue the good from misery; elephants alone are able to deliver elephants sunk into mire.

He alone on earth, of all men, is worthy of praise, he is the best, he is a good man, and he is blessed, from whom supplicants or persons seeking protection go not away with faces turned back through disappointment (lit. frustration of hopes).

Thus, did they (the three friends) live in happy contentment, feasting and sporting at will. Now on one occasion, a deer, Chitranga by name, frightened by someone, came and joined them. Thereupon, apprehending that the person who had caused the fright might be coming after the deer, Manthara entered the water, the mouse a hole and the crow flew up and perched on the top of a tree. Then Laghupatanaka, looking to a great distance, found that no one that would cause fright was coming. Then in pursuance of his words all of them again joined company and sat just there. Manthara said - Good, O deer, you are welcome. You are at liberty to enjoy provisions such as water and the like. Do you favour the forest with your residence here (lit., let the forest have a master by your residence here). Chitranga said, I who was alarmed by the hunters have come to you for protection and desire your friendship. Hiranyaka replied - As for friendship, you have secured that without an effort. For, A friend is known to be of four kinds, viz. - by whole blood, by family connexion, a hereditary friend and one delivered from misfortunes.

Your Honour, therefore, should live here as if in your own house (Make yourself quite at home here). Upon hearing this, the deer was delighted and having eaten at pleasure and drunk water sat in the shade of a tree that grew near the water. Now Manthara asked - Friend deer, by whom were you frightened in this desolate wood? What, are there huntsmen roaming about? The deer replied. In the country of Kalinga there is a king, Rukmangada by name. In the courses of his conquest of the quarters he has come here and stays on the bank of the Chandrabhaga with his army encamped there. And a rumour is heard from the mouth of sportsmen that tomorrow he is sure to come and take his residence near the Karpura lake. So having regard to the fact that our residence here tomorrow is beset with danger, do what the time demands. Hearing that the tortoise said in terror - I will make for another pool. The crow and the deer, too, said - Let it be so. Then Hiranyaka said smilingly - It will be all well with Manthara when another lake is reached, but what means of protection has he while crawling along the ground? For, Water is the greatest strength of aquatic animals, a fortress of those who habitually reside in fortresses, their own ground of beasts and other animals, and a minister of kings.

Friend Laghupatanaka, this advice will lead to a result like this. You will fare like the merchant's son who became unhappy on beholding with his own eyes his wife's breasts hard pressed.

They asked - How was this? Hiranyaka related - There was, in the country of Kanyakubja, a king whose name was Virasena. He appointed a prince, named Tungabala, governor of the city of Virapura. Possessed of great wealth and young, he, while walking about, one day, in his city, saw a young merchant's wife, Lavanyavati by name, who was in the very prime of youth. On returning to his palace with a heart disturbed by love, he sent a messenger for her. For, So long only does a man keep to the path of virtue, has control over his senses, feels shame and clings to modesty, as the arrows in the shape of glances cast by sportive ladies, discharged after being drawn from the bows of their eyebrows, which reach the region of the ear, which have the dark eyelashes (for feathers) and which rob one of courage, do not fall on his breast.

That Lavanyavati too, from the moment she saw him, thought solely of him, her heart being deeply wounded by the fallings of the shafts of love. For, it is said, infidelity, a spirit of adventure, deceit, jealousy, extreme avarice, absence of good qualities and want of purity - these are the natural defects of women.

Now on hearing the words of the go-between Lavanyavati said - I am devoted to my husband. How shall I then think of doing this adharmic (unrighteous) deed of being faithless to my husband? For, she is a wife who is diligent in the management of the household; she is a wife who is prolific in children; she is a wife who loves her husband as her own life, and she is a wife who is solely devoted to her husband.

She should not be called a wife in whom the husband does not delight. When the husband is pleased, all the deities are pleased with women.

Therefore, whatever the lord of my life orders me to do, I do without questioning (its propriety). The messenger asked - Is this the truth? Lavanyavati replied - Beyond doubt this is the truth. Then the messenger went back and reported all that to Tungabala. Having heard it Tungabala observed - How can this be possible that the husband would bring her here and offer her to me? The go-between said - Let a device be used. For it is said - That which can be achieved by means of a device cannot be accomplished by valour. An elephant was killed by a jackal going over a miry way.

The prince asked how it was. She related - There was an elephant, named Karpuratilaka in Brahmaranya. On seeing him all the jackals thought to themselves - if by some means this can die, his body will afford us sufficient food for four months. Then an old jackal from among them declared I will bring about his death by the power of my intellect. Then the wily fellow having gone to Karpuratilaka and bowed to him touching the ground with the eight parts of his body said - My lord, favour me with a glance. The elephant asked - Who are you? From where have you come? He replied - I am a jackal and sent to Your Honour's presence by all the inhabitants of the forest having assembled together (to say) - Since it is not expedient to live without a king, Your Honour has been selected, as possessed of all kingly qualities, to be installed king of the forest. For, He, who is extremely pure as regards his family, nobility and conduct, is chivalrous, pious, and versed in politics, is worthy of being a king on earth.

Moreover, one should first obtain a king, then a wife and then wealth. In the absence of a king, whence can there be wife or wealth.

Again, like rain, the lord of the earth is the support of creatures. Life can be sustained, however, even when there is scarcity of rain, but not in the absence of a king.

