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Mrs. F.H, Russell
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THE
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WITH
Various Readings
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GOPAL NARAYEN & Co.,
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II S^ ^^1^ II
^ra**
ENGLISH TRANSLATION
OF
IITOPADESHA
BY
B. T. DRAVID, ALIAS
SHESHADRI lYAR,
(Second Edition).
GOPAL NARAYEN & Co.,
Booksellers & Publishers.
1906
Price One Rupee.

Registered under Act XXV of 1867.
All Rights Reserved by the Publishers,
GOPAL NARAYEN & Co.
Bombay: Pbintkd at "Gopal Nauaykn & Co'b
Printing Press," 3rd Paksiwada, Khktwadi.

—
PEE FAC E.
Tliere are some translations of 'Hitopadesha' in English, a-id
an additional effort in that direction would appear to b3

quite needless. But on a close examination I have found
that none of these is suited in the least to a Sanscrit
student, as all of thera attempt to give the sxxbstance of
the work in elegant English, and in their attempt to do so

make many faults of commission and omission to suit the;r
purpose, and thus quite spoil the sense of the original.
Most of them do not even seem to liare grasped the spirit
of the text.
I was therefore induced to prepare a translation keeping as
close to the text as possible. Though this has made tlie
translation a little unintelligible in some places, it will not

at all be difficult for students to understand the text, and
thus will be an incentive to many to read a book the im-
portance and worth of which is acknowledged both by the
eastern and western nations, as will be manifest, from the
extracts given below. Mr. Frazer in his Catalogue of oriental
Manuscripts under the article • Ayar Danish '

speaks thus :
*•
The Ancient Brahmins of India, after a great deal of time
and labour, compiled a treatise ( which they called * Kurtuk Dum-
"
aik ' ) in which were inserted the choicest treasures of wisdom.
Mr. Wilkin in his Preface to the « Fables and Proverbs from the
Sanskrit ' says :
" That in the year 1709 the Kulila Dumna, the Persian version of
Abul Mala Nasser Allah Mustofi made in the 515th year of the
Hegira, was translated into French with the title of " Los Con-
seils et les Maximes de Pilpay Philosophe Indien, surles divers
Etats de la Vie. " This edition resembles the Hitopadesha more
than any other I have seen, and is evidently the immediate
mginal of the English " Instructive entertaining fables of Pilpay,
an ancient Indian Philosopher, " which in 1775 had gone through
ive editions.
II
The Auuar Soheli above-editions, about the year 1540 was rendered
into the Turkish language, and the translator is said to have
bestowed twenty years' labour u|jon it. In the year 1724 this
edition M- Gallend began to translate into French, and the four
first chapters were then published ; but in the year 1778 M.
Cardonne completed the work in three volumes, giving it the
name of " Contes fables Indiennes de Bidpai et de Lokman; traduites
"
d' Ali Tchelebi-ben Saleh auteur Turk.
[f the Hitopadesha of Vishnu Sarma be, as we have every

reason to conclude, the prototype of the several compositions
v?hich have been mentioned, its age is tolerably ascertained to
be upwards of eleven hundred years. Few Sanscrit books bear

either the name of the real author or the date of the year in
which they were written ;

and it is to circumstantial evidence we
"
must generally trust for the proof of either.
This is the most beautiful collection of stories ever jrablished
in any language. It treats fully of jwlitics and morality

^nd the speeches though put into the mouths of lower
animals, are such as would do credit even to any politician
or moralist of the present age. It surpasses all others of
the sort buch as Aesop's Fables, &c. Even these '

Fables ' arc
supposed to owe their origin to these stories. Mr. Wilkin
remarks " I am not disinclined to suppose that the first moral
fables which appeared in Europe were of Indian or Ethiopian
origin. " This clearly shows the importance of the work.
It will thus be seen that this translation is not a useless
addition to the already extant ones but a necessary and

useful help to readers.
^'^''''
I B.. T. DRAVID.
^ ^
26th December, 1895 j
)
THE HITOPADESHA
OR
THE GOOD ADVICE.
INTRODUCTION.
May there be success for the worthy in what is fit to
fee accomplished by the favour of Dhurjati (Shiva) on whose

forehead there is a digit of the moon like the foain-liae
of the Janhavi ( Ganges), (I)
This Hitopadesha, if studied, gives ready knowledge of Sans-

krit sayings, variety in all sorts of expressions, and training
in practical politics. ( 2 ) A wise man considering himself
to be beyond ( the rich of ) old age or death should think
of knowledge and wealth; and like one taken by the hair by
death should practise religion. ( 3 )
Of all things knowledge is esteemed the most precious

object, because of its incapacity to be taken away or con-
sumed, and its invaluable nature. ( 4
Learning alone, thought it pass to low persons leads a
man to the king who is difficult to approach and eventually
to fortune; as a river going to a lower level only meets
the dread sea. ( 5 )
Learning gives humility, through modesty one attains

worth, through worth wealth, through wealth religion,
through religion happiness. ( 6 )
A knowledge is that of arms or letters; both (these species)
are to be sought; the first becomes an object of ridicule in

old age, while the second is revered at all times. ( 7 )
Since an impress made on a ( brand ) new vessel cannot

be made away with, under the pretext of stories practica'^^g^g
wisdom shall be taught here. ( 8 ). tjjg g^^

Acquisition of friends, Defection of friends, Dis-
( 2 ) HiTOPADES'HA'.
well as Union are written hero, beino- extracted from Pancha-

taiitra uikI other works.
•There is a town on the bank of the Bhawji-athi by name
Patali|)iitra; there lived a kins^ by name Sudursana, endowed
with all kini2;ly virtues.
Once upon a time that king heard two verses recited by

some one; — ( U )
He who has no Iearnin<^ which clears away numberless

doubts, presents absent objects to view, ( in fact ) which is
the sight of all, is just like a blind man. ( 10 )
Youth, possession of wealth, lordship and imprudence, even

one of these taken singly vvrll produce disaster. What there,
where the four combine ? ( 11 )
That king having hoard this, pained at heart at not having

engaged his sons in study, who were consequently illiterate
und everyday going astray, thought: —
What is the nse oi a son born, who is neither learned
nor virtuous ? What avails a squint eye lieing simply a sore
to itselt ? ( 12 )
Of a son not born, a son dead and a foolish son, the first
two are better, but not the last, tor the first two cause
p;iin only for a time, while the last at every step. ( 13 )
Moreover,
He is ( said to be ) born, by whose birth, his family
attains greatness. In this rotatory worldly existence what
(lead person does not con:te to life again ? ( 14 )
[i the mother of th.it man, to wliose lot the little finger

does not fall in beginning an enumeration of the preentinent,
be a mother, then let us know what a barren won>an is ? (15)
As well as,
One whose mind is not developed in charity, penance,

bi'avery, learning and acquisition of wealth is, as.it were,
the excrement of his mother. ( IG )
Moreover,
One meritorious son is better but not even hundreds of
'>lish ones; the moon alone destroys the darkness but not
collection of stars. ( 17 )
-f him by whom austere penance is practised in

)
Hitopabesha', ( 3
someboly place becomes obedient, prosperous, religious and

well talented. ( 18 )
Ob, king, tbere :ire six sorts of bappiness in tbe world of

living beings, viz: acquisition ot wealtb, iilwius freedom from
disease, a friend, a sweet-speaking wife, an obedient son and
l'e:irning whicb brings in wealtii. ( 19 )
Who is fortunate l)y as many sons as would fill a granary ?
One wbo is a support of tlie family is better by wbom tbe

fatber is made famous. ( 20 )
A fatber wbo gets into debt is an enemv, a m itber wlio is
an adultress is an enen?y, a wife wbo is beautiful is an enemy,

and a son wbo is illiterate is an enemy. ( 21 )
Learning is poison in tbe sbsenee of study, (ood is poison

i( not digested, an assembly is poison to tbe poor and a young
woman is poison to tbe old n?an. ( 22 )
A meritorious man, of wbatever person born, is respected,

but wbat will nn nnmeritorious one do tbougii jmriiied i)y
Dbanusba family ( signs of zodiac )? ( 23 )
Alas alas
! Ob vou w^ll-behaved son,
I in rli(» good days
past you did not study, tberefore like a cov,- in mud you
sink in tbe assembly of tbe learned. Now, tberefore, bow
sball my sons bere be made meritorious? ( 24 )
Food, sleep, fear and sexual pleasure are common to nv^n
witb beasts; but religion is tbe distinguisbing quality witb

tbem, tb? irreligious are equal to beasts. ( 25 )
For,
Of religion, wealtb, desire, and absolution be wbo bas
none, bis life is fruitless like tbat of tbe udder on tbe cbin of
tbe goat. { 26 )
Life, action, wealtb, learning and deatb: tbese five are

created for man while be is in tbe womb. ( 27 )
Moreover,
Tilings tbat are necessaril}" to bappen, bappen even in
tbe case of tbe great: e. (f. nakedness of Siva and lying down
on tlie serpent of hari. ( 28 )
Moreover,
Wbat is not to bappen, will never bappen, and w^^Jjq g^^
happen, will never be otberwise; why tben is
( 4 ) HiTOPADESHA',
medicine, which serves as an antidote the poison of anxiety,

drunk ? ( 29 )
this is the idle cant of some who are incapable of doing

anything.
One should not abandon his exertion even at the notion
of fate; ( for ) one would not get oil from sesamum without
exertion. ( 30 )
And again,
Wealth goes to that lion among men, who is hard working;
mean persons say that it is to be given by fate; having put
down fate exert yourself to the best of your power; if after
doing your best you are not successful, who is to blame
there. (31)
Because as by one wheel the chariot does not move, so fate
does not succeed without manly eftbrt. ( 32 )
So also
The deeds done in former life make what is called fate;
therefore one should exert himself with manly effort withoufe
sloth fulness. ( 33 )
As the potter makes whatever he wishes from the lump of

clay so a man obtains the act done by himself ( reaps the
fruit of his own action. ) f 34 )
Even having seen in front a treasure brought forth suddenly,

fate does not give of its own accord; but expects manly
exertion. ( 35 )
Certainly by exertion effects are accomplished, but not

by desire; as deer do not enter the mouth of the sleeping
lion. ( 36 )
A child trained by parents attains excellence; :i son does

not become learned by the mere dropping out of the
womb. ( 37 )
The mother is an enemy, the father is a foe, by whom the
child is not taught; he does not shine in an assembly like
a crane in the assembly of geese.
( 38 )
Those without learning, though having youth and beauty

and having birth in a renowned family, do not shine like
"nshuka trees without smell. (39 )
'•'^ a fool shines as long as he is ooverd in clothes anij

'
ô long as he does not speak anything,
HtTOPADESHA'. C 5 )
That king having thought so, convened an assembly of the

learned. The king said, "Oh you learned men he^; U there
any learned man able to cause the second birth of n^y sons, who
are always taking to a wrong path and who have not learnt
the s'astras, by the teaching of the Political sciences. ( 40 )
For,
Glass attains the emerald lustre by its nnion with gold, so
a fool attains proficiency by the company of the good. ( 41 )
And it is said,
Veril}--, the intellect dwindles by its union with the inferior,

attains equality union with the equal, and superiority
by its
with the superior." Meanwhile a very learned man by name

Vishnns'arman, who knew the real essence of all the Political
sciences said like the god Brihaspati "Your majesty, these
princes are born in a high family, therefore they could be
made to learn politics by me. ( 42 )
For,
An made on an unfit material will not bear
impression
fruit by even hundreds of efforts a crane cannot be
as,
taught like a parrot. ( 43 )

and again,
In this family an offspring which is destitude of merits
will not be born, as whence can there be the production of
glass in a mine of rubjes. Hence 1 shall make your sons
versed in the science of politics within six months." The king
humbly said again ( 44 )
*'Even an insect by its association with flowers mounts the
head of the good as even a stone consecrated by the great
;
attains dignity. ( 45 )
Again,
As an article by its nearness to Meru shines, so by the

nearness to the good even a person of the lowest caste
shines. ( 46 )
Merits in the appreciators of merits become merits but

they having come to the nn meritorious become defects; rivers
spring up with sweet water but having reached the sea
become undiinkable. ( 47 )
—
0> ) HlTOPAT>ESHA\
Tlierefore your honour h;is full yuthority to instrucl: my

ssons ill {Le .science of polities" Havin;^ said so, lie consigned
hh soii-i to Vislmus'arnian respectfully.
Finis of Prastaviku.
ACQUISITION OP FilLEXDS.
Now that learned man by way of introduction said to the
])rinces seated at ease on the terrace of the palace.
"The time of the wise passes iu the entertainments of

science and j>oetry, and of fools in vice, in sleep or in a quarrel.
Therefore. 1 tell you the curious story of the crow, tortoise
and your entertainment.*' The princes said, "'Oh

otliers for
veiierahle one, let it be told." Vishuus'arnian said, "He^ôi-*

}io\v the acquisition of friends is to be commenced, of which
i,his is the first verse: — ( ^ }
The best friends, who are intelticrent, destitute of means,
:ind without wealth accomplish their ohjects soon like the cro\\\
lortoise, deer and mouse."
The priiioes asked, how it was; Vishnusarman relates.
'•There is on the bank of the Godavari a large silk-cottoti

trec'j.many birds having come from various quarters put up
there at night. Now once upon a time, the night having
come to a close, the worshipful moon, the lord of night
lotuses, having reached the crest of the setting mountain, a
crow bv name Laiihupatanaka havino; awaketl Siiw a fowl«^r
coming like the second Yama; having seen him he thought,
''Today in the verv morning unauspicious sight is seen, I
know not what evil it will show." Having said so, he moved
on distressed by following it. ( 2 )
For, ,
Thousands of occasions for sorrow and hundreds for fear-
day by day arise for the fool and not for the wise. And again,
this must be inevitably done by the worldlings, ( 3 )
Every day we we must think where the gr«at fear

rise,
of death, sickness and sorrow which would come during the

day is impending. Now the fowler having spread grains of
rice, fixed his net and himself lay in waiting. At that very
jnoment, the king of the pigeons by name (^hitragr^va with
hi* retinue moving in the sky saw the grains of rice. Theu
—
Hitopadesha'. ( ^ )
the pioeon-king said in rep1\'to tlie [)igeoiis who were greeily
for the gniins of rice, " In tliis lonely forest whence coultl
there he the prohability of graiiio of rice. Therefore let ifc
be first exiiniined; 1 do not see good in this; possibly by

the greed of the grains of rice we also shall become like-
wise ( prey ). ( 4 )
Asa traveller over-taken by an old tiger through the greed

of a bracelet sunk into the inextricableslough and died.
The pigeons said, " was that, " He rehites How
Story First.
Once while wandeiing through the southern forest 1 saw
'•
one old tiger on the margin of a lake who had bathed, and
had kus'a grass in his paw saying "Ho ho travellers, take this I
golden bracelet.*' Then a certain traveller attracted by greed

thoi}/i;lit. " this is possible by good fortune; but an attempt
shouM not be made in this, where there is danger to lite.
Since, ( 5 )
A proceed from an undesirable

[trosptjrous result does i>ot
thing th()Ui>h a desired object is gaitied; where there i*
contact with [)oison, even nectar tends to death.
But an enterprise in acipiiring wealth is everywhere
attended with risk. It is thus said: — ( G )
Not having run the risk a raaix does not see good things,
but having on the contrary run the risk if he lives, he sees.
Therefore first I shall examine. He said aloud "Where is

thy bracelet." The tiger h;iving extended his paw shows The
traveller Said, 'How confidence should be put in you who are
wicked.' The tiger said, 'Oil traveller here, Formerly in the
days of my youth 1 was very wicked. By killing uvany oows
find men, my sons and wife are dead and 1 am without an issue.
Then I was advised by some religious peison thus; -"Oh yoi.i —
])raotise charity, religion and others." How then should not
1 who bv his advice now perform ablutions, am charitable,
ol(i with my teeth and nails dropped, be the object of con-
Udenee. ( 7 ) For,
Sacrifice, study, charity, penance, truth, endurance, patience
and freedom from greed, this eight-fold way of religion i*
told ( in Hindoo-law books }. ( 8 )
Of those, the first four are [)ractisad even for the sake of
hypocrisy, but tha Ust four live oul^ iu the maguanimous.
—
( 8 ) Hitopadesha'.
And such is my absence of greed that 1 wish to .2;ive to

any one this golden bracelet though in my hand. Never-
thelesa, tiie common belief, that the tiger eats man, is irresis-
tible, ( 9 ) For,
The world, a blind follower of the past does not hold up a

preaching bawd as it does even a cow-slaying Brahmana.
I have studied the religious science; here — T 10 )
As rain is to a barren country, so is food to a hangry

person. Oh the son of Pandu, that charity, is fruitful which
is shown to the poor. ( 11 )
As one's life is dear to oneself so it is to other beings. The

good take compassion on all beings from their likeness to
themselves. ( 12 )
Moreover,
In giving and refusing,
in pleasure as well as in pain, and
and undesirable things a man obtains a standard

in desirable
by comparison with himself. ( 13 )
Again,
He who looks on others' wives as mothers, others' wealth
as a clod, and on other beings as himself is a wise man.
While you are in exceedingly straitened condition it is
my attempt to give it to you. ( 14 )
As it is said:
Oh, son of Kunti support the poor, don't give wealth to^^
the rich, medicine is wholesome to the sick; of what use will

the medicine be to the healthy. ( 15 )
Again,
As it is a duty to give that charity which is given to one
unable to make any return at the proper place, and time to
a proper person, is declared to be good.
Therefore having bathed here in this lake take this golden
bracelet." Then as soon as he trusting in his words entered
the lake to bathe through greed, he being plunged into the
deep mud, was unable to run away. The tiger having seen
him fallen into the mud said, 'Ho, ho, you are fallen into
the deep mud, hence 1 shall lift you up.' Having said so
be approached gradually and being caught by that tiger, the
traveller thought. ( 16 )
HiTOPA DESHA'. ( 9 )
•In tte case of a wicked man, that he reads holy scriptures,

as well as the study of the Veda, is not the reason ( to change
his disposition ), nature alone stands supreme here; as by
nature the milk of cows is sweet. ( 17 )
Moreover,
An act of those whose senses and minds are unrestrained is
like the bath of the elephant ( unfettered ); knowledge without
practise is a burden like decoration to the shrew.

Therefore it was not a wise act of me in this case that I
put confidence in the murderous one. It is thus said, ( 18 )
Confidence must not be put in rivers, in those that have

weapons, in objects with nails and horns, in women and in
royal families. ( 19 )
Moreover,
Because of everybody the dispositions and not the other
qualities are manifested; because nature ovei'stepping all
other qualities stands ( supreme ) on the top. ( 20 )
And again,
.Because even that moon, the reveller in the sky, the des-
troyer of sin, ( darkness ) the possessor of thousands of rays
and mover in the midst of stars, is eaten up by Rahoo. Who
is able to wipe off the writing ( of destiny ) on the forehead."
While thinking thus, he wag killed and eaten up by the
tiger. "Hence I say, By the desire of a bracelet, 4'C." There-
fore a thoughtless act must never be done. ( 21 )
For,
Well digested food, a very cleverison, a well-governed wife
a well-served king, well pondered speech and well-weighed
act do not attain change even after a long time. Having
heard this speech a certain pigeon said boastfully. "Oh why
do you saj' so." ( 22 )
Because the advice of the old is acceptable when the time
of adversity is at hand; by allowing the consideration

everywhere there shall not be a move towards even dinner. (23 )
For,
Everything such as food and drink on the earth is attended
with risk where should an attempt be made or how should
one live. ( 24 )
( 10 ) Httopadesha\
A spiteful person, a faiilt-fiiKling man, a dis-contenfed

man, a choleric man, an erer-alarmed man and a person who
lives on others' fortune, these six have sorrow for their share."
Having heard this, all the pigeons alighted there. ( 25 )
For,
Well-informed persons and dispellers of doubt though
possessing great wisdom get into trouble it they are lured
by avarice. ( 2G )
And again.
From avarice arises
anger, from avarice is produced lust,
and from avarice infatuation and ruin; avarice is the cause
of sin. ( 27 )
And again,
Thel>irthofa golden deer is impossible, yet Rama was
drawn away by a deer; generally the intellects of men be-
come obscured when the time of adversity arrives (is at
hand ). Afterwards all were caught in the net: then, all des-
pised that one by whose advice they alighted there. ( 28 )
For,
One should not go at the head of a flock, ( ^'.
^. one should
not take the lead of a flock ), the credit is the same ( for
all ) in case of success in the work; but it there he any
mishap in the work the leader is killed ( 29 )
Cliitragriva having heard him censured said, "This is not

his fault. For,
When calamities are impending even a friend becomes a
wrong doer because the leg of the mother serves the purpose
of a post for tying a calf. ( 30 )
Again,
He is a friend, who is able to remove the calamities of
the afHicted and not he, who is skilful in finding fault with
the means of deliverance of persons in trouble. Sur[)rise in
misfortune is only the sign of cowardice therefore summoning
courage let a remedy be aovv thought of. ( 31 )
Since,
Because, firmness in adversity, forgiveness in prosperity,
eloquence in an assembly, heroism in a battle, taste tor fame
and devotion to the Vadas, these are inborn virtues in noble
minded persons. ( 32 )
Hitopadesha'. ( 11 )
A mother selclora gives birtb to a son, who is the mark

of the thi'ee worlds, who has uo joy in prosperity, no des-
podence in adversity, and has steadiness in a battle, ( 33 )
Andagain,
These six defects viz. sleep, sloth, fear, ano;pr, idleness and
diiatoriness should be shunned in this world by a man long-
ing for prosperity. Even now let it be done thus; with one
mind, having taken the net let us fly off. ( 34 ) For,
The union even of little things will accomplish a work;
mad elephants are bound by grass that has been twisted
( /, e made into ropes ). ( 35 )
The unio!i in fatnilies, though insignificant, is beneficial for

men; rice deprived of husk, does not grow. Thus thinking
all the birds flew away with the net; afterwards the
iowler seeing them from afar carrying off the net, running
alter them thought. 36 ) (
"These birds being in union are taking away my net, but

when they alight, they will come into mv power."
"Then when those birds passed beyond the range of his
sight, the fowler returned. ( 37 }
Then the pigeons having seen the hunter returning sai<l,
"Now what is pro[)er to do r Chitragriva said.

