The Panchatantra - Story 21

STORY NO. 21. THE FIVE FRIENDS

[This is the beginning of Part-2 of Panchatantra, also called 'Mitrasamprapti' or 'The Acquisition of Friends'.]

In a mighty forest near the city of Mahilaroopya (Mylapore, now a suburb of Madras) in the South, there was a gigantic banyan tree with loads of fruits feeding multitudes of birds, and a spacious shade capable of harbouring any number of travelers. It had many feeders and covered a large area. Its leaves were interspersed with nests of various birds, its branches were occupied by troops of monkeys, its hollows were filled with worms of different kinds, the honey of its flowers was drunk by swarms of bees, and its shape afforded protection to countless men and beasts. Its every limb was so useful to so many creatures that any other tree could in comparison with it be considered only as a burden to mother earth. 

In that tree lived the crow Laghupathanaka(The name means 'A person of short flights' - A crow prefers to fly like that) One morning, when he was going to Mahilaroopya in search of food, he saw a hunter, black in colour, splayfooted with erect hair, and cruel look and with a net in his band,. Seeing him, the crow said to himself, 'This wicked wretch is surely going to my banyan tree to catch the birds who live there. His marching in that direction shows that. I do not know whether the poor things will escape destruction. I must do something to avert this calamity'.

He forth with retraced his steps and returned to his banyan tree and told all the birds, 'A wicked hunter is coming herewith net and rice. You should never trust him or be tempted by the rice which he offers. He will spread bis net and scatter his rice. All of you should avoid that rice as you would avoid the deadliest of poisons.' The hunter reached the

banyan tree, spread his net underneath it, and scattered his tempting rice. Then he went to some distance and watched the net from a hiding place. All the birds of the tree, having been forewarned by the crow, avoided the rice like poison and concealed themselves. But soon a pigeon King called Chitragriva came along with his thousand followers in search of food. They sighted the rice from afar and flew towards it. The crow warned them of the danger, but in vain. Moved by greed of tongue, the pigeons swooped on the rice and were caught in the net. Verily, sudden and unexpected death, like the death which overtakes the fish in the waters, befalls those who are greedy of tongue, those who live in the midst of water, and those who are totally ignorant. But the pigeons were not wholly to blame. 

All humanity is like that. Why did not the otherwise religious Ravana (Ravana, the king of Lanka carried away Seeta, the wife of Rama the prince of Ayodha- The famous epic Ramayna deals with it) realize that it was a deadly sin to carry off another's wife?" Why did not the divine Rama remember that a golden deer(The golden deer really the demon Mareecha in disguise, Rama was an incarnation of Vishnu and killed Ravana) was an impossibility and therefore find out its illusive nature? Why did the righteous Yudhistira(The eldest of the Pandavas and the model of righteousness. He gambled away his kingdom, wife and liberty. The celebrated epic, the Mahabharata, relates this) bring on himself sudden calamity by gambling with dice? Evidently, man's intellect fails to perceive the danger lurking in the immediately fascinating act. Or, it may be that the intellects of even the great are affected by Fate and go astray when death or danger has to happen. The hunter saw from his hiding place that the pigeons had been caught securely in the net, and, with a joyous heart, rushed to the spot with an upraised stick for killing the birds. 

Chitragriva, on seeing himself and his people caught by the wiles of the hunter, told his

followers, 'Do not yield to despondency. That man whose mind does not desert him in calamity succeeds in surmounting it. Before the hunter reaches us, let us all with one united effort suddenly rise up into the air with the net and get out of sight of this wicked wretch. Then we shall be assured of safety, if not, if we get ourselves merely confounded and despondent and pull in different directions, and do not do as 1 suggest, death will overtake us all, as in the story of the "The Two headed Bird". In unity and mutual co-operation is our hope. Even thin fibres, when joined together, become a powerful rope and withstand many mighty pulls. So too, the joint effort of the good will withstand any adversity.' All the doves did as their King directed and flew up in the air with the net. The hunter ran along the ground following the net and said to himself, ' But they will surely quarrel among themselves soon, and then they and my net will together fall to the ground.' 

Laghupathanaka left off his search for food and, impelled by curiosity, followed the net. Soon, the birds flew with the net to such a distance that the hunter could not see it any more. Disappointed and chagrined, he said to himself, 'That which is not destined to happen will not happen, and that which is destined to happen will happen even without effort. That which is not destined to live will perish even if placed on the palm of the hand and continuously watched. When Fate is adverse, one may sometimes get some wealth with very great effort as I got these birds. But, it is sure to go away suddenly taking away something more as these birds have done my net. Desirous of catching these birds, I have lost the net which was supporting my family. There is no use pursuing them any more' and he desisted from the pursuit. 

Chitragriva said to his followers as soon as he knew that the hunter had turned back, 'That wicked wretch of a hunter has desisted from the pursuit and returned. So let us all go without fear to a place to the north of Mahilaroopya where my friend, the mouse Hiranyaka, lives. He will surely snap all our bonds and set us free. In calamity, none but a friend will help us even with consoling words.' Led by Chitragriva, the pigeons reached the fort-like hole of Hiranyaka which had a thousand exits and afforded absolute protection from danger. Here Hiranyaka lived without fear from any quarter. Well has it been said, 'A snake without fangs, an elephant not in ruts, and a King without a fort are all easily conquered. That thing which Kings accomplish in battle with a single fort cannot be accomplished by a thousand elephants and a hundred-thousand horses. A single archer in a fort is equal to a hundred archers outside it. Hence it is that politicians praise forts.

The pigeon King stood at the mouth of the hole and cried out in a loud voice, ' Friend, Hiranyaka, come quick. A great calamity has overtaken me.' Hearing this, Hiranyaka said from inside the hole ' Who are you ? Why have you come here ? What kind of calamity has overtaken you ? State everything in detail.' Chitragriva said, 'I am your friend Chitragriva, the pigeon king. So come quick. Your help is needed urgently by me.' Hearing this, the mouse came out of his hole in great joy at the prospect of meeting his friend. Affectionate friends always crowd the house of the magnanimous householder. The joy of the host to whose house they resort cannot be paralleled even in heaven. Hiranyaka saw Chitragriva and his followers in bonds and asked with grief, ' What is this ?' Chitragriva said, 'Why do you ask ? Surely you ought to know. Is it not said that by the power of Fate one does all kinds of things dictated by the acts done in the previous birth ? This particular calamity came to us from our greediness of tongue. Please release us from our bondage without delay. 

