Hitopdesh

The princes said - Sir, as for 'Mitralabha (The Acquisition of Friends)' we have heard that. Now we wish to learn the chapter on 'Suhrdbheda (The Separation of Friends)'. Vishnusharma said - Hear then "Suhrdbheda", of which this is the introductory sloka - A great friendship, that was growing between a lion and a bull in a forest, was destroyed by a wily and very ambitious jackal.

The princes asked - How was this? Vishnusharma related - There is in the southern country a city Suvarnavati by name. In it dwelt a merchant named Vardhamana. Although in the possession of a large fortune, yet, seeing that his relatives were very opulent, he thought of again adding to his wealth. For, the greatness of what man that looks lower and lower (i.e., looks upon himself as a very small man or looks at those who are in a humbler station) does not increase? But everyone who looks higher and higher (i.e., considers himself as very great, or turns his eyes upon those who are in a higher station) becomes poor.

Moreover, a man who has abundant wealth, although he be a Brahmin-killer, is respected; while one, although claiming a pedigree as noble as that of the moon, is despised, if without wealth.

Again, the goddess of wealth does not wish to embrace (favour) him who is not industrious, who is lazy, who trusts in fate and who is not enterprising, as a young woman does not an old husband.

Also, Idleness, attendance on women, a diseased state, a fond partiality for one's native place, contentment, and cowardliness are the six impediments to greatness.

For, when a man considers himself as happily situated, even with little wealth, Fate, I think, having done its duty, does not increase that wealth of his.

Moreover, may not a woman bring forth such a son as is without energy, joy, and valour, and is a source of delight to his enemies.

It is also said, one should desire to obtain that which is unobtained, keep safe with judicious care what is obtained, properly increase what is preserved, and bestow the same on worthy recipients when it has been increased.

For, if a man does not desire what he does not possess, he makes no exertion for it and remains inactive and does not get it. What is gained, if not properly taken care of, will waste away of itself, although amounting to a nidhi (a vast treasure). Again, wealth, which is not increased, will be reduced to nothing in course of time, although used sparingly like collyrium; and if it be not enjoyed, it is simply useless. As it is said - What is the use of wealth when one neither gives it away nor enjoys it? What is the use of strength when one can do no harm to one's foes? What is the use of the knowledge of scriptures when one does not perform the holy rites? And what is the use of soul when one cannot curb the senses?

Again, having marked the (gradual) decrease of collyrium and the growth of anthill, one should turn a day to account (lit. make it fruitful) by spending it in charity, study and (other) acts.

For, a jar is gradually filled up by the falling of water into it drop by drop. The same principle applies to the acquisition of all knowledge, dharmic merit and wealth.

He, who passes his days without charity and enjoyment, does not live although breathing, like the bellow of a blacksmith.

Having thus reflected he yoked two bulls, Nandaka and Samjivaka to his cart, filled it with wares of different kinds, and started for Kashmir for the purpose of trade. For, What is too great a burden to the strong? What is distant to the industrious? What is a foreign land to the learned? And who is stranger to those who talk sweetly?

Now as they were going on, Samjivaka got his knee broken and fell down in the great forest called Sudurga. Seeing him Vardhamana thus meditated - Let a man versed in policy make an exertion one way or another, the fruit then (that he reaps) is that which providence has willed for him.

Indecision, which is an obstruction to all actions, should, by all means, be abandoned; having, therefore, given up indecision, success should be attained in the object desired.

Having thus reflected and left Samjivaka there, Vardhamana himself went back to a town named Dharmapura, brought another stout bull, fastened him to the yoke of the cart and journeyed on. Thereafter Samjivaka too, having supported his weight on three legs, rose up. For, Life (when one is to live longer) preserves safe the vitals of one although plunged into the ocean or fallen from a mountain or bitten by the deadliest of cobras.

Although pierced with hundreds of arrows, a creature will not die out of his time (of death); but when his time has arrived, he will not live when pierced even with a blade of the Kusa grass.

That which is defended by Fate lives, although (otherwise) unprotected, and that which is smitten by fate perishes, although well-guarded. One without a protector and left in a desert, lives (when protected by fate), while one (doomed to die) does not live in a house, although well taken care of (lit. although efforts be made to save him).

Then, as days passed on, Samjivaka, as he feasted and sported at pleasure and roamed through the wood, became sleek and hale in body and bellowed aloud. A lion, Pingalaka by name, lived in that forest, enjoying the pleasures of royalty he had acquired by the might of his arms. For it is said - No coronation ceremony nor any other rite is performed upon the lion by the beasts: but the sovereignty over beasts of him who acquires a kingdom by his prowess is self-existent.

Once the lion being troubled by thirst went down to the bank of the Yamuna to drink water. There he heard the bellowing of Samjivaka like the unseasonable roaring of clouds and such as he had never heard before. Hearing that he turned back with a start without drinking water, and having returned to his abode, stood silent, pondering what it could mean. He was observed in that condition by two jackals, named Karataka and Damanaka, the sons of his minister. Seeing him in that situation, Damanaka said to Karataka - Dear Karataka, why is it that our lord, although thirsty, has not drunk water but stands still, dazed and alarmed? Karataka replied - Friend Damanaka, he is not served at all according to our counsel (or, according to my advice he should not be served at all). If that is the case, what is the good of our observing his doings? For, we, who have been long despised by this king without any fault of ours, have suffered great anguish. See what servants who wish to acquire wealth by means of service have done— those fools have allowed even the independence of their body to be lost!

Moreover, a wise man will practise penance and be happy with even a portion of those sufferings caused by cold, wind and heat which those who are dependent on others undergo.

Again, the fruitfulness of life lies in this much, that one lives a life of independence. If those who are in a state of dependence (be said to) live, then, who are the dead?

Come, go away, fall down, rise, speak, observe silence - thus do the wealthy sport with those who are in the grip of the evil spirit of desire.

Fools, like harlots, for the sake of self, deck their souls again and again and make them subservient to others.

Again, servants esteem highly even that glance of their master which is naturally unsteady and falls even on an impious person.

Another consideration is this - If he (a servant) is silent, he is considered to be stupid; if clever in talking, crazy-headed or garrulous; if forbearing, timid, if he does not bear tamely, mostly he is (set down as) not well-born; if he stands by the side (of his master), he is audacious; but if he stands at a distance, he is not bold. The duties of servitude are extremely abstruse - not to be known even by sages having mystic powers.

He bends down that he should rise, sacrifices life that he should live, and exposes himself to misery that he should be happy - who else is a fool than a servant?

Damanaka said - Friend, you should not entertain such a thought even in the mind. For, how are great kings not to be served with effort (diligence), who, when pleased, grant desires in a short time? (i.e., they must be served by all means).

Consider this much more - Whence can those, who are out of service, have riches with chamaras waved over them, a white umbrella with a prominent staff and a train of servants with horses and elephants?