"The mother, the fi'iend, and the father, these three are
friendly by nature; while others become friendly at heart by
some incidental cause.
So our .friend Hiranj'aka, the king of mice, lives in
Chitravana on the bank of the Gandaki river; he will cut
our siiares.
Having thought so, all went to the cave ofHiranyaka. Now
Hiranyaka always fearing danger lived in a hole with
hundred outlets. Then Hiranvaka stood sih*nt alarmed with
fear by the descent of the pigeons.. Chitragriva said, "Oli
friend Hiranyaka, why do you not speak with ns." Then
Hiranyaka recop,nizing the voice rushed out in haste and said.
'Oh blessed am I, my dear friend Chitragriva is come ! ( 38 )
There is no one happier than him, who has conversation

with a friend, re.sideuce with a friend, and intimacy with a
frieuU/' ( 39 )
( 12 ) HiTOPADRSHA.'
He, liavinor seen them fast in the net, standing surprised

for a moment said. "Friend, what is this V Chitragriva said,
"Friend, this is the fruit of some act ( done ) in former life.
"Whatever cometh to pass either good or evil, is the con-

sequence of a man's own actions, and descendeth from the
power of the supreme ruler. ( 40 )
Disease, grief, extreme pain, bonds, and misfortune; with

raen these are the fruits of the tree of their own trans-
gressions. ( 41 )
Having heard this Hirnvaka at once approached to cut the

bond of Chitragrivn, Chitragriva said, "Friend do not
do so; first cut the bonds of these my dependents, th«n you
shall cut my { mine ) bond" Afterwards Hiranyaka on his
part said, "I possess little strength and my teeth are de-
licate, then how can I cut the net of these. So as long
a-> my teeth are not broken I will cut thy bonds; then
afterwards as far as possible 1 shall cut the bonds of these
too.'' Chitragriva said, "Be it so, yet cut the bonds of
these as for as lies in your power." Hiranyaka said. "That
one should protect his dependents by self-renunciation is not
approved of by moralists. ( 41 ) For,
One should save wealth as provision for hard times, and

wife evfn at the cost of wealth; but himself always even at
the expense of wife and wealth- ( 42 )
And again,
Life is the cause of the continuance of religion, wealth,

desire and absolution, by destroying it what is not destroyed
by protecting it what is not protected. ( 43 )
Chitragriva said, "tiiis is truly the rule of morality but I
am quite unable to bear the misery of my dependents, therefore
1 say so. For,
A wise man should abandon his riches, as well as his life

for another's sake, Self-denial for the sake of the good is
better when destruction is inevitable. ( 44 )
This is another uncommon motive.
There is similarity between these and me in point of caste,

substance and properties, then say "when and what will be
IÎTOf>Af)ESHA^ (13)
the fruit of my pre-eminence ? ( 45 ).
And again,
Though paid no wages, these do not give up my service;
therefore even at the cost of my life preserve the life of these,
my dependents. ( 46 )
Moreover,
Giving up regard for this perishable body fashioned of flesh,
tirine, ordure and bones, protect my reputation, Oh my
friend. Moreover observe, ( 47 )
If ever-lasting pure fame is to be obtained by the inconstanfc

nnd filth-bearing bodv, what is there which may not bo
obtained ? For, ( 48 )
The difference between the merits and the body is infinite;

the body is perishable in a moment and merits are durable
for ages." Hiranyaka having heard this and delighted at
heart, with his fur standing erect spoke, "Bravo, friend !
bravo by this kindness for dependents even the sovereignty
!
of the three worlds would become you." This said, the bonds of
all were cut by him. Then Hiranyaka courteously saluting
them all said, "Oh friend Ghitragriva, in this hole you should
not at all think meanly of yourself, fancying this act of being
caught in the net your ownfault. ( 49 ) For,
The bird, who in this world, sees bait from a distance of
more than 100 yojanas, does not see the bonds of the net
when destined by fate. Moreover, ( 50 )
Having seen the eclipse of the moon and the sun, tlia
capture of the elephant and the dragon, and the poverty of the
wise, Oh ! 1 regard destiny to be all powerful. ( 51 ) Again,
The birds tliough the lonely wanderers in the sky, meet
with misfortune; fishes are caught by fishermen from even the
sea with its deep waters; in this world what is ill luck and what
is good-luck; and what advantage is there in the acquisifion
of a place: because death stretching forth his hand for calamity
seizes even from afar." ( 52 )
The mouse having thus enlightened, and shown hospitality,

and having embraced, (Jhitragriva, with his leave went to
the desired country with his retinue. Hiranyak also entered
his hole.
Friends should be made whoever they be, and in hundreds;
see the pigeons were released by their friend, the mouse.Now a
2
( 14 ) HitopadeshA/
crow by name Lagliiii)atanaka, an eye-witness to all the trans-

action being wonder-struck said. "Oh Hiranyaka you are
praise-worthy; hence I too wish friendship with you; may
you favour me with your friendship." Having heard tlii.s,
Hiranyaka also said from inside his hole, "Who are you." He
said, '1 am the crow by name Laghupataiiaka." Hiranyaka
laughingly said, "What friendship can there be with
you ? ( 53 ) For,
On this earth, a wise man should unite together, objects
which harmonize in union; 1 am your food and you. Sir, are
the feeder, how can there be friendship between us.
( r>4 ) Moreover,
Friendship between the food and the feeder is the cause of
nothing but misfortune; a deer fastened in a net by a jackal
\vas rescued by a crow." ( 55 )
llie crow said, "How was that." Hiranyaka relates.
SECOND STORY.
"There is a forest by name Champakavati in the country
of Magadha. There lived a deer and a crow in great affection
for a lono- time. And the deer wanderincr at will with his limbs
cheerful and fat was seen by a certain jackal. The jackal hav-
ing seen him thought "Oh how shall I eat this soft flesh. Well,
let it be; first I shall create confi lenc^." H aving thought so
and having approached he said, " Friend, do you fare well."
The deer said, "Who are you. " He said '1 am a jackal bj
name Kshudrabudhi. Here I live in without a friend
this forest
like one dead. Now having got a friend in you, 1 have re-en-
tered the world ( of the living ) as one with a friend. Now I
shall by all means be your follower.' The deer said, 'Let it
be so." Then alterwards when the god-head the sun encircled
witli rays had .set, they two went to the abode of the deer.
There on the branch of the Ohampaka tree lived the crow

]>y name Subudhi, the old friend of the deer. The crow
liaving seen them said, 'Oh, friend Ohitranga, who is this other
fellow.' Tlie crow said, "He is a jackal, he has come for our
friendship.' The crow said, "It is not proper to form friend-
siiip with a stranger accidentally met. As it is said,
Uesidence should not be given to any one, of an unknown

family and disposition, because a vulture named Jaradgaya
was slain by the fault of the cat." ( 5t> )
They both said, "How was that ? The crow relates,—
THIRD STORY.
There is great wave-leaved fig-tree on the hill by nam«
Eaole-cracr. In its hollow there lived a vulture by naino
Jarado-ava with talons and eves lost tlirough the adversene^s
ot fate. Now out of sympathy the birds roosting on the troy
setting apart something from their food gave it to him for
his support; whereby he lived. Now once a cat by namo
Dirgh-Karna came there to prey upon the young ones of
birds. Then an outcry was raised by the young ones througli
alarm, when they saw him coming. Jaradgava having heard
this said. " Who is this coming," Dirgh-Karua seeing the
vulture, said with fear, " Ah, I am ruined. For,
Danoer is so lonfj to be dreaded as it has not arrived,
but having seen the danger arrive, a man should do what is
proper. (57)
Now I am unable to flee away by reason of his being near.
Then let what is to happen, happen. Having in the first
place created confidence in him I shall go neai- him." Having
thought so and having approached he said, 'Oh venerable one,
I salute you.' The valture said. "Who aie you." He said
*'I am the cat." The vulture said, "Gêtaway, or ebe you will
be killed by me." The cat said, "First hear my word, then
if L am fit to be killed you should kill me. For,
Is any one ever killed or honoured on account of mere
birth? knowing ( a man's ) deeds he should be killed or
honoured." (58)
The vulture said, "Tell, wherefore you come." He said
I dwell here on the bank of the Ganges, ever bathing', ;a
bachelor, and practising the vow of the moon penance.

In my presence, all the birds always praise your honour as
one fond of the knowledge of the religion and worthy of con-
fidence. Hence I have come here to hear religious matters
from your honour, who is old in learning and years.
And your knowledge of duty is such that you are prepared
io kill me a guest. While the duty of a householder is tliis:-
Proper hospitality should be shown even to the foe come

to the house; as a tree does not withdraw the shade falling
upon a wood cutter. (59) '
(16) HlTOPADESHA^
If fchflre is no money, tbe guest ahoulcl be at least honoured

with sweet speech. For,
Grass, room, water and the fourth sweet speech, these at all
events are at no time denied in the house of the good. ( 60 )
Moreover,
The good show sympathy even to unmeritorious beings;
because the moon does not withhold her light from the hut of
A cliandal. ( 61 ) Again,
Even a low caste man come to the house of even a high
caste person should be duly honoured; a guest represents all
gods. ( 62 )
A guest who returneth disappointed from a house leaveth

there his own sin and departeth taking with him the merits
of the owner. ( 63 ) Again,
The vulture said, "As cats are fond of fiesh and young
birds live here, I say so." Whereupon the cat touching the
ground and ears, said, "I having heard the holy scriptures an4
being free from passion, am practising this hard vow of the
moon-penance. The holy scriptures though at variance with
one another are at one in this respect, viz: abstinence from in"
juring other animals is the highest religion. ( 64 ) For,
Those men who abstain from every kind of injury, who put
up with every thing and who are a sanctuary to all, go tq
heaven. ( 65 )
Religion is the only friend who follows us even in death;

every thing else goes to destruction along îth the body. ( 66 )
When one eats another's flesh, observe the difference bet-?
ween the two; one has a momentary pleasure, while the other
is deprived ot life. ( 67 )
The pain that is caused tq a man at the idea thf^t be must
die, cannot be infereuti^lly described by others. ( 68 )
Hear again,
When it could be satisfied with herbs growing spon taneously
in woods, who could comnjit tlê great sin for this wretched
belly ? ( 69 )
Thus having secured his confidence, the cat lived in the

hollow of the tree.
Then as the days passed, he having seized the young orios
of the birds and having brought them to the hollow, at© theift
HiTOPADKSrtA'. (l7)
daiij. A search of premises was begtin by those taiiienting

fcbft
and listressed birds whose nestlings were devoured. Discover-

inir this, the cat slipped out from the hollow and escaped.
After vvjlrds the birds searchinsj clo'?ely here and there found
there iu the hollow of the tree the bones of their nestlings;
upon which they said, "Our young ones are surely eaten by
this Jaradgava." Having decided thus the vulture was killed
by all those Hence I say, "Of an unknown family
birds.
iand disposition, &c" Havirlg heard this, the jackal angrily
?ilid, ''On the first day of your meeting the deer, you were
al.?o of an unknown family and disposition, then how is your
friendly intercourse with him growing day by day ?

Where there is no wise man, even the littl^-witted ono
is praised as in a country without trees, even the castor
plant is considered a tree.. Again,
*Tliis is one of us or a stranger
— 'this is consideration with
the little-nu!ided; but to fehe great the whole world is one
fa(nily. ( 70 )
As this deer is my
so are yon. The deer said^
friend
"Wbat is war of words, let us all dwell
the use of this
together happily, iudulging in free talk. For
None is none's friend, none is none's enemy ( by birth )^
persons turn out friends or enemies by their acts. ( 71 )
The crow said "Be it so." Now in the morning they

s all
went to the regions they liked best*
One day, the jackal secretly said, "Oh friend, in one part
of this forest, thei'e is field full of corn; taking you there I
shall show it to you. It being so done the deer went there
daily and ate the corn. Now a snare was set by the owner of
the field on discovering it| afterwards the deer returning again
and being caught in the net thought. Who else but a friend
can release me from this net of the hunter which is like the
net of death.'" Immediately alter the jackal having arrived
there stopped still and thoughti Thus far^ my wishes have
succeeded excellently by my fraudulent contrivance. When he
is cut up his bones covered with flesh and blood will surely be
got by me; those will be sumptuous meals for nie/* The deer,
having seen him, was delighted and said^ " Oh ff iend, first
gnaw my bonds asunder and speedily deliver me< For*
One should test a friend in calamity, a hei'o in war, &a
(1<^) HiTOPADESHA'.
ii|irlght man in a loan, a wife in straightened circamstanc(^s

and r.'datives in diffienlties.( 72 ) Moreover,
Ho, w]jr> stands by ns in pmsperity, in difficulty, in famine,
in a national calamity, at the gate of kings and in a cemetry
is onr relative. ( 73 )
Tlio jackal Laving looked at the net again and aâin
thougld, "He is thus far firmly fastened ;" and said^ "Friend,
these snares are made of sinews; and to-day being Sunday,
liovv can I touch thcn:» with my teeth; friend, it you do not
nji.-understand me at heart ( suspect me at heart ) whatever
you tell will he done in the morning.'' Having said this h«
rc'DKiineil concealed liard by. Then the crow, finding the deer
wot come in the evening and after having sought here and
there observed him in that state and said,
"Friend, what is this ?" The deer said, "This is the fruit
of tiie disregard of friendly advice: as it is said,.
Calamity is at hand for him, who does not hear the advice
of a well-intentioned friend; and he is the deligl)t of bis enemy.
The crow said, "Where is the traitor," The deer said,
'•Here stands he longing for my flesh." The crow said, "I
already told you before, ( 74 ).
The fault is not mine —^such professions are not ( the right )
basis for putting confidence; because even the good have

fearsfrom the wicked. ( 75 )
who are on the point of death smell not the ex-
Those,
tinguished lamp, hear not the speech of the friend, and see
not Arundhati ( star ). ( 76 )
. One should avoid such a friend as mars one's design in
one's absence and is a sweet speaker in one's presence; he is
like a jar of poison with milk on its surface" ( 77 )
Then crow heaving a deep sigh said, Oh deceitful

the
wretch, what is done by you-an evil-doer. For,
in this world that ( glory ) is therein deceiving expectant
creatures deluded by honeyed words, won round by shovY of
courtesy, hopeful and confiding. (78 )
Oh, goddess Earth, how do you support a treacherous

man, who exorcises wickedness upon a benefactor, confiding
and innocent. ( 79 )
One should not make friendship, nor even aoquaintauoe with

HiTOPADESHA. (19)
a wicked man ; the charcoal, when hot, burns and, when cold,
blackens the hand. ( 80 )
Tbis the nature ot the wicked. He falls at the feet in

is
front, eats the flesh at the back; hun^s orently something
strange and indistinct in the ear; discoverino- a hole ( weak
point ) he all of a sudden enters ( attacks )«^vithout any fear;
a ^nnt imitr.f rs each act of the deceitful, ( 81 )
A wicked man is sweet tongued; that is no reason for

( putting ) faith; honey stands at the tip of his tongue, while
in his heart there is deadly poison, ( 82 )
Now at d;iwn the owiier of the field was seen visiting the
spot with a club in his hand by the crow. H;iving seen him
the cvow said, " Oh Friend deer, remiin feigning yourself
as dead; filling your body with wind and sfiffr'niog your
legs; when 1 utter a ( significant ) sound, get up ami
fast run away."' The deer reniiined so in obedience to the
word of the crow. When the deer was seen in that condition
by the owner of the field, with his eys expanded with joy,
he exclaimed "Oh, you are dead of your own accord."
Having released the deer from the net he turned his
attention to collect the nets; when the deer having heard
the voice of the crow, got up quickly and fled away. Then
the jackal was killed by the owner of the field with the club
aimed at him ( the deer ).
In three years, in three months, in three fortnights or in
three days a man reaps the fruit here in this very world of his
excessively bad or good actions. ( 83 )
Hence I say, "Friendship between the food and feeder, <ic.'*

The crow again said.
In eating your worship my meal will not be plentious; Oh
sinless one, I shall live like Chitragriva, only so long as thoa
art alive. And again, ( 84 )
Confidence even in birds having virtue for their

is seen
sole occui)ation becauseon account of the innate disposition
the nature of the good does not change; Moreover, ( 85 )
The mind of the good though provoked does not charge
( turn hostile )
because the water of the ocean cannot be,
heated by a torch of straw. ( 86 )
Hiranyaka said, "You are unsteady; with the unsteady ond

friendship should by no means be formed. As it is sajid,
(20) fliTOPAtESHA''.
The cat, the buffalo, the ram, the crow, as well as t.h<f
hid man —
these get upper hand through conBdence;co!ifideiice
in them is not proper. Besides, this is another point, yon
lire our antagonist and on tliis head it is said. ( 87 ) —
One ahould not make peace with an enemy even by a well-
arranged alliance; the watsr ever so hot will bat qnencb
fire. ( 88 )
The wicked mail should be avoided though he be adorned

Ivith learning, the :?erpent is adorned with a gem; but is he
not terrible ? ( 89 )
What is impossible is not possible; what is possible is ever

SO; a waggon does not move on the water, nor a boat upon
dry ground. ( 90 )Moreover,
He v(rho relying on the great strength of money, confides
in enemies and in disaffected wives, has the end ol' his lifaf
from them. Laghupatanaka said, ( 91 )
'All this is heard by me and yet my resolve is that I shall

necessarily make friendship with you, otherwise 1 shall kill
myself by fasting. As it is said,

As a wicked man like an earthen vessel is easily broken and
hard to be reunited, and a good man like a golden one'
is hard to be broken and easy to be joined again. ( 92 ),
Moreover,
The union ol all the metals results from their ductility,,
of beasts and birds from some motive, and of fools from fear
and avarice, but of the good at the mere sight. ( 93 )
Moreover,
A friend resembles the cocoa-nut; so others like the berry-
tree are enticing only outwardly. .
( 94 )
The virtuous qualities ol the good are not changed even

at the breaking off of friendship. Because, even when tha
lotus stalks are broken, its fibres hold firmly together. ( 95 )
And again.
Sincerity, liberality, bravery, constancy in joy and sorrow^
pjliteness, love and veracity, these are the virtues of a friend.
What your honour endowed with thesd
friend other than
virtues am Hiranyaka having heard these and
1 to get ? i
the like words, stepped out and said, I am pleised by the

nectar of your honour's coaversatiou. SSo it is said, ( 90' >
Not batbing witb ico-cold water, nor a pearl necklace, nor

ihe application of sandalwood ointment on every limb makes
the body oppressed with heat so comfortable as generally
the speech of the virtuous affecfionately uttered, skilfully put
forth, and which to persons of meritorious deeds is like th«
spell overpowering (attracting) the mind. (97)
And again,
Betraying a secret, harshness, fickle-mindedness, anger,
want of veracity and gambling-these are faults in a friendT(98)
From this course of conversation, not even a single one of

these is seen in you. Since,
Eloquence and veracity of speech are to be discovered in
the course of a conversation; unsteadiness and firmness may
jbeknown at sight. (99) Moreover,
The frien Iship of a pure-hearted person acteth one way ^
while the speech of him whose mind is vitiated by cunning
(is occupied] in a different way. (100)
Of the wicked there is one thing in mind, another in speech,
and a third in deed but there is a sameness in mind, speech
,»nd deed of the good. (101)
Therefore let your honour's desire be done. Having said so
Hiranyaka made friendship with the crow, entertained him
with dainties and at last entered his own hole. The crovr
j
jkoo went to his own abode.
From that time they passed their days in giving food ta

! »ach other, in inquiries after health and in free conversation.
One day Laghupatanaka said to Hiranyaka '-'Oh friend,

provisions are to be procured witli great difficulty here; there-
fore 1 wish to abandon tliisplace and go to apotber." Hira-^
pyaka said, *'
Where will you go? As it is said,
A wise man moves on one foot, and standeth fust bv the
©ther: one should not leave one's old home without fixing
lîpon the new. (102)
The crow said, "There is a well examined jdace." Hiranya?^
said, "Which is that " The crow said, "There is a lake by
jkai
patne Karpuragowra in the forest of Dandaka; there lives

my friend of long-^tâdiug, a pious tortoise uanjied Mautljar^,
—
(22) HiTOPADESHA'.
Cleverness in advising others is easy for all men, but

personal practice of virtue in found is some exalted one (lOr?)
And he will feed me with special sorts of food." Hi-

ranyaka also said, " Then what have I to do by staying
hei'e. For,
One should leave the country, where there is no respect,
no employment, no friend, no advancement of learning. (104)
Moroever,
One should not reside in a place where there are not these
five, viz: means of livelihood, fear, modestv, civility and
charity. ( 105 )
Oh friend, one should not live at a place where there

are not these four, viz: a creditor, a physician, a learned
Brahmana and a river v/ith water. ( 106 )
Therefore, take me there also.'' Now the crow together

with his friend in varied conversation went to the lake with
ease. Then Manthara seeing him from afar, showed proper
hospitality to Laghupatanaka and gave a kind reception to
the mouse. For,
Honour should be given to one come to the house whether
he be a child, or an old man, or a youth. A guest is fit to be
honoured everywhere. ( 107 )
Fire is the object of respect to Brahmanas, Brahmana is

th-e object of respect to the Cother) cistes, the husband alone
is the object of respect to womni, but the guest is the object
«f respect to all. ( 108 )
The crow said, " Oh friend M mthara, honour him with

gpe^jial attention, for he is the king of mica, the axis of
virtuous men and the ocean of fellow-feeling, his name being
Hiranyaka.
Even the king of snakes with 20)0 tongues is not perhaps
able to tell the glory of his merits. Hiving said so he related
( over ) the story of Chitragriva. ^luithara saluting Hirany-

aka respectfully said, " Oh venerable one you will do well
to tell the cause of your coming into the tenantiess forest."

Hiranyaka said, " 1 tell, let it be heard by you.
FOURTH STORY.
There is a resort of recluses in a town named Champ aka.
There lived an ascetic nanaed (Jhudakarna. And he having
hung his begging bowl containing the alms that rem.vined afte
—
HlTOPADESHA'. (23)
meals on a peg, used to sleeps and I having jumped up

used to eat that food daily. Afterwards there came to him his
friend recluse, Vînakarna. Cliudakarna engaged in conversation

with him, in order to frighten me kept striking the ground
with an old bamboo stick. Vinakarna said, " Oh friend why-
are you indifferent to my story and engaged in something
else"? Chudakarna said, "Friend, I am not indifferent; bat
see this mouse, my enemy;
having jumped up he always
'^
eats the food in the bowl procured by me by begging.
Vinakarna having lookd at the peg said, "How can the weak-
looking mouse jump up so far. There must be some reason to
account for this. It is thus said, AVbenever all of a sudden a
young woman drawing her old husband ( to herself )by the
hair, closely embraces and kisses him, there is ( always ) some

reason for it. ( 109 )
Ohudakarna asks, "How is this," Vinakarna relates:
FIFTH STORY.
There is a town by name Kausambi in the country of
Gonda. There is a merchant of immense fortune by name
Chandaiiadas. In the last stage of his life by the glare of
his wealth, he married a B.inian woman named Lilavati, his
understanding being blinded bv desire; she was yoathtul as
if the victorious banner of the fish-bannerad god (goil of love)^
and he the aged husband was -not for her delight. For,
The heart of a wo:nan does not delight in the husband
whose limbs are worn out by old age, as the hearts of those
pinched with cold delight not in the moon, and of those
oppressed with heat in the sun. ( 110 )
Again,
Because what passion indeed there can exist in a man whea
his hair are turned grey, since women with their heart*
fixed on others regard him as a nauseous drug. (Ill)
While that aged husband was exceedingly fond of her. For^
The desire of wealth and the hope of life are always
dear to men; but a youthful wife to an old man is even
dearer than life itself. ( 112 )
An aged person can neither enjoy nor leave sensual

pleasures; he only tastes (them) with his tongue as a toothless
dog does a bone. ( 113 )
(2'4) HlTOPADESHA^
NowLilavati tlirough the intoxication of youth, giving

tip thesentiments of hjiioiir natural to her family, became
attached to a certain Bauia-yauth. ( 114 ) For,
Liberty, residence in the paternal house, attending festive^
procession, talk with men, too long living in a distant coun-

try, association with harlots, old age of the husband, jealousy
und taking to travel, these are the causes of the ruin of »
Woman, f 115 )
Moreover,
Drinking, company of the wicked, separation from the
husband, gadding about, dreaming, living at another's house*
these are the six blemishes of Wonên. ( llG )
There is no (
particular
) no (special) oppartnnity,
place,
no suitor, that could. Oh Narada, keep up the charity of
women. ( 117 )
Woiueii indeed are always changing; even the gods know

( it ). Th >3e who have controlled them are happy. ( 118 )
There is none unlit or tit for women, they long for a

new one as cows do for grass in the forest. ( 119 )
Moreover,
Woman is like a jar of ghee and man is like a burning
char-coal, therefore a wise man should not place ghee and firo
together. ( 120 )
Not shame, not modesty, not courteous conduct, not

timiditv but, absence of solicitation is the only cause of ther
chastity, of a woman. ( 121 )
A father should protect her in maidenhood, a hasband

in youth,and a son in old age; a woman does not deserve
iiide[)endence. ( 122 )
One day Lilavati while sitting happily on a sofa and

fringed with strings of jewels ( engaged ) in free talk with
the Banian youth saw her husband suddenly arrived: getting
up quicklv, and embracing him very closely, she drew hiia
by the hair and kissed him. By that time the paramour fled
away; as it is said,
The science which Sukra knew, which Brihaspati knew, is-
by nature planted in t/he understanding of women. ( 123 )
A procuress who was near, having seen that embrace thought.