Hiranyaka said, 'A bird sights food even from a hundred miles, but the same bird does not unfortunately see even the net under its very nose. But having seen even the powerful sun and moon caught by Rahu(The reference is to eclipses. In Hindu mythology, they were said to be brought about by the demon Rahu swallowing the Sun and the Moon), and having seen the mighty elephants, the venomous snakes, and the birds of the air confined by men, and having seen men of genius pine away in poverty, I have realized the inevitability of Fate. The birds sporting in the solitude of the sky come to grief ; the fish are caught even from the depths of the ocean by expert fishermen ; what, then, is the difference in this world of leading a virtuous or vicious life, and what is the use of choosing a particular place to live in, seeing that death with its outstretched hands seizes all creatures even from afar at the appointed time ?' Then the mouse began to bite the bonds of Chitragriva. 

The pigeon King said, ' Friend, begin not with me. Finish with my followers before you come to me.' Hiranyaka said in anger, ' What you talk is rot. First comes the master, then his servants.' Chitragriva said, ' Friend, don't say so. These are dependent on me and are poor fellows who have left their families to follow me. Am I not to show them in return at least this much consideration? Servants never desert that King who shows great consideration for them even though he may be poor. Confidence is the root of prosperity,. That is vv'hy the big tusker is trusted by the herd and made the leader. Besides, your teeth may be broken by constant biting of these bonds. Or, the hunter even may come here before you have finished biting the bonds of all my followers if you begin with me. Then, surely I shall go to hell. That leader who is happy while his righteous followers are in misery suffers pain in this world and goes to hell in the next'.

Hiranyaka said ' Friend, I too know the duties of Kings. I merely wanted to test you. You have stood the test well and deserve to be the King of thousands more of pigeons.' A King who is compassionate and considerate towards his servants can rule the three worlds. I shall now release your followers from their bonds.' Having done this, he snapped the the bonds of Chitragriva also and said to him, ' Friend, now go in peace to your own abode. If calamity overtakes you again, come to me without hesitation.' Then he entered his hole again. Chitragriva and his followers went back to their dwelling. 

Laghupathanaka saw all this with astonishment and thought 'Hiranyaka's goodness and wisdom are equal to his fort in impregnability. I can never trust to combat fickle Fate alone. So, I too will make him my friend. Wise men, even though powerful and wealthy, will always love to make friends. The ocean, though full of water, seeks the help of its friend, the moon, to rise higher still.' Thinking thus, he went to the hole of Hiranyaka and called out in the voice of Chitragriva 'Hi, Hiranyaka, Hi.' Hearing that sound, Hiranyaka thought that he had perhaps by oversight not snapped the bonds of some pigeon and so asked from within his hole ' Who are you?' The crow replied, ' I am Laghupathanaka the crow.* The mouse crept deeper into the hole on hearing this and said, ' Get away from my place, quick.' The crow said, ' I have come to you on an important business. Why then do you refuse to see me?' The mouse replied, 'Because no good purpose will be served by my mixing with you'. The crow said, 'I have seen you deliver Chaitragriva and his friends from bondage and have been delighted with it. If I too get caught in some net, I want to be released in like fashion. So I want to make friends with you.' The mouse replied, 'You are the eater and I am the food. How then can you and I be friends? Friendship and marriage can take place only between those whose birth and wealth are equal and not between,

those who are rich and poor or powerful and weak. That fool who makes friends with those who are higher or lower than himself ends by becoming the ridicule of the world. So get away from here.' 

The crow said, 'If you do not come out and make friends with me, I shall remain at the mouth of your hole and starve myself to death.' Hiranyaka said, * How unreasonable you are I How can I make friends with one who is my natural enemy ? Is it not said that one should not make friends with an enemy though he is keen on it and appears to be of like nature? Water, though boiling hot, will yet extinguish fire.' The crow said, ' How unreasonable you are! You have not seen me and yet say that I am your natural enemy.' Hiranyaka said' There are two kinds of enemies, the one who is horn an enemy and the one who becomes an enemy for some cause, or other. You are my born enemy'. An enmity generated by some cause or other in the ordinary intercourse of life can be overcome by clever means whereas an enmity by birth cannot be ended without the death of one party.

The crow said, 'Kindly tell me how to distinguish these two types of enemies.' The mouse replied, 'an enmity by association is brought about by some cause or other and is removed by the removal of that cause. The natural enmity is that between the mongoose and the snake, the herbivorous animals and the carnivorous ones, water and fire, the rich and the poor, the lion and the elephant, the hunter and the deer, the Brahmin learned in the Vedas and the atheist, the wise and the foolish, chaste women and adulteresses, the good and the wicked, and the gods and demons. None of these classes have succeeded in exterminating the other class. Still, their life is one long fight against their opponents and their mind is full of sorrow at not having exterminated them. This kind of enmity can never be eradicated'.

The crow said, 'It is a most unreasonable kind of enmity. One becomes another's friend or enemy from some cause or other. A wise man should form new friendships and not nurse old enmities. So form a friendship with me. Hiranyaka said, 'The great authors of the Sastras have said, "He who makes friends with one who is not like unto him meets with death even as the ass mating with the horse gives birth to the barren mule and has his line extinguished i or ever". It may be that you are good and intend to do no harm to me, but no good can come of such friendships. Nature will assert itself at last. It may be said that I, being virtuous, cannot come to grief by anybody's enmity. But a lion took away the life of Panini(The most celebrated of Sanskrit grammarians. He lived in the 7th century BC and was a native of Salatura near Attock in the North West Frontier Provinces. Lions were fairly common in North India in ancient times) the grammarian, an elephant killed Jaimini(A pupil of Vyasa and the teacher of the Sama Veda) the philosopher, an alligator tore to pieces Pingala the Vedic scholar; these instances will show that neither virtue nor accomplishment will be a protection against the lower animals who are passionate and sunk in ignorance and cannot appreciate merit or virtue'. 

The crow said, 'What you say is true. But listen to me. Friendship is formed among men by reason of obligations mutually conferred, among beasts and birds with some motive, among fools through fear or greed, and among the good at the very first sight. I am a virtuous soul. I also swear unto you that I shall do no harm whatever to you.' The mouse replied, 'I have no faith in your oaths. No confidence should be placed in an enemy though he has sworn several oaths. Indra killed the demon Vritra after a terrible oath not to kill him. Even the gods themselves cannot kill an enemy unless he is foolish enough to put faith in them, Indra destroyed the fetus of Diti, the mother of demons, when she had put her faith in him ; therefore even a man wiser than Brihaspati(The preceptor of the gods and proverbial for his wisdom) should never have faith in an enemy if he desires his own prosperity, life and happiness. An enemy will in the course of friendship find some tiny loophole or other in us and destroy us gradually like water entering a boat through a small hole and sinking it altogether finally. Neither a worthy nor an unworthy man should be trusted too much, for he may destroy us root and branch one day. Even a weak person is not destroyed by his powerful opponent unless he trusts him. The most powerful are destroyed by the weak once they put faith in them. 