Karataka replied - Still what have we to do with this affair? For, one should by all means avoid meddling with affairs with which one has nothing to do. See, He, who wishes to meddle with matters which are not business of his, lies dead on the ground like the monkey that pulled out the wedge.

Damanaka asked - How was this? Karataka said - In a place near the holy forest in the country of Magadha, a certain man of the writer class, Subhadatta by name, was having a convent built. A carpenter had put a wedge between the two split-up parts of a beam which was being cut with a saw and which was cleft to some length. A troop of apes came there prancing about. One of the apes, as if urged by Death, caught hold of the wedge with his hands and sat there, while his lower parts hanging down entered the split between the two pieces of the wood. Then through the mischievous spirit natural to his species, he drew out the wedge with great effort. As soon as the wedge was pulled out, those parts were squeezed, and he perished. Hence, I say - He who wishes to meddle with matters etc. Damanaka said - Still a servant ought to watch the actions of his master. Karataka replied - Let the prime minister who has charge of all affairs do it. For, a servant must, under no circumstances, interfere with (lit, sit in discussion over) another's business. See, He, who interferes with another's business with a view to serve his master's good, comes to grief like the ass that was beaten for braying.

Damanaka inquired how it was and Karataka thus went on - In Varanasi dwelt a washerman, named Karpura-pataka. One day, he, having sported for a long time with his young wife, slept soundly. Thereafter a robber got in with the object of stealing the things in the house. In his courtyard there were a donkey tied down and a dog sitting. Now the ass said to the dog-Friend, this is properly your office. Why don't you then rouse the master by barking aloud? The dog replied - Friend, you should not meddle with my business. Don't you yourself know that I guard his house day and night? Since he has been happy for a long time, he does not know of what use I am to him and takes but scanty care to feed me. For, unless some danger is in sight masters care but little for their servants. The donkey replied - Hear me, barbarian. He is bad servant and a bad friend (or is he a servant? is he a friend?) who asks for reward at the time of action (in the hour of need). The dog replied - He is a bad master (or is he a master?) who speaks sweetly to his servants at the time of need.

For, in supporting dependents, in serving a master, in the discharge of dharmic duties and in begetting a son, substitutes will not do.

The donkey said in a rage - O you evil-minded one, you are a villain, since you neglect your master's business at a critical time. Well, let it be. But I must do that by which my master will wake up. For, one should enjoy the heat of the sun from (by exposing) the backside, fire by the stomach, a master with all one's heart and soul, and the next world with absence of deceit (a pure heart).

With these words, he brayed aloud. Then the washerman, roused by that braying, and angry that his slumbers should have been disturbed, got up and belaboured the donkey with a stick. Hence, I say - He who interferes with another's business etc. See - Our office is just to look for game. Let us attend to that. (After reflecting) - But we are not concerned with that today. For there is plenty of food yet left after what was eaten by us. Damanaka observed angrily - How is it that you serve the king merely for the sake of food? This is unworthy of you. For, the service of kings is desired by the wise that they should be able to do good to their friends and evil to their enemies; (or else) who does not merely fill the belly?

Fruitful is the life of him, who living, Brahmaņas, friends, and relations live; for, who does not live for his own self?

Moreover, He really lives, who living, many live. Does not a crow fill his belly with his bill?

Lo! Some man becomes a servant for five puranas (a kind of inferior coin), another is satisfied with lacs, while another is not to be had even for lacs.

Again, when mankind is all equal, a state of servitude is much to be despised. But is he to be counted among the living who is not first even in that (service)?

And in connexion with this, it is said - Great is the difference between horses, elephants and metals; between kinds of wood, stones, and garments; and between women, men and water (i.e., between horse and horse &c.)

So also, a dog, having obtained a piece of even a fleshless bone soiled with the remnant of a few sinews and marrow, is quite delighted. It does not, however, satisfy his hunger; while the lion, having discarded a jackal though come to his lap, kills an elephant. Every man, although reduced to straits, desires a reward befitting his valour (or worth).

Moreover, mark the difference between one deserving to be served and (one fit to be) a servant. Wagging the tail, falling down at the feet and lying on the ground exhibiting the mouth and the belly - all this the dog does before his master; but the lordly elephant looks on patiently and eats with hundreds of coaxing words (addressed to him).

Again, those who know it (i.e., what life is) call that, indeed, life which is gloriously lived by men although for a moment, and which is invariably attended with knowledge, exploit and fame; (otherwise) a crow also lives for a long time and eats an oblation.

Again, what is the use of the life of him in the world of men who does not show pity to his son or to his preceptor, to his servants or to a poor man or to his relations? A crow also lives long and eats oblations.

Also, what difference is there between an animal and a human whose intellect is void of the power of discriminating between good and bad, who sets at naught most of the rules of conduct enjoined by the sruti and whose only desire is to fill up his belly?

Karataka said - As for us, we are subordinates. This being the case, why should we busy ourselves with this matter? Damanaka replied - In what space of time (i.e., in a short time if they have the ability) do ministers become principal or subordinate? For, No one in this world is generous towards, beloved by or wicked to another: it is a man's own actions alone that lead him to greatness or to the reverse (i.e., man is the architect of his own fortune).

Also, just as a stone is raised to the top of a hill with great efforts but hurled down in a moment, so is the soul led to virtue or vice.

It is by his actions that a man sinks lower and lower or rises up like the digger of a well or the builder of a wall.

Therefore, friend, a man's position (lit. soul) depends on his exertions. Karataka said - Now what do you say? He replied - This our lord Pingalaka has come back frightened at something or other and has sat down. Karataka asked - Do you know the real fact? Damanaka replied - What is there that is not known? It is said - When a thing is expressed in words, even a brute can understand it; even horses and elephants bear (loads) when ordered; a clever man comprehends a meaning although not expressed: for, talent has for its fruit the knowledge of the inward thoughts of others.

The inmost thoughts of a man are divined from his features, gestures, movements, actions, speech and the motion of the eyes and the face.

Therefore, on this occasion of fear, I will win over this lord by the force of my intellect. For, He is a wise man who knows how to address a speech suited to an occasion, or to act in a manner befitting one's good intention or to be angry in proportion to one's strength.

Karataka said - Friend, you do not know how to serve. See, He is a fool who enters (into royal presence) without being called, speaks much without being asked, and considers himself a favourite of the king.

Damanaka said - Friend, how can I be ignorant of serving? Is there anything by nature charming or not charming? Whatever a man likes is charming to him.

For, whatever a man's (thought or) feeling be, having ministered to that, a talented man should quickly win him over.

When asked "who is here" a servant should say 'I; please command'; and he should execute the king's command to the best of his ability.

Moreover, He, who is modest in his desires, patient, wise, always in attendance like a shadow and would not hesitate when ordered (to do a thing), should dwell in a king's palace.

Karataka observed - Perhaps the lord might disregard you for your entrance (into his presence) at an inopportune time. He replied - Let it be so. Still a servant must necessarily be in the presence of his master. For, Not beginning a thing through fear of fault (or, of an ill consequence) is the sign of a coward; who, brother, leaves off taking food for fear of indigestion?

