The Panchatantra - Story 29a

STORY NO. 29a. THE LAKE OF THE MOON

In a certain forest, there was a mighty King of elephants called Chaturdanta(Literally, four tusked) who had many elephants as his followers. He protected his subjects very well. In course of time, there was a twelve years' drought. The lakes, tarns, ponds, and tanks all

dried up. Then all the elephants went and told the King, ' Sire, owing to terrible thirst, some young elephants have died in the prime of their youth, and some more are about to die. So please find out some water supply to alleviate our thirst.' Chaturdanta sent elephants noted for speed in all the eight directions to search for water. 

Those sent towards the east saw a lake called Chandrasaras or the Lake of the Moon which was full of water, being fed by a perennial spring. It was on the way to the place where many hermits were practicing penances. Swans,, pigeons, geese and cranes abounded there* On the banks were all kinds of huge trees and flowering creepers which bent over

the water with loads of heavily scented flowers- There were clusters of bees swarming over the flowers and creating a humming sound. Huge waves were rolling on the crystal waters and generating white foam. A pleasant breeze was always about as if it resided in the waters. There were thousands of red and white lotuses sparkling like gems on the sapphire of the waters. The thick vegetation on the banks excluded the sun's heat more effectively than a thousand umbrellas. The elephants returned and told Chaturdanta about this lake.

Then Chaturdanta and all his followers went to Chandrasaras and rushed into it from all directions. After satisfying their thirst and reveling in the waters to their hearts' content, they returned to their forest. Thousands of rabbits were living in warrens on the banks of

the lake. Hundreds of them lost their lives, and many more lost some limb or other by the trampling of the elephants in their mad rush to the life-giving waters and the return march to their home forest. When all the elephants had returned, those of the rabbits which were left alive assembled together, many with bleeding limb.s, and discussed among themselves, 'What is to be done now ? Alas we are lost. The elephants will surely come daily to this lake along the same road, for there is no water in the vicinity and this lake is full of water. If these elephants come daily, we shall all be exterminated. It has been said, "An elephant kills by the veriest touch of the foot, a snake by mere kiss, a king by even a laugh, and a wicked man by even friendly visits." So we must think out some plan for making the elephants desist from visiting this lake hereafter if we are not to be exterminated.'

Then one rabbit called Vijaya, moved by pity on seeing the rabbits whose bodies were badly mangled and whose wives and children had all been killed in the trampling, said, ' Don't grieve hereafter, brothers. I shall manage this with the aid of the divine Moon whose face we adorn (The Hindus consider the figure in the moon to resemble rabbit)'. 

Hearing this, Silimukha, the King of the rabbits, said to him, ' Well said, Vijaya. You are sure to succeed because you know the laws of justice, you can act according to time, place and circumstance, and are sure to attain your end wherever sent. It has been said, " That man who speaks pleasing words, uses polished expressions, avoids verbosity and weighs his words before speaking will succeed in every mission." With your intelligence,

I shall be able to gauge the real attitude of the elephants and their strength though they are far away. It has been said, " An unseen King's wisdom or folly can be known by seeing his letter or emissary. A spy is sent either to create divisions among the enemy or to assassinate the enemy leader. A good spy will be able to accomplish both." Your going is like my going. You will speak grammatically and only such words as would be approved by the wise and as would be uttered by myself. All that I want to say is, " Speak according to the context and in such a way as to accomplish our object." The rest is left to you. After all, there is a limit to such instructions. So, friend, go and let me be your second guiding divinity.'

Vijaya set out the next evening on his difficult mission. On the way, he saw Chaturdanta coming to the lake followed by thousands of elephants. The backs of the elephants were black like rain-bearing clouds with streaks of greenish yellow pollen resembling forks of lightning. The elephants' roars resembled thunder. Their trunks were coiling and waving like hooded cobras- Their tusks were polished with the honey fallen from the flowers of the forest. Seeing them, Vijaya thought 'It will certainly be folly for me to go into the midst of these giants. A mere accidental brush is enough to reduce me to pulp. So I shall accost them from a safe spot.' Getting upon a high and inaccessible rock, he said to Chaturdanta, ' Oh, King of elephants, are you quite well?' Chaturdanta had to strain his eyes a great deal before he could locate such a small object as Vijaya. Finally, seeing him he asked, 'Who are you?'. Vijaya said, 'I am an ambassador.' The elephant asked, 'Who has sent you?' The hare replied, ' The Moon god'. The elephant asked, 'Why has he sent you?' 

The hare replied, ' You know why...' Here he broke off and said, 'An ambassador who

speaks the truth is not to be ill- treated as he represents his King. Of course, your Majesty 'knows that. It has been said, " Even if the sword is automatically uplifted in anger, and even if one's relations have been killed and even if the ambassador speaks insolently he is not to be killed by Kings." All that I say is by the command of my lord, the moon god, and I am therefore not to be touched. He is unworthy to be called a man who, without considering his and another's strength, does an injury to that other. Such a deluded fool will soon come to grief. The Moon god sends you the following message. "You have unjustly come and violated the sanctity of Chandrasaras which is known all over the world as mine. Further, you have by your trampling killed on its banks several hares knowing full well that the hare is cherished and protected by me as is evidenced even by my having its photo in my disc and my being therefore called Sasanka(He who has the ensign of the hare). Why waste words? If you do not cease to interfere with my lake and my rabbits, you will be overtaken by a terrible calamity. 

If, on the other hand, you cease to interfere with them great good fortune will be your lot. Owing to my goodness, you and your followers are able to freely sport in my forest in the brilliant moonlight emitted by me. If you again interfere, I shall withhold my rays, and you will all suffer from excessive heat and boils and die miserably".' Hearing this message, Chaturdanta was greatly frightened and with a terribly agitated heart thought to himself thus, 'If I disobey, all of us will come to a certain and miserable end. If I obey, the god will be favorable to us and we can somehow find another lake if we go far enough,. A wise man prefers a course causing temporary inconvenience to one leading to certain ruin.' 

Then he said to Vijaya, 'Friend, you are right. I have done a great wrong to the moon god. I do not want to become his enemy. Please show me at once the path to him so that I may go to him in person forthwith and beg his forgiveness.' The hare said, ' Sire, come alone with me. I shall show him to you.' Saying so, Vijaya led Chaturdanta to Chandrasaras. It

was brilliant moonlight by the time they reached there. Vijaya showed the reflection of the moon surrounded by the star Tara, the Great Bear and other big constellations in the deep waters of the lake. Chaturdanta said, ' I shall bathe and bow to the God, 'and poured water over himself by taking it in his twelve feet trunk. Owing to the perturbation of the waters the moon's reflection shook violently and looked like a thousand moons in the disturbed waters. 