The crow was impressed by these arguments and could not readily reply to them. He thought to himself, 'How clever is this mouse in politics I My inclination to strike a friendship with him grows even greater.' He said to him, 'Oh, Hiranyaka, the wise say that friendship is formed even by walking seven steps together. How much more so by having had this long conversation ? So you have already become my friend even against your will. Listen to me. Even though you distrust me and keep to your hole and never come out, you and I can have such delightful discussions on virtues and vices every day.' Hearing this, Hiranyaka thought, 'This crow appears to be a clever one, and he has spoken the truth. He deserves to be made a friend. But he should not be allowed to set foot in my hole. An enemy being afraid at first, approaches with slow steps and then rushes forward taking undue advantage as does the arm of the paramour on a woman not yet conquered.' He said to the crow, 'So be it, O crow But you are never to come inside my hole.' The crow readily agreed. 

From that day on wards they met together daily and enjoyed delightful discussions. They also conferred obligations on each other. The crow used to take to the mouse pieces of meat, remains of sacrifices and grains of cooked rice. The mouse in his turn used to give the crow the grains of raw rice and other dainties secured by him during the night. The friendship*'of the two agreed well with both owing to these mutual returns. It has been said* 'Sixfold is the way of exhibiting friendships, namely, giving something, taking something in return, confiding a secret, asking for a secret, eating something from the friend, and causing the friend to eat something. There can never be any real friendship without conferring obligations. Even the gods grant favours only by their being given some^ thing as per vows. Affection will last only so long as something is continued to be given, Even the calf of a cow will leave its mother as soon as she gets no more milk from her. A gift will make even an enemy friend in no time. With beasts, the love of making gifts is even greater than love for the offspring. The she-buffalo gives the whole of her milk even to a wicked person though her calf might be alive.' The mouse and the crow, though naturally enemies, became inseparable friends like the nail and the flesh. Daily they used to meet and hold friendly discussions. 

Then, one day, the crow went to the mouse and, with tears in his eyes and a faltering tone, said, 'Oh, Hiranyaka, the time has come for our separation. I have to leave this country and go elsewhere.' Hiranyaka asked, 'Why ?'. The crow replied, 'There is a terrible drought in this country. The people are all starving and do not offer sacrifices from which alone I used to get my best food. People are catching all kinds of birds for eating in order to somehow fill their bellies. In every house I see only these miserable captive birds. My heart bleeds for them. I too was caught hold of, but somehow manged to escape. That is the reason for my resolve to leave this country.' 

Hiranyaka said, 'Where do you intend to go ?' The crow replied, 'There is in the South a big lake in the midst of a dense forest. I have got there a tortoise friend called Mantharaka(The name means 'The Slow One') who is dearer to me than even you. He will give me pieces of fish meat. I shall pass my time merrily with him eating them and having friendly discussions. I do not wish to remain here and see the race of birds undergo bondage and death. You may consider the journey an arduous and difficult one and may think it inadvisable to go to a distant foreign country. But, what task is too difficult for the able, what is distance to the persevering, what country is foreign to a learned man, who is a stranger to him who can talk sweetly ? Learning and Royalty can never be equal. A King is respected only in his own kingdom while a learned man is respected everywhere. When a country is stricken by famine and when the crops are all withered away, blessed indeed are they who do not remain there to see their families perish and their country go to ruin.' Hiranyaka said, 'If that is so, I too shall come with you. I also will come to grief if I continue here.' The crow asked, 'How so?' Hiranyaka replied, 'It is a long story. I shall tell it at length after we reach the lake.'

The crow said, 'I am a bird of the sky, and you are a beast of the land. How then can you and I march together ?' The mouse replied 'If you want to save my life, you can take me on your back and fly with me to the lake. There is no other way.' The crow said, 'I shall gladly

do so. I am indeed lucky, for my life at the lake will be even more merry with you too to keep company. 1 know the various modes of flight, how to fly up and fly down, to fly straight and to fly crooked, to fly at a stretch and to fly in stages. So get on my back, and I shall take you safely to the lake.' Hiranyaka got upon the crow's back, and the crow flew with him gently and comfortably to the lake. Seeing the crow approach with the mouse on his back, Mantharaka, who was very prudent and cautious, said to himself, 'Here comes a most extraordinary crow. I had better keep away' and dived into the water. 

The crow left the mouse in a hole at the root 'of a tree on the bank and, perching on the end of a big branch, cried out loudly, 'Mantharaka, come quick. I am your friend Laghupathanaka and have arrived here in great anxiety. So, come and embrace me quick. Sandal mixed with camphor and ice is not half so cool and refreshing as the loving embrace of a friend.' Hearing this, the' tortoise, with tears in his eyes and a palpitating heart, came to the bank and said, 'Friend, embrace me, I could not recognize you since we have not met for a long time and you have changed much in the interval. That is why I entered the water. Has not Brihaspati said, "One should not form a friendship with him whose valour, actions and family are not known The crow then got down from the tree and embraced the tortoise, It has been said, 'Even nectar itself is not half sweet as the loving embrace of a friend after long separation', 

The two friends remained at the bottom of the tree engaged in loving conversation about their adventures after they left each other. Hiranyaka went and prostrated to Mantharaka and sat near the crow. The tortoise asked the crow, 'Who is this mouse ? Why did you carry him on your back when he ought to have been in your belly, being your natural food ? There must be some extraordinary motive for this.' The crow replied, 'This is Hiranyaka the mouse, my steadfast friend whom I love like myself. The virtues of this great soul are as innumerable as the sands of the sea, the drops of rain, and the stars of the sky. Being now greatly dejected, he has come to you'.

Mantharaka asked, 'What is the cause of his dejection ?' The crow replied, 'Questioned by me he said that it was a long tale and that he would relate it at length after reaching this lake. So, I too have not heard about it. Friend, Hiranyaka' said he turning to the mouse, 'Tell us both your story and the cause of your dejection. Then Hiranyaka narrated his story.The three friends, the crow, the tortoise and the mouse, lived happily on the banks of the lake feasting and sporting at will. One day, when they were engaged in friendly conversation, a deer called Chitranga(The name means, 'One of charming limbs') rushed into the lake in great haste like one pursued by hunters Apprehending danger from hunters who might be pursuing him, the tortoise at once leapt into the water, the mouse entered his hole and the crow flew up the nearest tree. 

After keen scrutiny, the crow found that nobody was in sight. He also saw the deer drinking the water greedily. So he called his friends again and said to the tortoise 'Mantharaka, this deer is not pursued by any hunter. He has come here only from excess of thirst. So our fears were groundless.' Mantharaka replied after great deliberation, ' Friend, you are wrong. The very appearance of the animal shows that he must have been pursued by hunters. He was looking back now and then even in the course of his precipitate flight here, and his heart is palpitating at such a pace that mere thirst would not account for it. Only he who is frightened breathes heavily, looks about him often and often, and is never serene.' Then, turning to Chitranga. he said, 'Friend, tell me whether I am right.' Chitranga replied, ' Mantharaka, you have correctly guessed the cause of my fright. A number of hunters followed me and I narrowly escaped from their arrows. My whole herd has been caught and slain by those wicked wretches. I seek asylum with you. Please allow me to remain here. Befriend me and save me from the hunters.' 