See - A king favours (or gets attached to) a man who is near him, whether he be illiterate, low-born or unworthy of association (or, not attached to his master). As a general rule, kings, young women and creepers cling to (lit. twine round) him who is near them.

Karataka said - Now going there what will you say? He said - Hear me. In the first place I will ascertain whether the master is attached to me or not. Karataka asked - What is the sign from which this can be known? Damanaka replied - Listen. Looking (at one) from a distance, smiling, great regard for inquiries about one's welfare, praising the merits even in one's absence: remembering one among objects which are dear.

Attachment even when one does not serve, making a donation with sweet words and noting one's merits even when one is at fault - these are the signs of a lord well-attached.

Again, delaying, encouraging hopes, but disappointing as to their fulfilment, these a talented man should know to be the signs of a lord ill-disposed.

Laying all this to heart I will speak in such a way as to bring him under my power. For, wise men give us a vivid picture of failure to result from impediments foreseen and a bad use of policy and success resulting from a judicious use of the expedients and the proper employment of policy.

Karataka observed - Still you should not speak until you find a proper opportunity. For, Even Brihaspati (Jupiter) uttering a speech out of its season will be condemned as one wanting in discrimination and meet with eternal disgrace.

Damanaka said - Friend, be not afraid. I shall not speak unseasonably. For, A servant having his master's welfare at heart should speak out, unasked, when a calamity is impending, when the master is going astray or when the proper time to do a thing is passing away (when an opportunity is allowed to slip away by his master).

And if I were not to give my counsel when there has been an occasion for it, a minister's post would ill become me. For, a man of merits should keep up and foster that quality by which be earns his livelihood and for which he is praised in this world by the good.

Therefore, friend, give me your permission. I will go. Karataka said - My blessing to you. May your path be auspicious (i.e., I wish you godspeed). Do as you desire. Damanaka then repaired into Pingalaka's presence like one amazed. Now, being respectfully received into his presence by the king, he prostrated himself before him, touching the ground with the eight parts of the body, and sat down. The king said - You are seen after a long time. Damanaka replied - Although Your Majesty has nothing to do with me as a servant, still a follower must necessarily attend upon his master when the time demands it, and hence have I come here. Moreover, Great lords have occasion even for a blade of grass serving as a toothpick or as an ear-scratcher. What to say, then, of man who is gifted with speech and hands!

And even if my noble lord might suspect that I have lost my mental power being long despised, that, too, should not be done. For, if a gem rolls on the feet and a piece of glass is worn on the head - let that be as it is - a piece of glass is glass and a gem a gem.

The loss of intellect of a man of fortitude, although oppressed, must not be suspected; the flame of fire though overturned can never proceed downwards.

My lord, a master ought to be discriminating (lit. marking the difference between good and bad men; or must recognize special merit). For, when a king treat (lit. acts towards) all without distinction, the energy of those who are capable of exertion is lost.

Moreover, men are of three sorts, O king, viz., the best, the lowest and the middling - one should appoint them accordingly to three kinds of employment.

Since, servants and ornaments ought to be set on their proper places. For, a crest-jewel is not worn on the foot or a foot-ornament on the head.

Moreover, if a gem fit to be set in a gold ornament is set on tin, it does not cry, nor does it shine there. The person setting it there, however, is exposed to censure.

Again, a piece of glass is set in a diadem and a jewel placed in a foot-ornament, the blame does not lie with the gem, but it is the want of discretion on the part of the setter.

See, a king who knows how to discriminate between servants - e.g., this is talented, this is attached to me, this is brave, while there is danger from this - is surrounded to fullness by servants.

So also, a horse, a weapon, a text of holy law, a lute, speech, a man and a woman, turn out fit or unfit according to the particular man they come in contact with.

What is the use of a servant, who, though devoted, is without ability or of one who is able but doing harm? It does not behove you, o king, to despise me, who am both devoted and able.

For, by being despised by a king the servants turn out dull headed; then on account of their predominance no wise man approaches him; when the kingdom is abandoned by wise men, policy does not become efficacious; and policy having failed the whole world falls a helpless victim to misery.

Moreover, people always honour the man respected by the king, but he who is despised by the king is slighted by all.

And further, wise men should accept what is well said even by a child; is not the light of a lamp acceptable when (or where) the sun is not shining?

Pingalaka said - Dear Damanaka, why do you talk so? You, the son of our prime minister, did not come here for so long a time believing in the words of some rogue. Now freely say your say. Damanaka said - Lord, I have a question to ask. Please reply. Why does my lord stand here, as if amazed, without drinking water, although thirsty? Pingalaka replied - You have spoken well. But there is no one trustworthy to whom this secret can be confined. You are such a one. Therefore, I will communicate it to you. Listen. This forest has now been inhabited by some beast, unheard of before, and must for that reason, be left by us. I am perplexed on this account. Similarly, you too have heard that strange loud sound. Great must be the strength of this animal corresponding to his voice. Damanaka replied - My lord, this is, indeed, a great cause for fear. We too have heard the sound. But he is a bad minister who first counsels the quitting of land and then a fight. At this crisis when it is difficult to know what steps to take, the use of servants alone is to be known. For, A man knows (tests) on the touchstone of adversity the strength of his relatives, wife and servants, as also of his intellect and mental calibre.

The lion said - Friend, a great terror has overtaken me. Damanaka said again (To himself) - How, else, can you talk to me of leaving the pleasures of a kingdom and going to another place. (Aloud) My lord, as long as I am alive, Your Majesty should have no fear. But Karataka and others should also be encouraged (by marks of royal favour), since it is difficult to have a united body of men at the time of overcoming a calamity. Then Damanaka and Karataka, on whom every honour was bestowed by the king, set out having promised to ward off the danger. On the way Karatake said to Damanaka - Friend, without ascertaining whether the cause of fear is possible to be averted or not, why did you accept this great favour having undertaken the removal of the fear? For unless one has done a service one should not accept a reward from anybody, especially from a king. Observe, on his (king's) favour depends wealth, on his exploit victory and on his anger death. For he represents all splendours (energies).

So also, a king although a boy, should not be despised because he is a man; for he is a mighty deity existing in a human form.

Damanaka smiled and said - Friend, rest quiet (easy). I have known the cause of fear. That was the bellowing of a bull. Bulls form even our food, how much so of the lion then? Karataka observed - If so, why was the fear of the lord not removed just there and then? Damanaka replied - Had I relieved the king's fear just there, do you think that we could have received this great favour? Also, the master should never be rendered free from need (of their services) by servants, for having made the master free from need, a servant may fare like Dadhikarna.

Karataka asked how it was. Damanaka related - On the mountain called Arbudasikhara in the northern region lived a lion, Mahavikrama by name. A certain mouse gnawed the tips of his mane as he slept in his mountain-den. Then seeing the points of his mane bitten off he got angry, but not being able to catch the mouse that was in his hole, he meditated - When an enemy is insignificant and cannot be overcome by valour, a warrior of his rank should be set forth to kill him.