"This one embraced him without any cause; then that pro-
curess h;ivinnr laid open the incident of the paramour Lilavatt
got punished by the Bauia. Hence I aay ; Without any causa.
the young woman, &Ci" There must be some inexplicable

cause here as the basis of the strength of the mouse. Having
thought for a moment the recluse said, "The cause hero
must be nothing but abundance of wealth. For,
Everywhere and always a wealthy being is strong in thia

world; because even the lordship of kings has its source iu
wealth. ( 125 )
Then having taken a spade and having dug the hole he

took the wealth hoarded by me for a long time. From that
time, 1, with my strength lost, void of strength and energy,
unable to procure my own food, moving very slowly with
fear, was seen by ChAdakarna. Then he said.
In this world one becomes powerful by wealth and learned

by wealth; look at this wicked mouse gone to the level of
-his species. ( 126 ) Moreover,
All actions of a person, voidof wealthand of a mean under-

standing go to nothing like shallosv brooks in summer.
( 127 ) Moreover,
He who he who has wealth, has
has wealth, has friends;
relations; he who has wealth is a man ( of consequence ) in
the world; and he who has wealth, is esteemed learned. (128)
Again
To a childless person as well as to one without a true
•companion, the house is empty ( cheerless ); and to a fool
all the directions are empty, but everything is empty where
there is poverty. ( 129 )
Moreover
The uninjured senses are the same; the name is the same^
the unimpared intellect is the same; the speech remains the
same: but the very man deprived of the warmth of wealth
becomes another in a moment; this is curious. (130 )
Having heard all this I thought, "My stay here is not

proper now; and to tell this account to another is also
improper. For,
A talented person should uot make known his loss of
3
( 26 ) HiTOPADESHA'.
wealth, his mental pain, malpractices in the house, his being

cheated, and his disgrace, ( 181 ) Moreover,
Aê, wealth, domestic defects, counsel, sexual intercourse,

medicine, penance, charity and disgrace-these nine things
should be carefully concealed. ( 132 )
So it is said,
Fortune having for ever averted her face, and human

efforts ( struggles ) being in vain, whence can there bo
happiness to the poor but intelligent men except in a wilder-
ness ( 133 ) Moreover,
The wise man certainly dies but does not become mean;
as fire suffers extinction but does not yield to be cold. ( 134 )
Moreover,
There are two courses to the wise as to a bunch of flowers,
viz: either to stand upon the head of all or to wither away
in a forest. ( 135 )
As for living here by begging, it is exceedingly censura-

ble. Since,
It is better that one without wealth should feed fire with

his life than that a mean wretch, void of civility, should be
solicited. ( 136 )
From poverty a man come* to shame^ overwhelmed with

shame he is deprived of spirits, without spirits he is oppre-
ssed,from oppression comes to self>despor>dency^ being des-
pondent he comes to grief, and smitten by grief he is for-
saken by reason, and with the loss of reason goes to destruc-
tion ; alas ? loss of riches is the home of all kinds of misfor-
tunes. ( 137 ) Moreover
Better to keep ( guard ) silence than to speak words which

are untrue; impotency for a man is better than cohabitation
with another's vvifel better to abandon life than to delight in
backbiting speeches; better to live on food got by begging
than the pleasure of feasting upon another's wealth, ( 138 )
Better were an empty cowshed than one with a vicious bull,

a harlot 'a a better wife thau aa iU*behi<Yed woman of aoblo
family; r<^sidence in a forest is better than in the city of a
rash king; loss of life is better than following the base. (139)
Moreover,
As slavery destroys all respect, moon-Hsrht darkness, old

age loveliness, discourse about Hari and Hara sin, so beg-
gary destroys even a hundred good qualities, ( 140 )
Thus thinking, how shall I sustain myself with the cakes

of others ? Alas? That too would be a second door to death.
For,
Superficial learning, sexual intercourse obtained by pay-
ment, and dependent meal; these three are mortifying
( mockeries ) to men. ( 141 )
That a man sick, long on travel, eating another's foofl,

sleeping in another's house, lives, is his death; Death is
Lis rest. ( 142 )
Though I reflected thus, yet through avarice I again made

up my mind to hoard np wealth: as it is said,
Through avarice totters reason, avarice produces thirst, the
man affected with thirst has misery for his lot, both here
and in the naxt world, ( 143 )
Thereupon while slowly approaching, and being struck by

that Vinakarna with the broken bamboo stick, 1 thought.
whose mind is not con-

All calamities at once befall him,
tented.For he is greedy ot woaith, discontented, and his
soul and senses are not under his control. ( 144 ) 8o,
All blessings are his whose mind is well-content, to hioi

whose foot is wrapt in a shoe, certainly the whole earth is
as it were covered with leather. ( 14.5 ) Moreover
Whence can there be the happiness of persons, serene

dnd satisfied with the nectar of contentment, to t.liose who
are covetous of wealth and who run here and there. ( 146 )
Moreover,
All has been read, all has been heard and all has been
done by him who having put back ( or set aside ) grted
resorts to contentment. ( 147 ) Moreover,
(28) HlTOPADESHA'.
Fortunate is the life of him who has never waited at the
door of the rich, neither experienced the pain of separatioa

nor uttered a useless word. ( 148 ) For,
Eight hundred miles are not a great distance to the man

who. is borne away by avarice; but a contented person has
disregard even for wealth come to hand. ( 149 )
Therefore it is better to decide the proper course suitable

for the occasion.
What is the duty of man in this world ? compassion
for beings; what is happiness ? freedom from disease ! what is
affection ? good nature; and what is wisdom? decision. ( 150 )
So also,
Because decision is scholarship when adversities befall,

for persons acting without decision there are calamities
at every step. ( 151 )
A man should forsake one man for a family, a family for a

village, a village for a country and the earth for himself. (152)
Moreover,
After' careful consideration, I see plainly that is happiness
wherein there is ease; (which is better?) Water without
kbour or bread attended by anger. ( 153 )
Having thought so, I have come to the uninhabited wild-

erness. For,
Better is residence in a forest haunted by tigers and elephants,

the trees being our habitation, ripe fruit and water our food,
the grass, our bed and the barks our garments, than residence
in the midst of relatives after the loss of wealth. (154)
Thereupon through the dawn was favoured
of my merits, I
with affectionate intercourse by this friend; and now in re-
ward for the continuance of my merits, I have obtained your
shelter like that of the firmament (above). For,
The eternal knowledge, sweet as the juice of nectar and
the company of the good, these are the only two sweet fruits
of the poisonous tree of worldly existence. ( 155 )
Manthara said,
liiches are like the dust of the feet, youth like the speed
of a river flowing down a hill, manhood is as unsteady as
the rolling drop of water, life is like froth; the mean-minded
Eitopadesha'. (29)
creature who does not practise religion in order to open the

bars of (
gates of) heaven, is (afterwards) filled with remorse,
and encompassed by old age is burnt with the fire of
sorrow. (15G)
Yon laid by too much. This is the evil effect of that; hear,
Because giving away is the only use of accumulated wealth
like the letting out of waters lying in the interior of tanks. (157)
Again,
That a miser buries wealth deeper and deeper in the earth,
is paving beforehand the way down to hell, ( 158 )
Again,
Because one, who in opposition to'his own happiness, wishes
to accumulate wealth, is as if a load-carrier for others, be-
ing only as it were the receptacle of misery, (159)
Moreover,
If men can be rich with the riches which they neither give
in charity nor enjoy, then why are we not rich with the same
riches?(160) again.
On account of non-enjoyment a miser's wealth is his as
well as that of another; the relation that it is his is known by
the sorrow (he feels when it is lost)* (161)
Giving with kind words, knowledge without vanity, bravery
accompanied by forgiveness and wealth with liberality, these
four are difficult to be obtained in this world. (162)

And it is said,
A hoard should always be made, but not too great aboard;

see the jackal anxious to hoard too much was killed by a
bow.*' (163)
They both said," how was this. " Manthara relates:—
SIXTH STORY.
There was a huntsman named Bhairava living in Kalyana-
kataka; and he once upon a time went to the forest of Vindhya
in search of game. Then while going with the game that he
had killed he saw a dreadful boar; So laying the game on
the ground the hunter killed the boar with an arrow. 'That
hunter too, wounded on the groin by the boar, who set up
a roar dreadful as the thunder, fell down on the ground lik^
ft tree cut down. For,

(^0) HiTOPADESnA'.
A corporeal being havin;^ encountered som-e caitse, such as

\v;iter, fire, poison, weapon, hnniêr, disease, or a fall from a
iiipuntain i.s separated tVoni life. ( 1G4 )
Now, by the trainplinir of those two, a snake was killed.

Now after this a jackal by nain« Dirijharjvva prowli-ng in
search of food savv the deer, bantsman, boar and snake; and
thonght, "Oh, to-day, here is a tine feast ready for me. For^
rjntbouoht — of troubles arrive to the corporeal beings; so
I think, do bles'sia;;^ come. In this case fate prevails. (IG'o)
Let it be so; i can pass three months happily on the^ fl'csli
of these.
The man will last for ono mon-tb^ the deer and the boar
for two months, the sjiake oue day; the bow-striag wHl bo
the food for today. (16())

Therefore, I shall eat for the first appetite tb-is tasteless
cat-gut string atta-ehed to the bow. So saying, when he

began to eat the cat-gut^ the string of tlie bow giving way
rip[)ed open his heart and Dirgharava died. Hence I say,
A hoard should always be made, etc. So also,
That which he gives and enjoys is the only wealth, of %

rich perrion ; athers «njoy his wife as well as his wealth, on
his death. (167) Moreover,
I oonsider that to be your woalth which yon give to the
good and which you eat daily; and the rest yo4i keep for
ijomebody. (1G8)
Let it go. What is the use now of a minuto deseriptioa
of the pa,st; for^
Men of cultured-minds do not long for what is unattain-

able, do not wish to lament over what is lost and are not
embarrassed even indiffioulties, (1G9)
Therefore, Oh friend be always cheerful. For,
Men even after studying philosophy become fools; but thd

man, who is praotical,is learned ;a medicine though welUthought
of does not cure the afflicted by the mere naming. (170)
The precepts of philosophy do not etiFect the least benefit
to one timid of esertion. In this world, does the lamp, though

on the palm of the hand, ftliQw tUe objeqt to ^ ljlia4
person? (171)
HlTOPA DESHA'. ( 31 )
Therefore, friend, eontentmenk must be shown under this

particular circumstance; this too should not be thought very
painful' by you.
A king, a woman of good descent, Brahmanas, niinisfcers>
breasts, teeth, hair, nails and men do not appear to advan-*

tage, when out of their right place. ( 172 )
Having considered in this wise a talented' person shoijld-
not abandon his place " " This is the common cant of low-*
minded persons " replied Hiranyaka. " For,
The lions, good men, and elephants depart leaving tbei'r
places; while erows, low-minded persons and the deer attain
destruction in their very place. ( i.Td )
What is his own country as also what is a foreign one to

a hero spirited ? He makes the very country which h&
resorts to, the conquest of his strong armsj whatever forest a
lion, with jaws, claws and the tail for his weapons, enters,^ he
satisfies his thirst even there with tbe blood of tbo' killed lord
of elephants, ( 174 )
As frogs to the pool, as birds to a lake full of water, sa

does ail species of wealth insensibly raa to a man who
exerts himself (175 ). Again,
Happiness »s well as misery when arrived should be^
welcomed; for pleasures and pain revatve like tike wheeL(176)

Again,
Wealth itself goes to reside with a man who is energetic,
prompt, acquainted with methods of business^ not addicted
to vices,brave, grateful and firm in friendship. ( 1T7 )
Especially,
A wise man even though destitute af wealth attains an
elevated station of great honour j whilst a miser though
endowed with wealth attains a positionof disgrace; does a
dog though wearing a necklace of gold acquire the natural
lustre of the lion,which is an indication of the possession of all
qualities ? ( 178 )
Because if I am vain ( only with the idea ) that I atri
rich, why do I become sorry, because of its loss; the risings

and sinkings of men are like those of a haU thrown by
the hand, ( 179 ) Moreover,
The shadow of the cloud, affection of the wioked, newocrD,
( 32 ) HiTOPApESHA'.
woinan. yotiHi and wealth could be enjoyed, but for a

short time. (180)
For the purpose of subsistence one need not be over
anxious, because it is already provided by the creator? a»
soon as the infant drops from the womb, the breasts of
the mother begin to stream.
( 181 )
Moreover, friend,
He, by whom geese were formed white, parrots green,
and peacocks painted in various hues, will give you your
livelihood. ( 182 )
Moreover, Oh friend, hear the secret of the good.

How are riches the means of happiness ?; in acquiring they
create trouble; in adversity they afflict, and in prosperity
they infatuate. ( 183 ) Moreover,
It is better for one, who desires wealth for the sake of
charity, to be indifferent to it; because not touching
the mud by keeping distance were better than the wash-
ing it off. ( 184 ) For,
As flesh is eaten by birds in the air, by beasts on the
earth and by fishes in the water, so a wealthy man is
eaten everywhere. ( 185 )
As there is always tear of death to the living being, so

there is fear to the wealthy from the king, water, fire, a
thief and even from relatives. ( 186 ) So,

In this life of many troubles what pain is greater than
this. Since there is no wealth to be obtained as one
wishes; while the desire does not turn away. ( 187
)
Oh brother, moreover hear,
First, wealth is difficult to obtain; when obtained, it could
with great diflicnlty, be preserved; the loss of what is
gained is like death; therefore, one should not think of it, ( 188 )
And, when thirst is forsaken, who is poor and who is
wealthy here; If way were given to it, slavery would stand

upon the head. ( 189 ) Moreover,
Because, whatever one should long for, from that his
desire turns away; the object from which desire turns away,
may in fact, be said as gained, ( 190 )
What is the use of my over-much sympathy? let us pass

time here together.
Because the affections of the great lai?t till death; their

angry feelings are momentary, their charitable acts are
motiveless. Having heard this Laghupatanaka said, "Oh
Manthara, worthy you are, and you possess praiseworthy

merits in every way. ( 191 )
The good alone can ever take the good out of difficulty;
the elephants alone are ableto lift up elephants sunk in
the mud. ( 192 )
Of all men that one only is praiseworthy, he is onlya great

man and a good man and one fully blessed, from whom the
needy persons seeking protection do not go away disappointed,
because of their hopes being frustrated." ( 193 )
So they grazing and roaming at pleasure in this manner

and being contented, lived happily.
Now once upon a time a deer by name Chitranga, being
frightened by some body, having come there joined them.
Then afterwards Manthara as he saw the deer coming

perceived danger and entered water, the mouse went into
the hollow, and the crow flying up mounted a tree. Then
Laghupatanaka having carefuly examined saw nothing
to be afraid of. Afterwards all having at his word come
out again and joined company sat there. Manthara said,
*'0h friend deer, you are welcome; may you enjoy meals
consisting of water and to your heart's satisfaction;
others
may you make adorned with your presence by
this forest
remaining here. Chitranga said, "I being frightened by a

huntsman have come to you for protection; I wish to form
friendship with you." Hiranyaka said, "your friendship with
us can be brought about without much trouble. For,
A friend is of one of four kinds, viz:—
By birth, one acquired through connection, one descend-
ed from the same geneological stock, and one saved from
calamity. ( 194 )
8o, you should make this your home. The deer hearing
that, being delighted, and eating and drinking to its heart's
satisfaction lived under the shade of the tree, near the
water. NowManthara said, "Oh friend deer, in this tenant-
by whom were you frightened ? What ? Are there
less forest,
hunters roaming about ?" The deer said, "There is a king
by name Rukmangada in the country of the Kalingas, and he,
—
having come in the course of his conquest of all the quarters,

has encamped with his army on the bank of the Chandra bhaga
river. And a report from the mouth of huntsmen is heard
that, he is to be here near the Kurpura lake in the morning.
Therefore considering our residence here also a source of

fear let us begin to do what is suited to the occasion. Having
heard that the tortoise fearfully exclaimed, " I shall go into
the water." The crow and the deer said, " Let it be so."
Then Hiranyaka laughingly said "When Manthara goes
into water, it will be good for him. What shall be his
help if he were to move on the ground ? For,
Waters are the great strength of aquatic animals; of those
living in towns, a lort; of beasts and others their own ground,
ot kings, ministers ( or an obedient army). ( 195 )
Friend Laghupatanaka by this advice, it may so turn out.

For,
As the Banian son, having himself seen the blooming breasts
of his wife squeezed became miserable, so will you be. ( 196 )
They said, "How was that" Hiranyaka relates:
SEVENTH STORY.
There was a king by name Yirasena in the country of
Kanyakubja. By him the prince Tungabala was appointed
the ruler ( governortown of Vîrapura, And that
) of the
wealthy youth, once upon a time, while wandering through
his town saw Lavanyavati, the wife of a Bania boy in the
very prime of youth. Then having gone to his own mansion,
his mind smitten with love, he sent a female messenger to
her. For,
As long as these blue feathered shafts, in the form of the-
looks ot sportive women and discharged from the bow in the
shape of their eyes drawn up to the very ears, robbing away the
very .courage of man, do not strike the heart, so long a man
takes to the right path, is master of his senses, has (the senses
of ) shame; and only so long he adheres to decency. ( 197 )
That Lavanyavati too from the moment of her having seen

him, with her heart hit by shafts of love, became wholly
absorbed in hlnu So it is said,
Infidelity, rashness, deceit, jealousy,, excessive greed, total
want of good qualities, impurity, these are the innate faults of
woman kind. ( 198 )

HiTOPADESHA'. (35)
Now Lavanvavati having heard the* speech of the female

messenger made a reply, "Î ara faithful to my husband; how
can 1 undertake this illegal act of discarding my husband ?
For,
She is a wife, who is careful about household matters, she
is a wife who has progen>', she is a wife, wha is the life of
her husband, and she is a wife, who is faithful to her
husband. (199)
She is not fit to be called a wife whose lord is not pleased
with her; when the husband is pleased, all the deities are
pleased with women. (200)
Therefore then, only whatever my lord will o^rder me I
shall do without hesitation. Ihe female messenger said,
"This is c|uite true." Lavanyavati said, "Certainly it is
true." Then the female messenger having returned reported

the whole acco-unt to Tungabala. Having heard that Tunga-
bala said, "How is it huaband should bring
possible that her
her and make her over to me ? The procuress said^ lei some
scheme be devised, so it is said:—
What is possible by scljemes is not possible by force; aa

elephant going by the miry way was killed by a jadcal.
The priiicCy asked, How was that."
" She relates; — (201)
EIGHTH STORY,
There was an elephant by name Karpuratilaka in the
forest of Brahma. Seeing him all the jaclvals- thought, "If
this one be killed by some means, there will be food for xm
for four months from hi* body. There, &ne old jackal made
this promise: ''His death would be accomplished by me by
the force of my intellect." Afterwards that ebejit having gone
to Karpuratilaka prostrated hiuT-self before him and saiJ,
*'Lord, favour me with a look." The elephant said ''Who
are you; whence have you come."' He said, "I am a jackal,
all the beasts of the forest, uniting together have sent me to
you; since it is not proper to live without a king, you, who
possess all the merits of a lord are chosen to be crowned ia
the forest-kingdom. For,
One, who is very pure by family and in conduct and nobly

born, besides brave, pious, converaaat with policy, is fit to
be a king on the earth. (2<^^)
—
(36) Hitopadesha'.
See, moreover,
Oue should first secure a king, then a wife, and then wealth;
if there be no king in this world, whence is the wife and
whence the wealth ? (203) Again,
The king is the support of beings, like rain; rain failing
one can live but not without a king. (204)
In this dependant world people probably stay in their pro-
per sphere through fear of punishment; a man of good con-
duct, it is difficult to obtain; even a woman of good family
submits to her husband, though he be emaciated, mutilated,
diseased, or poor, through fear of punishment. ( 205 )
Therefore, may your majesty come quickly ?o as not to
lose the lucky conjuncture." Having said so, and liaving got
up he walked on. Then this Karpiiratihika, attracted by the
love of kingdom, while running by the same way as the
jackal struck fast into the deep mire; When the elephant
said, "Friend jackal, what should be done now, I, plunged ia
this mire, and dving, turning back, The jackal having
look.''
laughed said, "My lord, take hold of my tail and get out.
Since you put confidence in the words of one like me, (now)
suffer the unavoidable pain; while it is said,
When you become free from the contact of the wicked,

you and when you keep the company of the wicked
will live,
you will be ruined. Or if you habitually keep away from

the company of the good, you will certainly fall into the
company of the wicked. (206)
Then the elephant plunged into deep mire was eaten away
by the jackali Hence 1 say, " What can be done by a
.
scheme, etc."
Then at the advice of the bawd, the prince made the
Banian son by name Charudatta his attendant.
And this oue was employed in all the confidential affairs
by him.
Once upon a time that prince, having bathed and anointed
himself, and wearing the ornaments of gold and jewels, said,
"From to day (Gaurivrata) the vow of Farvati is to be
observed (by me) fo^r one month. Therefore having brought
one young woman of the noble ,family every night here
present her to me. I shall worship her according to the
proper form," Theu that Charudatta, haying brought a new
-
Bitopadesha'. ( 37 )
yonng woman of the description, used to present her to tiim

and afterwards himself ljiii<< concealed watched what he did.
While that Tangahala without even tonching the young
woman simply worshipped her with clothes, jewels, perfume
and sandal from a distance and under proper guard sent her
away. Now that Banian-son in whom confidence was created.
and who was attracted by greed, on se^ng that, brought his
wife Lavanyavati and presented her to him. And TungabaUt
having recognized Lavanyavati, the delight of his heart, got up
hastily and having embracad lirtr clasely, with his eyes closed,
(in joy) sported with her on the sofa. Having seen that the fool,
the B mian like a statue and not knowing what
son, stood
to do, became greatly dejected. Hence I say, 'Having seen
himself, etc." So also will be your case."
Manthara hearing the friendly words, and looking as it'
perplexed with great fear, abandoned the pond and walked
away;then also Hiranyaka and others suspecting evil ihrouoh
(great) affection for a time) followed Manthara. Tiien vvhil»
I
njoving on land Manthara was seen by a hunter ( who was )

wandering in the forest. When going up to him and lifting him
up the hunter fastened him to the bow, and distressed with
linn ger and fatigue walked homewards.
Now the deer, the crow and the mouse being very sorrv
followed him. Wben Hiranyaka thus lamented, —
Before I have attained the end of one trouble (boundless)
as an ocean, a secojid one is ready; misfortunes nudtiply
themselves through weak points {i.e. misfortunes never coiud
singly ). ( 207 )
But a friend who is so by nature turns up accidentally.

That unfeigned friendship is not extinguished even im
difficulties. ( 208 )
"ilen have uot that confidence in their mothers, in theli*
wives, in their brothers, and in their sons true, as in a

friend." ( 209 )
Having tliought so again and again ( he lamented ), "Oil

hard fate 1 For,
By me alone have been experienced even here vicissitudes,
the plays of the offspring of one's own actions, returning ia
a revolution at intervals in the shape of good and ©vil^ lik* .
fo many different states of existence. ( '210 )
Or this must be so,
4
—
(38) HitoPadesâ'.
The body bas its destruction always impending; ricbesbavi

calamities, unions have separation; and everything that is
'created is (2J1)
perishable.'' '
Again having mused he said,

By whom vs'as this jewel of a word-R^consisting bt two
letters, the shield from sorrow, enemies and danger aiid St
repository of joys and confidence created ? ( 212 ) Moreover,

, That friend, who is the pleasing collyrium to the eyes, the
delight of heart and a repository of joy and sorrow for a friend
is difficult to be got; while other friends, who in prosperity are

smitten with the lust of gain can be obtained everywhere.
Adversity is their touchstone. ( 213 ) ;
Having lamented thus much Hiranyaka said to Ohitranga

and Laghupatanaka "Effort for the deliverance of Manthara
must be made so long as this hunter does not go out of the
forest." They both said, "Tell us quickly, what is to be done.'*
Hiranyaka said.
"Let Chitran ja having gone near the water show liimself
as dead, and let the crow, sitting on him peck at him.
Now the hunter leaving the tortoise, will certninlv van up
for the flesh of the deer. 1 shall then cut the snares oi Manthara.
At the approach of the hunter you both should ruiji
away. When
Chitianga and Laghupatanaka having gone
quickly, had done so, that vi'eary hunter refreshed himself
with water; and wliile sitting under a tree saw the deer ip:
that condition deligiited at heart betook up the knife and
;
went to the deer. In the meantime, Hiranyaka, having come,

cut the snares of Manthara. The tortoise quickly entered the
lake. The deer having seen the hunter near, got up and fled
away. While the hunter returned and coming to the foot of
tiie tree, when he found the tortoise missing, thought, This i»
quite fair( fate ) for me who was not cir3umspect. For,
He who having forsaken certaint}^ attends to uncertainty^
loses certahity, while uncertainty already lost Then l>eing
is
disappointed by his own act he entered the town ;Manthara and

being free from calamities, went to their habitatioiM
all oti>ers
and remained as happily as could be ( imagined ).( 214 )
Now the princes- overjoyed said, "We having heard thb
ai'e all pleased." Vishnusarman said, "Thus far your desire
is gratified. Let this also be in addition: '
Obtaiu a friend, Oh good ones ! let people get wealth;

•HiTOPA DESHA'. (39)
let tings always abiding by justice protect the earth; for

tiie happiness of the minds of well conducted persons, let
there be just course ( politics ) like a nawly married bride,

aîd may the god Siva (whose crest gem is the crescent moon)
do good to men." ( 215 ).
Of Hitopadesl/a the first collection of stories by name Mit-

ralabha is here finished.
:o; ..
SEPARATION OF FRIENDS.
; Now the princes said 'Oh venerable sir, as for the "Acqui-
sition of friends" it want to hear
is heard bv us. Now we
Siihridbbeda (Disunion among Friends)." Vishnus'arman said
"Then here Suhridbheda of which the first verse is this:-.
The great and increasing friendship between a lion and an
©X was destroyed by a wicked and very greedy jackal." ( 1 )
The princes said, "How was that !" Vishnus'arman relates:-
"There was a town by name Suvarnavati in the south-
there lived a Bania by name Vardhamana. Though he had
already much wealth, yet seeing his other relatives very rich
he thought of. increasing his wealth still more. For,
• The greatness of a person for overlooking down does not in-
crease; to one always looking higher all appear poor. (2)
Moreover,
"A man, who has much wealth, though he be a slayer of a
Brahmana, is wôrshipped, while a poor one though sprung
from a family as bright as that of the moon, is despised ( 3 ).
Moreover,
The (Goddess of ) wealth does not wish to embrace on«
who is unenergetic, lazy, always trusting in fate, and vvant-
idg in courage; as a young woman does not like to embrace
her old husband. ( 4 ).
Moreover,
Laziness, worship of women, disease, fooli-ih p-»rti:ility for
one's own native eountr}', contentment and timidity, these
are the six impediments to greatness. ( 5 ). For,
;I think that fate having (just) done its duty, does not in-<
crease the v/ealth of him who considers himself well offieven
wjth little;. (. 6 ). Moreover,

A woman should not beget a son of this sort, viz: gloomj,

dîjeoted, impotent and the delight of the enemy. ( 7 ).
So it )8 said.
One should seek to obtain what he hath not; should save from
loss what is obtained, should increase what is preserved proper-
ly, and should give away what is increased, at boly places. (8)
For to one desirous of what is not got the acquisition of
wealth is a neoesstjry preliminary.
What is got, though it be a large stare, if not properiy
taken care of, wastes away. Moreover, The wealth, that i»
T)ot increased, is in time reduced to nothing even by small

•xpenditui-e, like colly rium. It is also useless when it is not
f*.njoyed. As it is said:—
What is the use of wealth to him who does neither giv»
( as in chanty ) nor enjoy it ? what is the use of strength
o him who does not check his enemies? what is the xis«
){ the Vedas to him who does not practise religion, what i»
the use of soal to him who does not conquer his passions,
(9). For,
A jar is gradually filled by the fall of drops of water;
the sanê is the prmoiple of all learnings, religion and
wealth. ( 10 ).
One whose days pass away without charity and enjoy-

ment does not live though puffing like the bellows of a
blacksmith. ( 11 ).
Having tliought so, he having yoked the two bulls named

Nandaka and 8anjivaka to the yoke and having filled thd
t'art with various articles went to Cashmere for trading.
Moreover,
Observing the decrease of coliyrium and the heap of th«
anthill one should make his day useful by acts ofcharitj
und study. { 12 ).
What
is a great burden to the stix)nor, what is distance to
enterprising, whah a foreign country to the learned and
ihi)
who is a stranger to the sweet-speaking persons. ( 13 ).