Mantharaka said, ' Oh deer, you are welcome to remain here and to share whatever we have got. There are two means of escape from enemies, one by the power of the feet and the other by the power of the arms. You can rely on us for both. Let us go away speedily to the dense jungle before the hunters come here.' The crow watched from the tree and said, ' The hunters are returning to their tents, and there is no danger now. So all of us four can quietly enjoy binder the delightful shade of this big tree in this hot noontime." The deer Chitranga said that he was anxious to make friends with the crow, the mouse and the tortoise, Mantharaka asked him, " What use will our friendship be to you? We are such small folk," Chitranga said. "Even the humblest of beings, as friends, can render vital help to the mighty, as the story of "Mice Free Elephants" will show. "Mantharaka requested him to narrate that story, and Chitranga narrated it. The four then lived together on the banks of the lake in great joy.

Another day in the cool of the evening, at the usual time of their friendly discussions, Chitranga was missed. The other three said to one another, ' Where is he? Has he been killed by some lion, or by some wicked hunter, or has he perished in a forest fire, or fallen into an abyss going after some tempting grass ?' Then Mantharaka said to the crow, 'I and the mouse cannot search for him. effectively owing to our slow progression. So you please go and search for him all through this forest to see if he is still alive.' Laghupathanaka went out accordingly. Not far from the lake he found him caught in a snare. 

Filled with grief, he asked, ' Friend, what is this?' The deer burst into tears at the sight his friend, for grief always increases at the sight of a dear friend. He then replied, 'My days are ended. I am very glad to see you at this time. When life is drawing to an end it is always good to see a friend whether the person lives or dies thereafter. Forgive me for whatever harsh words I might have spoken to you in the course of our conversations. Take Hiranyaka and Mantharaka this message from me, "Friends, both of you should forgive me for whatever bad words I might have uttered to you consciously or unconsciously".' The crow said, 'Friend, there is no need for despair when there are friends like us to help you. I shall fetch Hiranyaka at once and he will snap your bonds in no time with his powerful teeth'.

Consoling Chitranga thus, the crow went to the tortoise and mouse and told them how the deer had been caught in a snare. The crow took Hiranyaka on his back and flew with him at once to the deer. Chitranga's hope of escape was roused by the sight of the mouse and he said, 'Such friends like you should be made by a wise man if he is to be served by them

in adversity.' Hiranyaka 'said, 'Friend, you seem to be well versed in worldly wisdom. How then did you fall into this snare?' Chitranga said, "This is not the first time I fall into a snare. I fell into it once before but was ultimately free." Tell us that story," said set Hiranyaka. Chitranga said, ' This is no time for it. The wicked hunter may come at any time. Please snap my bonds at once'. Hiranyaka said smiling, 'There is no need to fear the hunter while I am near by. I consider myself to be learned in the Sastras, and you too appear to be equally learned. That is why I ask of you.' Chitranga replied, ' Friend, you know well that even the intellect of the wise is overpowered by Fate. The greatest intellects deviate from the right path by Fate's decree. Great scholars who write volumes and volumes and cancel several volumes of their own writing are not able to cancel one letter written on their foreheads by Fate.' Then the deer narrated the story of his former captivity. 

While they were talking thus, Mantharaka being anxious as to why his friend had not returned, reached the spot slowly. Seeing him from afar, the crow said to the mouse, ' It is not good that he should have come here.' The mouse asked, 'What! Is the hunter coming?' The crow said. ' No. But Mantharaka is coming, having been rendered anxious by the delay caused by your untimely discussions. He has acted imprudently in coming here. Should the hunter come, I can fly up into the sky, you can rush into any hole, and the deer can flee afar. But I do not know how this water-animal will fare on land and am grieved to think of it.' By that time Mantharaka reached the spot. The mouse said to him, ' You should never have come here. Rush back as speedily as you can before the wicked hunter comes.' Mantharaka said, 'Friend, what could I do ? I could not bear the burning anxiety caused by our friend Chitranga's captivity and your extraordinary delay in returning. There is nothing so powerful as anxiety for dear friends. If there be no such friends, who can put up with the death of his beloved ones and the loss of his wealth?'.

While they were talking thus, the crow descried the hunter coming with his bow strung and his arrow at his ear ready for discharging. He immediately raised an alarm. The mouse at once snapped the bonds of the deer, and Chitranga took to a precipitate flight looking behind him now and then. The crow flew up a tree, and the mouse ran into a neighbouring hole. Then the hunter, chagrined and disappointed at the escape of the deer, saw to his delight the plump tortoise walking along the ground slowly and said to himself, 'If the wretched deer escaped, this plump tortoise will be a very good substitute and will give me and mine a good meal.' He caught the tortoise and tied him with darbha(A long and strong grass used for making ropes) grass to his bow and started for home. 

Seeing the tortoise being taken away, the mouse was filled with grief and said. Oh what a calamity has befallen us ! Before I have got over one calamity another has befallen me, like a traveler crossing one sea with difficulty only to see another beyond it. Verily, misfortunes never come single. First, all my hoarded provisions were robbed ; then, when I had got -over it, my dear friend Chitranga was ensnared; and when I had just got over it, my dearest of all friends Mantharaka is taken captive and carried away. Friends alone can give those three inestimable benefits, service in adversity, confiding of secrets, and insurance against calamity. Why does Fate persecute me with so many calamities one after the other? First, loss of wealth, then exile, then separation from friends. But, after all, is not the life of every created being like this ? Calamity is near at hand for every being born. Wealth is the abode of misery, and the joy of meeting with friends and relatives is eclipsed by the grief of separating from them. Everything is transitory. Repeated blows fall on a wound, hunger increases when the means of appeasing it are gone, and enemies multiply in adversity. Surely, misfortunes never come single'.

Meanwhile, Chitranga and the crow came to the spot and cried aloud in grief. The mouse said to them, 'What is the use of this vain grief ? Before Mantharaka is out of our sight, let us devise some means of rescuing him. He who foolishly laments when calamity overtakes him only increases the grief and never finds out a remedy. The only wise course in a calamity is to give up feeling sorry for it and to devise measures to end it. The best course for a man is to keep the gains already secured, secure further gains and to rescue his friends from the cala- mities which have overtaken them.' 