Having thus reflected he went to a village and having brought a cat, named Dadhikarna, with effort, after securing his confidence, placed him in his den, feeding him on flesh. Thereafter the mouse did not come out of his hole through fear of the cat and the lion slept comfortably, his mane not being bitten. Whenever he heard the noise of the mouse, he fed the cat with flesh with greater attention. Once the mouse, as he moved out being oppressed with hunger, was caught by the cat and killed. After that the lion did not hear the sound of the mouse at any time and took little care to feed the cat, as he was no longer useful to him. Then that Dadhikarna, wasting away for want of food, died. Hence my observation - "The master should not be made etc". Then Damanaka and Karataka went to Samjivaka. Of the two Karataka sat under a tree in a dignified manner. Damanaka went forward to Samjivaka and said - O bull, this general Karataka here, appointed to keep guard over the forest by king Pingalaka, orders you - Come here at once; or retire to a distance from this wood, else the consequence will be disastrous (adverse) to you. I don't kuow what our royal master, if angry, will do. Then Samjivaka, ignorant of the ways and manners of the country, advanced with fear and made a profound bow to Karataka. For it is said, Talent, indeed, is of greater consequence than physical strength, for the lack of which such is the condition of elephants - this, as it were, the kettledrum, sounding, proclaims, when beaten by the elephant-driver.

Then Samjivaka asked in fear - General, what am I to do? Tell me that. Karataka said if you at all wishes to live safe in this wood, go and bow to the lotus-like feet of our lord. Samjivaka replied - Then give me the promise of safety and I will go - for this purpose let your honour offer me your right hand as a pledge. Karataka replied - Dismiss this fear, O bull! For, Kesava returned not a reply to the king of Chedi who was abusing him. The lion roars in response to the thunder of clouds and not to the howlings of jackals.

Again, a hurricane does not uproot grass, soft and bending humbly all round; but it works havoc upon the lofty trees - a great man exerts his might only upon the great.

Now the two, having posted Samjivaka at some distance, repaired into the presence of the lion. Then being received with respectful attention by the king they bowed and sat down. The king asked (Damanaka) - Did you see the animal? Damanaka said in reply - Yes, Your Highness. But what Your Highness conjectured is quite so (correct). He is certainly huge and seeks an interview with Your Highness. But as his strength is great, Your Highness should receive him, after putting yourself in a defensive position. Let not Your Highness be alarmed at the mere sound. For it is said - one should not be alarmed at a mere sound, without knowing its cause. Having found out the cause of the sound, a procuress attained honour.

The king asked - how was this? Damanaka related - There is a city, called Brahmapura, on the mountain Sriparvata. A rumour had got current there that its peak was haunted by a giant, called Ghantakarna. One day, a robber who was running away with a bell, was killed by a tiger and devoured. The bell, fallen from his hands, was picked up by monkeys, who used to ring it every moment. Now the inhabitants of the city found the man eaten there. And the sound of the bell too was constantly heard. Thereupon, saying that Ghantakarna being angry devours men and rings the bell, all people fled from the city. Then a certain procuress, Karala by name, thinking - 'this sound of the bell is out of time; can it be that the monkeys ring the bell' - and having ascertained for herself that it was so requested the king, saying 'Sire, if a certain amount of money be spent, I will manage this Ghantakarna.' Then the king gave her wealth. The procuress drew a magic circle, and after a great display of the worship of Ganesa and others, herself entered the forest taking with her such fruits as the monkeys like and scattered them. Thereupon, the monkeys, having left off the bell busied themselves with the fruit. The procuress, too, having taken the bell, returned to the city and became an object of respect to all. Therefore, I say - "One should not be alarmed at the mere sound". Then, Samjivaka was brought and presented (to the lion). Afterwards he lived there in great joy. Now, one day, the lion's brother, Stabdhakarna by name, came there (on a visit). Having received him hospitably and asked him to sit down, Pingalaka set out to hunt a beast to feed him with. Just then Samjivaka asked - My lord, where is the flesh of the deer killed to-day? The king said - Damanaka and Karataka know that. Sanjivaka said - Let it be known whether or not there is any left. The lion after reflecting said - No, there is nothing left. Samjivaka asked - How could they eat so much flesh? The king replied - It was eaten, used someway or wasted. This is the daily course. Samjivaka observed - How is this done without the knowledge of Your Highness? The king replied - It is done quite without my knowledge. Samjivaka remarked - This is not proper. For it is said - one should not do any business on one's own responsibility without informing the Master of It, except it be to ward off a calamity befalling the king.

Moreover, a minister is like a gourd that gives out little and takes in much. A man who talks lightly (i.e., does not care for them and so wastes them) of a moment remains a fool, O king, while one who talks lightly of a cowri remains a pauper.

That minister is the best (for a king) who every day adds (at least) a kakini (to the treasury); for the treasury is the (real) life of a king, and not his own life so.

Again, a man does not attain a position of being served by reason of other family-observances (such as polite conduct etc., other than the possession of wealth); a man without wealth is abandoned even by his wife; how much more then by others?

And this is the cardinal defect in the administration of a state. Over-expenditure, want of supervision, as also raising money by unfair means, plundering and distant situation - these are the evils of the treasury.

For, a man of wealth, who spends his money at his will recklessly without looking to his income, is reduced to poverty although as rich as Kubera.

Stabdhakarna observed - Listen, brother. These two, Damanaka and Karataka, your servants of long standing, who are the ministers of war and peace, must not at all be appointed to supervise the treasury. I will also tell you what little I have heard on the subject of making appointments. A Brahmana, a Kshatriya and a relative should not preferably be appointed as treasury-officers. A Brahmana does not deliver up even under pressure the money though realized.

A Kshatriya having charge of money-matters is sure to show his sword (defy his master); while a relative, on the strength (by virtue) of his kinship, swallows the whole thing, having seized it.

An officer who has been a servant of long standing is fearless even when he has committed a fault; and having despised his master will act freely (lit. without any restraint).

A benefactor (one who has done a service) when appointed to an office is regardless of his own offence and putting forward his obligation will appropriate the whole thing.

Since a play-friend from childhood, if appointed a minister, himself acts as a king, he is sure always to despise (his master) on account of his familiarity.

He who is perverse in the mind but outwardly forbearing, verily brings on ruin of every kind. Sakuni and Sakatara, O king, will serve as instances of this.

All ministers when grown great are incorrigible in the end. It is a saying of the Siddhas (sages, perfect seers) that abundance perverts the mind.

Not accepting the money coming to hand, misappropriation of money, easy compliance, neglect, want of judgment, absence of perception (taking a right view of things), and enjoyment (habit of luxury) - these are the faults in a minister.

Finding out means to seize the money (illegally) obtained by an officer, daily supervision (over the officers' work), bestowing honours (according to merit) and change of duties - this is the duty of kings.