Vijaya was at first frightened lest the elephant should discover the fraud played upon him. Quickly recovering himself, he told the elephant King, ' Sire, alas. You have enraged the moon god two-fold.' Chaturdanta asked, 'Why is the moon god angry with me afresh?' Vijaya said, ' Because you have touched his waters. Don't you see how angry and agitated he is?' Hearing these words Chaturdanta withdrew his trunk at once from the water and prostrating humbly before the fast-steadying reflection of the moon begged the god's forgiveness. After this, he told Vijaya, 'Friend, speak in such a way to the moon god that he may be pleased with me. I shall never more come here.' Then the elephant left the place never to return again. 

The Panchatantra - Story 29

STORY NO. 29. THE OWL'S CORONATION PREVENTED

Once, the swans, cranes, cuckoos, peacocks, chatakas(Birds supposed to live only on rain drops), owls, pigeons, turtledoves, partridges, fowls, blue jays, vultures, skylarks, and other birds of the forest met together and said to one another, ' The divine eagle Garuda(The divine bird carrying Narayana) is our King. But he is ever absorbed in serving Narayana and does not waste even a thought on us. What is the good of this useless king?

He does not protect us from being entrapped or killed and other such miseries to which we are subject. It has been no doubt said, 'A King should be served even though he grows weaker every day, for he may, by God's pleasure, get stronger by such support even as the moon gets its light from the sun." But the case of our King is different. He is not growing weaker. He cares not at all for us and is but a King in name. It has been said, "That King who does not protect his subjects who are terror-stricken and are always tormented by others is veritably death itself in the shape of a King. Subjects without a King would be destroyed like a ship without a pilot. A preceptor who does not continue his studies, a King who does not protect his subjects, a wife who speaks inimically; a cowherd fond of loitering in the village itself, and a barber overfond of money(Because he may cut one's throat when shaving, for a bribe offered by an enemy), these six should be unhesitatingly abandoned by men like a vessel which has sprung an irreparable leak." So let us choose another King for the birds.' 

Very much impressed with the dignified figure of the owl, ail the birds said, 'Let the owl be our King. Let all things necessary for his coronation be brought.' Then the waters of the various sacred rivers were brought(For pouring over the heads of the newly-crowned King and Queen, an essential ceremony), the hundred and eight medicinal roots necessary for curing at once the wound left by the branding of the disc(All Vaishnavite Kings have this branding done) on the forearm of the owl's wife, who would be unable to bear it, were got ready, the figure of the globe with its seven islands, seven oceans, seven mountains and seven rivers, was prepared(To show that the coronation was that of a world emperor. The geographical details are those of ancient Hindu Mythology), the lion en-signed throne was placed in position and tiger skins(These are emblems of power) spread on it, the five golden jars were filled with the sacred waters for the ceremonial bath, the five sacred flowers(The lotus, lily, mango jasmine and flame of the forest) and the five sacred leaf buds(The leaf buds of the mango, the coconut, the arecanut, the bilwa and the sacred basil) were got ready, the money for the gifts to Brahmins was piled up, the birds began to sing songs of praise, the Brahmins began to recite the four Vedas, young women began to dance and sing, the white mustard, fried rice, sacred yellow rice, Gorochana(A bright yellow scent got from the urine of cow), the garlands and the conchs were got ready, the ceremonial lighted camphor was waved round, the drums were blaring, and the auspicious music was in full swing. 

The owl and his first wife Krikalika were just seated side by side on the throne for the ceremonial coronation bath when above the bustle was heard the harsh, unmusical cawing of a crow which had just reached the spot. The crow thought to himself, 'why are all the

birds assembled here as for a big festival ?' Seeing the crow, the birds said to one another, 'Among the birds the crow is said to be the most intelligent. It is said. "The barber is the most cunning among men, the crow among birds, the jackal among quadrupeds, and the Swetambara(A Jain monk wearing white robes) among monks," So we must ascertain his opinion also about our selection of the King. It has been said, "Nothing planned in consultation with many people and after careful examination by learned men fails", The crow went to the birds and asked, 'Why have all the birds assembled in solemn conclave as for a big festival?' They replied, 'Listen, The birds have no King now. So, all the birds have elected the owl as King and fixed his coronation for today. Please tell us what you think about our choice. You have come at the proper time." 

The crow smiled and said, 'It is most improper that when there are such wise and lordly birds as the swan, the peacock, the cuckoo, the chakora(Moonbeam-feeding partridge), the parrot, the royal goose, the crane and the pigeon, this ferocious- looking bird which is also blind during the day should have been pitched upon as the King. Your choice does not meet with my approval. This day-blind creature has a crooked nose, squint eyes and a ferocious and repulsive appearance even when he is not angry. What will he look like when he gets angry? What success or prosperity can we hope for after making this ferocious- looking, wicked, ugly owl our King ? Even if this owl is considered to be full of

merits, what need is there for us for a King when we have already got the divine Garuda as our King? 

Never should another King be chosen when there is one already. When there is only one King, the kingdom prospers ; many kings lead to destruction like the many suns at the end of a creation cycle(A terrible flood and a huge tempest will come to kill all the inhabitants, and twelve suns will shine, killing off any survivors. This is because all people would have become too great sinners to be reformed and so will be wiped out and virtuous ones created afresh). Again, at the very mention of Garuda's name your enemies will flee. It has been said, "The mere mention of a great name as that of one's master will instantly make the wicked tremble and give relief to the person naming. By merely invoking the names of great ones, success is obtained - By calling the moon their lord, the hares were able to continue in their abodes in happiness",' The birds asked, 'What is the story?' The crow then related the story of 'The Lake Of The Moon'. 

'So it is,' continued the crow, ' that I said that by merely invoking the names of great ones success is obtained. Besides, this owl is a mean and wicked creature ever intent on sin. He is unable even to rule his subjects. How much more unfit he will be to protect us! By making him a King, we shall only be unnecessarily put in terrible fright hereafter. Once, before my very eyes, a hare and partridge going to seek justice from a mean creature like this owl were both destroyed.' The birds said, 'Tell us about it'. The crow then related the story of 'Justice Cat'. 