Hearing this, the crow said, 'I have an idea. You know that there is a tank by the side of the hunter's route home. He will reach that spot in a few minutes. Let Chitranga run there by a short cut and lie on the bund of that tank motionless like one dead. I shall take you on my back there and leave you on the bund. Then I shall perch on Chitranga's head and pretend to be pecking at him. The hunter will see all this and will be convinced by my pecking that the deer is dead. He will leave the bow with the tortoise on the bund at some distance from us and rush after the deer. Meanwhile, you are to snap the darbha grass by which Mantharaka is bound. And Mantharaka, thus set free, is to leap into the tank forthwith. As soon as the hunter comes close to us, I shall perch up a tree and Chitranga will take to headlong flight'. 

Chitranga said, 'Mantharaka may be considered as already saved. This plan is 'wonderful. Only a wise one can concoct such a plan acting on the psychology of all with knowledge gained from experience. Let us act upon this plan.' Then he ran in advance to the bund of the tank and lay there motionless as if he were dead. The crow flew with the mouse and deposited him on the bund. He then settled, on the head of Chitranga pretending to peck at it. Soon the hunter came along. Seeing the deer lying rigid and motionless on the tank bund and the crow pecking at him, he thought to himself, 'It is clear that the deer was so exhausted by having been ensnared and the consequent starvation that he dropped down dead no sooner than he came here. This tortoise is securely tied, and cannot escape. Let me secure the dead deer also'.

Thinking thus, he put the bow with the tortoise on the bund at some distance from the deer and went towards- the spot where the deer was lying. Hiranyaka at once snapped with his teeth the darbha grass with which the tortoise was bound, and Mantharaka immediately leaped into the tank. As soon as the hunter neared the deer Chitranga ran away at full gallop. The crow too flew up a tree. Then the hunter, disappointed, chagrined and ashamed, turned back to the spot where he had left the tortoise and found him too gone. He cried out in despair, 'Oh Fate, as soon as this big deer was caught in my

snare, you snatched him away. Even the tortoise who was secure in my hand escaped under your orders. I wander in this forest parched with hunger and separated from my wife and children whom I dare not face as I have nothing to give them. Then do your worst. I am ready for whatever you do.' Grieving like this in various ways, he returned home. When he was out of sights the crow, the tortoise, the mouse and the deer met together in great joy, embraced one another fervently, returned to their lake and lived there ever after in great happiness with merry dinners and happy discussions. 

The Panchatantra - Story 20

STORY NO. 20. WISE FOE BETTER THAN FOOLISH FRIEND

In the kingdom of Kausambi(A famous ancient city on the Ganges about 30 miles above Allahabad. It was the capital of the Vatsas - The Kingdom too was Sometimes referred to by the name of the capital) there was once a prince who passed his time always with the Brahmin minister's son and the Vaisya lord treasurer's son who were his inseparable

friends. Every day they used to enjoy their recreations, sports, walks and chats together. The prince became by this intimacy indifferent to archery, swordsman" ship, riding horses and elephants, mounting palanquins and other usual special arts taught to princes. One day, the King, his father, said to him contemptuously, 'You are quite indifferent to the kingly arts. How will you ever make a good king?' The prince was greatly grieved by this taunt and told his friends about it. They said ' Our fathers too are uttering similar nonsense to us every- day, saying that we are averse to our ancestral occupations and would be no good at them. We did not feel the grief of these taunts so long owing to the more than compensating joy we used to get in your company which drowned this grief altogether. Now that we see you also grieving on account of such a taunt all of us are stricken with grief.' 

The prince said, 'None who is insulted at a place should stop there any longer. We are all grieving for the same reason, namely that we are unjustly taunted by our parents. Let us all go somewhere and by our actions prove the injustice of the taunts. It has been said, "The rigid vow of the man of honour, the learning of the learned, the virtue of the virtuous, and the strength of the strong are all to be tested by the results of their leaving their motherland and sojourning in foreign countries."  The other two agreed. Then the question was where to go. The three thought about it for some time. ' The Lord Treasurer's son said. 'Without wealth we cannot realize any of our ambitions. So let us go to Mount Rohana(The name of a mountain in Ceylon renowned in ancient times for precious stones. The modern Adam's Peak) where valuable sapphires may be picked up by us if we are lucky. If we get them, all our ambitions can be realized.' The others agreed. 

Taking plenty of money for the journey, the three started for Mount Rohana. Owing to their good luck, each was able to pick up one priceless sapphire after assiduous search.

Then they said to one another, 'How are we to return safe with these invaluable sapphires through this dangerous and unsafe forest route?' The minister's son said, 'I am a minister's son and therefore good at solving such problems. I have already thought out a way. Let each man swallow his sapphire embedding it in a morsel of food. Then the sapphires will be secure in our stomachs where no thief or robber will dream of searching. We shall reach the town of Ratnapura(An ancient city famous for sapphire merchants and some forty miles from Mount Rohana) the day after tomorrow and can recover the sapphires by taking castor oil' The others also considered this an excellent plan. All the three swallowed the gems accordingly along with their food. 

A man called Subuddhi(The name means 'Wise man') was in an adjoining depression invisible to three. He heard the minister's son expound his plan and saw all the three take and swallow the priceless sapphires. He said to himself, 'Alas, I too came to this mountain in search of sapphires and wandered over the place for days together but owing to my ill luck did not get anything at all These three have, by their luck, each got an invaluable sapphire. So I shall join them and travel with them. At night they will go to sleep tired by their wanderings I shall then kill them and recover these sapphires by ripping open their

stomachs.' Resolving thus, he went some half a mile further down the path and rested there awaiting the arrival of his intended victims. The three came along unsuspectingly. Subuddhi said to them, 'Friends, I feel somewhat afraid to cross this dreadful forest alone and go to Ratnapura which is my home. So, please allow me to go with you.' The three friends were only too willing to have the company and aid of a fourth and gladly agreed. 

So Subuddhi began to travel with them. There was a robber village close to the road in the middle of that great forest. The head of the robbers had his house abutting the road. He had several birds in his house, and one old bird had an uncanny skill of finding out facts about strangers passing along the way. As the four travelers walked past, the old bird began to cry vociferously. The robber chieftain, who knew the bird languages well, called his servants and said joyously 'This bird is saying, "Those travelers have invaluable sapphires with them. So catch hold of them." Go, therefore, bind those four, and bring

them before me.' His servants did as ordered. The chieftain himself searched their bodies carefully but found nothing. So he let them go after taking a single upper cloth which pleased him. As they were going away, the old bird again repeated its cry. The chieftain had the four brought to him again and searched them once more very minutely but  with no better results. He let them go again. 