Now while going, Sanjivak^^ fell down, his knees broken
in the forest named Sudurga. Vardhamana having seen bim
( in that plight ) thought:-
A worldly man may exercise his endeavours here {|q4
—
MlToPAbE<?SA^ iÛ
ihere if he chooses; but^ after all, the fruit of it will f'*^
whatever is in the will of Providence. ( 14 )>,
Moreover,
Hesitation which is th6 obstacle to atl undertakings shoull
altogether be abandoned; therefore having given up perplexitv
let the desired object be effected. ( 15 ).
Having Vardbaniaua abandoned Sanjiwaka

tholight so,
there, and himself goino- to a town named Dharmapnra brought.
ai stout buiJock^ applied him to the 3'oke and travelled on.
Then Sanjivaka also, supporting the burden of his body ou
his three legs with great difficulty got up. For,
The ( destined) longevity of one plunged into deep water
fallen from the niountain or stung by Takshaka ( serpent )
preserves his vital parts. ( 16 ).
An animal does not die at the undestined time though

jpierced by hundreds of arrows,and does not lis'e even thongh
touched by the edcre of Kus'a-grass when the destined time
is reached, ( 17 ).
One unprotected if, protected by destiny lives, ^hilo one

"well-protected if struck by destiny dies; one left in the
forest lives though helpless, while one does not live in thft
bouse though taken much care of ( 18 ).
Then 8anjivaka feeding and sporting

as days rolled on,
at pleasure became plump and full of spirits; wandering
( there ) bellowed very loudly. In that forest there lived at will
A lion by name Pingahika enjoving the pleasures of daminiou
acquired by { the strength of ) his arms. As it is said,
The ceremony of sprinkling or inauguration is not per-
formed by other beasts upon the The lordship over lion.
the beasts in the kingdom acquired by mere power is got

without effort. ( 19 ).
Andonce upon a time he being pained by thirst went

to the margin of the river Yamuna to drink water. There
he heard the roar of Sanjivâka, unheard of before and much
like the roar of unseasonable thunder. He, having heard that
and being alarmed, turned back without drinking water, came
^0 his own place, and stood silently thinking what it could be,
And he in such situation was seen by the two jackal*

named Karataka and Damanaka the sons of his minister.
Dftmaaaka having seea biiu in that situation said to

(42) Hitopadesha'.
KaratjMca, Oh friend Karataka, why has this lord, though'

desirous of water, witliont ti linking it and heinj^ alarmed',
returned very slowly? Karataka said, "OU friend Damannka
in iny opinion we should not serve him any lonrjer; thai
being the case, why should we pry into his actions.
For, great misery has been puffered by ns both, being
despised by this king ior a long time without any fault
( of us ).
See, what is accomplished by servants wishing to get

•wealth by service ? whaf, is liberty of the body, is also lost by
these fools. ( 20 ). Moreover,
• A talented person may become happy by performing
penance, with a portion of cold wind, heat and fatigue, wliicb
the persons depending on others bear. ( 21 ).
Moreover,
So far is life worth having: to possess a livelihood with-
out dependence. If those have attained de{>endence of
that;
others live, then who are dead ? { 22 ) Moreover,

Come, go, full down, get up, speak, observe, b^ silent ia I
this manner do the rich sport with neely persons, eclipsed

by the planet ( in the shape of) expectation. ( 23 ).
Moreover,
The illiterate decking themselves now and then, of their own
will employ themselves to the use of others like harlots. ( 24 ).
Moreover,
The servants think much even of that look of their
master which being naturally unsteady falls on an impure
object ( a faithless person ) also. ( 25 ).
Moreover,
If he is silent, he is stupid; if rich in words, a prattler; if sub-
missive, a coward; if n'>t submissive generally he is regarded
as unrefined; if he stands closely, he is rude; it he stands tit
a distance, he is surely wanting in boldness; the duty of service

is very profound and incomprehensible even to personi
possessed of mystic powers, ( 26 ) Moreover,
For the purpose of rising he lowers himself; for the .sake
of' life he gives it up; for obtaining happiness, puts himself t6
if>»ih; What other person than a servant is a fool ? ( 27 };
Hitopadesha'. ( ^3 )
Dainanaka said, that (idea) should not be entertained even

in thought. For,
How? Are the mighty lords not to be served assiduously*
•who when pleased fultil our desires in no time? (28).
See moreover,
Whence are there to be those exalted splendours distinguish-
ed by Obamaras, the white umbrella raised on a pole, the horse,'
the elephant and the litter to those persons that are without;
service? Karataka said: what have we to do with this
Ys^'t
affair? For, one should always avoid meddling with the affair
with which he has no connection. (29).
See,
The man who will have' to do things with which he has no
business lies killed on the ground like the monkey drawing
ouVa wedge. (30).
Damanaka asked, "How tvas that I Karataka relates:—
STORY 1st.
" In the country called Magadha, a Kaya^^tha by name

Siibha-latta had commenced to build a temple on the land
situated near the Dharmar.xiiya forest, iiioih • cai-p^riter
having with his saw cut some way through a piece of timber
had put a wedge into the slit.
A great herd of :nonkeys while sporting came there. On©
monkey as if impelled by destiny having taken hold of that
wedge sat down. There his two testicles hanging down enters
ed the slit between the two parts of the wood. And afterwards
he, on account of his mischievous nature drew out that wedge
with great eff.).c. When the wedge was drawn out, his two
testicles beii.^ crushed he died. Hence I say, 'A man who
will, etc." Damanaka Said, "For all this, the concerns of the
master ought necessarily to be looked into.' Karataka said,

"Let the prime minister alone who is appointed to the whole
management do it. For, the discussion of other's business
should not at all be done by dependents. See,
One who will discuss the duty of another, out of zeal for
the welfare of his lord, suffers, as the ass was punished for
braying." Damanaka incjuired, "How is that ?" Karataka
rdafceti^:—(31).
'
'
' '^ "'

( 44 ) filTOPADBSHA'*
STORY 2nd.
There was a washerman by name Karpiirapafcaka at K,isi«

He having had sexual enjoyment for a long while with
his young wife, slept in close embrace of her. Atterwarda
A thief got in to Carry away his household articles.
There in the court were an ass standing fastened (to a post)
and a dog sitting. Now the ass said to the dog, "Oh friend
now this is your business; why then don't you rouse the
master by barking loudly ?" The dog said "Oh you good
oaBj you must not discuss my business; don't you yourself
know that I take care of his house day and night and that
this one being secure for a long time does not Understand
my usefulness; and consequently he is even now slow
(neglectful ) in giving me foodi For misters become neglect-
ful towards their dependents when experiencing no alarm."

The ass said, "Hear Oh fool,"
He, who asks (a return) at the time of doing any businea*
is a bad servatit and a bad friend. (32),
The dog said,
" but he, who makes the servant ask (a return) at the time of
doing any business is a bad master. For,
In feeding dependents, in serving masters, in practising
religion, and in begetting a sou there ought to be no re-
presentatives. (33)
Then the ass angrily said, "Oh you villain, you are sinfal,
•ince you neglect you master's work in adversity.
Let it remain for a while. It is my duty to do that by
which my muster will awake. For,
One should serve ( enjoy ) the sun by the back, and th«
god of Fire by the belly; but the lord with all one's heard
and the heaven with sincerity." (34j.
Having said so, he made a great noise by braying. Then
ihe wasbirman roused by that braying and angry on account
of the disturbance of his sleep, got up and beat the ass with
the stick. Thereby the ass died. Hence 1 say, " He who
•hall meddle with the business of others, etc." Observe,
tearching for game is our duty; ( pausing and thinking ) let

«8 think of our own husinees, but to day there is no
necessity of that business also. iSiuce there is plenty re*
—
msiining for as after batng used." Diminaka angrily said

" What do you serve tiie king simply with the object of
!
food. This you have said improperly. For,

The wise seek patronage of the king with the object of
doing good to their friends and evil to their enemies, who
doe.-t not simply fill his belly ^ (35).
The existence of him, in whose being Brahmanas, friends,
and relatives live, is fruitful; who does not live for hini'
»elf. ( 36 ) Moreover,
Let him forsooth live in whose living many live; doe«
not even the crow 611 its belly with its bill ? ( 37 ).
Observe,
Some become slaves for five Puraiias weights of silver \
(
some become satisfied with lacs and some are not to be had
even for lacs. ( 38 ).
Moreover,
Men being equal, the state of servitude is very censurable ?
Is who is not
he, first even among them slaves to b«
reckoned among those that live? (39).
As it is said.
The difference which exists between horses, elephants and
iron, wood, stone, and clothes; women, men, and water, i«
yery great. (40).

So also, even little is of gr?ât importance.
A dog having obtained a small piece of bone with sinewi
and fat only remaining, without flesh and dirty is happy though
it does not serve to satisfy his hunger; while a lion having
abandoned a j ickal though come to his lap ( near him ) kilU
an elephant. Every one though reduced to distress long*
for fruit in conformity with his strength. ( 41 ).
Moreover, See the difference between the person served

and the person that serves:
Wagging of the down at the feet, and show-*
tail, falling
iog of the mouth and belly by lying down on the ground^
these are what a dog does before the giver of food; while
tlie best of elephants looks grave and eats after lûndreds of
coaxing words. ( 42 ).
Moreover,
4q this world ths^t aloae is called eîsteaco which ii
(46) *
HiTOPADESHA'.
passed, though lasting for a moment, in cslebrtty amon^'

men and Is everlasting (continuous ) on account of know-'
ledge, valour and fame; even a crow lives for a long time
and eats oblation. ( 41) ). Moreover,
In this world of mortals^ what is the use of the existence
of that person, who does not show compassion towards hi«
son, towards his elders, towards tiie whole class of servants,

towards a poor person, or towards his relatives ? Even a crbw
lives for a long time and eats oblations. ( 44 ).
i- Moreover,
What is the difference between a beajt and a beast in the shape
of man who professes an understanding incapable of perceiving
gxiod and evil, who is condemned by many rules of shastrai
aad wliose sole intent is to fill his belly ? ( 45 ).
Karafaka said. In the first place we are not ministers;

thsn, what have we to do with this inquiry ?" Dimanaka
»aid, '*ln what time do ministers attain ministership or the
reverse ? For,
Here none becomes noble, respected or wicked by nature;'
nothing but his own actions lead him to greatness or- the
reverse in this worhl. (46). Moreover, •
;. As stone is raised on a mountain with great effort but

is thrown down in no time; so is the sonl raised or thrown
by merit or demerit. ( 47 ),
.'
A man goes either down and down or rises high and high
hy nothing but his own actions as the digger of a well or
the constructor of a rampart. ( 48) ,
; So it is well; for the soul of all is dependent on their owa

exertions*" Karataka said, "Now what do you say ?"
He said, "This lord Pingalaka binng frightened by some-
cause or other having returned is standing here."
Karataka said, "Do you know the truth ( cause )? Damanaka
«aid, "What is mysterious here ? It is said,
A declared meaning js comprehended even by a beafjt;

.
horses and elef)bant8 carry when directed. A learned man

apprehends what is not declared; because intellects haye
for their fruit the knowledge of other's intention. ( 49 ). ,
Inward thought is known by forms, by gestures, gait, by

»otion, b^ speech, and by aUanges in eyes and the iace, ( 50 )
—
HiTOPADESHA.'. (47)
'
Now 1 sliaTl make this lord my o«rn hy the aaperiority
of my wisdom on this occasion of fear. For
He, who knows the speech suited to the occasion, agreeable-
ness suited to good nature and anger suited to his strength,

is a wise man. ( 51 ) :
Karabika said, "Oh friend, you are unacquainted with

(the ways of ) service. See,
One, who enters without being summoned, speaks much

without being asked and considers himself the favourite of
a king, is dull-headed. ( 52 )
Damanaka said, "Oh you friend, how am [ unacquainted
witli ( the ways of ) service ? See,
Is there anything by nature beautiful or ugly ? What a
mux likes isbeautiful to him. ( 53 ).
Because, a talented person,, adapting himself to the disr-

position whichany one possesses should quickly establish
supremacy over him. ( 54 ) Again,
On being interrogated 'Wlio is ?'' one should say
here
*'I, and please to command properly;" and should carry out
the command of the king to the best of one's ability. ( 55 ),
Moreover,
He, who is desirous of little, steady, wise, constantly in
attendance like a shadow and who, when ordered does not
hesitate is a fit person to live in the royal palace. ( 56 ).
Karataka said, "Perhaps the lord might disregard you for

your unseasonable intrusion, and the other said, "Let it be
so: nevertheless attendants should necessarily be near their
Lord. For:
.Not to begin ( a work ) out of fear of a mistake is the
characteristic of a mean person. Who, oh friend, gives up
his meal for fear of . indigestion ? ( 57 ) See: —
The king favours a person that is quite near him, though
he be void of learning, of low origin and unsuitable:
Generally kings, young women and creepers twine round
him that is by their side. ( 58 ).
Karaktita said, "Now having gone there what will you suy?
He replied, "Hear. I shall ascertain whether the mister
is well affected or disaffected towards me." Karataka said.
What are the means of ascortainiug that?"
Damauaka Said, "Hear;— i
—
(48) Hitopadesha'.
Looking at from a distance, smiling, great regard for

queries, praising of merits even in one's absence, remembra-
nce of dear objects, attachment while not in (active ) service,
bounty, sweet speecli, seeing merits even in a fault: — these

are the signs of one's being well affected. ( 59 — 60 ).
Moreover,
Putting off, feeding with liopes, disappointing in reward:-
these a wise man should kaow to be the signs of a disaffected
master. ( 61 ).
Having ascertained this I shall so manage as he would h%

in m}' power. Since:
Talented persons point out beforehand as if they are
yividly shining-the disaster consequent on the appearance of
danger, and success consequent on the suggestion of remedy,
which result from the rules of polity ( 62 ).
Karataka sai 1; "Still you siiould not speak without an

occasion. For: —
Even Braliaspati ( the preceptor of gods ) giving advioe
at the unseasonable time may obtain contempt for his in-
tellect and constant disrespect." ( 63 ),
Damanaka said, "Friend, be not afraid. I shall not speak

at an unseasonable time. For: —
A well-wishing sorv.ntit ought to speak even wnasked in
adversity, when the Master is taking to a wrong path and
when the proper time for action is passing away. ( 64 )
While if 1 were not to give counsel even at the proper

time then 1 am unfit for the very ministership. For: —
A
meritorious person ought to keep u{> and enlarge that
merit by which he makes his livelihood and is praised by the
good in this world. ( 65 )
Therefore, Oh friend, permit shall go" Karakata
me. I
said "May good fortune attend you. May your course thrive.
May you succeed ( in your undertaking Do as you like. ).
Damanaka went to Pingalaka, showing as if surprised.

Now having been respectfully made to enter (come up) by the
king, while ( he was ) at a distance, he having prostrated
himself before the king ) The king said, you are seen
sat.
after a long time ? Damanaka Though the prosperous

replied.
iord has uo buiîaess whatsoever with me a ( humble )
—— — — —
servant, yet I have come since a servant oncrht necessarily to

be near the master at the proper time. Moreover:
Lords, Oh king, have business even with grass as serving the
purpose of rubbing the teeth or of scratching the ear; how
much more with man having limbs, mouth ( speech } and
hands ? ( 66 ).
if again my lord suspects loss of intellect in me who am
long rejected by his majesty's feet, that too ought not to be
done. For:
Certainly the intellect of one of steady conduct, though
rejected,ought to be beyond suspicion. The flame of fire
though turned downwards never has the downward course. (67)
My lord, your majesty, therefore ought by all means to
know this distinction.
A jewel is trampled down under feet while a glass is

held on the head. Let them be as they are. glass A is
a glass while a jewel is a jewel. ( 68 ). Moreover: —
When a king behaves equally without distinction towards
all, the energy of those able to make exertions is damped. (69).
Moreover:
There are, Oh king, three classes of persons, namely: the best,
the worst and the middle. One should appoint them to works
of three different natures in the same order. ( 70 ).
For: —
Servants and ornaments are oi\ly placed in their proper
places. Verily a crest jewel is never worn on the foot f ankle),
nor an anklet on the head. ( 71 ). Moreover:
If a jewel fit for setting in a gold ornament is inlaid in
lead, it neither twinkles (there ) nor appears to advantage*
The fitter ( alone ) is exposed to censure. ( 72 )
A glass is set in the crown while a jewel is set in tlie
anklet. Certainly it is not the fault of the jewel. But it is
the ignorance of the setter. ( 73 )• See:

Tliis one is talented, this one is loyal, this one is brave;
there is fear from this. A king who uses his judgment
about servants is well supplied with them. ( 74 ).
So also,
A horse, a weapon, a science, a lute, a speech, a man

( servant ) and a woman certainly become fit or unfit according
as they fall iu with a particular person. ( 75 )
5
- —
(50) Hitopadksha',
Moreover:—.
What is the use of a loyal one that is incapable, and of »
powerful one that is mischievous ? Oh kincr, loyal and able
as 1 am, you should not despise me. ( 76 ).
Attendants become deprived of their intellect by the dis-

regard king. Therefore wîse men do not get near
of their
him on that account. In the kingdom forsaken by the wis©
there isi no policy which is successful, and when policy has
tailed the whole world sinks down helplessly. ( 77 ).
Moreover: —
The public always worship the man worshipped by the
king; while he who is despised by the king is despised by
all.
^
( 78 ),
Wise men should accept even from a child what is properly
said. Does not the lamp yield light in th& absence af the
sun ? C 79 ).
Fingalaka siiid, " Friend Damanaka, what is this ? you
being the son of our principal Minister did not come ( to me )
so long by listening to the wards of some villain. Now

speak what you desire to^ speak." Damanaka said^ "My
LordÎ would ask something. You will be p.leased to answer.
Why does the lord desirous of drinking water as he is,
stand here as if surprised, without drinking it ?"

Pingalaka replied,. "Well-said by you. But there is no
confidential place to tell this secret. Yet 1 shall tell you
secretly. ( Making it as a secret ) Listen. At present this
forest being presided over by some extraordinary being ought

to be abatuloned by us. I stand surprised for this reason.
1 have great and uncommon roar. This
also heard his
aninnil must be possesaing great strength by his roar."
Damanaka replied, " My lord, this is certainly a cause for
fear. That roar was heard by us- alsc Yet he is a bad
Minister who at the very outset advises his king to abandon
bis country and then to fight. Fo^r::
A man comes know

the worth of the greatness of intellect
to
and the whole class of servants as well
of his relatives, wife,
as of himself on the touchstone of adversity." ( 80 ).
The lion said, "Friend, a great fear annoys me." Damanaka

again said, ( aside ) you talk to me
"Otherwise how will
about going to another place having abandoned the pleasures

— —
of your kingdom ?'' He said aloud, "My lord, as long

as I you need not fear. But let Karataka and others
live
be conciliated. For a combination of persons is difficult
to be had at the time of resisting evils."
Theu those Damanaka and Karataka being honoured by
the king and having promised a remedy for the danger
went away.
Karataka while going said to Damanaka, "Friend, without
ascertaining whether this cause of fear is remediable or ir-
remediable^ how did you accept this great favour by promising
the removal of fear ? Since one ought not to accept a reward
from any oue without obliging him, partieulai'ly from a king.
See:—
In his favour there rests the goddess of fortune ( Padma-
Lakslimi ), in his valour victory, in his anger there
dwells death. For he is possessed of all lustre. ( ^1 ).
So also:
A king though quite young, ought not to be disregarded
as mere man. For, this
a is a great deity living in the
shape of man," ( 82 ).
Damanaka laughingly said, *'Friend, rest quiet I have
ascertained the cause of fear. It is the roar of a bull. Bull*
are even our food. What of a lion?"
Karataka said, "If it is so, why did you not remove the
fear ol^ the lord at that very time?" Damanaka said, "If
the fear of the lord had been removed at that very place
then how would there have been the acquisition of this
great favour? Moreover:
A master should never be made free from want ( of their
help ) by servants.
A made the master free from such need may
servant having
be like Dadhikarana." Karataka asked'-how was that ? Dama-
ioaka relates. ( S'6 ).
STORY THIRD.
There was a lion of great valour by name Durdanta,
On the mountain named Arbudshekhara in the north a
certain mouse used to gnaw daily the ends of his mane
while he was resting in the caves of that mountain. Then
seeing the ends of his mane gnawed, he was vexed and
—
( 52 ) HiTOPADESBA'.
not getting the mouse that had entered the hole he ihonght:-
He, who is a mean enemy, can never be got over by
valour. A soldier like himself ought to be put I'orth to
kill him " ( 84 ).
Having thought so hewent to a village and having in-
spired confidence brought a cat by name Dadhikarana after
a great effort and placed him in his cave by giving him
flesh for bis food.Afterwards through fear ot him the
mouse also did not get out
the hole. Whereby this
of
fion with his slept happily. Whenever
mane not gnawed
he heard the sound of the mouse he used to feed
the cat by giving him flesh or food. Now once upon a tim©
the mouse being distressed with hunger, while moving out
was caught by the cat and killed. Afterwards when the lion
did not see the mouse for several days nor heard the sound
made by him, he became remiss even in giving food to the
cat on account of his uselessness. Then this Dadhikarana,
weak for want of food, became miserable.
Hence I say, "A master should not bemade free from
want, etc." Then Karataka and Damanaka went to ISanjjwaka,
There Karataka sat under a tree with dignity.
Damanaka having approached Sanjiwaka said, "Oh bull,
here I am appointed by king Pingalaka, to protect the forest.
The commander Karataka commands, (you) come quickly,

or else hence from this our forest. If .you do not, unpleasant
consequence might ensue. I do not know what the master
who is angry might do," Having heard that Sanjiwaka went.
Violation of the orders of kings, disrespect to Brhamins, and
a separate bed to womeu is said to be killing without a
weapon. ( 85 ).
Then Sanajiwaka who knew not the usages of the country

( society ) approaching titqidly, prostrated himself before
Karataka, As it is said;
The drum on the elephant soundmg while he is being goaded by
tiie driver proclaims as it were,"Talent is superior to strength,
in the absence of which this is the condition of elephants. (86),
Now Sanjiwaka hesitatingly said, ''Oh oommunder, what

ought I ^Q do ?' Karat;;ka said, "Oh bull, you are in this
forest. Bow down at rhe lotus-like feet of our lord." San-
jiwuka said, "Then give me û assurance of safety. I gq,"
——
SlToPA DESHA'. (5^)
Karataka said, "Hear, Oh bull, away with these doubts."
For:—
Keshava did not give an answer to the king of Chaidi
who was cursing him. Certainly a lion roars in imitation of
the thunder of clouds, but not of the howling of jackals. (87)
Moreover:
The storm does not root out grass tender ami soft, bent
down on all sides, but affects the trees alone. A great person
displays his valour towards none but a great person. {SS)»
Then those two having kept Sanjiwaka at some distance
approached Pingalaka.
They being looked at respectfully by the kuig, saluted
him and sat down. The king said, "Have you seen him ?"
Damanaka replied, "My lord 1 have seen. But it is as you
thought. Powerful as he is, he wishes to see your majesty.
But he is very powerful. Therefore, your majesty would
do well to see him after being ready. You ought not to
be afraid by his mere roar.
As it is said:
One ought not to be afraid by mere sound not knowing
its cause. Having ascertained the cause of asound a procuress
attained influence." (89)
The king asked, ''How is this. " Damanaka relates.
STORi" FOURTH.
" There was a town by name Brahmapura on the moun-
tain Shriparwati. A rumour was heard that a demon by
name Grhantakarna lived on the top of that mountain.
Once upon a time a certain thief running away with a bell
was killed by a tiger. The bell dropped down from his hand
which was picked by monkeys. The monkeys used to ring
the bell every now and then. Then the man was seen eaten
and was heard every nowandtbenby
the ringing of the bell
the citizens. Afterwards people fled from the town saying
all
that Ghantarowa being angry eats men and rings the bell.
A procuress by name Karala thinking that the ringing of
the bell was untimely and doubting whether it might not
be the monkeys that were ringing the bell ascertained it and
herself requested the king. Oh Lord, if some money were
*
spent, I will win over this Ghantakarna." Then the king

gave her wealth.
—
(54) HlTOPADESHl'.
When tlie procuress Laving marked out a circle made ashov^

of the poinp of the worship of Guiiesha and other gods,
herself entered the forest taking with her fruits liked by
nionkej's and scattered them there. Then the monkeys having
left the bellbecame engrossed in the fruits. While the pro-
curess returned to the town with the bell and was honoured
by all people. Hence I say, "One ought not to be afraid by
the mere sound/' etc. Then Sanjiwaka was sent for and pre-
sented. Afterwards be stayed there in great friendship.
Now once upon a time the brother of thafclidn by name