The crow continued, 'To similar destruction will you go, all of you, who cannot see during the night, making this day-blind owl your King, for he will be able to see well during the night and you will go the way of the hare and the partridge. Thinking over this full well, decide as to what is proper.' Hearing these words all the birds said, 'What the crow says is quite true. We shall meet again some time and discuss about who is to be our King' and flew away to their several abodes. Only the day-blind owl was seated on the throne with his wife Krikalika awaiting the coronation bath. The owl cried out after some time ' Who is there? Why is not the coronation over yet ?' Hearing this Krikalika said, 'Dearest, your coronation has already been prevented by the crow. All the birds have gone away in different directions. Only the crow remains here for some reason or other. So rise up at once. I shall lead you to your own abode.' 


On this, the owl said to the crow in grief 'Oh, wicked wretch, what evil did I do to you that you should prevent my coronation ? From today, therefore, let there be everlasting enmity between your race and mine. It has been said, " A forest devastated by arrows and cut down by an axe grows again; but a wound caused by abusive and obscene words is never healed".' With these words, the owl rose up and went to his abode with Krikalika. Then the crow thought, 'Alas, I have unnecessarily made an enemy because I spoke thus to-day. It has been said, " Those unnecessary words which are uttered with- out consideration of time, place and circumstance, which, are unpleasant and whose very utterance proves one to- be mean, are not mere words but so much concentrated poison. Even a wise man, though strong, should not voluntarily make an enemy of another, for no wise man will swallow poison simply because he has an antidote against it. Even a learned man should not do anything in an assembly to cause dishonour to others. He alone is a wise man and a constant favourite of wealth and fame who does an act only after thinking it out well himself and along with his friends, relatives and well-wishers.'' Thinking thus, the crow went from thereto his own abode in a meditative mood. 

The Panchatantra - Story 28

STORY NO. 28. CROWS AND OWLS

[This is the beginning of Part-3 of Panchatantra, also called 'Kakolukiyam' or 'War, Peace and Diplomacy'.]

"Never trust an enemy, though he pretends to have become a friend, for the home of the owls was burnt down when the crows returned with fire guided by one such pretended friend from the opposite camp," said Vishnu Sarman to the princes. 

"How was that?" asked the princes, and Vishnu Sarman told them the story of "The Crows and the Owls". In a big forest in the south country, there was a huge banyan tree with innumerable branches and runners. On that tree dwelt Meghavarna(Black as a cloud), a

king of crows, with his innumerable retinue of crows. A mile away, in a cave in the side of a mountain, there lived a king of the owls, called Arimardana(Crusher of foes) with his innumerable owls as followers. He had a deadly feud against Meghavarna and his crows, and he and his owls killed the crows at sight whenever they found them, and daily there were many dead crows round the banyan tree. 

Meghavarna, therefore, summoned his ministers and counselors and said : "Gentlemen, you are aware that our enemy is working havoc in our ranks at nights when we sleep and are helpless and cannot see. No doubt, during daytime, the owls cannot see. But they are secure in their mountain cave and we cannot even discover this fortress of theirs, let alone capture it. They say that a disease or an enemy, if allowed to grow, will bring about your death. So, we have to tackle this grave problem firmly if we are to survive. There are six modes of meeting a danger, viz., making peace with the enemy, waging war

against the enemy, removing our abode from here, fortifing our abode, allying ourselves with powerful friends, and gaining our end by diplomacy or duplicity. I am going to hold a secret meeting of the cabinet to choose the appropriate step." Then he held a cabinet meeting with his five ministers, Ujjivi, Sanjivi, Anujivi, Prajjivi and Chiranjivi, and the elder statesman, Sthirajivi(The names mean Live-Again, Live-Well, Live-Along, Live-On, Live-Long, and Live-Strong).

He asked Ujjivi: " What is your opinion, Sir ?". Ujjivi replied: " O King, the enemy is far too powerful for us to think of war. Bow your head before the great till you are strong enough to tackle them. Make your peace with the powerful and wicked men if your life is in danger. So long as life lasts there is hope. War is always a gamble. Never resort to it except in the last resort. I am for peace on the best terms you can get".

Then the King questioned Sanjivi. Sanjivi said: "Sire, there is no good making peace with this enemy who is cruel, greedy and unprincipled. It is useless to seek accommodation with such a foe. Agreements and treaties do not bind these owls and they use them only to get stronger and hit harder and exterminate us. So I am for war. It often happens that the smaller ones fight the greater by sheer energy, vigour and determination. The lion kills the elephant, though smaller in size. Again, Bhima killed Keechaka by dressing himself as a woman, A king who kneels and sues for peace is born in vain. He has only taken away his mother's youth without giving anything in return. No king can enjoy glory with- out waging manly wars. To shirk from a fight with an aggressive foe making wanton war on us is not only sheer cowardice but will end in our extermination." 

Then the king asked Anujivi. Anujivi replied: "The enemy is wicked, strong and treacherous. Therefore, I say neither war nor peace is indicated but only change of our abode. It is dangerous to live in the vicinity of these owls who are as wicked as snakes and

do not even hiss. Don't think that our retreat from this place will be shameful, for we go away only to come bock, like a ram retreating in order to butt stronger." 

The King next asked Prajjivi, who said ; " I oppose the suggestion for change of abode. It is only in one's own ancestral abode that one gets strength. A crocodile can beat an elephant in its native home, the water, but will be beaten by a dog if it gets on to land changing its abode. If, panic-stricken, we flee from this place, we will never be able to return. If we stay on here, fortifying our abode, we can resist the foe. One man m a fort can hold up a hundred attackers from outside. So, let us remain here, resolved to do or die. Let us be united. A group of tender plants can withstand a wind and rise up again. A single strong tree may be uprooted." 

The King then asked Chiranjivi. He said: "Sire, I am not for any of the four courses suggested by my brothers, I am for alliance with strong friends. Let us not be ashamed of seeking for an ally. Even the all- powerful fire does not disdain the alliance of the wind to fan the flames. But, unless we remain at home, nobody will agree to ally with us. It is only when we show strength that we will get allies. The strong forest fire gets the alliance of the wind and becomes stronger. But the same wind will blow out a feeble candle. Alliance enhances one's might and glory. The rain drop allying itself with the lotus leaf shines like a pearl, whereas by itself it will disappear in mud." 

After listening to the opinion of his cabinet ministers, Meghavarna turned to the elder statesman, Sthirajivi, and asked him: "Sir, as the eldest and most farsighted counsellor of our race, I want your considered opinion. It is purposely that I questioned the other five ministers in your presence so that you may hear their opinions and give me your considered advice." 