The bird repeated its cry in a far louder tone. So he again had them brought before him. He asked them, 'This bird has till now spoken only the truth and has never uttered a single falsehood. It says that you have with you invaluable sapphires. Where are they ?' They replied, *If we had such gems with us? how could they have escaped your notice during your two minute searches ?' The chieftain said, 'As the bird is again and again repeating its statement, there is no doubt that it must be true. Those sapphires are not on you. So you must have swallowed them. It is getting dark now. Early tomorrow morning I shall rip your stomachs open and see if those gems are there.' Saying this, he had them locked up in a cell. In the night Subuddhi thought to himself, 'The moment this robber chieftain' tears open the stomachs of the rest tomorrow morning and recovers those price- less sapphires he will surely be convinced that I too have such a gem in my belly and so will rip open my belly also from his desire to get one more sapphire. My death is therefore certain. So what shall I do ? It has been said, "When great men know that their death is certain, they do some good to others and attain immortality." So the noblest course for me to adopt will be to offer myself for the first operation tomorrow and by my death save the rest. When the wicked chieftain rips open my belly and after careful examination finds no sapphire in it he will lose faith in the bird's cry, cease to believe that there are sapphires in the stomachs of the  rest and out of revulsion and mercy, allow the other three to go their way unhurt. Owing to my thus making them a gift of life and wealth, my fame will spread in this world and the next, and I shall be purged of all my sins. Now that death is certain in any case, this will be a wise man's way of meeting it.' 

He then told the others the truth and explained to them his plan. They fell on his neck in gratitude and thanked him over and over again. As soon as the morning broke, the chieftain had the four brought before him for having their stomachs ripped open and examined. Subuddhi folded his arms in supplication and said to him, 'I cannot bear to see the stomachs of these, my brothers, ripped open before my eyes. So have pity on me and have my stomach ripped open first.' The chieftain, out of pity, readily acceded to this request. When his stomach was torn open and carefully examined, no sapphire was found in it. Then the chieftain was filled with grief and said, 'Alas, I have done a most cruel act relying on the words of a bird and moved by avarice. The bellies of the rest also are sure to be devoid of sapphires'. Saying this, he liberated the other three at once and allowed them to go their way unhurt. 

They soon crossed the forest and reached Ratnapura in safety. As soon as they reached the town, they went to a wayside choultry(An Indian wedding hall). There they took castor oil and recovered the sapphires. The treasurer's son sold them to some sapphire merchants for fabulous sums and gave them all to the prince. The prince resolved upon

 conquering the Kingdom of Ratnapura which was then being ruled by a cruel tyrant who had usurped it from the legitimate royal line which he had exterminated. He made the minister's son his minister, and the treasurers- son his treasurer. The three went to a neighbouring Kingdom and recruited there a large number of the finest cavalry, infantry, elephants and chariots by paying for them on a very lavish scale. With these they marched on Ratnapura and conquered the kingdom. The prince was crowned as king amid great rejoicings. He married a beautiful princess from a neighbouring kingdom with great pomp. 

Then, entrusting the affairs of state to his two friends for a while, he plunged into his honeymoon with her and enjoyed every kind of happiness. There was an ape brought up in the palace. The- king was amused with him and made him his aide-de-camp. The ape used to carry his sword in such a dignified fashion as to excite the laughter of all. He flourished exceedingly on the various excellent dishes the King gave him. He was also loved by all

the courtiers. The King loved and trusted him exceedingly and finally made him carry his own sword. Adjoining the palace was a beautiful garden with all kinds of flowers and fruit trees. One moonlit night in autumn, the King and Queen retired into that garden to- have a little lovers' walk amidst the clusters of flowers of all kinds rendered doubly enchanting by the moon. All the attendants were left at the gate. Only the ape was taken in. After wandering in the infinite mazes of that garden and admiring its endless beauties, the King; and Queen entered a bower and had a love prattle. Feeling a desire to have a little nap, the King said to the ape 'I want to have a little nap. You are to see that no harm comes to me while I am asleep.' Saying this, he went to sleep. Soon the queen also followed suit. 

The ape mounted guard, sword in hand. A bee from a neighbouring flower was attracted by the marvellous odour of the rare scents on the King's head and sat on it. The ape was filled with anger and said to himself, 'What ! This wretched insect presumes to sit on his head and molest him while I am looking on 1' He drove the bee away with his left hand. Again it came and settled on the King's head. The ape drove it away again and again, but the insect was ever returning and settling on the King's head. Driven to a frenzy of rage,

the ape said, 'Now, I shall teach you a lesson,' and struck a tremendous blow at the bee with the heavy royal sword he had with him The blow cut the King's head in two and killed him on the spot. Hearing the agonizing death cry of her consort, the queen woke up. Seeing her lord dead, she cried aloud and asked the ape 'Wretch, why have you behaved thus towards the King who trusted you so well ?' The ape then related the whole incident. The King's attendants, who had rushed in and heard the story, drove the ape away and wept profusely. The minister's son came to the spot, heard the whole story, wept and said 'A wise foe is far better than a foolish friend. The King escaped from his would-be murderer whose wisdom made him sacrifice his life for our sake, and was killed by this foolish friend of an ape.' 

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This is the end of part-1 of Panchatantra, also called 'Mirtabheda' or 'The separation of friends'.

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The Panchatantra - Story 19

STORY NO. 19. UPBRINGING DETERMINES CHARACTER

In a mountain tract, there was a parrot with two young ones. One day, when the mother bird had gone in search of food, a robber of the vicinity stole both the young ones. One of

them fell from his basket by chance. The other was taken to his home by the robber and taught to speak. The parrot which had fallen from the basket was found by a wandering sage and taken to his hermitage and taught to speak. After a considerable time had passed, a King, whose horse had bolted and separated him from the rest of his hunting party, passed by this robber's house. Seeing him, the parrot there said at once in a cruel voice, 'Master, here comes some man on horseback. Bind him, bind him ! Kill him, kill him!'.

Hearing this, the King was terribly afraid and spurred his horse and rode at break-neck speed. Soon he reached the spot where the hermitage was situated. The other parrot

from his cage saw him approach and said, 'Welcome, O, king kindly rest here. Drink this sparkling water and taste these luscious fruits. O, sages, bring water for this guest to the shade of this big tree which gives a cool breeze.' Hearing this, the King opened his- eyes wide with astonishment and thought, 'What is this difference due to ?' He asked the parrot, 'I saw another parrot just like you in this forest. He is a cruel bird and shouted out "Bind, bind; Kill, kill" Why is this ?' Then the parrot related the story of the two brothers and said, 'Our father and mother are the same. Sages brought me up whereas a robber brought him up. You see, O King, how upbringing determines character.' 