Officers, unless hard pressed, will not disgorge the royal money embezzled by them for they are mostly like malignant ulcers (which also do not give out the putrid matter without being pressed).

A king should fine (or ought to fine officers who have misappropriated sums of money) repeatedly (corrupt) officers large sums of money. For does the garment used at the time of bathing yield up (give out) much water when wrung out only once?

One should remember all this and act accordingly, as an emergency may arise. Pingalaka said - It is just so. But these two never obey my order. Stabdhakarna observed - This is not at all proper. For, A king should not forgive those who disobey orders, even though they be his sons. For (in that case) what difference can there be between such a king, and one drawn in a picture?

Moreover, the fame of one who is inactive comes to an end; so, does the friendship of one of unsettled conduct; the family of one who has lost the vigour of his senses; the sense of duty of one intent on acquiring wealth; the fruit of the learning of one who is addicted to vices; the happiness of a miser, and the sovereignty of one whose ministers are careless.

More especially, a king should, like a father, protect his subjects from robbers, from his officers, from enemies, from his favourites and from his own avarice.

Brother, let my advice be always acted upon. I too have transacted business. Let this Samjivaka who eats corn be appointed to superintend the treasury. That being done, from that time onward, Pingalaka and Samjivaka passed their time in great friendship, having left off all other connexions. Then Damanaka and Karataka, finding that there was a relaxation in dealing out food even to the servants, consulted mutually. Then Damanaka said to Karataka - Friend, what is to be done? This is our own fault. And it is not proper to lament over an evil of one's own making. For it is said - I for having touched Svarnarekha, the procuress for having bound herself, the merchant for wishing to steal the gem - all these suffered for their own faults.

Karataka asked - How was that? Damanaka went on - In the city of Kanchanapura lived a king named Viravikrama. As his officer of justice was leading a barber to the place of execution, the latter was held by the skirt of his garment by a certain recluse, Kandarpaketu by name, accompanied by another man, Sadhu (a mendicant), with the words "This barber should not be killed." The king's officers asked why he should not be killed. He said, hear - He repeated - I having touched Svarnarekha. They asked - How is this? The recluse told as follows - I am the son of Jimutaketu, king of Ceylon, Kandarpaketu by name. One day as I sat in the pleasure-garden I heard from a sea-faring merchant, that, on the fourteenth day of the month, there was to be seen on the sea, under a desire-granting tree that appeared then-seated upon a sofa variegated with a ring of the rays of gems and decorated with ornaments of all kinds - maiden, like the goddess Lakshmi, playing upon a lyre. Then I, in company with the sea-merchant, got on board his ship, and sailed for the place. On going there, I saw, as described, on a sofa, the damsel, half submerged. Then charmed with her beauty I gave a jump after her. After that on reaching a golden city, I saw her seated on a couch, in the same manner, in a gold palace, and attended by Vidyadhara women. She too, having seen me from a distance, sent her friend and (through her) addressed me with respect. To my inquiry her friend replied - This is the daughter of Kandarpaketu, the imperial king of the Vidyadharas, Ratnamanjari by name. She has taken this vow - "He who having come to Kanakapattana beholds it with his eyes will be my husband even in the absence of my father". Such is her mind's resolve. Your Honour should, therefore, marry her by the Gandharva form of marriage. So, the Gandharva marriage being concluded I lived there enjoying the sweets of her company. One day she said to me in private - Lord, you may enjoy everything here according to your wishes; but you should never touch this Vidyadhara female, Svarnarekha by name, painted here. Thereafter my curiosity being roused, I touched that Svarnarekha with my hand. Then I was struck by her with her lotus-like foot, though a mere picture, so that I came, and fell in my kingdom. Then being smitten with grief I turned out a recluse and in the course of my wandering came to this city. Here, yesterday, while lying down, at the house of a cowherd I saw - As the cowherd came home in the evening from the liquor-shop kept by his friend, he saw his wife planning something with a procuress. Then he beat the cowherdess, made her fast to a post and went to bed. Then at midnight the procuress, the wife of this barber, again came to the cowherd's wife and said - That noble person, burnt by the fire of your separation, and pierced with the shafts of the god of love is about to die for you. Pained at heart on finding him in that condition I have come here to persuade you. I will then wait here having tied myself to the post; you should go there and return quickly after having acted to his wishes. After that was done the cowkeeper awoke and said to her - Why do you not go to your gallant now? But as she returned no reply, he says, how is it that you, in your vanity, do not even give me an answer! seized a pair of scissors in a rage and cut off her nose. This done, the cowherd again lay down and sank into sleep. Now the cowherd's wife, returning, asked the barber's wife - what the news? The procuress replied - Look here, my face will tell you the news. Thereafter the cowherdess tied herself to the post and stood as before. The procuress, too, took up her nose and having gone home lay there. Then in the morning when this barber asked her for the razor-case, she gave him one razor only. Thereupon, this barber, going into a passion as the whole case was not handed over to him threw the razor from some distance into the house. Upon this setting up a cry of pain and saying 'Without any provocation he has cut off my nose' she brought him to the officer of justice. In the meanwhile, the cowherd's wife being again asked by the cowherd exclaimed - Who, vile wretch, is able to disfigure me who am so very chaste. The eight guardians of the world alone know how free from sin all my actions are. For, the sun and the moon, wind and fire, heaven and earth, water, the heart, Yama, day and night, both the twilights and the deity Dharma - these know the actions of a man.

If then, I am perfectly chaste, and have never even so much as thought of a man other than yourself, let my face be free from its wound. Look at my face. Then as soon as the cow-keeper lighted a lamp, looked at her face and found that it had the nose restored, he fell at her feet saying - Blessed am I whose wife is thus perfectly virtuous. Now attend to the story of the merchant who is here. He, having left his house, came to this city after twelve years, from the vicinity of mount Malaya. He slept in the house of a courtesan. At the door of the harlot's house there stood the wooden image of a spirit, on whose head there was a jewel of the best sort. Seeing that, this merchant, being impelled by avarice, got up in the middle of the night and attempted to take the jewel. Then being pressed by the arms of the spirit which were moved by wires, he uttered a cry of pain. Thereupon the harlot, having got up; said - Holloa, son, you have come from the neighbourhood of Malaya. Deliver, therefore, all the jewels you have to him, else he will not release you. Such is this wily fellow. Then this merchant gave up all his jewels. And now, he too, being robbed of all his wealth, has joined our party. On hearing all this the king's officers got the judge to do justice. The barber's wife was shaved, the cowherdess expelled the city, the harlot fined, and the merchant restored to all his wealth. The barber too went home. Therefore, I say - "I for having touched Svarnarekha". Now this fault is ours, and lamentation is out of place in this case. Having reflected for a moment - Friend, just as I brought about the friendship of these too, so should I effect the disunion of the two friends also. For, very clever men represent even untruth as truth (if required), as persons versed in the art of painting represent depressions and prominences on an even surface.

Moreover, He whose intellect does not fail him even under fresh occurrences, surmounts difficulties just as the cowherd's wife got clear of her two lovers.