8tabdhakarna came ( there to pay a visit ). Having given
})iin reception and having asked
him to rest, Pingalaka walked
off to hunt beasts tor his food. In the meanwhile Sanjiwaka
said **'My lord, where is the flesh of the beasts of prey hunted
down today ? The king replied,. "Damanaka and Karataka
know it. "^ Sanjiwaka said, "Lot it be ascertained whether
there is any or not. Pingalaka after pondering replied, Posi-
tively there Sanjiwaka said, "How
must be nothing of it.
"^
have they eaten so much flesh?." The king replied, "Either

eaten, spent, distributed or rejected. This- is the every day
"
course.
Sanjiwaka said, "How [s this done without the knowledge
of your prosperous majesty's feet ?" The king replied, "It

is always done without my knowledge." Now Sanjiwaka s'aid,.
"This is not proper. As it is said:
One ought to do nothing by himself. Oh lord of the world,,
without informing the master except the warding off of
danger. ( 90 )
A minister is like the water-pot of an ascetic giving out
little, taking in a great deal. Oh king, one little appreciating
the worth of time is a fool, one taking a minute account of
money is miserable. (91)
For that minister is always usful who augments even
a farthing (Kakini = 20 couries). Treasures are of the life of
a king possessing treasure, and not life itself is his life. (92")
Again, not even by the practice of ancient family customs
does a man become an object of resort, what of anything
else ? One void of wealth is forsaken even by his wife, what
if he is so by others. (93).
While this is the principal defect of a king:-^
—
HiTOPADESHA*. (55)
prouigalit\% carelessness, as also acquiringby illegal monuS,

bountv towards persons fhat are far away, these are said to
l>e the disasters for the treasury. (94) For:—
The wealthy person squandering away (wealth) at bis will
without taking into account his resources is necessarily and
in no time ruined, be he as rich as the god of wealth. (95)
Stabdhakarna said. "Here, brother, Karatak and Damanaka
are your old dependents appointed on the business of making
peace and war. They ought never te be appointed on the
business of the treasury. Moreover I fcell here what L have
beard on the subject of appointment.
A Brahrnin, a Kshatriva ( One belonging to the warrior
caste) and a relative are not the right persons for appointment
(in money matters). A Brahmin does not give away wealth
even reluctantly, though it be proved (as belonging to
others.) (96).
A Kshatriya being appointed on treasury certainly shows
his sword (threafens the person demanding it though ho be
the master). While a relation seizes on and eats up every
thing through his claims of relationship. (97)
An old servant in such a post not afraid even of his mistake
uiight feed on it unrestrained, altogether defying his
master. (98).
A benefactor in such an office does not mind his fault; and
using the obligation as a plea devours everything. (99)
Since a minister made the companion of (a king's) private
amusements, himself plays the king; disrespect is invariably
shown by him always through familiarity. (100).
One wicked at heart and one patiently suffering are ruin-
ous in every wny. Shakuni ( the maternal uncle of Kaurava
princes), and Shakatara ( the minister of Nandaking) are.
Oh Kinr examples
, in this respect. (101).
Certainly no rich minister would ever be obedient as any
other person. This is the rule of the wise ( prophets ) that
prosperity changes the mind. (102).
Not taking advantages offered, exchange of money, yield-
ing nature, negligence, dull-headedness and enjoyment:
these are the blemishes of a minister. (103).
The king must daily look to the systems of revenue
collection, the payjêat of stipends, changes of office.
—
(56) ElTOPAftEsHA^
Oil king, officers when pressed hard give out their inmost
fessence. For they are generally like obstinate sores. (104)*
Officers, Oh
king, should often be forcibly deprived of
their v/ealth. Does the bathing dress when pressed iinmedi-'
ately give out water only onê ? Having taken into account
" all thisone should act as occasion requires."
The lion said, "It is all as you say. But these two do
not at all act up to my word.s." Stabdhakarna replied. All
this is altogether improper.
(106). For: —
A king should not forgive his own sons if they violate his
orders. What
forsooth is the difference between a real king
and one drawn in picture ? (107).
The fame of an idle fellow is lost, the friendship of one
that is crooked, the family of one whose senses are lost^ duty
of one that is intent upon wealth, the fruit of learning of
him that is vieious, happiness of a miser, and the kingdom
of a king who has a careless minister. (108).
Moreover:—
A king should positively protect his subjects from thieves,
his own officers, and his enemies from his favourites and
from his own greed. (109).
Oh brother, you should completely follow our advice. We
also know the ways of the world. Let this Sanjiwaka who
feeds on grass be appointed on the business of the treasury.
Upon this advice he being a[)pointed there, from that day

the time of Pingalalia and Sanjiwaka passed in great friend-
ship, and they abandoned all their relatives. Then on seeing
slackness iu giving food even to dependents Karataka and
Damanaka consulted between themselves; when Damanaka
said to Karataka, Friend; what is to be done ? This is a self
committed mistake, and when it is a self committed mistake
lamentation is also not justifiable.
As it is said:
1 for having touched Swarnarekha, a female messenger for
having fastened herself, and a merchant for wishing to take
a jewel; all these suffered for their own fault." (J 10).
Karataka said. " how was this ? Damanaka relates,
{STORY FIFTH.
There was a king Vîrawikrama in a town named Kau-
chanpura, A certain barber that was beiiig carried to the.
HiTOPA DESHA'. (57)
gallows by officers of justice, was held by the end of

the
his ( wearing
) garment by a reclnse named Kandarpaketa
with a merchant as his second, saying. 'This one ought not to
be hanged." The officers of the king asked. "Why ought
he not to be hanged?" He replied, "hear." He repeats, I '
having touched Swarnarekha, etc' They asked, "How was

that? The recluse related, I am Kandarpaketu, the son of
'
Jimntaketu, king of Sinhaldwipa.

Ouce while residing in the pleasure forest I hoard from the
mouth of sailing merchants that in the sea, certain girl
r.
sitting at tlie root of the desire yielding tree that appeared

here, on a sofa variegated with the r.ays of a frinijK of preoions
stones decorated in completely set ornaments, and playing on
the lute like the goddess Lakshmi was seen on the fourteenth
day of the lunar mouth. Then with a sailing merchant I
got into a bark and went there. Having gono there 1 saw
her as described partially sunk in the sofa. Then 1 too being
drawn by the string in the shape of her beauty, gave a
jump after her. After that having reached Kanukapattaa
(Golden town) saw her in a golden palace lying on the sofa
1
in the same and waited upon by Vidyadharis. She also
state
seeing me from afar sent her maid to me with her greetings,
while that maid being asked by me, said, "Tliis Ratnamanjari,
the daughter of the Vidyadhar emperor Kandarpaketa h^*
taken a vow.
It is mind that he alone who would come
the resolve of her
(here and see this Kanakapattana with his own eyes, should
)
marry her even in the absence of her father. Hence let your
honour marry her according to the Gandharva form of
marriage.
Now Gandharva marriage having taken place, I remained
there enjoying her company. Then once she said in privacy,
*'My lord, you may enjoy all this at your own will. (But)
yon should never touch this Vidyadhari named Swarnarekha
drawn in the picture. Afterwards, out of curiosity, 1 touched
that Swarnarekha with my hand; and being kicked by her
|otuslike feet though she existed only in picture, came and
dropped in my own country. Afterwards being afflicted with
pain turned a recluse and while wandering over the earth
i
reached this town. Here when the day closed I while lying
down in the house ot a cowherd observed the fol!ov,'ing. In the
evening the cowlêrd canê hooê after having taken care of his
—
(58) HiTOPADESHA'.
friends and saw his wife holdinor some consultation with a

female messenger. Whereupon having beaten that Gopiand
fastened her to a post he slept. Then at midnight the messenger,
the wife of this barber, having approached that Gopi again
gaid, "That one burnt as it were by the fire of you separation,
wounded by the arrows of Cupid, lies as if on the point
of death. As it is «aid:
At night when the darkness is dispelled by the lord of night
Cupid, having repeatedly aimed at, pierces the minds of
youths.( 111 ).
Having seen that sart'of condition of him and being dis-

tressed at heart, I have come to send you to him. Therefore
I shall fasten myself here, you having gone there and
satisfiedhim should quickly return. It being done accordingly,
and the cowherd being wide awake said, "Now I take you, oh
sinful one, to your paramour." When she said nothing in reply
the cowherd being excited, said "Do not you even return a
reply to me through haughtiness? And taking a knife cut her
nose in passion. Having done so the cowherd went to bed
again and slept. Having returned the Gopi asked the female
messenger, " What is the news ? The messenger replied,
"Look at me. My very face tells the news."' Afterwards that
Gopi having fastened herself as before remained in the place,
while the female messenger taking the cut nose with her went
iiome and staid therfi.
Then this barber asked his wife early at dawn for the
razor-case while she gave him only one razor, then this
barber being provoked at not getting the whole razor case
threw away that razor into the house from a distance.
Now she setting up a pitiful cry and saying "This
(me has cut niy nose without any fault of mine, took him
to the officers of justice. Wliile that Gopi being asked again
by the cowherd, said, "Oh sinful one, who can deform me, a
very chaste one ? The eight guardians of the eight quarters
Alone know my conduct. For;-^
The sun, the moon, the wind, the fire, the sky, the earth, the
water, the heart, the god of death, the day, the night, the two
twilights, and religion know the action of man. ( 112 )
If I am quite chaste, if J know none other than you, if I

never had connection with a stranger even in my dream, then in
consequence of my virtue will my nosa.thoughcut, be repaired,
— — —
HlTOPADESHA'. ( 59 )
I could reduce you to ashes. Bat you are my lord. I hesitate

out of public fear. Looic at my face." Thea when this cowherd,
having lit a lamp looked at her face, and found it posse-ssed
of a prominent nose, he fell down at her feet crying blessed

am 1 whose wife is perfectly chaste. I relate th6 history of
this merchant also that is here with me.
This man having left his this town after twelve
house reached
years from the neighbourhood of Malaya mountain, and
rested in the house of a hiirlot. There was a matchless jewel on
the head of a wooden Vaitahi placed on the door of the'"
house by her procuress. This merchant being covetous, got

up at night and made an attempt to take the jewel.
Then this by that Vaitala with his arm*

fellow harassed
moved by up a pitiful cry. Afterwards the
strings set
procuress got up and said, ''Boy, you have come from the
neighbourhood of Malaya. Hence give away all the jewels
to this one otherwise you will not be freed, such is this
goblin. Then this one delivered up all the jewels, and as
he became deprived of all his possessions he came and
joined us. Having heard all this the officers of the king
urged the justice of peace to do justice. Afterwards that
messenger and the Gopi were driven out of the town by
him, while the barber went home. Hence I say, "1 having
touched Swarnarekha," etc. Now this is a self-committed
mistake. Lamentation in this case is not proper. Musing
for a while. Friend, as friendship between them was brought
about by me so also would 1 sow dissentiou between them.
For:—
Very skilful persons make even falsehood look like truth
as persons skilled in the art of painting show depression and
elevation on the even surface. ( 113 ).
Moreover:
He whose mind does not fail in unexpected occurrences get*
overditficultiesasaGopiin the case of her two parumoars. (114)
Karataka asked, ''how was this ?" Damanaka relates:
STORY SIXTH.
There was in the town of Dwarawati a wife of a cow-
herd who was a bawd. She used to have carnal intercourse
with the head officer of the village and also his son. As
it is said:
— —
( 60 ) HlTOPA DESHA'.
The fire ig not satisfied with ( any amount of) fuel, the
ocean with( any number of ) rivers, the god of death with

all and a beautiful-eyed one (
beings woman ) with ( any
number men. ( 115 ).
of )
Moreover,
Not by liberality, nor by respect, nor by straightforwardness,
nor by service, nor by weapen, nor by knowledge are women to
be conquered. Women are altogether crooked. ( 116 )
For: —
Women having abandoned a husband who is a store of
merits, attended with fame, lovely, conversant with the
modes of sexual enjoyment, rich, and young, quickly go to
(seek )aaother person void of character, merits and other
things. ( 117 ). Moreover:
Certainly a woman does not attain such satisfaction
though sleeping on a variegated bed, as that attained in the
company of a stranger ( even ) on a ground covered with
Diirwa grass and others. ( 118 ).
Now once upon a time she was enjoying the company of
the son of the head officer. In the meanwhile the head
officer also came there to please himself in her society.
Having seen him coming, she concealed his son in the

granary and began to make merry with the head officer
as before. Afterwards her husband, the cowherd came there
from the cowpen. Having seen him the Gopi said, "Oh
you head officer, take a stick and pretending anger go out
in haste." He having done accordingly, the cowherd having
come home asked his wife, on what business the head officer
had come and stood there ? She replied,
"He on some account got into passion with his son, while
he when pursued came and entered here, and I saved him
having concealed him in the granary. His father after search
did not find him here, hence this head officer is going
away quite in passion."
Then she took his son out of the granary and showed
him ( to her husband ). As it is said:
What women eat is twofold; their talent four-fold, and
their pursuits six-told, while ( their ) passion eight-fold.(119)
Hence I say, "when the business is at hand," etc.

Karataka said, "Let it be so. But great is the friendship
—— —
Hitopadksha'. ( 61 )
•between tliese two proceedins; from natural inclination. How

is it possible to break it?" Damanaka said, "Let a remedr
be devised. As it is said:
What is by a remedy is not possible by power.

possible
A black serpent was hurbd down by a female erow by
means of a gold string." ( 120 )
Karataka asked, "How wa^ this ?" Damanaka related,
STORY SEVENTH.
On a certain tree there lived a pair of crows. A black
serpent residing in the hollow of that tree ate their young
ones. Then the female crow, that was pregnant again, said to
the crow "Lord, let this tree be abindi^ned. Our offspring i*
ever eaten by the black serpent that resides here. For: —

A wicked wife, a roguish friend, impertinent servants, or
residence in a house having serpents in it is undoubtedly
death itseU." ( 121 )
The crow said, "Love, you need not be afraid. Very

often 1 have pardoned his offence. But now it is not to
be forgiven. The female crow said, "How could you ii^^ht
with this powerful one ? The crow said, "Away with this
lioubt. For:
He that has talent has power. But whence can there bo
power to one void of talent. See, a lion very haughtv was
pulled down by a harp." ( 122 )
The female crow laughingly said, "How was this?" The crow
related,
STORY EIGHTH.
*'There was a lion by name Dardanta on the mountain
by name Mandara. He was always in the habit of killiiii>-
blasts. Then all the beasts uuitiug together thus requested

the lion, "Oh lord of beasts, why do you kill many bcâsts
at a time ? If it be your pleasure, we ourselves will ni ika
a present of one beast daily for your dinner."' ThereupMi

the lion said, "If you wish it., let it be so." From that tiin»
housed to eat the one beast that was ( daily ) presented.
Now once upon a time fehe turn of an old hare ouma.
He thought:
"Homage is done to the object of fear with the- koâ
6
—
(62) Hitopabesha'.
of ( savins; ) life. If I am to die what have I to do with

propitiatiiiir the lion ? ( 123 )
Therefore 1 shall go very slowly."
Thereupon the lion being distressed with hunger said to him
"Why have you come so late ?" The hare said, "My lord,
I am not to be blamed. While coming I was forcibly held by
another lion. Having pledged my word to go back to him
1 have come here to tell of it to my lord." The lion angrily" f
said, "Go with me quickly and show that wicked one.
Where does the wicked fellow stop ?" Then the hare taking
liim along went to show him a deep well. Having reached
there ho said, "Let my lord sea with his own eyes ;" and showed
in the water of that well the reflection of that very lion.
Then this one being inflamed with ano;er hauo;htily flung him-
self at it and died. Hence 1 say, "He that has talent, "etc.
The ferîale crow said, "1 have heard everything. Now
tell me what is to be done. The crow saiJ, "A prince
daily comes and bathes here in the neighbouring lake; you.
Laving with your beak picked the gold string ( which he
.shall have ) taken off from his bo<ly and placed o-n the stone
iiecir the water, should p-laoe it here in this hollow. Now

once upon a time when the prince entered the water for
bathing the femile crow did accordingly; and the officers
of the king while string saw

eiigiiged in following the gold
the black serpent there in the and killed hollow of the tree
him. Hence i say, "What is possible by a remedy," etc.
Kar.itaka said, "if it is so you may go. May your journey
be attended wiih success.''' Then Damanaka having gone to
Pingalaka saluted and said, "My lord, thinking the business
to be urgent and foreboding great danger I have come to
you. For:
A well-wishing man ought to give beneficial advice though
unasked, in adversity, at the time of ( the master ) taking
to a wrong path, and when the proper time for ( doing a )
a business is passing away. ( 124 )
A King a being solely made for ( receptaole

is ) enjoyment
and not for businei^s. A minister that ruins the business of
the king is tainted with blame. ( 125 )
Likewise notice. This is the course of ministers: —

Better 's the giving up of life or even the cutting off
—— —
Sitopadesha'. ( 63 )
of the head, but not the connivance at one who possesses

the sinful desire of getting to the position of the master." (12G)
Pingalaka respectfully said, "What do you intend to say
now ?" Damanaka said, "My lord. Sanjiwaka appears to have
double dealing with you. So also despising the three resources
( \ JT5?Tr=?l7, -^
»T?^^f^,^ 5rfTrf^r%' ) of your prosperous
lordship now before us, longs for the very kingdom." Having
heard this Pingalaka stood frightened and silent with

surprise. Damanaka proceeded, "My lord, it is the ( fruit
of the ) very mistake that you, disregarding all othec
ministers, made him alone the sole master.

For,
The goddess of wealth ( some how) supporting her feet
attends on the exrremely exalted minister and on the king.
She, on account of her feminine nature, being unable to
bear the burden ( of both ) forsakes one of the two. ( 127 )
Moreover:
When a king makes one minister the sole authority in
the kingdom, infatuation takes possession of him (the minister)
through hauteur and he is betrayed through rash negligence,
A desire of independence takes possession of his heart,
when so betrayed. And then he through the desire of
independence treacherously plots the murder of the king. (128)
Moreover:
Eradication of food besmeared with poison, of tooth un-
settled and of a wicked minister ( would alone) tend to
happiness. (129) Moreover:
When the king that makes over his riches to the minister
is in difficulty he sinks down ( is ruined ) like a blind maa
without guides. (130)
In all affairs he exercises his own will. Novv, my lord
may do what he thinks proper ia this case. Moreover 1 know
this much.
There is not a man in this world who does not long for
wealth. Who
in this world does not longingly look at
another's beautiful young wife? (131)
The lion musingly said, "Though such be the case, great
is my friendship with Sanjiwaka. See: —
He who is dear is ever so though practising frauds. To;
—— — —
(64) Hitopadbsha'.
vhoin is one's body not dear, repulsive as it is on acconni

of infinite disorders ? (132)
Moreover;
He who is dear is ever so though doing disagreeablo
things. Who has disregard fV)r firo though it has burnt the
best part of a house ? " (1S3)
D.unanaka again "My lord that is
said, a great mistake. For:
That person, on whom a king looks with special regard,
be ho a son, a minister ar even a stranger^ is resorted to bj-
wealth. (134)
Hear my lord:
Tho result of a wholesome thing though disagreeable i»
beneScIal Where there is a speaker and a listener prosperity

finds pleasuro there» (135)
And you having set aside old servants have honoured thi»
stranger. You have done an improper thing. Fort
One should not honour stranfrers setting aside old servant*
as there is no greater blunder than this^ tending to the OYor-»
throw of a realm." (ISG)
The lion said, " What wonder is this ?
He was brought hei*e and promoted by me after giving
promise of safety. So can he plot treacherously against ?'*
me
DamanaUa said, ">
My lord»
A wicked though constantly honoured does noi
person
attain rectitude; as the crooked tail of a dog could not bo
made straiglit by such means as chafing and anointing. (137)
Moreover:
The tail of a dog, anointed, chafed, bound round by ropes
when released (even) after twelve years returns to its original
shape. (138)
Moreover;
How can promotion or honour please the wicked ? Poison-,
ous trees do not boar wholesome fruits though sprinkled (fed)
with nectar. (139) Hence I say,
Evan unasked one should tell what is wholesome to another
vrhose degradation he does not wish. This is the only duty
of the good; while quite contrary is the opinion of others
(the wicked). (140)
As it is said,
— —
filTOPAbSSHA'. (65)
Se is well-disposed who wards off misfortune. That is
kn act which is pure. She is a wife who is obedient. He is
i-^lented who is respected by good. Tliat is fortune which

does not produce hauteur. He is happy who is free from
greed. He is a friend who is artless. He is a man who is noc
tormented by senses. (141)
If my lord affected by the contagion of Sanjiwaka, though
warned, does not turn away, it is not the fault of a servant
like me As it is said;
A king addicted to lust does neither mind business nor

benefit. Being self-willed he proceeds according to his will
like amad elephant. Then being carried away by arroganct?

when he falls into deep sorrow he throws the blame on a
•ervant, but does not perceive his own impropriety. (142),
Pingalaka (aside)t
"One ought not to punish one for the fault of another.
After ascertaining for oneself^ one should punish or honour

(any one). (143)
As it is said;
There is no law for favour of punishment before ascertaining
the merit or fault.
As the hand haughtily put into the mouth of a serpent
(only) tends to one's own desfruefion." (144)
He said aloud, "Then should Sanjiwaka be warned?"
Damanaka hastily said, "My lord, do notdosa This would
result in the breach of counsel. For, as it is said:—
This seed of counsel should be kept so secret that it will
not be ever slightly divulged (broken), it being broken does
grow (thrive). (145)
Time drinks away the juice(fruit) of what is to be received,

what is to be given and what is to be done when it is not
done immediately. (146)
Therefore what is inevitably commenced ought to be carried
out with great caution.
A counsel like an impatient warrior though hidden in every
respect does not bear to remain long for fear of betrayal by
others(enemies). (147)
if this fellow, though fouad out to be in fault, is to b«
— —
(6^) HiTOPADESHA'.
pardoned with a warning against him mis.Ioing, that too is

<ûite improper. For:
He who wishes to make peace with a friend that was
otice wicked only invites death, as a she-mule a foetus( 148 }
v\ hen a had man is employed near one whatever h©
does is nn})rofitahle. The Sakunee and the Shakater may
here serve, oh prince, for examples. ( 149 ).
The lioji said, "Let it first be ascertained what he can
do to us." Damanaka said, "My lord,
. How
can there be the decision of strength without knowing
the subordinate and the principal.
See the ocean was disturbed by the mere Tittibha ( a kind
of water animal )." ( 150 )
The lion asked "How is this ?"' Damanaka rehited.
STOR^ NINTH.
"On the shore of the southern
ocean there lived a
couple of rittibha birds. There the Tittibhi on the point
of delivery said to her husband, "My lord, let a private
place fit for delivei-y be found out „ The Tittibha said,
"My love, this is the very place quite fit for delivery." She
'saiil,"This place is overfl'owed by the tide of the sea." The
Tittibha said, "Am 1 so powerless that I should be over-
powered by the sea ?" The Tittibhi laughingly said, "My
lord, great is the difi'erence between you and the sea."
Ort—
He, who in this world knows how to avert defeat or what
is {)roper and who has worldly knowledge, never sinks down
( sustains defeat ) even though in difficulty. ( 151 )
Moreover:
The undertaking of impossible business, quarrel with one's
relations, rivalry with the powerful and confidence in young
women, these are the four inlets to death." ( 152 )
Then she was delivered in the same place with great
reluctance according to the word of her husband. Having
heard all this the sea also in order to ascertain his power
took away the eggs. Then the Tittibhi being overwhelmed with
affliction said to her husband,"My lord,misfortune has befallen
•us. Those my eggs are lost." The Tittibha said, "my love,
do not lose heart. So saying he gathered all the birds to-

— —
Hitopadesha'. ( 67 }
getber and went to the lord of birds, the eagh; ( the con-
veyance of the god Vishnu ). Having gone there the Tittihha
phiced the whole history before his godhead the eagle. "My —
lord, staying in my lionse as 1 was, I am chastised by the
sea without any f:uilt of mine." Then having heard his
words the eagle requested his master the godhead Narayana,
the cause of the stability and destruction of the creation.
He Ordered the sea to give away the eggs. Then placing
the order of his godhead on the head ( implicitly consent-
ing to it ) the sea delivered over those eggs to the Tittibha.
Hence [ say, "Without knowing the subordinate and his
principal," etc. The king said, "How is it to be ascertained
that he is mischievously-minded?" Damanaka said, "When
this one would- haughtily come towards you as if in a
startled manner presenting the weapons in the shape of his-
pointed horns, my lord should know it." So saying he went

to Sanjivvaka. Having reached there approaching very
slowly he showeil himself as it quite dismayed. Sfanjiwaka
respectfully said, "Friend do you fare well?" Damanaka said,
"Whence can there be well-being to depi^ndents ?"
For:—
Riches are in the hands of others, the mind is aUvays
in anxiety, and there is ifncertainty even as regards the
security of one's own life in the case of thos« that are the
servants of kings. ( 153 )
Moreover:
Who having got riches does not become haughty? The
adversities of what worldling have vanished ? The mind of
what person in this world is not disappointed by wom,an, or
who is a favourite of the king? Wbo is not embraced by the
god of death? What beggar has attained greatness ? Or what
man fallen into the snare of the wicked has got out safely. (15S)
ISanjiwaka said, "Friend, say what is this."
Damanaka said, "What shall 1 say, unfortunate as I am?See:-

As one, though sinking in a mass of water having got
the support of a serpent, can neither ( make up his mind
to ) leave nor hold it, so I am at a loss ( what to do ) at
present. ( 154 ) For:
Here i^ the trust of the king, there perishes a friend.
— • — '
( 68 ) fllTOPAbBStfA'.
What am I to do and where am I to go, fallen as 1 am

into the sea of sorrow." ( 155 )
kSo saying, be heaved a long sigh and sat. Sanjiwaka said.