Sthirajivi said : " My son, the five opinions given so far have been culled from well-known text- books on politics and may be sound in other circumstances. But the present circumstances call for diplomacy or duplicity, as the foes are powerful and wicked.

Diplomacy or duplicity will, no doubt, not lead to heaven, but will be extremely useful in this world. It will bring about success which none of the five other devices will be able to do in our present condition. If only we can spy out the abode of the foe and set a man to sacrifice himself for the good cause, we can destroy the enemy. Daily he is coming at night and killing scores of our crows. Open war is useless as we are not strong enough. Peace is even more useless as he is unreliable and treats treaties like scraps of paper. Change of abode cannot be thought of as we will lose our ancestral abode and will not get any other comfortable or secure place. Fortification will be of little use, for how can we crows fortify this banyan tree, which is not like a mountain cave of the owls capable of being fortified ? Alliances are useless, as who will ally with us crows in our present predicament of helplessness and victimization. So, the only thing to do is to resort to diplomacy or duplicity and overcome the foe." 

" Father," said Meghavarna, " What is the origin of this deadly feud between the crows and the owls ?" Sthirajivi replied: "Listen, I hall tell you the story.'* Then he narrated the story of "The Owls Coronation Prevented" After listening to the story, Meghavarna said : " Oh, it is a terrible hereditary blood feud. Do you think diplomacy or duplicity will succeed with these owls who are very clever?" 

" Why not?" asked Sthirajivi, "Have you not heard how some rascals by their duplicity robbed a clever and intelligent man of his goat ?" " What is that story ?" asked Meghavarna. Then Sthirajivi narrated the story of "The Brahmin and the Goat".

After finishing the story, Sthirajivi said: "Is there any man who cannot be deceived by the diligence of a newly engaged servant, the praises of guests at dinners, the tears of a young woman and the eloquence of a rogue? But the owls are making a mistake. One should never quarrel with a huge population like the crows, though the individuals may be weak. Beware of the enraged populace. A giant snake quarrelled with a crore of ants and got eaten for its pains." 

"How was that?" asked Meghavarna. Sthirajivi then told him the story of "The Snake and the Ants". After narrating the story, Sthirajivi took Meghavarna aside and told him : " This is only for your ears. Listen to all that I say carefully and act accordingly. We are in danger and will be exterminated unless we take prompt and resolute steps. The usual four expedients, fair words, gifts, intrigue and fighting, are useless in our present circumstances. So, I suggest the following device. You abuse me in open council in the worst possible way and then smear me profusely with blood, in order to deceive the enemy spies, and throw me out at the foot of the banyan tree and depart from here with all other retainers to the Deer Mountain two miles away. You must stay there with your retinue till by ray duplicity I win the trust of the enemy, discover their fortifications and kill them, for they are blind during daytime." 

Then, when they returned to the Cabinet meetings Sthirajivi told the King: " What else can crows expect when you are king, you without courage, capacity or grace?" Seeing Sthirajivi thus insulting the King, the cabinet ministers called the generals in and all the other crows begin to prepare to attack Sthirajivi and kill him, Meghavarna said, " Sirs, make way, I can tackle this scoundrel myself." With that he pounced on the old counsellor, Sthirajivi, pecked at him as if furiously but really gently, smeared him with blood, struck him off the roll of counselors and threw him down at the foot of the banyan tree and left with all his ministers and followers to the Deer Mountain, as Sthirajivi had recommended.

Arimardana's queen, the ace spy of the owls, had been present at this behavior of Sthirajivi and his disgrace and went and told Arimardana in detail the whole story. 

She had left the moment Sthirajivi's disgrace was complete and he had been thrown at the bottom of the banyan tree and she did not witness the departure of Meghavarna and' his other followers to Deer Mountain, but had only heard about their resolve to do so and seen them packing. At dusk, Arimardana went with all his followers to the banyan tree for a crow-hunt, telling them, " Now that there is quarrel between the king and his elder statesman and the enemy is packing to go to a new abode, we will meet with little organised resistance." With a terrific battle cry the owls swooped on the banyan tree, but they did not find a single crow on that tree. They found only Sthirajivi lying wounded and covered with blood at the foot of the tree and speaking feebly. The owls were about to kill him when Sthirajivi said : " Don't kill me, take me to your king. I have very many things to tell him." So, the owls went and told Arimardana, who flew to Sthirajivi and asked him, " How is it. Sir, that you, an- elder statesman of the crows, have been so badly wounded and disgraced?" 

Sthirajivi said : " Listen, O King, Yesterday, that villain Meghavarna, seeing that you had killed many of his crows, started in a rage to attack your cave. I told him 'Don't make war with the strong, you will die like a moth attacking the flame. Seek peace with him. Pay him tribute and save the crow race. He became furious and, incited by his rascally ministers, he accused me of being a traitor, plucked my feathers, pecked at me, inflicting several bleeding injuries, and said : ' Be here with your friends, the owls. I shall go away

with my faithful- followers to a secure abode in Deer Mountain'."

" Fool, he does not know that I know the new abode thoroughly and that I am determined to bring about destruction on himself and his crows in revenge for his mean treatment of you," said Ariraardana. " O King, you are my sole refuge," said Sthirajivi. "I abjure my allegiance to that villain and swear .allegiance to you. I shall lead you to his new abode and aid you in destroying him and his crows." Arimardana held a cabinet meeting of his ministers, -Raktaksha, Kruraksha, Deeptaksha, Vakranasa and Prakarakarna(The names mean Bloodred-Eye, Cruel-Eye, Flame-Eye, Hook-Nose and Wall-Ear) - in order to decide what to do with Sthirajivi and what steps, if any, to take about his offer. 

He first questioned Raktaksha as to what he thought about the matter. Raktaksha replied: "Sire, kill the buggar without the least hesitation. He is wounded and weak now and can be easily killed. If he is allowed to recover from his wounds, he might fly away and be a problem to us. Whatever you may think, love for his race will prevail finally with this fellow and so, like the serpent which killed the Brahmin's son, and refused the Brahmin's renewed offer of friendship knowing full well that it was motivated by material considerations, you should also reject this man's offer of friendship and help." " What is that story ?" asked Arimardana. Then Raktaksha narrated the story of "The Brahmin and the Snake". After narrating the story, Raktaksha said: "Let us kill the fellow and annex this banyan tree kingdom and live here without fear".