Moreover, in this interdependent world a man keeps within the bounds of duty mostly through the dread of punishment; a man of good conduct is difficult to be found; And it is through the fear of punishment also, that a woman of good family approaches (keeps faithful to) her husband, though lean, deformed, sickly and penniless.

Your Majesty, therefore, should be so pleased as to come quickly that the auspicious moment may not be lost. Having said so he rose up and went away. Thereupon that Karpuratilaka, drawn by the lust of a kingdom and running by the way taken by the jackal, got stuck in deep mud. Then the elephant said -- Friend, jackal, what should be done now? I am plunged in mud and shall perish. Just turn back and look at me. The jackal replied with a smile, my lord, take hold of my tail and get up. Since you placed confidence in the words of one like me, suffer the misery for which there is no help. For, it is said, when you wilt take delight in the company of the good, you shall prosper. But as soon as you join the company of wicked men, you shalt fall (suffer ruin).

Then the elephant that had sunk in the deep mire was devoured by the jackals. Therefore, I say - "What can be achieved by means of a device etc". Then by the advice of the procuress the prince engaged the young merchant, named Charudatta, as servant. Afterwards he was employed by him in the most confidential affairs. One day the prince, having bathed and anointed himself and put on gold and jewel ornaments said - From today I have to observe a vow in honour of Gauri which will last for a month. Bring me, therefore, every night, a young woman of a noble family. I shall have to worship her in due form. Thereupon that Charudatta brought and presented a youthful damsel as described and remaining concealed watched how he acted. That Tungabala too, without touching the young lady, offered her worship from a distance with garments, ornaments and fragrant unguents and sent her away with a guard. Now the young merchant, full of confidence at what he had seen, and his mind biased by avarice, brought his own wife Lavanyavati, and presented her. That Tungabala too, knowing that she was Lavanyavati, the darling of his heart, rose up in a hurry, embraced her firmly and with his eyes closed (in joy) sported with her on a sofa. Beholding that, the young merchant utterly at a loss to know what to do, like a figure drawn in a painting, was plunged in great sorrow. Hence, I say - "On seeing with his own eyes etc". You too will fare like that. Disregarding those words of friendly counsel, and distraught with great fear, Manthara left the pool and set out for another. They too, Hiranyaka and others, apprehensive of mishap through affection, followed him. Then as he was crawling along the ground, Manthara was seen by a certain huntsman roaming about in the forest. On seeing him he picked him up, and fastened him to his bow, and troubled by thirst and hunger brought on by the fatigue of his wandering about, set out homeward. The deer, the crow and the mouse, plunged in extreme sorrow, followed him. Then Hiranyaka lamented - Scarcely have I gone to the end of one misfortune, as of the ocean, when another has befallen me. When there are weak points misfortunes multiply (misfortunes come not singly).

That natural friend who is obtained simply by good luck and whose affection is sincere (lit. not artificial) does not forsake as even in adversity.

Men have not that confidence in a mother, wife, brother or son, which they have in a friend by natural disposition.

Thinking (over the matter) thus again and again - 0 misfortune! For, in this very life have I experienced those changes of condition, like so many births and rebirths, which are the results of a series of my own actions, and which are good or bad and happening at stated periods of time.

Or rather it must be just so. The body is subject to perils (lit. has perils near at hand), riches are the abode of misfortunes; and union is attended with disunion: transient is everything created.

On a second reflection he said - By whom was created this jewel, viz. 'mitra', consisting of two syllables, which protects from the fear arising from the enemy of sorrow (or from sorrow and an enemy), and which is the abode of delight and confidence?

Moreover, a friend, who is the elixir of joy to the eyes, the delight of the heart and the sharer of pleasure or pain with his friend, is hard to be found; but those other friends, who, attracted by the lust of riches, gather together in prosperity, are found everywhere: adversity is the touchstone on which to test their sincerity (real nature).

Having thus lamented much, Hiranyaka said to Chitranga and Laghupatanaka - Before this hunter departs from the forest let an effort be made to deliver Manthara. Tell us, said they, what we are to do. Hiranyaka said - Let Chitranga go to the waterside and feign himself to be dead. Let the crow sit upon him and peck at him with his bill in some way. Surely the sportsman, eager for the deer's flesh, will quickly make for him, leaving the tortoise there. Then I will gnaw asunder Manthara's bonds. When the sportsman approaches you, you should run away. When Chitranga and Laghupatanaka had quickly acted as they had been instructed, the huntsman, who being fatigued had drunk water and sat under a tree, noticed the deer in that condition. Then delighted at heart, he took up his scissors and went towards him. In the meanwhile, Hiranyaka came and cut off Manthara's bonds, and the tortoise quickly entered the pond. The deer seeing the huntsman approach him started up and bounded away. When the hunter, having returned, came to the foot of the tree and saw not the tortoise there, he thus reflected - This is but meet in the case of me who have acted rashly. For, He who leaves certainties and pursues uncertainties, loses what is certain, while what is uncertain is already (or, certain to be) lost (to him).

So, he returned to his place disappointed through his own (rash) act (fault). Manthara and others, being free from calamity, went to their abode and lived in happiness. Now the princes said joyfully - We have heard all and become happy. Our desire has been gained. Vishnusharma replied - So far, your desired object has been accomplished. Let there be this much more, too - May you, o good men, obtain a friend, may the countryfolk gain wealth; may kings govern the earth, ever abiding by their duty; may the policy of good statesmen, like a wife newly wedded, be for the delight of your heart; and may the divine one who has the crescent moon for his crest-jewel do good to the people!