Karataka asked how it was. Damanaka related - The wife of a certain cowherd who lived in Dvaraka was of a bad character. She had an intrigue with the magistrate of the place, as also with his son. For it is said - Fire is not satisfied with fuel, the ocean with rivers, the god of death with all creatures and a beautiful woman with men.

Moreover, not by gifts, not by honour, not by simplicity, not by attendance, not with a weapon (fear of punishment) and not with scriptural advice, can women be won over - they are hard to please in every way.

For, having forsaken a husband who is the abode of merits, endowed with fame, amiable, versed in the erotic art, wealthy and youthful, women quickly resort to another man (although) destitute of character, good qualities and the like.

Moreover, a woman does not derive that pleasure although lying down on a beautiful bed entirely to her satisfaction as she does in the company of a gallant although lying down on the ground covered over with the Durva grass and other things of that sort.

One day she was sporting with the magistrate's son, when the magistrate too came there to enjoy her company. Seeing him coming, she put his son in a barn and began to amuse herself with him. After that her husband, the cowherd, returned from the cowpen. On spying him the cowherdess said to the magistrate - you take a stick and quickly go out as if in a rage. He having acted accordingly, the cowherd came in and asked his wife what had brought the justice there. She replied - For some reason or other he is angry with his son, who coming here entered our house and was protected by me by being concealed in the barn. His father searching for him did not find him in the house. Hence it is that the magistrate is going in a rage. She then took out the son from the barn and showed him. So, it is said - The food of women is twofold, their readiness of wit fourfold, perseverance sixfold and passion eightfold.

Therefore, I say - 'He, whose intellect does not fail him etc.,' Karataka observed - Be it so. But how will it be possible to dissolve the great friendship that has grown up between them by the similarity of their dispositions? Damanaka replied - Let a remedy be applied. For it is said - What is possible to be accomplished by stratagem cannot be affected by exploits: a crow brought about the destruction of a black serpent by means of a gold chain.

Karataka asked how it was. Damanaka related - A pair of crows lived in a certain tree. Their young were eaten by a cobra who lived in the hollow of the tree. Thereafter, the female crow, when again breeding said to her mate - My dear, let us abandon this tree. As long as the serpent lives here, our offspring can never live. For, a wicked wife, a cunning friend, an insolent servant, and a residence in a house infested by a cobra, mean undoubtedly death.

Don't you be afraid, my dear, the crow replied. I have pardoned his great crime again and again. But it shall not be tolerated now. The female crow observed - How will you be able to contend with one who is powerful? The crow replied - Away with this doubt. For, He who has talent has strength; how can he, who is without talent, have strength? Behold, a haughty lion was killed by a hare.

The female asked how that was, whereupon the male thus related - On the mountain named Mandara there dwelt a lion Durdanta by name, who always used to slaughter the animals. Then all the animals having assembled together made this representation to the lion - Sovereign of the animals, why are so many animals slaughtered at a time? If it please Your Highness, we ourselves shall send one animal every day for your food. To this the lion replied - If you desire it let it be done. Thenceforth he ate one animal that had offered him. Now one day the lot fell on an aged hare. He meditated - It is in the hope of saving one's life that a supplication is made to the source of fear - If I am to die why should I conciliate the lion?

I shall go then slowly. The lion who was oppressed with hunger, asked him in anger - why has you come so late? The hare replied - My lord, I am not to blame. On my way I was forcibly seized by another lion. Having pledged my word that, I would return to him I have come here to represent it to Your Highness. The lion said - in a passion - go quickly and show the vile wretch to me. Where does the villain live? Then the hare taking the lion with him set out to show him a deep well. Please Your Highness, come here and behold him yourself. With these words he showed him the lion's own reflection in the water of the well. Thereupon he, being swollen with rage, sprang upon him through arrogance and lost his life. Therefore, I say, "he who has talent has strength etc". The female crow said I have heard everything, now tell me what I am to do. The crow replied - The prince comes every day and bathes in the adjacent lake. Hold up in your bill a gold necklace, which is taken off from his person at the time of bathing and placed on a stone of the flight of steps and put it in this hollow. Now on one occasion when the prince had entered the water for bathing, the female crow did what she was directed to do. Then by the servants of the prince who followed the track of the gold necklace, the serpent was seen and killed. Hence, I say - "what is possible to be accomplished by means of a remedy etc". Karataka said - If it is so, you may. May your efforts be crowned with success! Then Damanaka went to Pingalaka, bowed, and said - please Your Highness, I have come here perceiving that some calamity, leading to great disaster, is imminent, For, a well-meaning man should give his wholesome counsel even unasked, in the case of a calamity, when a man swerves from the right path, or when the time of taking action is passing away.

Again, the proper sphere of the king is to enjoy pleasures, while that of the minister is to attend to business. A minister who spoils the business of state is to blame in every way.

This is the proper duty of ministers - Better is the abandonment of life or the cutting off of the head than the neglect of one who desires to commit the sin of obtaining his master's post.

Pingalaka asked him graciously - Now what do you wish to say? Damanaka replied - My lord, Samjivaka appears to be acting in an unbecoming manner towards Your Highness. To speak clearly, he, having cast reproach on Your Highness, three powers, wishes to gain the sovereignty itself. On hearing that Piigalaka stood quite full of wonder mingled with fear. Damanaka observed again - My lord, that Your Highness, having dismissed all ministers, placed him alone at the head of all affairs, was in itself a blunder. For, the goddess of royalty stands having placed her feet on a minister when very highly exalted and the king; but she, unable long to bear the burden, being of the nature of a woman, gives up one of the two.

When a king makes one minister the (sole) authority in a kingdom, vanity takes possession of him through delusion, and he alienates himself (from the king) through indolence brought on by vanity; when (once) alienated, a desire for independence springs up in his mind; and then led by the desire for independence he (the minister) acts treacherously even to the extent of robbing the king of his life. Again, of rice tainted with poison, of a tooth got loose and of a minister turned a traitor, complete eradication leads to happiness.

Also, a king, who places his royal fortune under his minister's control, will, in the event of his (minister's) being in calamity, experience trouble like a blind man without guides.

He proceeds in (conducts) all affairs according to his will. Your Highness, therefore, is the authority is to decide as to what is to be done under these circumstances. As for myself, now this - There is not that man in this world who does not covet riches. Who, in this world, does not wistfully look at the youthful and charming wife of another?

The lion observed reflecting - Dear Damanaka, although such is the case, still great is the affection that I have for Samjivaka. Behold! Although committing offences, a favourite is a favourite. Who does not like the body although affected with all humours?

Again, He who is dear is so although doing unpleasant things; who has disregard for (has not to do with) fire although it has consumed all the substance in the house?

Damanaka replied - My lord, and just therein lies the fault. For, He on whom the king fixes his eye more (than on others) - be he a son, or a minister, or a stranger - is resorted to by the goddess of wealth.