Arimardana then questioned Kruraksha. Kruraksha said : "I do not agree with the advice of Raktaksha. I am not for killing this helpless crow which has sought asylum with us. Have you not heard the stories of King Sivi and of the self-sacrificing dove?". "What are those stories?" asked Arimardana. Then Kruraksha narrated the story of "King Sivi" and "The self-sacrificing Dove".

Arimardana then questioned Deeptaksha. Deeptaksha- replied : "I am for taking advantage of the proferred help of this converted enemy. The story of "The Old-Man and his Young wife" shows that even a thief can reform and become a benefactor. Then why not this former enemy?". "What is that story ?" asked Arimardana. Then Deeptaksha narrated the story. 

Arimardana then questioned Vakranasa". He should not be killed, O King," said Vakranasa, "You can accept help even from enemies who have become discontented with their leader, just as in the story of "The Brahmin,the Thief and the Ogre". " What is that story ?" asked Arimardana, and Vakranasa narrated the story.

Then Arimardana asked Prakarakarna about his views. Prakarakarna said : " Sire, this crow should not be killed. If you spare him he may become an intimate friend and trusted counsellor. In all these things, there must be give and take. Treat your friend as if he will one day become your foe. and treat your foe as if he will one day become your friend. That is the hall-mark of statesmen as you can gather from the story of "The Serpent in the Prince's Belly". "What is that story?" asked Arimardana, and Prakarakarna narrated the story. 

Arimardana having heard the advice of all his ministers, agreed with the majority view of the four ministers. Raktaksha, on seeing his advice discarded, said with a sneer, "Alas,

Alas, the King has been practically condemned to death by your advice, my brothers, and made a fool like the gullible carpenter in the story, "A Fool's Rejoicing". "What is that story?" asked Arimardana and the other ministers. Raktaksha then narrated the story. After narrating it he said: "Friends, do not be deceived by this crow, as the carpenter was by his cunning wife. Shrewd men like you should see that this crow is no friend of ours but still a foe".

But the others discarded his advice and persisted in their decision and took up Sthirajivi and proceeded to carry him in an ambulance to their cave fortress in the mountain, Sthirajivi said: "O King, why are you so kind to me? I am ashamed of having been ever your foe. Please bring a fire so that I may commit suicide by entering it and put an end to this life which has been lived in vain." The king and his four ministers were impressed. They asked him, "Why do you want to enter fire and die. Sir." "So that," said Sthirajivi, "I may be re-born as an owl and leave for ever the existence of a crow." Raktaksha was however unimpressed. He said; "Even if re-born as an owl, you will only be attached to the crows, like the Mouse-maiden who remained attached only to the Mouse race and was made a mouse again." "What is that story?" asked Sthirajivi, and Raktaksha narrated the story of "Mouse Made Mouse Again".

The King and the four ministers were so impressed with Sthirajivi that they paid no heed to Raktaksha's -advice not to take Sthirajivi into their fortress home to the destruction of their race, and took Sthirajivi to the cave. On the way Sthirajivi said to himself : "Only that fellow, Raktaksha, is right. He has pierced through my camouflage. These fools discard his advice being driven by destiny to their fate." When they reached the mountain- cave, Arimardana said, "Give Sthirajivi whatever quarters in the fort he chooses, for he wishes us well." 

Sthirajivi, though pleased at hearing this, said to himself: "I am trying to plan their destruction. It will be- impossible for me to work out my plans successfully if I live in the midst of the fortress, open to every person's observation and in full view of Raktaksha and his followers, who are sure to keep a lynx eye on me. Only by remaining near the gate of the fort, where people in their hurry to go in and go out will not observe me closely, cam I

accomplish my plans. "He said to Arimardana: "O- King, you are very generous. I shall be content with a. humble place inside the gate of your fort. I shall daily come and do obeisance to you as is my bounden duty". Arimardana agreed cheerfully and was impressed by his humility. He ordered that special diet be given to Sthirajivi so that he might recover his strength soon. By taking that special diet, Sthirajivi became as strong as a peacock in no time. Raktaksha, seeing his counsel rejected and Sthirajivi pampered thus, said to the King and the other ministers : " Sirs, you are acting foolishly like the king and his ministers who set free the bird with dung of gold".

" What is that story?" they asked. Then Raktaksha narrated that story .' Even after hearing it, the King and the other ministers persisted in their opinion and pampered Sthirajivi more and more. Then Raktaksha called his followers and said to them secretly: "This kingdom is rushing towards its ruin. The end is near. It is impossible to save this king and his fortress. The best counsel given falls fiat on the king and the other ministers. Let us depart from this doomed fort while there is time. Whoever heard of an enemy becoming a true friend? It reminds me of the story of "The cave that talked". "What is that story ?" they asked, Then Raktaksha narrated that story. After narrating the story, Raktaksha and his followers departed for another mountain cave which they fortified and made secure. 

Seeing Raktaksha depart, Sthirajivi was overjoyed. He said to himself : "His flight from here was a blessing to me. He was a farsighted minister while the others are duds. He might have interfered with my plans, but not these fools. I am now confident of destroying this fort with its king and ministers. The downfall of a king is sure when he allows his faithful and farsighted ministers to go away in chagrin and listens to fools and favourites". After Raktaksha departed, Sthirajivi gathered faggots from the forest and put them in his own nest inside the fort with the ultimate object of setting the whole cave ablaze and destroying all the owls in it. Nor did the foolish king or his ministers or followers see the storing up of fuel to destroy them. They were so confident of Sthirajivi's firm friendship. 

After he had gathered enough faggots to set the whole fortress ablaze, Sthirajivi flew away, one morning, when the owls were asleep, to Meghavarna, and told him, " My Lord, I have kept everything ready for burning down the enemy's fortress. Come with your retainers each bringing a lighted faggot and throw them on my nest full of dry twigs. Then all your foes will be burnt alive caught in a crap and suffering tortures of hell." Meghavarna was delighted at hearing this and said : " Father, tell me the whole story of your adventures. It is long since we met".

"No, my son," said Sthirajivi, "not now. This is the time for action, not for words. Soon the enemy spies might discover my journey here and foil my plans and make the owls escape. There is a time for doing things. You allow that to slip away and the opportunity never occurs. When your enemies are slain and you have returned home in triumph, I shall narrate the whole story at leisure." 