The Panchatantra - Story 18

STORY NO. 18. WHEN MICE ATE IRON

In a certain country, there was a merchant called Natuka. He lost all his money and thought, it has been said, "He is the most worthless of men who, having enjoyed great prestige and different kinds of pleasures in his native place with wealth earned by his own exertions, continues to reside there after all his wealth has gone and he cannot retain his original status. He who used to spend money like water and proudly enjoy different kinds of pleasures becomes contemptible when he has to cringe to others and to speak in pitiable terms to excite their charity." I certainly shall not descend to this level. I shall go abroad, earn some wealth, and return. Having made this resolve, he made preparations for leaving. He had m his house an enormous ancestral balance made of two hundred and fifty pounds of iron. This had been used for weighing bulky articles in days when his trade was prospering. He now entrusted it to his friend Lakshmana Chetty and went abroad. 

After having wandered about in foreign countries for a long time and made enough money for maintaining himself in comfort for the rest of his life, he returned to his native city and going to his friend's house said, ' Lakshmana return my balance ' Lakshmana replied, ''Oh, Natuka, I regret to inform you that mice ate away your balance.' Hearing this, Natuka was wroth in his mind, but, concealing his real feelings, said. Friend, you are not to blame if the mice ate It up. This very existence is like that. Nothing is permanent here below. Now, I want to go and bathe in the river. So, please send your son Dhanadeva with me to carry the bathing materials.' Lakshmana, fearing that, if he refused, his fraud in respect of the balance would be suspected since his old-time friendship would be proved to have ceased, told his son 'Child, your uncle Natuka goes to the river for his bath. So, go with him with the bathing articles.' Truly have the wise men said, 'Nobody does any service for another through mere devotion or love. The motivating force is always some fear or avarice or desire to accomplish some cherished object. Whenever great respect is shown without any particular motive or desire to get an object accomplished, then a doubt should be entertained regarding the person who shows it as it will be beneficial in the end,'.

Dhanadeva took the bathing materials and went with Natuka with a joyous heart. Natuka

finished his bath and then, on the way back, put Dhanadeva in a cave in an adjacent hill and securely covered the mouth of the cave with a huge stone. Then he returned to his friend's house. To his friend's query as to where his son was? he replied, 'O, Lakshmana, a hawk swooped on him and carried him away while he was on the river bank.' Laksh- mana said, ' O, Natuka, oh liar, how can a hawk carry away a stalwart youth like Dhanadeva?' Natuka replied, 'Lakshmana, that is what actually happened. So there is no use your arguing about it.' Hotly quarrelling with each other, the two went to the court. Lakshmana said to the judges in a loud voice. 

' My lords, great injustice has been done to me. My son Dhanadeva has been kidnapped somewhere by this Natuka. The judges said to Natuka, "Give his son back to Lakshmana.' Natuka replied, 'What can I do ? A hawk swooped on him on the river bank and carried him away.' The judges said, 'Oh, Natuka, you are not speaking the truth. How can a hawk carry away a stalwart youth of fifteen ?' Then Natuka replied smiling, ' My lords, when mice can eat away an iron balance weighing two hundred and fifty pounds, is it impossible for a hawk to carry away a boy of fifteen ?' The judges said, 'What is all this? Explain yourself.' Natuka told them the whole story. The judges laughed heartily and ordered the restoration of the balance to Natuka and the son to Lakshmana. 

The Panchatantra - Story 17a

STORY NO. 17a. A REMEDY WORSE THAN THE DISEASE

In a jungle there lived a crane and his wife in the hollow of a big banyan tree. Further down the hole there was also a king cobra. This cobra climbed up the crane's, nest and ate up a young, helpless and unfledged crane. The crane, his father, was very sorry at this destruction of his child and sat on the banks of his usual tank immersed in sorrow, shedding profuse tears, and with downcast eyes. Seeing this, a crab asked, "Uncle, why are you weeping like this to-day? ' The crane replied, 'Friend, what else can I do, unfortunate wretch that I am ? One of my children has been swallowed

by a cruel serpent living in the hollow of the tree. So I am plunged in grief and am weeping. Tell me whether there is any way for destroying this serpent and saving my other young ones." 

Hearing this, the crab thought. "The cranes are our hereditary enemies. I shall give this fellow a plan so mixed with the good and the bad, the true and the false, that the other young cranes may also be destroyed. It has been said that having made the words as soft and attractive as butter, and having hardened the heart, one should so advise one's enemy that by adopting the advice he should die together with his family."

Then he said aloud to the crane, "Uncle, do like this. Strew pieces of fish meat from a hole where a mongoose lives to the hole of the tree where the serpent lives.
The mongoose will follow the fish pieces, swallowing them, and will see the serpent in the hole and kill him." The crane did as advised. The mongoose did follow the meat pieces and kill the serpent. But he followed the hole up to the crane's nest and ate up all the other unfledged young ones also within the very sight of their parents.

The Panchatantra - Story 17

STORY NO. 17. VILLAINY COMES HOME TO ROOST

There were in a town two merchant youths called Dushtabuddhi and Dharmabuddhi (Dharmabuddhi means 'A man of virtuous inclinations', and Dushtabuddhi 'A man of wicked inclination'). They were intimate friends. Dharmabuddhi was upright, honest, and virtuous whereas Dushtabuddhi was, unknown to his friend, given to several evil ways. Desirous of earning great wealth in order to meet the multi-fold expenses of his dissipation, Dushtabuddhi suggested to Dharmabuddhi that they should both go out together to a foreign country and trade. He said to Dharmabuddhi 'Now is the time to go and see foreign countries, and make good profit. Unless youth is spent in foreign travels, there will not be enough glowing memories in old age to look back to. There will also be nothing interesting for us to talk to our friends, unless we go abroad. Truly has it been said that the life of one who, born on this beautiful earth, has not seen the various languages, dresses, and customs and foreign countries has been lived in vain. Nor can a man be said to acquire the fullness of learning, wealth and art unless he goes from country to country with eagerness and joy. So let us go,' Dharmabuddhi readily agreed. 

Both started on an auspicious day and reached the foreign country safe. While wandering about there Dharmabuddhi got a pot of buried treasure containing one thousand gold coins. He said to his friend, 'We are very lucky indeed. Let us return home. The moment persons who have gone to a foreign country acquire the wealth, or the learning, or the art in quest of which they have gone there, residence in the foreign country becomes intolerable, and every kosa(Two miles) of distance from one's own country will be felt like a hundred yojanas(A yojana is 8 miles). Dushtabuddhi readily agreed. So both returned to their native town. 

When they were approaching their town, Dushtabuddhi said to the other 'Friend, take your half of the find. We shall soon reach home and be able to give our friends and relatives a good treat.' Dushtabuddhi, with dishonest designs to enrich himself unjustly, said, 'Friend, it is not safe to show all this wealth to our friends and relatives. They will ask for some of it. Besides, a wise man should not show his' wealth, however little it may be, to anybody for even a sage will be tempted by its sight to deviate from the correct path. Just as meat is swallowed eagerly by the fish of the sea, the beasts of the land and the birds of the air, so the wealth of a rich man is swallowed readily by everybody. Furthermore, as long as we have some of this gold in common, so long will our friendship for each other wax greater. 