"Yet friend, tell your mind clearly/' Damanaka said in an
c(f
under tone, "Thouoh the king's trust is not to be betrayed

yet yoa have come here upon our faith. I long for the
next world- i must tell you your benefit. Hear. This oar
master having changed his mind with respect to you said
in privacy, "Having killed this very Sanjiwaka 1 shall
satisfy my attendants*" Having heard this Sanjiwaka be-
came greatly dejected. Damanaka again said, "Away with
dejection. Let something suited to the occasion be done.'*
Sanjiwaka musing for a while said, ( aside ) "Indeed it
is well said. It is not possible to decide from dealings whether
iomething is the act of a wicked fellow or not. For: —
Women are generally accessible to the wicked, a king
generally unworthy, wealth generally follows a
fosters the
raiser^ and the god of rain ( a cloud ) generally showers
down water on mountains. ( 156 )
A wicked man appears to advantage on account of thd

glory of his patron as a dirty ( dark ) collyrium put into
( applied to ) the eyes of young women." ( 157 )
Then aftet thinking a while he said "Alas? What has tbi«
befallen? For:
What wonder is there that a king though propitiated
with efforts does not get satisfaction? But this one is an
extraordinarily peculiar figure who being served beconiei
inimical. ( 158 )
Hence this is a mysterious problem. For:

He, who becomes angry at some cause certainly is satisfied
at its removal. While how is that man to be pleased whosd
mind is disturbed without a cause? (159 )
What wrong have I done to the king? Or kings becom*
hostile without a cause?"
Damanaka said, "Exactly so. Hear: —

Even benefit done by so.-ne loving wise men becomes
hateful; while even injury done by others in one's own
presence gives satisfaction. How very strange is the nature
of iusiucerely diîposed persons? The duty of a servuui ih
—— ———
HiTOPADESHA'. (69)
qnlte mygferious and imcomprehensible even to Yogis ( con-

tfiinplative saints ). ( 160 )
Moreover:
Hundreds of obligations are lost upon the wicked; hundreds
of fine speeches upon the stupid; hundreds of words upon
the disobedient: and hnnJreds of advices upon the insensi-
ble. ( 161 )
Moreover:
On sandal trees there are cobras; in waters there ar«
lotuses as well as alligators; in pleasure there are the wicked,
the destroyers of merits. Pleasures are not without impedi-
ments. (162) Moreover:
There is no part of the sandal tree that is not resorted
to by the wicked and fierce animals. Its bottom ( is re-
Borted to ) by cobras; flowers by bees, branches by monkeys,
and tops by bears. ( 163 )
Now this master is found out to be sweet in speech (but )
poisonous at heart. For:

What indeed is this peculiar art of acting that is prao-«
tised by the wicked ? Viz: — from a distance to be with

ontstietched hands, moist-eyed, almost getting up from the
geat ( half relinquished seat ) anxious to give a close
embrace, showing regard for the queries of the favourite,
possessed of poison at heart, honeyed externally and very
clever in deceit, ( 164 )
. So also;
A bark is ( of use ) for going over the mass of water (ocean),

difticult to lamp on the approach of dark-*
be crossed, a
ness, a fan in place, a goad for checking the
an unuiry
insolence of mad elephants. Thus there is not a thing
on the earth for which remedy is not devised by the
creator. ( But ) I think even the creator has his exertion
foiled in checking the course of the mindset the wicked." 165) (
Sanjiwaka again giving out a sigh ( said ), "Oh it is pity ?

How 1, a feeder on grass, am to be killed by the lion f
For:—
Between two alone, there is said to bo a ( fair ) contest, viz,
those who possess equal wealth and equal power; but uevef
between the highest and the lowest. ( 166 )
—— — —
( 70 ) HiTOPADESHA'. 1
( Again musing), by whom is this king made ill disposed

to me ? 1 do not know it.
One ought to be alwaj's afraid of a king that is changed

in mind. For:
Who forsooth can ever unite the altered mind of a
king with that of his minister; the ( broken ) bracelet
of crystal ? ( 167 )
Moreover:
The adamant and the regal power, these two are the Only
fierce objects. One falls in one place ( destroys a single
object ), while the other all around. ( 168 )
Hence better is earth in a battle. Now, obedience to

his command is improper. For:
. One, if killed, obtains the heaven; or by killing enemy
pleasure; certainly both these are rare aquisitions for
warriors. ( 169 )
While this is a proper time for war.

The wise call that to be the very time fit for fighting
when in not fighting there is certain death, while in fight-
ing danger to life. ( 170 )
For:—
A wise man when he sees not the slightest good for himself ia
not fighting, dies while fighting with the enemy. ( 171 )
In victory one gets Lakshmi ( the goddes of wealth ),
while even in death a celestial damsel- Bodies are perishable

in a moment. What regret should there be in a death on
the battle field ? ( 172 )
Having thought thus fSanjiwaka said, " Oh friend, how is

he to be known aa about to kill me?" Damanaka said,
"3'ou yourself shall display your valour when this Pingalaka
will look, at you with his tail koisted, with his paws uplifted
»nd with his mouth gaping ? For:
To whom a person void of lustre though strong is not
the object of contempt ? see, a foot is placed fearlessly by
people on the heap ot ashes. ( 173 )
But all this must be carried out very secretly. Otherwise

neither you nor I will be safe," 8o saving Damanaka went to
Karataka. Karataka said, "What is the result ? Damanaka
said, "The breach between each other is the result." What
(Joubt of it'"' cried Ivarataka ? "For; —
—— —— —
HiTOPADESHA'. ( 71 )
wbo indeed is a friend to the wicked? what person being

solicited does not get angry? Who does not become haughty
hy wealth? Who is not clever in wickedness. (174)
Likewise,
For self-elevation, rogues make a prosjjerous and fortunate
man wicked. What forsooth does not the contact of the
wicked da like fire(that consumes every thing with which it
comes in contact)?" (175)

Then Damanaka having gone to Pingalaka said, "My lord,
here comes that evil-intentioned one. Therefore you should
remain readyfwell-armed), and thus made him assume the
aforesaid form. Sanjiwaka also coming and finding the lion
in that changed form, showed valour after his own maimer.
Then in a fight between them Sanjiwaka was killed by
the lion.
Now Pingalaka having killed Sanjiwaka his dependent^
and composing himself stood as if in sorrow and said, "What
a cruel act is done by me ? For:
The kingdom is enjoyed by others. The King is only the
receptacle of sin resulting from the transgression of duty
as a lion by killing an elephant. Moreover:
(Where there is) either the loss of a portion of land or
that of a virtuous and talented servant, the loss of the servant
is death to Kings. The land though lost is easily obtained
but not servants." (177)
Damanaka said, " My lord, what is this novelty that you
ai'e putting yourself to pain for killing an enemy ?
As it is said:
A King desirous of prosperity should kill one aiming at
his life (murderous) whether he be the father, a brother, a
son or a friend. (178)
Moreover:
One conversant with the principles of duty, wealth and
desire should not be excessively compassionate.
Because a lenient man .cannot eat the food though in hand
(served up before him). Moreover:
Forgiveness ( as well ) to an enemy as to a friend is an
ornament to ascetics alone. That very act towards offending
persons is a fault in kings. ,180)
Moreover:—
—
(72) HlTOPA DESHA'.
Nothing but the penalty of life is the expiation to him

that alms at the position of his master through greed of
kingdom or through hauteur.
Moreover:
A compassionate king, a Brahmin eating anything (voraci-
ous), an unruly wife, a companion of a bad disposition, a
disobedient servant, a careless officer, and one who is un-
grateful, these should be abandoned. (182)
And particularly:—
The conduct of the King like that of a concubine is of
many colours; viZ: It is true as well as false; harsh as
well as sweet; cruel as well as compassionate; niggardly as
well as liberal; always laying out as well as solicitous of a
largo influx ofgems and money." (183)

Pingalaka b(M"n'4 thus consoled by Dainanaka recovered his
own natural state and sat on the throne. Damanaka being
"May your majesty prosper. May the
pleased at heart, said,
whole world enjoy good-fortune." Thus he lived happily.
Vishnusharman said, " have you now heard Suliratbbaida
(Dissension among Friends) ?
''
The princes said, " We have
heard by your honour's favour. We have become pleased."
" Let this also be." Vishnusharman said,
Let there be dispute among friends in the abode of your

enemies. Let the wicked being drawn away by the god of
death daily approach annihilation. Let people always be the
abode of happiness and j)rosperity. And let even a child
always take delight here in the attractive beginning of the
story. (184)
Here in Hitopadesha ends the second collection of fables
sailed Suhratbhaida.
'HOSTILITY.'
At the time of the commencement of the story, again the
princes said, "Venerable Sir, we are princes. Therefore we
have curiosity to hear ('your discourse on ^ 'Hostility.' Vish-
nus'arman said, "If you like that, I tell you. Li.sten to
( my discourse on ) 'Hostility, of which this is the first verse:-

In a fight between the geese and the peacocks in which
( fight ) the strength ( of both the contending parties ) was
HiTOPADESHA. (73)
equal, the geese were cheated by the crows ( the latter )
havino; resided in the enemy's camp, and ( thus having )
inspired confidence ( in them i. e. geese for themselves i. e.
crows )." ( 1 )
"How is this" paid theVishnusarman related:— princes.
"There is a lake by name Padraakeli in Karpuradvipa,

There lived a lord of geese by name Hiranyagarbha; and all
aquatic birds having juined together enthroned hun on the
kingdom of birds.
If there were no king, as the proper guide ( to subjects ),
people would be ruined in this world like a boat without a

pilot in the sea. ( 2 ) Moreover,
The king protects the subjects, the subjects elevate the
king. Protection is better than elevation. In its absence even
the good turn out bad. ( 3 )
Once upon a time that king of geese surrounded by his
retinue, was sitting at ease on a sofa of very expansive lotuses.
Then a certain crane by name Dirghamukha, having come
from a certain country, and made his obeisance, saf. "Dirgha-
mukha," the king said, "you have come from another country
( so ) tell (us some) news." "My Lord" he said, "There is
an important news. [ have come here quickly to speak ( of ) it
to you. May you be pleased to listen to it.
There is in hill by name Vindhya. There

Jambudvipa a
king of birds, by name Chitravarna. I was
lives a peacock, a
seen walking over a burnt forest by his attendants that were
passing, and was asked 'Who are you? Whence have you
come?" Then I said, "1 am the attendant of the King of geese
by name Hiranyagarbha, the supreme ruler ( suzerain ) of
Karpuradvipa. I have com3 to see a foreign country out of
curiosity. Having heard this, the birds said, "Of these two
countries which is the better one and which is the better king."
I said-"Oh why do you ask this ? there is a vast difference.
For Karpuradvi{>a is the heaven itself and the king is a second.
lord of heaven ( indra); and what do you do fallen ( i. e.

destined to live ) in such a barren place ? Go to our country."
All having heard my words became angry. It is thus said.

Giving milk to serpents is simply increasing tlieir poison.
For advice given to fools serves to incense but not to appease
them. ( 4 ) Moreover,
7
— — —
(74) HiTOPADESHA,
A wise man alone is fit to be advised, but never an ignorant

one. Birds, having given advice to monkeys, became deprived
of their places ( of abode )." ( 5 )
"How is that," said the king. Dirghamukha related:

STORY FIRST.
"There is an extensive silk-cotton tree on the bank of the
river Narmada. There the birds lived happily in its hollow

in which they had built their nests. Now once upon a time
in the rainy season when the surface of the sky was covered
with black coverings it rained in great torrents. And then
the birds having seen the monkeys sitting at the foot of the
tree affected with cold and trembling, (with compassion), said,
"Oh monkeys, listen:
We have built our nests with straw, collected by means of
nothing but our bills. You having got hands and feet and
other means, why do you thus suffer ? ( 6 )
Having heard that, the monkeys, who were incensed,
thought. 'Oh the birds sitting in the hollow of the nest (which
!
is ) free from the wind and being comfortable are censuring

us. So let the rain stop. Afterwards the rain having stopped,
the monkeys mounted the tree, broke their nests and dropped
their eggs down. Hence 1 say, "A wise man alone should
"
be advised, etc. " The king said, " Then what did they do.
The crane related, " Then the birds angrily said, " who
has made this goose a king ?" Then being excited I said,
" Who made your peacock a king. " Having heard this
they all became ready to kill me. Then I also showed my
valour. For:
At other times forgiveness is the ornament to men as
modesty is to women. At the time of defeat valour is the
ornament as immodesty at the time of sexual enjoyment. (7)
The king having smiled said,
" He, who having looked into the strength and weakness
of himself as well as of others does not know the difference,
is despised by his enemies. ( 8 )
Moreover,
An unwise ass, covered in the skin of a tiger, daily
grazing in a field for a long time, was killed owing to the
fault of his voice. " ( ^ )
" How is that, '
askeJ the crane. The king related:
HlTOPADESHA. ( 75 )
STORY SECOND.
" There was a •washerman by name Vilasa in Hastinapur.
His weakened on
ass account of overtask the was on
point of death. Then that washerman having covered him
in the skin of a tiger, left him in a corn-field near a forest;
so that the keepers of the field, having seen him from afar,
ran away having mistaken him for a tiger. Now once upon
a time a certain keeper of the field, who had protected his
body with a grey blanket having made a bow ready lay
in wait with his body bent low. And the ass who was
grown plump and in whom strength was produced by hia
eating corn having seen him from afar
to his heart's 311,
took him to be a female ass and having brayed loudly ran
towards her. The field-keeper having ascertained him to be
an ass by his braying killed him very easily. Hence 1 say
" Though grazing for a long time, etc. " Dirghamukha said,
*'
Then the birds said, Oh you sinful wicked crane, while
'
roaming on our land do you insult our king f Therefore it

is not pardonable now." So saying all being angry struck
me with their beaks and said, 'Oh you fool, know that
that goose, your king, is quite soft. He has no right to
govern. Since being very feeble he is unable to protect
the wealth though in the palm of his hand. How can he
govern the earth or what kingdom can he have ? Bat you
are a frog in the well. Therefore you advise ( us to take)
his support Hear,
A and shade should be resorted
large tree possessed of fruit
to; ifby (bad) luck there happens to be no fruit, who can ward
off shade ? ( 10 )
Moreover;
A mean person should not be served; shelter should be
sought with the great. Even water in the hand of a female
tavernkeeper is called liquor. ( 11 )
Moreover,
According to the support and the thing supported, even
a great thing attains littleness, and an insignificant one
appears as possessing abundant qualities; as an elephant in
the mirror.( 12 ) Moreover,
Even in a trick (
played ) against the most powerful king
( 7G ) HiTOPADESHA.
there may be success ( i. e. one may achieve snccess ); certain

bares lived happily by the trick of the moon." ( 13 )
1 said, "How is that." Tbe birds related;—

STORY THIRD.
'Once upon a time for want of rain, in the rainy season
a herd of elephants distressed with thirst said to their lord
'What remedy is there for our subsistance ?*
( Even ) for
mean creatures there is no place to plungo in. We are
as rt dead for want of one ( place to plunge in ). What
should we do ? Where should we go ? then the king of
elephants haying gone not very far showed them a clear pond.
Then as the days rolled on many insignificant hares living
on ifs bank were crushed by the trampling of elephants'
feet. At last a hare by name Shilimukha thought, 'Thia
herd of elephants distressed with thirst must come here every

day, hence our whole family will he destroyed.* Then an>
old hare by name Vijaya spoke, 'Do not he uneasy.' I
will find out a remedy in this case. Then he having taken
a vow walked away. While going away he thought, 'Hovr
should 1 speak standing before the herd of elephants.
For,
The elephant kills even while touching, the serpent even
while smelling, the king even while protecting, and the
wicked person even while laughing. ( 14 )
Hence having mounted the top of a mountain shsÛ

I,
address the chief of the herd." That being done the chief
of the herd said, "Who are you. whence have you come ?"
He replied, ^'l am a bare. I am sent to you by the
revered moon.' The chief of the herd said, Deliver your
commisson.' Vijaya said, ( 15 )
'A messenger does not speak otherwise ( than truth ) even if

•weapons are raised up ( against him. ) For he is the communis
cator of truth always in consequence of his beipg not to
be killed.
Hence I with his permission say. Hear '^That you have
destroyed the hares, the keepers of the lake of the moon, is not
done well by you. Those bares are for along time my guards.
Hence 1 am known as one having the mark of a hare." The
messenger having spoken thus, the chief of the herd through
fear said as follows, ^Think this was done through ignorance;
HitOÂDESSA. (77)
it shall not be done again.' The mesaenger said, 'If it
be so, having bowed to the revered moon who is shaking

througli anger here in this lake and having propitiated him
go.'Then having conducted the chief of the herd at night
and having shown him the tremulous reflection of the
moon in the water, he made him, salute her and said,
"Oh god, the fault was committed by this one throngh
ignorance. So let it be forgiven. He will not do so at
another time." Having said this he sent him away. Hence
I say, "Even in a trick, etc." Then I said, " That our
lord alone, the king of the geese, very illustrious and valiant,
is fit to hold the lordship even of three worlds. What then
of this kingdom ?"' Then the birds saying, ''Oh you wicked
one why do you walk on our land ?" led me near their
king C^hitravarna* Then presenting me before the king
and having bowed to him. said, 'May your majesty,
attentively hear. This wicked crane though walking on
our land insults your royal feet.' The king said, 'Who
is he. Whence is he come ?' They said "He is the attendant
of the king of geese by name Hiranyagarbha and come from
Karpnradvipa.' Then I was asked by the minister Vulture
'•Who is the prime minister there ?' I replied, 'A Chakravaca
bird by name Sarvajna who has gone to the end of all the
sciences.' The vulture said, 'It is proper; he is born in
his ( i. e. of the king Hiranyagarbha ) country. For,
The king should engage for his minister one who is the
native of his country, who observes the famil^^-customs, is
upright as wêll as pure, is versed in politics, is not addicted
to any vice, is free from ( the pursuit of) improper courses,
has studied the prescribed practical rules, is hereditory,
famous, learned and the producer of wealth." 16 and 17 ) (
In the meantime the parrot observed, "Lord, several small

islands such as Karpnradvipa and others are of course
comprised in Jambudvipa. There also is the supremacy of
your majesty's feet only. Then the king too said, "Exactly
so," For,
A king, a mad person, a child, a careless person, and
one vain by riches, wish even for what is unobtainable;
how much more so for what can be obtained r*" ( 18 )
Then 1 said, 'if lordship would be established by mera

— —
(78) HiTOPADESHA.
word then there is lordship even of our lord» Hiranj'ao^rbha^

over Jambudvipa.* The parrot said, 'How is the decision
( to he arrived at ) in ( by )
this case ? 1 said, "Only
fight*' The king having smiled said, Having gone, make '
your lord ready.' Then 1 said, 'Let your messenger also

be sent.* The king said, 'Who will go as a messenger ?*
For a messenger should be chosen ( lit. made ) of the
following description.
The messenger should be loyaT, meritorious, pure, clever,.
bold, not addicted to any vice, forgiving, a Brahmana,.
knowing the weak points of enemies and rntelligent. ( 19 )
The vulure said,. ( As for ) messengers there are many,.
but a Brahmana alone is to be selected. For,
He pleases the master; does not wish for wealth. The black-
ness of Kalakuta poison does not disappear owing to ft*
contact with Siva/^ ( 20 )
The king said,^ 'Then let none but the parrot go. Parrot, you
yourself having gone with this one,, speak what we wish.*^ The
parrot said, 'As your lordship orders. But this craoe i»
wicked; therefore 1 shall not go with him.
As it is said;
A wicked man commits a bad act, but it affects ( lit.
produces its results on ) good men. Ravana took away Sita
and yet the ocean was fettered. ( 21 )
Moreover,
One should neither stay nor go anywhere with a wicked
person. A goose staying and a quail going in the company
of a crow, were killed. ( 22 )
The king said, 'How is that V The parrot related:
STORY FOURTH.
"On the way to Ujjayini there is a silk-cotton tree. There»
.(on it) dwelt a goose and a crow; once in summer ( time ) a
certain traveller, ( being J fatigued, slept there under the tree
having placed his bow and arrow near him. After a time the
shade of the tree passed away from his face. Then having
seen his face covered with the light of the sun, the goose
that was living on the tree having spread his feathers
made shade again over his face through compassion. Then
he, while enjoying sound sleep, gaped his mouth. Now, the
—
HlTOPADESHA. ( 79 )
crow, jealous of the happiness of others, on account of his

wicked nature, muted mouth and flew away. Thea
into his
just as the traveller having awoke looked up,he saw the gooso'
who, shot ( by him ) by the arrow, was killed.
1 also tell you the story of the quail.
STORY FIFTH.
Once upon a time all the birds went on the accasion of
a pilgrimage in honour of the god Eagle ta the seaside.
Among them a quail went with a crow. Now that cro^v
frequently ate curds from tfce curd pot of a cowherd who
was going along. Then while he, having placed the curd pot
down^ looked up, he saw the crow and the quail. Then the-
crow, scared by him, flew away. The quail, naturally
innocent and slow of flight, was caught and killed ( by him )»
Hence I say, " One should not stay or go, etc."
Then I said, " Friend parrot, why do you say so ? As
bis majesty is to me, so are you." The parrot replied
Be it so, but,
The words uttered by the wicked, though agreeable and

sweetjCreate fear like the premature flowers(flowers appearing
out of season ). f 23 )
While your wickedness is seen from your very speech, since
your speech alone is the cause of the quarrel between these
two lords of the earth. See,
A fool is satisfied with conciliatory words even though a
fault ( against him ) be committed before bis eye; a coach-
builder took his wife with her paramour on the head. " (24)
The king said " How is that ? *' The parrot related:
STORY SIXTH.
There was a coach-builder by name Mandamati in the
Yauvana-Srinagara. He knew his wife to be a whore. H©
never saw her with his own eyes xn the company of her
paramour in the same place. Then the coach-builder having
said " 1 go to another village, " went away. Having
gone a little way and again (having)returned, he lay silently
( concealed ) under the cot in his house. Now that paramour
confident that the coach-builder bad gone to another village
came the very evening. Afterwards she while sporting
with him on the cot, by the slight touch of the body of
(80) HiTOPAPBSHA,
her husband who was lyin^ unxler the cot^ knowing hurl
to have |)1aye(l a trick agrainst hei' became disconcerted. Then
the paramour said, " Why is it that you do not sport with
me ro-day freely ? You appear to me as if alarmed."
She replied, " you do not know. My husband, whom 1
loved from my childhood is to-day gone to another village;
without him the villaoe though full of people seems to me
like a forest. What will become of him in that foreign place?
What will he eat ? How will he sleep ? —-thoughts like these
tear my heart. " The paramour said, " Why is that coach-
builder the object of so much love to you. " The strumpet
replied, " you what do you say? Hear me.
fool,
Tliat woman is a virtuous wife who though spoken harshly

and looked at angrily (bv the husband) has a quite propitious
face towards her husband. (25) Moreover,
Those women who love their husbands whether living in
a town or in a forest, whether sinful or pure secure the worlds
of eternal happiness. ( 26 ) Moreover,
Certainly the husband is the greatest ornament of a woman
( though she be ) without ( other ) ornaments. Without him
though decorated she does not appear to advantage. ( 27 )
You are a parainour with sinful intentions. Out of lustful-

ness of mind ( caprice ) you are sometimes enjoyed and at
others not enjoyed like flowers and betel-leaves. He being
my lord can sell me or even give me away to Gods and
Brahmanas. What with more! He living, I live; and upon his
death to follow him in death is my resolve. Since,

She who follows her husband in death lives in heaven
for many years as imlicate the hair on the body of a njan, viz:
for three and a half crores ( of years ). ( 28 )
Moreover,
As a serpent charmer takes the serpent forcibly Out of a
hole, so she ( i-e. a woman ) having taken her husband, rises
to heaven. ( 29 ) Moreover,
Because a wife, who having embraced her lifeless husband
on the funeral pile, abandons her life, even having com-
mitted hundreds of sins, taking her husband with her, shall
obtain heaven. ( 30)
Having heard all that, that coach-builder said, "Happy am
r
HlTOPADESHA- ( 81 )
1, who have got a wife so sweet speaking and so loyal to

her husband." Having so thought and iiaving taken the
cot with the man and the woman on his head danced
happily.
Hence 1 ?ay, "A fool is satisfied, &c." Then I being
honoured by that king according to the customs was dis-
nii>=sed. The parrot is also coming after me. Taking all
tliis into consideration you may think over what should
be done. Chakravaka having smiled said, -'Lord, the crane
though gone to foreign country has done royal business
to the best of his abilities, But lord, this is the nature
of fools. ISince,
One should give hundreds hut should not fight. This is
the opinion of the wise. This is the sign of fools that they
fight without any cause. ( 31 )
The king said, "What is the use of censuring the past

occurrences ? Let the matter in hand be considered." Chakra^
vaka said, I shall speak in private, Since,
The wise guess the thought (the mind) by colour, expression

or reverberation or even by changes of the eye and face.
Therefore one should consult in secret. ( 32 )
The king and the niinister remained there and others

withdrew elsewhere. Chakravaka said, "Lord, I think thus,
The crane has done thjs at the instigation of sonne one of
pur officers. Since,
A patient is welcome to physicians, (and) a vicious person
to officers. A fool is the food of the wise and a person of
good caste, of the good." ( 33 )
The king said, "Be it as it is. We shall discover ( i, e<
find out) the cause hereafter. For the present what ought to
be done should be considered." Chakravaka said, "Let, Lord, a
spy be sent first. Then we will know their course of ) action
as well as their weakness and strength; since:—
A king should have the eye in the shape of a spy to observe
what ought to be done and what not in his own as well as
in his enemy's country; he who has not got it is necessarily
blind. ( 34 )
And let him go having taken with him another trustworthy
person; so that he having himself remained there, should sen4
— —
(S2) HiTOPADESHA.
thft other f after) havinp; ascertained privately the business

there carefully and coinmunicating it to him. As it is said, '
One should companions who are in the

consult with his
distruiseof in ascetics in or a hermitage in
a holy place,
A temple under the pretext of knowing sciences. ( 35 )
And a secret emissary is he who can pass through water
lis well as land. Therefore let this very crane be appointed;
and another such crane go as a second. Let the persona
let
of their of the two emissaries ) household ( lit. house )
( i.e.
remain in the royal palace. But lord, this too should be
done very secretly. Since
As a counsel gone to six ears or got by report is divulged,a
king should hold consultation with himself as a second. ( 36 ^
See,
This is the opinion of politicians that the dangers ( injuri-
ous consequences ) which befall a king by the divulsion of
counsel cannot be repaired. ( 37 )
The king, having thought, "In the first place I have

said,
( secured ) the best spy." The minister said, "Then success

in battle is also secured.'*
mean time the doorkeeper having entered and
In the
( having bowed said, "Your mnjesty, a parrot come from
)
Jambudvipa stands at the door " The king looked at

Cliakravaka. Chakaravaka said "Now let him be taken to
some place of residence; afterwards being sent for he will
have an interview." The doorkeeper having led him to some
place of residence went away. The king said, "Fight is now
imminent." Cbakravaka said, "Lord to undertake ) war at (
the very outset is not the law. Since:-—

He, who in the very beginning inconsiderately advises a
king to undertake war and to leave his own country, is a bad
servant and a bad minister. (38) Moreover,
One should never strive to conquer (his) enemies by a
fight, because victory cannot be certain to both the combat-
ants. (39) Moreover,
One should strive to win over (his) enemies, by peace,
bribery, or treachery either by all combined or by each
separately but never by a fight. (40) \
Moreover,
HiTOPADESHA. ( 83 )
All are brave as long as tbey have not encountered

men
a Because who tbat has not seen the strength of his
battle.
enemy does not possibly become haughty? ( 41 )
Moreover,
A stone is not so easily raised up by men as it is by
( a piece of ) wood, great success by small means is the great
fruit of counsels. ( 42 )
But having seen that war is at hand we should act as is

suitable to the occasion. Since,
Your majesty, as agriculture becomes fruitful by exertion
done at the proper season so this ( course of ) politics yields
fruit after a long time and not in a moment. ( 43 )
Moreover,
A great man, in this world, fears a calamity while it is
distant and when it is near,he becomes bold;and in adversity
he is patient. ( 44 ). Moreover,
Excitement is impediment to all achieve-
indeed the first
ments. Does not water though very cold break the moun-
tains? ( 45 )
Particularly the king Chitravarna is powerful. Since.