Meghavarna and his followers then took a lighted faggot apiece in their bills and flew to the cave of the owls and threw their faggots upon Sthirajivi's nest heaped up with dry twigs. There was a roaring blaze and all the owls sleeping in confidence were burnt alive, suffering tortures of hell. Meghavarna then mounted the throne in triumph and asked Sthirajivi, " Father, now tell me the story of your adventures." Sthirajivi narrated that. " It is amazing how you were able to bow down before the owl king every day," said Meghavarna. 

" Sir," said Sthirajivi, " If you want to achieve your purpose, you have to do many such things. The great Arjuna wore a woman's bracelet. Bhima became a cook. Yudhishtara became a poor and dependent brahmin. Nakula and Sahadeva became shepherds tending cows, and Draupadi became a maid servant in Virata's court in order to achieve their objects." " You must have been living on a razor's edge," said Meghavarna. 

" What doubt is there?" said Sthirajivi" " But I must say that after the departure of Raktaksha, there was a visible relief. The others were sheer fools who could be duped easily. It is easy to deceive conceited fools like these. Flatter a fool, give food to a glutton, gifts to the avaricious, loans to the bankrupt, deposits to the banker, books to the scholar and obeisance to the king, and you can easily achieve your object. Of course, you will have to humiliate yourself for a while and fawn on those worthless fools, if you are to achieve your object, just as the serpent Mandavisha carried the frogs on his back as if he were their slave in order to win their confidence and eat them all by and by." 

" What is that story?" asked Meghavarna, and Sthirajivi narrated the story of "Frogs Ride A Serpent" After narrating the story, Sthirajivi said: "Thus, O King, just as Mandavisha, the serpent, destroyed the frogs through the power of his intelligence, so did I destroy these owls." "It is not without reason that wise men say that a great man sees his undertaking through, whatever the obstacle," said Meghavarna. "It is amazing that diplomacy can achieve far more than force" 

"That is undoubted," said Sthirajivi. "Force destroys only the body. Diplomacy destroys not only the body of the enemy but also his fame and name by false propaganda. Now, king, you may enjoy your kingdom in peace. But remember, you must always be active in the cause of your subjects. No tree is felled without effort and nothing achieved without effort. Be resolute. The timid achieve nothing. Be prompt and never put off to- tomorrow what you can do today. Never say, T shall do that some other day," when the thing is urgent. Never regard anything as petty which affects your kingdom. Do not neglect any foe or any danger however small. Nobody can sleep in peace in a house where snakes abound and pop in and out. Either they must be destroyed or at least caught and put in baskets securely. 

Please your people and bring them prosperity, lest your rule will be as useless and worthless as the teeth on the neck of the goat. Nor forget that life is short and time is ever running and fate all-powerful. Remember Rama, who had to wander about in forests, Nala who lost his kingdom, Maha Bali who was sent down to Hades, Krishna who was shot down by a hunter, Ravana whose heads were all cut off, Dasaratha who died in grief. Sagara whose funeral ceremonies had to wait, and be humble. Mandhadri and Nahusha, where are they now ? Truly, O King, time reveals things, time drowns things. The king and his duties and counsllors, his golden throne, his grand durbars, fade away in the sea of time. There- fore, do your duty by your subjects while you live. Remember that time is short and that good things have to be done while you yet have life and power." Meghavarna promised to do so and reigned thereafter undisturbed by external invasion or internal revolt. 

The Panchatantra - Story 27

STORY NO. 27. THE DEER'S FORMER CAPTIVITY

Chintranga said : Long ago, when I was six months old, I used to run far and ahead of the herd of deer as the young people usually do. The other adult deer knew not only to run along but also to jump clear of obstacles. But I knew only to run along and did not learn to jump up and clear obstacles. One day, as I was going along with my herd, we had to pass a snare spread by a hunter, and the other deer jumped up and clear

ed the snare. But I could not jump up, and as I ran along I was caught in the net. The hunter bound my limbs, chuckling to himself. The other deer seeing me thus bound ran -away. The hunter, however, did not put me to death. He said " He is a lovely fawn who will fetch more as a live pet than as a dead deer." 

He took me home and after washing me and making me attractive, took me to a prince to whom he sold me as a pet. The prince treated me kindly. But all the ladies of the palace passed me round as if I were a curiosity and I was very much inconvenienced by all this petting and patting. When the monsoon broke out with thunder and lightning and rain, I felt an irresistible yearning for my forest life and my old companions, and I cried out, " When shall I follow my herd again? When shall I see my dear old forest and run along in the rain and thunder and lightning?" The prince was terrified at my saying these words and considered that I was possessed by a demon. He brought in magicians and sorcerers who struck me with sticks and cudgels in a vain attempt to rid me of the supposed devil. Then a holy man came along and said : "Don't beat that little creature. What offence did he commit?" On hearing what I said, he said : "What is more natural than for the poor deer to yearn for his lost liberty and old haunts ?' Sat him free," The prince then freed me after giving me a good bath and applying ointment to the wounds caused by the merciless blows of the magicians and sorcerers. 

****

This is the end of part-2 of Panchatantra, also called 'Mitrasamprapti' or 'The Acquisition of Friends'.

****

The Panchatantra - Story 26

STORY NO. 26. MICE FREE ELEPHANTS

In a forest there lay the ruins of a big temple with a fine tank in front of it. The temple ruins had become the abode of hundreds of thousands of Mice which burrowed holes and lived there in comfort. But, when a drought came, an elephant king with his herd of elephants went to that tank in search of water. They went through the temple ruins to

reach the tank, and crushed to death thou- sands of mice and mutilated several thousands more. The mice held a council and went in deputation to the elephant king and requested him to take another path when going and returning from the tank. " Have mercy on us, and grant our request," said they. Bhutadaya or kindness towards all creatures, is the very key of life. Besides,, even though small and insignificant, even we, mice, may one day be of some service to you." The elephant king laughed at the idea but conceded their request, and he and his followers took another route to the tank, away from the abodes of the mice. And the mice flourished as before. 

Some time later, a neighbouring King came to know that the elephant king and his herd were frequenting that lake. He sent his expert trappers to lay a water trap and catch the

elephants. Most of them were caught and firmly bound. The jubilant trappers went to inform the King about their success. The elephants were dismayed. But, the elephant King remembered the remark of the mice deputation and sent a female elephant, which was free, to tell the mice. The mice went and saw the plight of the elephants. Their leaders set to work with their followers, and, in a very short time, snapped the bonds of the elephants with their strong teeth. The King of the elephants thanked the mice and told his followers, " Make friends, make friends, however strong you are. The humblest of creatures as friends, may aid you in your distress." 