So, let us take a hundred coins each now and bury the remaining eight hundred with the pot in a lonely place in this forest. We can thus see whether this treasure trove will cause us luck or ill-luck(There is a superstition in India that the money of some treasure troves causes ruin and of others prosperity- There is a similar superstition that some sapphires cause ruin and others prosperity); As necessity arises, we can draw further on the remaining gold.' Dharmabuddhi, suspecting no fraud, agreed to this. Both went to a lonely corner of the forest and buried the pot with eight hundred coins under a big tree. Then they returned to their houses. 

Dushtabuddhi soon wasted his hundred gold coins in dissipation and was in desperate need of money. He approached Dharrmabuddhi, and both went to the spot and took a hundred more coins each. These two were spent by Dushtabuddhi before the year was out. He said to himself 'My idea in suggesting that most of the treasure should be hidden in the forest was to filch it myself after one or two transactions whereby Dharmabuddhi would be induced not to suspect me. If I wait till another transaction is over, I shall get only four hundred coins instead of the present six hundred. So I shall take the whole amount now.' He stealthily went to the spot in the dead of night, removed the six hundred gold coins from the pot, tied up the pot as before, and covered it with earth. A month later, he went to Dharmabuddhi and said, 'Friend, let us divide the remaining gold.' Dharmabuddhi readily agreed. Both went to the spot and dug it up. 

When the pot was opened, it was found to be empty. Dushtabuddhi beat his own head with the empty pot(Such beating is understood in India to be a sign of utter misery and ruin, and is generally done in the presence of the person supposed to have brought them about) and said 'Oh, Dharmabuddhi, you must have stolen the gold and covered up the vessel with earth. So, give me my half, or I shall go to the courts and file a complaint against you.' Dharmabuddhi replied, 'Oh wretch, don't talk like this. I am Dharmabuddhi, a man of virtuous soul, and will never stoop to thefts like this. It has been said, "He alone knows the truth who regards another's wife like his mother, another's wealth like a lamp of earth, and all being equal unto himself." 

The two hotly disputed and went to the courts and complained against each other. The judges were unable to decide the case at once as there were no witnesses on either side. They remanded both the accused for five days. On the sixth day, the case came up for hearing. The judges said that it should be decided by trial by ordeal. Dushtabuddhi said, 'My Lords, your procedure is not proper. It has been laid down by our law-givers that cases should be decided on documents and the evidence of witnesses and that only if both these are not available should ordeals be resorted to. I have got a witness, the spirit of the tree under which we buried the treasure. He will declare which one of us is guilty. So, hear his evidence and dispense with the ordeal.' The Judges said, 'What you say is right. We were not aware that you had a witness. It has been said by the great law-givers that ordeals should not be resorted to even if the only witness available is a man of the lowest of all outcasts. Much more will this apply when there is the spirit of the tree to give evidence. Tomorrow, both of you will go with us to the forest and we shall examine the spirit.' The judges then released both the accused on bail after taking sureties. 

Dushtabuddhi went straight home and told his father, 'Father, all that money is with me. One word from you will make it stay there for all time. I shall take you to that tree to-night and hide you securely in the big hole in its trunk. When the judges come and question the spirit tomorrow, you have merely to say that Dharmabuddhi Stole the gold.' His father replied, 'Son, we shall both be ruined by this plan which is of very faulty design, It has been said, "The wise man, when evolving a working plan to accomplish anything, carefully considers its defects also. The foolish crane had all his children eaten in his own presence because he never thought of the defects of the plan suggested to him''.' Dushtabuddhi asked, 'What is the story of this crane?' Then the father narrated the following story "A remedy worse than the disease".

'So I say that a wise man should examine the defects of any plan before putting it into execution. This plan appears to me to be full of defects.' ' Oh, no ' said Dushtabuddhi, 'It is a good plan. No plan will be perfect and entirely free from defect. If you do not agree to what I say, the judges will not get any reply from the spirit of the tree and will sentence me to be executed for my shameless lie. So you must agree to my plan, father darling. Have no doubt, we shall both come off safe and prosperous from it.' Thus cajoling him, Dushtabuddhi took him to the forest that night itself and cunningly ensconced him in the tree hole in such a way that while he would be completely invisible, his 'voice would be clearly audible outside.

The next morning, Dushtabuddhi bathed and went to the tree. There, in the presence of the judges and Dharmabuddhi, he said in a loud voice, 'The sun, the moon, the fire, the air, the sky, the earth, the water, the heart, death, day and night, both twilights, dharma, and the spirits of trees know every deed of man. So, oh, spirit of the tree, say which of us two is the thief.' His father replied from the hollow in the tree, 'Dharmabuddhi stole the gold.' The assembled judges were surprised and overjoyed at this response by the spirit of the tree. They looked up their law books to see what punishment they should award to Dharmabuddhi. 

Dharmabuddhi thought on hearing the response from the tree, 'How is it that the spirit of a tree speaks, a thing never heard of before ? Besides, it cannot be a real spirit as the thing spoken is false and no spirit will speak anything but the truth. There must therefore be some fraud in this. No fraud is beyond the capacity of a wise, man to discover. I am convinced that some man must have been hidden by Dushtabuddhi in the hollow of the tree. I shall make that pseudo-spirit pay heavily for this fraud. But I must proceed tactfully as these judges are credulous and have been convinced of my guilt.' So thinking, he said to the judges, 'My lords, it is really wonderful that this spirit of the tree knew the truth and spoke it. In a weak moment, though I had no need for the money, I came alone to this secluded place and took the gold though am called Dharmabuddhi by all people. When I was about to remove the gold from the place, I saw a dreadful snake come. I then thought, "This is really unlucky. But, after all, wealth lost once may return again, but life never. I shall come again for the gold one day when the snake is gone." Thus thinking, I put the gold coins in the hollow of the tree, and the snake also entered to keep watch over it(Snakes are supposed to guard hidden treasures). 

Now I have to give the gold to you. I shall somehow kill the serpent in the hollow and recover and deliver the gold to you. Kindly move a little aside while I smoke out the snake.' The judges agreed. Then Dharmabuddhi filled the the hole in the tree with a lot of dry twigs and leaves and set fire to them. Dushtabuddhi watched this with a pale distracted, and downcast face, and his heart began to tremble violently for the fate of his father in the tree and of himself when the truth came out. The fire and smoke soon spread into the hollow. In a few minutes, Dushtabuddhi's father fell down from the hole, his body half-burnt, his eyesight gone, and himself uttering piteous cries. The judges asked him, 'What is all this ?' He said, 'All this is the handiwork of Dushtabuddhi.' and related the whole story. He then died. The judges had Dushtabuddhi hanged on the branches of that very tree and praised Dharmabuddhi very much.