May Your Highness listen - The result of what is wholesome although unpleasant, is happy. Riche's delight (to live) there where there is a speaker and a hearer (of things wholesome though disagreeable). You, having discarded old servants, advanced this stranger. And this was a wrong step. For, having cast off old servants one should not honour strangers: because there is no other fault so destructive to royalty than this.

The lion said - What wonder! Since he was brought here by me having pledged my word of safety and was well taken care of, how can he turn a traitor to me? Damanaka observed - A wicked man, even though served every day, reverts to his natural disposition, like a dog's tail resuming (its natural) bent, notwithstanding such remedies as causing sweat (by fumigation) and rubbing it with unguents (for making it straight).

Again, a dog's tail, made to sweat, rubbed and bound round with strings, returned to its nature when set free (even) after twelve years.

Moreover, whence can advancement or bestowal of honour please the wicked? Poisonous trees, although watered with nectar, do not bring forth fruit wholesome to eat.

Hence my observation - one should say what is beneficial to him whose ruin one does not wish; this is the duty of the good; the contrary is otherwise (i.e., is the way of action of bad men).

It is said in connexion with this - He has affection (for us) who dissuades (us) from evil; that is an act which is pure; she is a wife, who is obedient; he is talented who is esteemed by the good; that is wealth which begets no vanity; he is happy who is free from desire; he is a friend who is sincere (lit. artless); and he is a man who is not troubled by the senses (i.e., has his senses under control).

If Your Highness who stands in imminent danger from Samjivaka, does not turn back after being warned (lit. informed), then the blame does not lie with a servant like me. A king who is addicted to carnal pleasures does not mind the business he has to attend to or his good but led by his free will. He acts as he likes like a mad elephant; but when, puffed up with pride, he falls into the abyss of sorrow, he casts the blame on his servants, but does not take into account his own misconduct.

Pingalaka (to himself) - one should not inflict punishment upon others by (listening to) the adverse representation of another. But having ascertained the truth for oneself, one should mete out punishment or praise.

Similarly, it is said - To award favour or punishment without ascertaining one's merit or fault is not the policy, (such a course) leads to one's destruction like the hand thrust into a serpent's month through vanity.

(Aloud) What then, shall Samjivaka be warned (against such a course of conduct)? Damanaka observed in haste - Not so, not so my lord. This will mean the divulging of counsel. For it is said - The seed of counsel should be kept concealed in such a way that not even a glimpse of it could get out; if got out it will not thrive.

Moreover, if what is to be taken or given or done be not quickly attended to, time saps its juice.

Therefore, what is set on foot should necessarily be accomplished with a mighty effort. Again, Counsel, like a timid warrior, although having all the parts well covered, is not able to keep up long for fear of being penetrated by others (the enemies).

And if a reconciliation is to be sought with him (the bull), after his offence has been known, he is being made to turn back from such a wrong course of conduct, that would be extremely impolitic. For, He who wishes to conciliate a friend once estranged invites death itself like a she-mule conceiving a fetus.

The lion said - Let it be first ascertained what harm he is able to do us. Damanaka replied - My lord, how can one's power be ascertained unless the relation of principal and subordinate is known? Behold how an insignificant bird like a tittibha (a lapwing) overpowered the sea.

The lion asked how it was. Damanaka related - A pair of tittibhas lived on the shore of the southern sea. The female when near her delivery said to her husband - My dear, find out a retired place convenient for my delivery. The male said - My dear, this very place is surely fit for your delivery. She replied - This place is washed over by the tide. The male observed - What? Am I so powerless that the sea should insult me, stationed in my own house? The female said smiling - My lord, vast is the difference between the sea and yourself. Or rather, it is difficult to form a correct estimate of one's self - whether one is capable (of achieving a thing) or not: he who has such knowledge does not experience trouble even in a difficulty.

The beginning of an unworthy act, opposition to one's relatives, emulation with the stronger, and confidence in young women - these are four doors to death.

Then following (with difficulty) the advice of her husband she laid her eggs there. Having heard all that, the sea too, wishing to know their strength, carried off their eggs. Then the female tittibha, smitten with grief, said to her husband - Lord, evil has befallen us. Those my eggs are lost. The male said - Fear not, my dear. With these words he called together a council of birds and repaired into the presence of Garuda, the king of the feathered tribes. On reaching the place, the tittibha related the whole affair before the divine Garuda (saying) - Lord, without any fault, I, who was stationed in my house, was wronged by the sea. Having heard his words, Garuda besought the Lord, the divine Narayana, the author of the creation, preservation and destruction of the universe, who ordered the sea to restore the eggs. Then having placed on the crown of his head (obeyed with deep reverence) the divine order, the sea returned the eggs to the tittibha. Hence, I say - Without knowing the relation of principal and subordinate, &c. The king asked - How is it to be known that he is maliciously disposed (towards me)? Damanaka replied - Your Highness will know it when he, full of pride, will approach you, ready to strike with the tips of his horns and like one dismiayed (or bewildered). Having uttered these words, he went to Samjivaka. On reaching the place, he, approaching gently, presented himself like one amazed. Samjivaka inquired with affectionate regard - Friend, are you happy? Damanaka replied - How can there be any happiness for servants? For, the riches of those who are in royal service are in another's power; their mind is always uneasy, and they have no surety even of their lives.

Moreover, Who, having obtained wealth, does not become proud? The miseries of what sensualist have come to an end? Whose mind is not wounded by woman? Who is a favourite of kings? Who has not fallen into the clutches of Death? What supplicant has met with honour, and what man, fallen into the meshes of the wicked, has escaped unscathed?

Samjivaka said - Friend, speak out what this means. Damanaka replied - What should I say, an unfortunate creature! Behold, just as a man plunged into the sea having obtained the support of a serpent, does neither give it up nor hold fast to it, so bewildered am I now.

For, on the one hand is the royal confidence betrayed, on the other, a friend perishes. What shall I do, and where shall I go, I who am fallen into the sea of trouble?

With these words he heaved a deep sigh and sat down. Samjivaka said - Still, friend, tell me in detail what you have at heart. Damanaka said with (a show of) great secrecy - Although I must not betray the king's secret, yet you have come here through confidence in us; and I, as desiring the next world, must necessarily tell you what concerns your welfare. Listen. This our Lord, being prejudiced against you, said in private - I will kill Samjivaka himself and treat my attendants (with his flesh). Samjivaka, on hearing this, was smitten with great sorrow. Damanaka observed again - Away with sorrow. Do what the time demands. Samjivaka, after a moment’s reflection, said - This is, indeed, well said - Women seek the company of wicked men; a king generally patronizes (or lavishes) wealth upon the undeserving; wealth seeks a miser; and the god of rain pours the showers on mountains and seas!

(To himself) Now it is not possible to decide from his manner of acting (or, conversing) whether this is his doing or not. For, some wicked man possesses splendour (appears good amiable) from the beauty of his master (or patron, lit. the person he depends upon), like fool (black) collyrium when put into their eyes by young women.