The Panchatantra - Story 25a

STORY NO. 25a. THE BULL'S COD

There was once a bull with an oscillating cod. Revelling in his strength, he had separated himself from his herd of cows and was wandering about freely in the forest eating the

green grass growing on the sides of a forest stream. There was in that forest a jackal called Pralobhika. He used to live with his wife in comfort in a sand-hill on the banks of the stream. Once the bull entered the stream in front of the jackals' sand-hill in order to drink water. Seeing his oscillating cod, the jackal's wife said to her husband, 'Darling, see, that huge lump of flesh is about to fall off. It is sure to fall in three hours at the utmost. So you must follow the animal and never lose sight of him.' The jackal replied, 'Dearest, we do' not know whether it will fall or not. So why do you want me to take all this trouble? Let us continue to remain here and eat the mice which go to drink the water. This is their way to the river. Again, if I follow this hulls some other may occupy this excellent habitation of ours. So we should never follow that bull. It has been said, "He who abandons the certain and runs after the uncertain loses the certain ; as for the uncertain, it has from the very outset bean lost".' 

The female jackal replied, 'What cowardice! You are always satisfied with whatever miserable things you get. It has been said, "A small river fills up soon, the cavity of the

hands of a mouse is easily filled, and a mean fellow, who is quite contented with his lot, is satisfied even with a little." So a man who wishes for distinction should exert himself to the utmost. It has been said, "The Goddess of wealth stays there where there is plenty of exertion and where laziness is put down and justice and courage obtained. One should never give up one's exertions, depending on fortune; no oil can be extracted even from the sesamum without exertion. Even the little wealth of the unfortunate dullard who is content with a little is washed off in the twinkling of an eye." Your saying that it may fall or not is highly improper and is only a trick to save yourself the trouble of following the bull. It has been said- "Those whose resolution is firm deserve to be worshiped. Mere greatness without resolution or industry is useless. What is the status of a poor chataka(A bird said to live only on rain drops) bird, and yet because of its resolution and industry even the great Indra(Indra is the Hindu God responsible for rains) carries rain water for him to drink." Besides, I am disgusted with the miserable meat of these mice. You see this piece of flesh is about to fall. So you are to follow this animal and pick up the lump of flesh as soon as it falls." 

The jackal, on hearing these words, left his abode and, together with his wife, followed the bull. Truly have the wise men said, ' A man will be master of himself in all things only so long as he is not prompted to action by the goad in the shape of the stinging words of his wife. A man who is urged to action by the stinging words of his wife will think an unfit thing as fit, an inaccessible thing as accessible, and a thing unfit to be eaten as fit to be eaten.' The jackal and his wife traveled after the bull for fifteen long years without the cod's falling down. Then the jackal said to his wife, 'Good lady, I have observed for fifteen years those two which are loose and well-formed and appear as if they would fall down and yet never fall. Nor will they ever fall. Let us go back to our old abode with its assured supply of mice.' 

The Panchatantra - Story 25

STORY NO. 25. THE WEAVER WHO FOUGHT AGAINST FATE

Somilaka was an expert weaver. He could weave fine clothes of different colours and with several colours in the same clothes. The clothes woven by him were so fine as to be fit to be worn by Kings. Still, though he was skilled in weaving various kinds of garments, he could never earn more than what was barely necessary for his food and clothing. Seeing the ordinary common weavers, who knew only to make coarse clothes, earning much

more than himself and rolling in plenty, he told his wife, 'Darling, see how even the common weavers who know only to weave coarse clothes are getting plenty of money while i get only a bare subsistence despite my vast superiority to them in knowledge, ability and industry. Hence I owe nothing to this wretched town which is treating me so shabbily. I shall therefore go elsewhere'.

She replied, 'Dearest, it is an absurd delusion to suppose that you will, by going elsewhere, get the wealth which you do not get here. It has been said, ''All our gains and losses here below are determined once for all by our deeds in previous births. That which has not been given away by one in the previous birth cannot be got in this birth even by birds whether they soar up into the sky or climb down and alight on earth. That which is destined not to occur will not occur despite the best efforts, and that which is destined to perish will perish even though placed on the palm of the hand. Just as a calf knows its mother even among a thousand

cows, so an action done in the previous birth finds out the doer and goes to him. The action done by men in the previous births sleeps with them when they sleep, goes with them wherever they go, and always remains with them. Just as light and shade always follow each other so an action and its doer are closely united to each other." So, remain here doing your work and enjoying whatever you get since that is all that you are destined to get.' 

He replied, 'Darling, what you say is not correct. Fate itself cannot operate without some activity on our part. It has been said, "Just as the clapping sound cannot be produced with only one hand, so an action which is not accompanied by exertion has no fruit. See, even the food, obtained through fate, will never enter the mouth if the hand does not exert itself. The goddess of wealth favours that lion-like man who is industrious. It is cowards who always attribute everything to fate. So, ignoring fate, strive to the best of your ability. If, after your best efforts, failure ensues, how can anybody blame you as it is not your fault? Actions succeed by industry and not by mere pious wishes; beasts do not enter the mouth of the lion when he is asleep. No desire will be fulfilled without exertion. It is the cowards who say that what is destined to happen will happen whatever we do. If after our best efforts failure ensues, we are not to blame as our manly efforts have been frustrated by an unkind fate!". So I must certainly go abroad.' So saying Somilaka went to Vardhamanapura(modern Burdwan). 

After working hard in that city for three years, he earned three hundred gold coins and started for his native town. When in the middle of his way, he had to cross a mighty forest. While crossing it, the sun set and it began to get dark. From fear of proceeding further in the night, Somilaka climbed up a stout branch of a banyan tree by the side of the road and slept. In the night in a dream 'he saw two men with blood-red eyes talking to each other angrily. One of them said to the other, "Oh Karta(Karta=Doer, God who rewards exertions with appropriate returns), though I opposed several times your giving more than bare subsistence to this Somilaka and though you never once gave him more in the past how is it that you have now given him three hundred gold coins ?". The other replied, 'Oh, Karman(Karman=The deed in the last birth regulating the reward in this), it is my duty to reward people according to their exertions. It is up to you to take the money away since he is not destined to keep it. So yon may take it away.' 