There is no ordinance that one should fight with a power-
ful person, the fight of men with elephants would cause the
death of men. ( 46 )
Moreover,
He is a fool who stands in ( i. e. assames ) a hostile posi-
tion without having seized proper occasion. To struggle with
a strong person is like the exertion ( i. e. flapping ) of the
wings of insects. ( 47 ) Moreover,
Having assumed a tortorise-like contraction, a political man
should endure even a stroke; but at the proper time he
should sally forth like a ferocious serpent.(48)
One, who knows the proper means, may be equally successful
against the great and the small like the current of a river,
which is able to destroy trees as well as grass. ( 49 )
Hence, having inspired confidence in the messenger detain
him until the fort is made ready. For,
One single archer standing within the battlements can
alone fight with a hundred others and hundred, with some
hundred thousands; therefore u castle is to be preferred. (50)
Moreover,
—
( 84 ) HiTOPADKSHA*
Tlie fortless connti-y of what sovereif^n is not the object

of defeat by an enemy ? A king without a fort is without
any refnge like a man fallen from a bark. ( 51 )
One shouldbuild a fort which has a deep ditch, is provided

with a lofty rampart, machines and water and (is situated in
a place ) sheltered by mountains, rivers and forests. ( 52 ) fj
Spaciousness, great unevenness, provisions of water, corri
and fuel, ( means of ) ingress and egress, these are the sevea
treasures ( i. e. virtues ) of a castle. ( 53 )
The king asked, " who should be appointed to repair the

fort ? Chakra replied,
He who is skilful in a ( particular branch of ) business
should be appointed to look after it. One who has no practical
knowledge of a business thouorh trained therein is be-
wildered. ( 54 )
Therefore let Sarasa be called. " It being so done the king

having seen Sarasa said, "Oh Sarasa.repair the fort quickly."
Sarasa having bowed said, " Lord as for a fort this great
lake is long since carefully reconnoitred; but let a collection
of ( war ) materials be stocked in; the land is situated in the
middle of it. For,
The stock of corn, oh lord, is the best of all others. Be-
cause a jewel thrown in the mouth will not support life. (55)
Moreover,
Salt is the best of all the ( varieties of) tastes. Condiment
taken without it gives the taste of cow-dnng. ( 56 )
The King said, "Having gone quickly do every thing."

The door-keeper having re-etitered said, "Lord, a crow by
name Meghavarna come from Sinhaladvipa and acco\npanied
by his retinue is standing at the door; and wishes to see your
majesty's feet.
The King said, "becanse the crows know all and are
great observers, it follows that they are fit to be kept near
and supported Chakra replied, "My lord, it is
by us-"
exactly so, but crow is a land bird and consequently
the
belonging to our enemy's partv. How is he, therefore, fit to
be our protege ? As it is said:
That fool, who, having abandoned his own party, attaches

liimaelf to the enemy's, is killed by the enemies
—
HlTOPADEsHA. ( 85 )
like a jackal in blue colour. ( 57 )

The king asked, "How is that ?" The minister relates: —
STORY SEVENTH.
There was a certain jackal in a forest who fell into an in-
dio'o-pot, while roaming wantonly in the vicinity of a town.
Afterwards unable to get out of morning he lay
it, in the
there showing himself dead. Now owner ( of the indigo-
the
pot ) thinking him dead, taking him out of it and carrying
him a good way off threw him away and he ran off from
there. Now he after having gone to the forest and Hav-
ing seen his body blue coloured, thought "i now possess the
best colour; then, why should 1 not bring about my own pros-
perity ?" Having thought so and having called the jackals,
he said, "1 am enthroned on the forest kingdom by the forest
deity with her own hands by means of the juice of all the
medicinal shrubs. Therefore (all) business in this forest should
be transacted by my order from this day forward.*'
And the jackals having seen him possessing a distinguished
colour prostrated themselves before him and said, "As tha
lord orders." Thus by this very course his lordship over all
the to rest-dwelling creatures came to be (established ).

( Being ^surrounded by his caste-fellows he now established
greater superiority. Then he, having got the best attendants
such as tigers, lions and others, and seeing the jackals in
the assembly, became aslmmed, and cast off all his caste fellows
contemptuously. Then a certain old jackal having seen the
jackals dejected proposed, "Don't be dejected; since we, who
:(
are ) well-versed in polities and very shrewd, are cast away

by this ignorant one we will so act as to bring about his ruin.
Since these tigers and others ( being ) deceived by his mere
colour and not knowing him to be a jackal think him a
King, act in such a way that he will be recognised ( by
them ). And for that purpose arrange thus, that you all to-
gether shall set up a loud howl in the evening in his hearin g.
Having heard the howl he will also naturally set up a how 1.
Then this being done the result followed as prophesied. Fo r
Whatever nature one possesses, it is always hard to overcome;
if a dog were made a king, will he not eat a shoe ? ( 58 )
Then being recognized by his howl he was killed by th e

tiser. As it is said:
8
(86) HiTOPADESHA.
An intimate enemy knows a weak point, defect, strength

and everything; (as) the fire in the inside burns a dry tree. (59)
Hence I say, "He, who having abandoned his own party,
etc."Tiie king said, "Even if it were so, still let him have
an interview as he is come from afar. As for his keeping with
us, it shall be considered. Chakra said, "Lord, a s\)y is sent
and the fort is made ready."
Hence let the parrot also being brought be dismissed. For,
('hanakya killed the Nanda-king by the employment of a

skilful spy; therefore one accompanied ( guarded ) by his
heroes should see a messenger seated at a distance." ( 60 )
Then having convened a meeting the parrot and the crow
were called; the parrot to whom a seat was given, with
Lis head a little raised said, "Oh Hiranyagarbha, lord of
lords, Chitravarna orders you. If you want your life and
wealth, quickly come and bow down at our feet. O'ther-

wise think of some other place to live in." The king
angrily said; "Wonder. Is there none here before us who
will hold him by the neck and drive him away."Meghavarn;i
having got up said, "Lord, please order. I shall kill this wicked
parrot." The all-knowing (^^) appeasing the king and th&
crow said, "first hear.
That is no assembly where there are no old men, they
are not old who do not declare duty; that is no duty in which
there is no truth; that is not truth which approaches deceit
( fraud). ( 61 )
For this is the prescribed form.
Since a messenger is the mouth of a king, he, though
a Mlenchba (of a low caste) ought not to be killed. A messenger
does not speak otherwise ( than truth ) though weapons be
raised against him. i Q'2 ) Moreover,
Who forsooth will judge of his own inferiority or his
enemy's superiority from the words of a messenger ? Because
a messenger always says everything on account of his being
in a position of not being killed." ( 63 )
Then the king and the crow recovered their temper. The
parrot also having got up walked a way. After wards Chakravaka
brought and consoled him and presented him with golden
ornaments and other gifts; then he, ( being ) dismissed,
( by him ) went away. The parrot also haviug gone to
HiTOPADESHA. (87)
Vindhya mountain bowed to the king. The king asked,

" Parrot, "
what is the news? what sort of country is that?
The parrot replied, " Lord, the news in short is this; now
let preparations of war be made; that Karpiiradvipa country
is a part of heaven and the king is another Indra. How is it
possible for me to describe it. Then " the king having called
all the wise men sat to consult and said, " Now when war
has become a necessity, ( lit. a duty )
give us advice as to
what is proper to be done. As for war it must surely be

undertaken. As it is said,
Discontented Brahmans are ruined; contented kings are

ruined,bashful harlots are ruined and women of noble families
without bashtuluess are ruined." ( 64-
)
A vulture by name Duradar'sin said, " Your majesty, war

isnot prescribed by reason ( in this state ) of difficulty ( i. e.
unfavourable circumstances ). For,

War should then be undertaken when ( all the classes of
friends, councillors, and well-wishers are strongly attached
to us and when those of the enemy are opposed to him. ( 65 )
Moreover,
Land, friends and gold are the three fruits of war; when
they are certain ( to be obtained ) then war should be un-
dertaken. ( 66 )
The king said, " Let the minister first examine my forces.
Then let him ascertain their use. So also let the astrologer be ,
called; and let him after having determined it tell us the

auspicious time. The minister said, " Still it is not proper to
march on rashly. For,
Those fools, who without considering the strength of the
enemy rush on rashly, certainly get the embrace of the edge
of swords. " ( 67 )
The king said, " minister do not at all damp my

Oh
spirits. Tell us how one desirous of conquering would
advance into the land ot the enemy. " The vulture replied
" i shall tell that, but its execution alone will be fruitful.
As it is said,
What is the use of a counsel to a king knowing all science
when it is not put into practice because by the mere knowledge
of medicine, a disease is not cured. ( 68 )
But the command of the king is not to be transgressed;

( 88 ) HlTOFADTilseA.
1 inform yon a?i I have learnt. Hear, your majesfv,

Oh kinw, wherever there is fear and join viz: either npon
rivers, or on inonntains or in forest3,or in fortresses, there the
commander should go with his forces arranged in a Ime. (69)
A commander should march in the front followed by very
strono;men; in tlje centre there should be the harem, the lord,
the treasure and th^ weak force. ( 70)
On either flanlcs there should be the hor.ê* on the two

flanks of the horse, chariots, on the two flanks of chariots,
ele[)hants, and of elephants the foot. ( 71 )
In the rear ( i. e. behind ) should march the commander

occasionally encouraiiinij those that are dt»})irited and the
king should take the field accoujpanied by counsellors and
the choicest heroes, taking the army along with him. ( 72 )
One sliould encounter ( an enemy ) on nueven grounds,

marshy places and on mountains with elephants, on even
grounds with horses, on water with ships and everywhere
with the foot. ( 73 )
Marching with elephants is said to be prefera))1e in the
advent of the rainy season; in other seasons wiA horse, and
in all seasons with the foot. ( 74 )
Oh king, watch is to be kept over mountains and narrow

( lit. difficult ) passes. The sleep of tho king thorj^h protected
hy his warriors should be like that of a yogin (i.edight). (75)
One should destroy and vanquish enemies by pulling down
their fortress and at the time of entering the enemies' country
one should place the foresters in the front. ( 76 )

Where the king is, there the treasure should he; there is
no kingship without the treasure; out of it one should give

{ pay ) to his servants. Because what person does not fighi
tor his donor? ( 77 )
For,
Oh king, a man is not the servant of a n>an but of wealth,
either importance or insignificance depends upon wealth or
poverty. (78)
Men should fi 'r without a division ( in the party ) and
should protest one anoth t. Whatever weak force there may
be should be placed in the centre. (79)
A king should place infantry in the fro.it of his army,
HtToiPAPESHA. ( 89 )
ghotiM besieiê the enemy and harass his kiiifrdom. ( 80 )

Ou evea grounds one should fight with cliariots and thd
horse, on watery grounds with ships and elephants, with
bows on grounds covered with bushes and trees, and with
swords and shields on open grounds. ( 81 )
One should always destroy the yavas, food, water and fuel
(belonging to the enemy ) and should pull down ( his )tank.s,
ramparts, and ditches. ( 82 )
To a king the elephant is the best of all the forces and no

other is so; with his mere limbs an elephant is described as
having eight weapons. ( 83 )
The horse is the strength of the army; since it is a

moveable rampart, therefore a king who has many horses
will become suseesslul in a laud fight, ( 84 )
As it is said.
Persons mounted on horse and fighting are difficult to be

conquered even by gods; their enemies though ( situated ) at
& great distance are as it were at hand. ( 85 )
The chief skill in fighting is the protection of all forces;
the duty of the infantry is said to be the clearing of paths
in all directions. ( 86 )
Tliey consider that army to be the best which is (i.e.consists,

of men who are ) naturally brave, knows the art of missiles,
is not disaffected and is inured to fatigue, and which consists
of men who are nôstly renowned warriors(Ut. Kshatriyas).(87)
As men, in tliis world, Oh king, fi^ht for honours received
from their lord so they do not fight even for plenty of
Qjoney given to them. ( SS )
Astrougarmy consisting of a few chosen troops is better ;one

fihould not have n mere row of heads(i.e a mere rabble though
great in number ); because the destruction of a weak force
inevitably clears the way for that of the strong force. ( 89 )
Disfavour, loss of }>ower, depriving of part of what is
due. imrriftg off, non-re(j[uiial, these are the causes of dis-

affection. ( ))0 )
One d«!iirous of conquering, pressing haril the force of
his enemy should harass it. The force of his enem}' hard
pressed by long marches can be very easily conquered. ( 91)
There k no better counsel for causing disunion among
(90) EnoPADESHA.
one's enemies than the setting, up of their kinsmen a<X!\insfc

them. Therefore on& should with great pains set up a
competitor to the enemy. ( 92 )
One going to attack hi« enemy and having a ftrm mind-,,
after having entered into a confederacy with either the heir

apparent or tlie prime minister should sow internal dissensions
in the enemy's side. ( 93 )
One should destroy a mischievous friend in a battle-field,

having given him a defeat or having bound his feudatories
about to join him in the manner of drawing the bootv in
cattle. ( 94 )
A king should make firm his rule by penetrating into the

country of his enemy, or made firm a& it is by liberality and
respect it will yield wealth. ( 95 )
The king said, " what is the use of nûch talk?'

Self-aggrandizement and the destruction of the enemy,thi3
is the twofold policy; having accepted ( this principle)-
eloquence is spread out by the wise." ( 96 )
The minister having smiled said, " All this is- expressed!
most clearly; hut
One thing ( viz. strength ) is wanton, while the other
(prudence)is checked by science. Because wheiice can there be-
the same substratum of light and darkness. ''
( 97 )
Now the king having got up set out at the time told by
the astrologer.
Now the messenger that was sent having coa>e to Airanya-
garbha and ( bowed ) to him said» "Lord, Chitravarna
is almost arrived. Now
he with his army lies onoamped on
the table-land of Malaya mountain.
Every moment the fort should be examined sin^ this
vulture a great minister. Moreover, I have come to know

is
bis secret, during the course of his confidential talk with some-
body, that he has already sent some one in our fort.

Chakra said, " Lord, it is only possible that he must be
the crow. " The king said, " This must not be, if it were
80, how was it that he made an attempt to insult the
parrot. Moreover, from the time of the arrival of the parrot,
be showed an inclination tor a fight. He is here for a long
time. The minister said, *'Still a stranger should be treated
with suspicion. " The king said, " Even strangers somotiaies
HiTOPADESHA. ( 91 )
seem oblioing. Listen,

One doing good to us though a stranger is a friend, and
one doing evil ( to us though a friend
) is an enemy. A ;
though springing from our body is hanwful while the

disease,
medicine brought troin a forest is beneacial. ( 9^ )
Moreover,
There was a servant by name Viravara of the king Sudraka
who for a short time service offered up his owq son."^ ( 99 )
('hakra asked, "How was that "^" The king relate^:—
STORY EIGHTH.
Formerly I fell in love with Karpuramanjar},the daughter of
the king of by name Karpurkeli, in the pleasure
geese
lake of the king Shudraka. There a son of an emperor by
name Viravara having oome from a certain country and
( having ) reached the royal gate spoke to the porter, "As
tor me, 1 am a prince in search ol employment. Introduce
me to the Then this one being introduced to the
king.''
king said, "Your majesty, if you want me ( to be )
your servant, be pleased to fix my salary." Sudraka said
*'\yhat i» Viravara said, "Please give (me) five
your salary ?''
hundred golden coins daily." The king said, "What are

your accoutreinents." Viravara said, "Two arms and the
third a sword " The king said, "This is not possible.'' Having
heard that Viravara walked away- Now the ministers said
"Your majesty, give him four days' salary, and let his nature
be ascertained whether this one receives so much salary by
being useful or uselessly.
Then having sent for Viravara by the ministers' words,

and ( having ) given him Tambula he gave him five hundred
golden coins, The king secretly watched what use he made
of them. One moiety of it Viravara g{vve to gods ai d
Brahmans, Half of what remained ( he gave ) to ihe
afHicted and the remainder he wpent in eating and enjoy**
meuts. Having performed all this ( as a part of his ) daily

duty, he with sword in his liand qsed to serve at the royal
gate day and night and would go even to his own house
when the king himself permitted him ( to do so ). Now
once upon a time at night on tlie fourteenth day of the
dark fortnight the king heard the sound of a piteous cry.
fcibudrftka asked, "Who is there at the door?" He said,
(f)'^) fiiTOPAbiiseA.
"My lonl, it is I Viravara.'' The king said, "I'olloW

the cry." Viravara luivinjr said, "As your inajcsty orders,,
and went away. Wiiilo r.he kinjr tliou;fht, "It is not propi-r; L
have sent this prince alone in this pitchy darkness; havin*^
followed him I shall ascertain what it is." Then the king
alsohavin'i taken his sword went out of the town after
him. Havinir »ône Viravara saw a certain woman decked
with all ornaments, endued with beautv and youth and weepinf*;.
He asked her " Who are you and wiiy do you weep ?" The
woman said, "1 am this Sudraka's goddess of sovet'6itj;nty;
1 have rested under the protection ( lit. shade ) of his

arms with great happiness for a long time. L shall now go
elsewhere. "Viravara said, "Wiiere there is calamity probable
there must be a remedy also. Therefore how shall there be
your stay (here) again?,, Lakshmi said. "If you will offer your
own son Shaktidhara poBse.ssed of thirty two (auspicious)
signs to the goddess Sarvamangaia (all auspicious) then I
shall again remain here happily for a long time. Having said
so she disappeared. Then Viravara having gone home awakened
his wife who were asleep. They (two) having
and son
abandoned sleep got upand sat. Viravara then communicated
(to them) the whole speech of Lakshmi. Having heard that
Shaktidhara (being) full of delight said, Fortunate am I who

am such that there is the praiseworthy use of me for the
protection of the kingdom of my lord; then what is the reason
of delay now? The sacrifice of body for such a purpose is praise-
worthy. Since,
A wise man should abandon wealth as also life for the
sake of others. Abandoning for their sake is better since
( when ) destruction is certain. ( 100 )
lit.
The mother of Shaktidhara said, "if this is not to be done

then by what another act, will there he the return of the
great salary of the lord?"
Having thought thusall went to the temple of Sarva-
mangaia. There Viravara, having worshipped the goddesa

Sarvamangaia said, "Oh Goddess be propitious, may the great
lord Sudraka prosper, take this ottering." Having said so, he
cut oflt' the head of his son.
Then Viravara thought, " I have made the return of the
royul salary received. Now it is useleszs to live without a iou."
—
HiTOPABESHA. (93)
Havtncr so rpflecfpd he cnt off bis own liead.Thpn Hie woman

also (lid the same being afflicted by sorrow caused by the
death of her husband and son. Having seen all that the king
with astonishment thought.

'Insignificant beings like myself live and die away. In this
world one like this there has never existed, nor will ever
exist. ( ]01 )
Then (being~)forsaken by him 1 have no business even with

(i. e. do not. care for) mv
kingdom. Then >Sudraka also raised
]\\< sword to cut his own head. Now the goddess Sarvamangala
held hitn bj the hand and said, " son, lam pleased with yon.
Awav with this rashne-*s:Y<)U'* kingdom will not be destroved
even at the end ofvour life"The king having prostrated himself
before her, said, ' Oil goddess what business have I with the
kingdom or with my lite either? If 1 am fit, to be pitied then
let Yiravara with his wife and son be revived by the
this
remaining part of mv life; otherwise 1 shall take the course
fallen to my lot. " Tiie goddess said '
Oh son I am pleased
with you on account of the excellence of ( vour ) virtue and
( your ) kindness to your dependents; go and be prosperous.
Let this prince also with his familv revive. Having said so the
Goddess (Hsa{)peared. Then Viravara went home with his son
and wife. The king also unobserved bv them quickly entered
his harem. Now the ( next morning, Viravara i«tanding bt the
door as usual, ( being ) asked by the king, re[)lied,'"my lord
she, who was crying, having seen me disappeared Tliere is
no further news. '

The king having heard his words thought,
* how very \ praiseworthy is this noble spirited one? '
{
For:
One should sfteak in a pleasing manner withont being
mean, should be l)rave without bragging. One should be a
donor without lavishing his bounty on nn worthy objects, and
should be bold without cruelty. ( 102 )
Tliis sign of a noble person is ( to be fonnd ) in him
completely. Then that king having convened a meeting of
the wise in the morning and ( having ) praised(the author of)
the wdiole incident gave him the kingdom of Karnata out
of favour.
Is then a stranger wicked by his mere nature? Among
ihem also there are ( the three classes of ) the best, the worst
and the ordinai'y, ChuUruvaka says,
(94) HiTOPADESHA.
He who advises at the desire of the kin^ ( i. e. because

the kino; desires it ) what ouj^ht not to be done, as a thing
that ought to be done is a bad minister.
( To cause ) pain to the mind ot the master is better
but not his destruction by ( doing ) what ought not to be
done. ( 103 )
That king whose physician, (religions) adviser and councillor

are sweet sfteaking (persons) is quickly deprivelof his body,
duty and treasure. ( 104 )
May your majesty iiear,
A barber coveting a treasure and thinking what was gained

by one by his merit will also be got. by him, having killed a
mendicant through greed was himself killed. ( 105 )
The king asked " How is this? " The minister relates;
NINTH STORY.
" There lived in Ayodhiya a Kshatrya by name Chuda-
mani. He(being)desirous of money pro{)itiated lor along time
and with great pains his Godship (Siva ) having on his head
the crescent moon at the command of his godship (Siva).
Then this one^being)tree trom sin, was ordered thus by the
lord ot Yakshas who gave him ) a visit in his dream.
*Today having got yourself shaved in the morning and
(having ) taken a club in 3'our hand you should remain
concealed at home. Then you will see a mendicant come
( to you ) in the very courtyard. You shall kill him by
the stroke of your club mercilessly. Then the beggar will
turn into a golden jar. By that you will be happy
as long as you live. '
Then that being done the re-
sult followed ( as aforesaid ). A barber brought for shaving
Laving seen that thought ( to himself ). " Oh, this is a
remedy for getting a treasure; why should 1 not also do so ?
Ever since then the barber with a club in his hand in like
manner daily awaited the arrival of a mendicant. Once a
mendicant conie there, was killed by him with a club. For
that offence he was also killed by the king's men ( i. e.
ofHcers ). Hence I say, " As a barber coveting a treasure,
etc." The king said, " How can it be ascertained by the
recital (lit. speaking ont)of past occurrences(of a like nature)
whether a stranger is a disinterested friend or a traitor. Let
— —
HiTOPADESHA. ( 95 )
it Let us think over the matter in liand. What should

fljo.
be (lone now if Chitravarna be on the tablehind of Malaya?"