After reflection, he says - Alas! What is this that has come to pass! For, A king, though served with assiduity, may not be pleased, where is the wonder in this? But this is some strange pattern of creation, who being served is turned into an enemy!

So, this is a matter (lit. something to be understood by inference) which it is impossible to understand. For, He who is displeased having some cause in view, is, indeed, pleased when that cause is removed; but how can a man please him whose mind harbours enmity without cause?

What wrong did I do to the king? Or rather, kings are wont to do injury without any cause. Damanaka observed - It is just so. Listen! Even an act of kindness, done by man eminently learned and affectionate, becomes hateful; while an actual injury done by others is just regarded with pleasure. On account of difficulty of understanding the minds of kings which are unsteady (lit., not the abode of one feeling); the duty of servitude is extremely difficult, not to be comprehended even by Yogis (those who have attained superhuman powers).

Moreover, a hundred obligations (or services rendered) are lost upon the wicked; a hundred fine speeches upon the illiterate; a hundred words of advice upon those who would not act up to them; and a hundred counsels on the senseless.

Again, there are serpents on the sandal trees; lotuses grow in water wherein there are also alligators; and when one is in the enjoyment of a thing there are villains to obscure one's good qualities; (so) pleasures are not without obstructions!

And further, the root is infested by serpents, the flowers by bees, the branches by monkeys and the tops by bears; thus, there is nothing belonging to the sandal tree that is not resorted to by very cruel and murderous animals.

As for our master, I have known him to be honeyed in speech but carrying poison in the heart. For, He raises his hand from a distance (by way of greeting) and has his eyes moist (with tears of joy); he proffers half of his seat, he is ready to give a close embrace, shows great regard in making inquiries and talking about one's beloved persons, has poison inside, but is all sweetness from outside, and is an expert in deceit (or dissembling). What pantomimic art is this, unheard of before, that has been learnt by the wicked?

To make matters clear, for crossing the impassable sea there is the boat (provided), the lamp against the approach of darkness, the fan when there is absence of breeze and the goad for quelling the pride of elephants stupified by rut. Thus there is nothing on earth, to provide a remedy against which, care has not been taken by the Creator; but, methinks, even the Creator is foiled in his efforts to dispel the (evil) tendencies of the minds of the wicked.

Samjivaka, heaving a sigh again - Alas! Oh, pity! that I, as corn-eater, should be felled by a lion!! For, between those two only whose wealth is equal, or whose power is equal, a dispute can well be understood, but never between the best and the worst.

(Reflecting again) I do not know who has set (poisoned the mind of) this king against me. One has to be always in dread of a king whose feelings are estranged. For, when a king's mind has once been alienated from his minister who can re-unite it, like a crystal bracelet when broken?

Moreover, the thunderbolt and kingly power - these two are extremely terrible, but the one falls in one place, the other (exerts its influence) all round.

Death in battle, therefore, should be accepted. It will not be proper for me, now, to act in obedience to his commands. Because, if dead, he (a brave warrior) attains heaven; if he kills the foe, he obtains happiness. These two advantages, which the valiant possess, are very rare.

And this is the fit time for battle. When out of battle death is certain, but in battle life is doubtful (there is some chance of living), then that, the wise declare to be the time for battle.

For, when a wise man sees no benefit accruing to himself from not fighting, he dies fighting the foe.

In case of victory, he (a warrior) obtains fortune; if he dies, a heavenly damsel. When the bodies are perishable in a moment, what hesitation should there be about dying in battle?

Having pondered thus, Samjivaka said - Friend, how am I to know that he is bent on (lit., desirous of) killing me? Damanaka replied - When he, with his tail erect, his (fore)-paws lifted up and his mouth wide open, will look at you, you too should display your prowess. For, to whom is a man, powerful yet void of fire (spirit, energy) not an object of contempt? Lo, people fearlessly set their foot upon a heap of ashes.

But all this must be done with the strictest privacy; otherwise, not you, not I (i.e., it will be all over with us both). Having said these things Damanaka went to Karataka. Karataka asked him - What is the outcome (of your efforts)? Damanaka replied - A reciprocal breach (of friendship) has been affected as intended. Karataka observed - What doubt can there be as to that! For, Who, possibly, is a friend of the wicked? Who will not get angry when pressed with great importunity? Who does not become proud on account of wealth, and who is not clever in doing an evil deed?

Moreover, a wealthy man is led into vice by artful men for self-aggrandizement. What mischief does not the company of villains do, like fire?

Damanaka then repaired to Pingalaka, and saying - My lord, the villain (lit., the vile intentioned one) is coming; do you therefore prepare yourself and wait - he made him assume the attitude described before. Samjivaka too, on coming there, saw the lion with altered features in that way and displayed his valour in a manner worthy of himself. Then in the fierce battle that ensued Samjivaka was killed by the lion. Now Pingalaka, after he had slain Samjivaka and taken rest, stood like one sorrow-smitten and said - What a cruel deed have I done! For, when a king transgresses his duty, his kingdom is enjoyed by others; while he himself is the abode of sin, like a lion that kills an elephant.

When there is loss of a part of one's territory, or, of a servant meritorious and gifted with intellect, the loss of the servant is death to a king. Land though lost may easily be acquired, but not servants.

Damanaka observed - My lord, what a novel course of action is this, that having killed an enemy you should be sorrowing over it! For it is said - A king who desires his own welfare should put to death those who aim at his life, whether it be his father, or brother, or son or friend.

Moreover, One, who knows the real nature of Dharma, Artha and Kama, should not be exclusively merciful; for a man given to forgiveness is not able to save even the thing in his hand.

Also, forgiveness shown to friend or foe is an ornament in the case of hermits, while the same when shown to offenders by kings is a blemish.

Again, there is only one expiation for him who, through lust of sovereignty or pride, covets his master's post, viz., the relinquishing of life (capital punishment) and none else.

A sovereign who is merciful, a Brahmana eating everything (or, very greedy), a wife not under control, a companion of evil conduct, a servant who is impertinent (lit., going against his master's orders) and an officer who is careless - these should be abandoned, as well as he who is ungrateful.

Particularly, Truthful and (also) false (when necessary), now harsh and now of sweet address, cruel, and also merciful (at times), now economical (lit., devoted to saving money), anon liberal, ever spending and yet getting money and jewels in plenty-royal policy, like a harlot, puts on a variety of forms.

Thus, consoled by Damanaka, Pingalaka regained his natural equanimity and sat on the throne. Damanaka, delighted at heart, said - Victory to the king! May the worlds be happy! and lived in happiness according to his wishes, Vishusarma said - You have heard the separation of Friends! The princes replied - Yes, we have by your favour, and have been happy. Vishusarma said - Let there be this much in addition - As for the "Suhrdbheda", let it be in the house of your enemies; let villains being drawn away by the god of death meet with destruction day by day; may the people ever be the asylum of prosperity and happiness of every kind; and let young boys always sport in the delightful garden of stories.