Hearing this, the weaver woke up and felt the bag in which he had kept the gold coins and to his horror found it empty. He thought to himself, 'How did my hard-earned money disappear so quickly ? How can I, whose efforts have all come to naught and who is penniless, face my wife and friends?' So he went back to Vardhamanapura and in the course of a year worked so hard and so well that he earned five hundred gold coins. Then he returned to his native country but this time chose another route in order to avoid the previous misfortune but lost his way and wandered on. 

When the sun set, the unfortunate man saw the very same banyan tree before him. He thought to himself, ' Ah me, how relentless, and cruel fate is that it has brought me again to this demon in the shape of this banyan tree!' Thinking over this misery, he fell into a drowsy stupor in which he had a dream. He again saw the two men on the branch of the banyan tree above him. One of them said to the other, 'Oh, Karta, why have you given to Somilaka five hundred gold coins? Have you not yet understood that he is destined to get nothing more than what is necessary for his food and clothes?' The other replied, 'Oh, Karman, I am bound to give the due reward for the exertion. It is for you to take it away. So why do you censure me unnecessarily ? Take away the money.' As soon as he heard these words, Somilaka searched his bag and found it empty. 

Bitterly disappointed and grieved, he thought to himself, 'What is the use of my penniless existence? I shall hang myself on this banyan tree and die.' So resolved, he made a rope from some darbha(A long thorny grass useful for making ropes and mats) grass growing in the neighborhood and, putting a noose round his neck, got up one of the branches of the banyan tree, tied the other end to the branch, and was about to throw himself down for the swing when a resplendent divine being appeared in the sky and said, 'Oh, Somilaka don't do this rash deed. I am that Karta who ordered your gold to be taken away. I could not till now allow you to own a pie more than was absolutely necessary for your food and clothing. But nobody sees my divine shape in vain. I have also been greatly pleased by the bold fight you have put up against Karman. So you may ask a boon of me.' Somilaka bowed and said, ' If so, give me~ enormous wealth.' Karta replied, 'Friend, of what use will this wealth be to you since you cannot derive any enjoyment from it as you are destined to get only just the food and clothing you require?* The weaver said, 'All the same, give me wealth. He who has plenty of wealth, though he is miserly and low-born, is served by those who hanker after his riches .and run after him. Of yore, the jackal said to his wife, " Good lady, I have observed for fifteen years those two which are loose and well-formed and appear as if they would fall down and yet never fall." Karta asked, ' What is that story ?' Somilaka then related the story of "The bull's cod". 

'So,' said Somilaka 'the rich man becomes an object of envy and longing for all. Give me therefore plenty of wealth.' Karta said, 'All right. Go back once more to Vardhamanapura. Two traders called Dhanagupta(One who hoards wealth) and Bhuktadhana(One who enjoys wealth by spending it lavishly) live there. Having understood their different natures choose which of those you would prefer to be like, and I shall, as a special case, confer on you that favour.' Having said this, the figure in the sky disappeared. 

Somilaka trudged back to Vardhamanapura. At dusk he reached the town. With very great difficulty, he found out by inquiry Dhanagupta's house. As Dhanagupta never spent a pie in charity or entertainments or out-of- the-way purchases and never even allowed it to be known that he was a master of crores lest people should trouble him for charity, he was not known to many persons. Somilaka went and squatted upon the miserably neglected veranda. It was meal time. Dhanagupta was at home. But his wife and children at once went and tried to drive the stranger away. Somilaka refused to budge an inch and insisted on having a meal saying, * I am sunset guest and you are extremely rich. You are bound to feed me under the ancient laws of piety.' After a great deal of argument, and largely as a bribe to him in order not to broadcast the news of Dhanagupta's riches which he had somehow come to know, a most miserable apology for a meal was thrown at him. Exhausted by this unheard-of act of extravagant expenditure and generosity, terrified at what Dhanagupta would say when he returned, and afraid as to what further demands Somilaka would make if they remained there, the woman and children shut the door in the face of the guest. 

Somilaka was tired and soon went to sleep. In a dream he saw the two men whisper together, ' Oh Kart a,' said one to the other, 'why have you burdened Dhanagupta with this excess expenditure in the shape of a meal to Somilaka? This is most improper on your part.' The other replied, ' Oh Karman, it is not my fault. I am bound to look to the expenditure of earnings for all legitimate purposes. It is for you to make good the excess drain.' Karman said, 'All right. Tomorrow morning Dhanagupta will get severe diarrhea. He will never call a doctor and will fast for a whole day as prescribed in the ancient books on medicine. Thus he will save the cost of two meals for the one he has given.' Somilaka woke up and in a few minutes saw Dhanagupta return home The miser was heart-broken at hearing that a meal had been given to the stranger. He was terribly angry with his wife and children for this act of waste and had no sleep. Early in the morning he got severe diarrhea and acted exactly as Karman had predicted. 

After seeing all this, Somilaka started for Bhuktadhana's house. He easily found out his house as all the poor and all the artists, merchants, priests, and learned men who had received presents from him knew him very well. As soon as Bhuktadhana saw Somilaka at his threshold, he received him cordially, treated him with respect, gave him an excellent bath, new clothes and meals, and provided for him a fine bed at night. While sleeping comfortably, Somilaka saw the two men whispering to each other. One asked the other, ' Oh Karta, you have made Bhuktadhana spend a lot of money on the reception and entertainment of Somilaka to-day and left him penniless for the day's expenditure tomorrow. Besides, he has taken this money from another trader. So how do you propose to supply him with funds for tomorrow's expenditure ?' Karta replied, ' Oh Karman, early in the morning a messenger of the King will come with big presents and a round sum in cash for Bhuktadhana sent by the King in token of his pleasure at some service rendered to him before by Bhuktadhana. So this generous merchant will have ample money for spending for many days.' 

Hearing all this and seeing the King's messenger arrive with the presents in the morning, Somilaka thought to himself, 'Even though this Bhuktadhana has no hoards of cash, he is far the better of the two. Contemptible is Dhanagupta with all his crores. It has been said, " The study of the Vedas is useful only if one keeps up the sacrificial fire, the reading of the scriptures is useful only if the character is ennobled thereby, a wife is useful only if she gives sexual enjoyment and children, and wealth is useful only if it enables one to enjoy comfort and give away in charity".' 


So he said to the divine Karta, ' Oh God, give me wealth similar to that of Bhuktadhana. I do not want wealth similar to that of Dhanagupta.' Then Karta gave him never-ending wealth similar to that of Bhuktadhana. Somilaka returned to his wife and lived with her happily, giving and entertaining with a free hand never wanting money for expenditure and never having any savings to be hoarded.