The minister said, " I have heard from ( tlie mouth of "J
the spy that has come, that Chitravarna has disregarded the
advice of his great minister Vulture, hence it is possible to
conquer this fool. As it is said;
An enemy who is covetuous. cruel, lazy, false, timid, fickle,

foolish and a despiser of warriors is said to be easily con-
quered. (107)
Therefore while he has not (i. e. before he has ) besieged
the gate of our fortress, let commanders such as Sarasa and
others be appointed on the roads to rivers, mountains, and
forests to destroy his force; As it is said:
A king should destroy the army of the enemy wheo
situated in the following circum'stances nanielv: —
Exhausted by a long march, crowded together in rivers,
on mountains and forests, terrified by the fear of fierce
conflagratioa, so also distressed by hunger and thirst, in-
toxicated, engaged and famine,

in dinner,afflicted with disease
not quite orderly, by
not strong in number, embarrassed
rain and wind, covered with mud, dust and water, and
altogether confused and alarmed by robbers. ( 108 10 ) —
Moreover,
A king should destroy an army, exhausted by wakefulness
( throughout the night) caused bv the fear of ar> attack, over-
powered by sleep and sleeping during day time. ( ILl )

Hence let our commanders, having gone, kill at leisure (at
their own convenience ) by day and night the army of that
careless ( lit. erring one. That being done many soldier*
)
and commanders of Ohitravarana were killed. Then Chitra-

varna, being cast down said to his n:jinister Duradarshi
" Sire, why do you neglect me ? Have 1 in any way acted
insolently towards you. As it is said:
One should not behave improperly, simply because he ha s

obtained a kingdom; because impudence destroys wealth as
old age does an excellent form ( beauty ), ( 112 )
Moreover,
A skilful man obtains wealth, one who eats wholesome
diet ( sees ) old ago, one free from disease happiness, a
diligeut oue the eud of leamiug; and oae well-behaved
—
(96) HiTOPADESHA,
religion, wealth and lame. ( 113 )

The Vulture said, " May your majesty hear,
A King though illiterate attains great prosperity by his
attention to persons old in learning as a tree in the vicinity
of water. ( 114 ) Moreover,
Drinking, woman, hunting, gambling, abuse of money,harsh-
ness in speech, and punishment, these are the vices of
kings. ( 115 )
Moreover,
Great prosperities are noti possible to be obtained by one
who pursues mere adventure, nor by one whose mind is at a
loss for ( the invention of ) any remedy. Prosperities dwell
in wisdom and ( in ) heroism. ( 116 )
You, having observed the energy of your force,and relying
only oa your boldness, turned a deaf ear to the counsels
though proposed by me, and used harsh language. Hence
this fruit of impudence is being reaped ( lit. experienced )
by you. As it is said:
Wiiat bad minister political blunders do not approach?

what person eating unwholesome food diseases do not
distress? whom wealth does not make proud? whom death
doos not kill? and whom amours displayed by woman do not
afflict? ( 117 )
Dejection destroys merriment, the advent of winter

autumn, the sun darkness, ingratitude a good act, the
attainment ot desired objects sorrow, wisdom adversity and
folly riches though abundant. ( 118 )
Then 1 also thought, "This king is wanting in talent; or

else how could he obscure moonlight in the shape of stores of
political science by meteors in the shape of bad speech ? For—
What can science do for him who himself has not got un-
derstanding; what will the mirror do for him who is destitute
of sight. (119)
Having thought so he remained silent. Now the king fold-
ing his hands said. "Sire, this is my mistake. Now you advise
me in such a vvay that 1 may, having returned my remain-
ing forces, go to Vmdhiachala." The Vulture thinks to himself
'A remedy must be found out. For,
(Oue's) anger towards deities, preceptor, cows, Kings, Brah-
HlTOPADESHA. (9?)
mans, old persons, children and diseased persons shonM

always be checked." ( 120 )
The minister having smiled said;r "( My) lord, dont be afraid.
Take courage. May your majesty hear.
"The skill of ministers isshownirt remed3nng what is hopeless
( lit, repairing what is broken), and that of a physician in.
curing the typhoid fever. Who is not wise when everything

is all right ? ( 121 ) Moreover,
The ignorant begin only a small thing and certainlv jx^^t
confused; while the wise begin great things and remain
composed. ( 122 )
Therefore now having broken f tlirongh ) the fortress by

( your majesty's greatness alone I shall take yoii
virtue of )
together with your fame and greatness in a short time to th«

Vindhiachala." The king said; "Now how is this tr>
come about with such small force ? " Gridhra said; "my lord;
everything shall be done. Since promptness ( of action ) on
the part of a person desirous of success is the nece=!sarv
mark of the achievement of success, let the castle be suddenly
besieged.
The crow, the spy that was sent having "returned tf>
Hiranyagarbha said; "My lord this king Chitravarna thougii
possessing but a small force will besiege tlie ci\stle at the advice
of the minister Vulture." The king said, "Sarvadna, ( all
knowing one ) what should be done now ?" Chakra sav^
"'
"let the strength and weakness of our forces be ascertained
Having done this let presents consisting of gold, clothes
and others be given according to ( the ) merit ( of th-j
recipient. ) For,
Wealth does not forsake that lion among kings who tries
to restore ( i. e. save ) even a koury that is being mis-spent,

considering it equal to hundreds of golden coins, and (who )
is liberal even in spending crores at the proper time. ( 123 )
Moreover,
Oh king I there is no ( i, e. can never be ) wasteful peex-
nditure in these eight cases; namely:-in sacrifice, in marriage,
in difficulty, in destroying enemies, in an action tending to
fame, in the acquisition of friends, on account of agreeabla
wive.--, and poor rehitives. ( 124 ) For,
9
(9S) HiTOPADESHA.
Certainly a fool destroys the whole for fear of spendinp;

little. What wise man will forego a treasure on acconnk of
the great fear of ( its being ) ( taxed )? The king asked
"How is an immense expenditure proper at this time ?"
As it is said, "One should protect wealth ( as a safeguard
or protection ) against adversity, etc." The minister said,
"How can there be adversity to the prosperous one ?" Thi
king said, Perhaps ( the goddess of ) wealth may forsakj
( us )." The minister said, "It may be lost though hoarded.
Therefore, Oh lord, having abandoned parsimony, let your
warriors be honoured with gifts and honours. ( 125 )
As it is said,
Those that know each other, ( that ) are quite contented ^

( that ) are fully determined to abandon their life, ( that )
are noble born, and ( that are ) properly honoured, conquer
the force of the enemy. ( 126 )
Moreover,
Only five hundred brave men, that are ( i. e. if they are )
good warriors, of a good character, united ( together and fully
resolved, ( i. e. resolute ) kill a host of enemies. ( 127 )
Moreover,
The person who cannot discriminate between good and
bad, ( who ) is ungrateful, fierce and selfish, is abandoned
even by the wise, not to speak of others ( lit. what again
by others ). ( 128 ) For,
Truthfulness, bravery, compassion, liberality: these are the
great qualities in a king. A king void of these qualities
certainly attains censure ( i. e. is censured ). On such an
occasion the ministers should be first requested. ( 129 )
As it is said,
One rises or falls with him with whom oneis connected.
Therefore a trustworthy person should bo appointed in ( the
affairs of ) life and fortune. ( 130 ) For,
That king, whose advisers are a knave, a woman and a child
( being) thrown about by the wind in the shape of impolitic
sinks into the ocean of business. ( 131 )
Hear, my lord, i
The earth will yield wealth to him who is even in
delight aud anger; ( lit. to whom they are alike ), so also
HiTOPADESHA. ( 99 )
to bim who has faith in the precepts of shastras and always

regard for servants. { 132 )
A king should never disregard those ( i.e. man ) merely

because they are ministers, whose rise and fall are certainly
vith the king. ( 133 )
For,
Because, support of the hand to a king, blind through ha-
ughtiness and erring, as to an intoxicated elephant is the bu-
siness only of a friend and a minister. ( 134 )
Now Meghavarna having come and bowed, said, "my lord

favour me with your sight. At this moment the enemy stand
at the entrance of the fortress. Therefore going i out at the
command of your majesty's feet I shall show my valour. By
(doing ) that 1 shall make myself free from the debt of your
majesty's feet" Chakra said, *-Dont do so; if we are to fight
by going out, then the very refuge (protection j of a fortress

would be quite useless. Moreover,
Because, hard to deal with as the crocodile is, it is quite
liopelsss when come out of water; even the brave lion come
out of the forest is like a jackal. ( 135 )
"My lord, having gone out in person witness the fight. For,
The king having put his forces before ( i.e. in front )
should watch and make them fight Certainly does not
even a dog backed ( i, e. encouraged ) by his master act
like a lion? ( 136 )
Afterwards they all having gone to the entrance of the

fortress fought a hard fight. The next day the king
Chitravarna said to Gridhra 'Sir, now fulfil your promise?*
Gridhra said, 'Just hear, my lord.
These are said to be the drawbacks of a fortress; its
incapacity to hold out for a long time, its extreme smallness,
its being' commanded (i. e. directed ) by a foolish leader or
one addicted to vices, its being not well-defended, and its
being manned by pusillanimous (timid) soldiers. ( 137 )
That is not found in this case.

These four are said to be the remedies for taking a fort-
ress, —
namely: treachery, a long (i.e. continued) blockade,
surprise and storming. ( 138 )
Here an effort will be made to the best of my ability

—
(100) ElTOPAI>ESaA.
( tells tn the ear ) 'so and so.' Then before the sun had
riscin, when the battle had commenced at all the four âtes
ot the ea.'^tle, fire was »hnultaneously thrown by the crows
on the house.-* in.tfde the fortress.
Then havin*^ heard the confused rumour that the fortress
Was taken, and having seen the flames of tlie fire evei'j'where
the sohliers of the royal jjoose and other persons living in
the fortress entered the pool. For,
One should at the proper time, act upon a good counsel,
show bravery, fight well and effect a successful flight, to the
best of his ability, but not keep musing ( i.e. merely wasto
timpi in tliinking, ( 139 )
Uajahunsa ( being naturally slow of motion
royal goose
)
(i.e. pacewas with Sarasa, his second beseiged (surrounded)

)
by a cock, the comnânder of Ohitravarna, when he approach-

ed them. Hiranyagarbhu said to Sarasa, "Commander iSar-
asa, why do you kill yourself out of regard for me? At pre-
sent you can jnake your escape. Doing that and entering the
water protect yourself. You shall n>akemy son by name Chu-
damani king with the consent of Sarvadna (the all-knowing)."
JSarasa replied '"My lord, these unbearable words should
not be uttered by you. May your majesty be victorious
(
prosperous ) as long as the moon and the sun are in the
ssky. My lord, 1 am the officer ( keeper ) of the fortress. Let
the enemy enter it by the ( way of the gate besmeared with )
my flesh and blood."

Moreover,
A master, liberal, forgiving and capable of appreciating
merits is with difficulty (i.e. rarely ) to be obtained.
The king said, "It i,s true. But;
1 think that a servant, honest, vigilant and loyal is also
tlifficidt to be obtained."
Sarasa replied, ^Hear, my Lord, If after having fled away
from the battle-fêld there were no fear of death, then it is
( would be ) proper to go elsewhere lro)n here. Now when
death is inevitable ( to man) wiiy should fame be sullied use^
lessly ( for nothing)? ( 141 ) Moreover,
In this worldly life, fragile ^transient) like the rollings of
billows tossed by the wind, the sacrifice of life for the sake
of Others takes place through ( past ) good êeâ, ( 142 )
—— —
HlTOfADEsaA. (101)
A rnler, ti minister, a countrv, a forfrr"!;^, a troa<nre, a

force, a friend, coujicillors .a>; well as multitude ( lit. rows ) of
citizens: these are the limbs (
parts ) of a kinodom. ( 143 )
My lord, a« you are my master you must b}' all means ba

protected. Since:
Sulyects having abandoned the king, though themselvei
prosperous, are lifeless. Though a physician be Dbanwantari
( the physician of gods ), what can he do to one who is dead
( lit. whose life is gone )? Besides, ( 144 )
When the lord of men dies, this world of living being.'*
dies; it rises when he rises like a lotus rising with the sun
( i. e. which opens wh*»u the suti rises ). Now the code
having come made cuts with his sharp claws on the body
of Rajahansa ( royal goose X Then Sarasa having quick! v
approached, hid the king under his body and threw hitii
into the water. Now Sarasa, disabled ( as he was ) by
the codes by means of the strokes of ( their) clavv.s, destroyed
the armies of cocks in numbers. Afterwards many cock>«
meeting and wounding the iSarasa by the tstroke of beak;?

killed him. Now Chitravarna, having entered the fortres.*
and having caused the wealth lying in the fortress to b^
taken and being flattered ( lit. gladdened ) by hards with
words ( shouts ) of victory, went to his own camp ( army ).
Now the princes said; " In the arm^^ of the Rajahansa
that Sarasa alone was blessed by whom the master was saved
at the sacrifice of his own bod}'-
And it is said:
All cows beget calves having the form of a cow; ( but )
rarely one begets the lord of cows whose ( of the lord of
cows ) shoulders are scratched by hLs horns ( with his honi.4
reaching the shoulders ).
" ( 146
)
Vishnusharma said; " Let that high ( noble ) spirited ond

having for his atteudanf;s Vidyadharis enjoy, forsooth, tha
celestial happiness. And it is said:
Those heroes, that abandon their lives for their master*
in battles, that are loyal ( to their masters ) and are grateful
go to heaven. ( 147 )
being ) besieged by the enemies, is killed

If a warrior, (
ou any spot he obtains the eternal world, if he does not
— — — —
(102) ElTOPADESHA.
show ( attain to ) cowardice. ( 148 )
Let this also be in addition:
Let there never be war

between kings by means of
elephants, and the foot. Let the enemies blown
the horse
away ( killed ) by winds in the form of political counsels
resort to a mountain cave. ( 149
)
Here ends the third collection of stories in Hitopadesha
called " Vigraha " ( Hostilities ).
PEACE.
At the time of the commencement of the story again the.
princes said '•

Sir, your discourse on ' Hostility '
is heard
by us; let that on 'Peace '
now begin. Vishnusharma said,
'•
Attend ( lit. be heard ); I ( wrll ) deliver (lit. teli)my
let it
discourse on '
Peace also, of which this is the first verse.
'
A great ( i. e. fierce )fight taking place between two kings

whose armies were killed; peace was made in a moment by
two arbiters, a Vulture and a Chakra by means of words.
The princes said, " How was that? " Vishnusharma relates
"Then that king ot geese said,"By whom was the fire thrown
in our fortress? whether by a stranger or by some one
engaged by the enemy and residing in our fortress?" Chakra
said"My Lord, that Meghavarnayour lordship's disinterested
friend with his retinue, is not to be seen. Therefore I think
this act ( to be ) his alone.' The king thinking for a moment
said, this is nothing but my ill-luck; and it is said:
" It is the fault of one's misfortune and not of one's
ministers; that a well-planned ( lit. performed ) seheme( act )
sometimes perishes ( miscarries ) through ( ill ) fate." ( 2"

)
The counsellor ( minister ) said,
'
It is already said
A man having been reduced to a condition full of difficulty
censures fate; and the unwise man does not know the faults
of ( i. e. mischiefs engendered by ) his own actions. ( S)
Moreover:
He who does not welcome the word of his well —wishing
friends perishes like the wicked-minded tortoise which
dropped from ( the piece of ) wood. ( 4 )
Moreover:—
Words always he kept secret; destruction takes
should
place ( i. e. is brought about ) l)v words like the fall of the
tortoise while being carried by the two geese. (5)
— —
HiTOPADESHA. (103)
The King said, How was this ?"' The counsellor related,
STORY FIRST.
"There is country of Magadha a lake by name'
in the
Phullotpala ( which contains bloomed lotuses ). There
lit.
lived for a Iqng time two geese by name Sankata and

Viliata; and their friend a tortoise by name Kambugriva
also lived there. Now oflce some fishermen came there and
said, "Having stopped here to-day we should kill fish, tortoises

and others in the morning."
Having heard that the tortoise said to the two geese,
"Oh, you hear the talk of the fishermen now
friends, did r
what should I do ?" The two geese replied "It shall be

thought; while what is proper, shall be done in the morning."
The tortoise said' "Don't say so: For in thiswise 1 have
seen a ( similar ) incident. As it is said,
The Anasatavidhata ( one who provides for what is not come
i. e. is far off ), and the Pratjutpannamati ( a ready-witted
person)enjoy happiness (i.e. are happy), while the Yadbhavishya
( one depending upon fate ) perishes. ( 6 )
They ( the two geese ) said, "How is this." The tortoise

relates,
STOR^ SECOND.
Formerly when similar fishermen came, three fishes in this
very lake thought. Among those fishes was one by name
Anagatavidhata. He thought 'as for me 1 shall go ( in )
to another store of water.' So saying, he went to another
pond. Another fish by name Pratyutpannamati said, "In
the absence of ( positive ) proof as regards ( what is to take
place in) the future, where, am I to go ? When that has arrived,
what ought to be done jshall be done, as it is said,
He is a talented man, who wards off a misfortune that has
arrived; as a paramour was concealed by a merchant's wife
in his presence. ( 7 )
Yadbhavishyaasked,'How was thisPPratyutpannmati relates.

STORY THIRD.
Formerly there was in Vikramapnr a merchant by name
Samudradatta. His wife Ratnaprabha always used to sport with
her servant.
No one is disliked or liked by women. Every time they
—
(104) HiTOPAOESHA.
solicit a new one as cows do gra3s in a forest. ( S )
Now once that Ratnaprabha was seen by Samudradatta

giving (impressing) a kiss on the face of that servant.
Then that whore having quickly approached her husband
said, 'Lord, great is the misconduct of this • servant: since
he steals and eats camphor; and this is made out by
me by his mouth. As is said, "The quantity
smelling
of food eaten by a woman is double, (^'c.*' Having heard
that, the servant becoming angry said, *'ma<ter how should
a servant remain in the house of a master whiM-e his wife is so
strange that every moment she smells her servant's mouth.
So saying this one got up and walked off; the merchant having
consoled him with some efforts, detained ( him ).
Hence I say, "He is a talented man, &c." Then Yadbha-
vishya said:
"What is not to happen will not happen; if it is to happen,
it will never be otherwise; why is not this medicine which
is the destroyer of the poison in the form of anxiety
drunk ? ( 9 )
Now Pratyutpannamati being caught in the net in the
morning showed himself as dead and remained ( there ),

Then while, being removed from the net he jumped with all
his might and plunged into deep water. Yadbhavishya (being)
caught by the fishermen was killed. Hence I say, "Ana-
gatavidhata, (fee." Therefore now let it be so done that I
may get to another pond. The geese said, on reaching
another store of water ( i. e. pond ) you will be happy
( all right ); but what will be thy fate while going on land."
The said, "Let it be
tortoise so done that I shall go
with you by the sky-path." Tlie geese said, "How is
such a scheme possible ?'" The tortoise said. "I will go, holding
by my mouth, a piece of wood supported by yon with
your beaks. 1 too shall go happily by the strength of your
wings," The geese said, "This remedy is possible, but,—
A wise man (while) thinking of a remedy should also think
of the ( probable ) harm ( from young ones of a foolish
it ) ; the
crane were eaten in his presence by a mungoose. ( 10 )
STORY FOURTH.
There is a tall Pippala tree on a mouutuiu named Gridhrakuta
HlTOPADEsHA. (105)
in the northern country. There lived many cranes. A serpent

(livingHn a hole under that tree used to eat the tender young
ones of the cranes. Now having; heard the lamentation of
cranes afflicted with grief, a certain crane said, "Do this.''
Having brought fishes scatter them in a row from the hole of

the mungoses to that of the serpent; so tliat the muntrooses
attracted by thatfood must come, and see the serpent and kill
himon accountof their natural enmity towards him. That being
done, the result followed as foretohl. Thesi there on that
tree the cry of theyoung-ones of tlie cranes was heard by the
mungooses. Afterwards haviui; ascended the tree they ate the
young-ones of the cranes. Therefore we say, "A wise mau
while thinking of a remedy, &c." people having seen thee be*
iug carried by us must necessarily say something. If having
heard that you give a reply, tlien your death is certain.
Therefore you better remain here at all hazards. The
tortoise says "what, am I a fool? 1 will not give a reply
and shall not speak anything." That being done, all cowherds
having seen the tortoise in that state ran after hira
and spoke ( to themselves in the following ways. ) Some
one said, "if this tortoise falls, we, having cooked him
in this very place, shall eat him " Some said, 'having
baked him in this very place we shall eat him up.' Some
said, 'having taken him home we should eat him.' Having
heard their words that tortoise being excited and forgetting
his former impressions ( instructions ) said, "you shall eat
ashes." While he was saying so he fell down and was killed
by them. Therefore I say, 'He who does not welcome, (ic.
Now the crane employed as a spy, having come there, said
t'my lord, 1 have already told you that the fortress should
be inspected every moment; you have not done that and
have ( therefore ) reaped ( lit. experienced ) the fruit of your
negligence ( inattention ). The fire in the fortress was thrown

b the crow Meghavarna appointed by the Vulture." The
king, heaving a ( deep ) sigh, said,
"He who puts confidence in enemies through affection or

obligation awakes like one asleep and fallen from the top
of a tree.'' ( IX )
The spy said, ^'when Meghavarna having burnt the fortress
went from here, Chitravarna ( being ) pleased said, let
tbis Meghavuma be enthroued qa tê Iviu^doin gf iiar^)^r»
O06) HiToPADESHA,
dvipa.As it is said,
One should never blot out ( destroy the act of a servant )
who has done his duty, but should cheer him up by reward,
confidence, words or interviews." ( 12 )
Chakravaka said, Svliat followed?' The spy said, 'then the

chief minister, the Vulture said, "Sir, this is not proper,
let some other gift be bestjwed upon him. Since, telling
a riuiedy to the unthinking, pounding the husk, and ( confer-

ling ) an obligation on the mean are, oh king, like making
water in sand. ( 13 )
A mean person should never be appointed to a post
occupied by ( of ) the great. As it is said.
A mean person having attained an exalted position wishes

( i. e. becomes ready even ) to kill bis master as a mouse
having got the position of ( i.e. been changed into ) a tiger
went to kill the sage." C 14 )
Ohltravarna asked, '
How was this ?' The minister relates.
STORY FIFTH.
There was a sage by name Mahatapa in the penarice-
of the great sage Gautama. There that sage saw a
loreest
young one of a mouse dropped from the mouth of a crow

( while it was ) being carried b}' him. Then it was fed with
grains of nivara ( wild rice by the naturally merciful sage*

)
There a cat used to run at that mouse in order to eat it.

The mouse on seeing tlie cat used to get into the lap of the
sago. When the sage said, "mouse, be yon a cat." Now
that cat having seen a dog used to run (away). When the
sage said, "you fear a dog too, therefore be yourself a dog.
That dog was afraid of a tiger. Then the sage made tlie
dog a tiger. But that sage regarded the tiger in the light
of a mouse. Now all (men) on seeing the sage and the tiger
used to say, 'This sage has raised this mouse to the position
of a tiger.' Having heard that the tiger contemplated." As
long as this sage should live, this disgraceful history of my
(change of) form will not be wiped away. Having so thought,
be ran to kill the sage. Then the sage perceived that and
said "be you a mouse again,'and made him a mouse.
Therefore I say, 'a mean person having attained an exalted
position, &c.' Moreover.
This should not be regarded as an easy task. Hear,
HiTOPADESHA. (107)
Having eaten many best, worst and midillinor fislies a crane

was afterwards killed through excessive greed in the clutches
oFa crab. ( 15 )
Chitravarna asked, "How was this ?" The minister related:
STORY SIXTH.
There is a lake by name Padmagarbha in the connti-y
of Malava. There stood a certain ohl and powerless ( weak )
crane showing himself as dejected. Once he was seen by a
crab and asked, "why do you stand here without taking food ?"
The crane said, 'fishes are the means of my livelihood. A
report is heard by me in the vicinity of the town that they are to
be killed by fishermen. Hence I have become indifferent to
eating knowing that my death has approached for want of
means of livelihood."' Then the fishes thought; "At present, he
appears to be none but onr benefactor; therefore let this very
one be asked ( as to ) what shonld be done. As it is said,
Peace should be made with an obliging enemy but not
with an injuring friend; because obligation and injury are
their visible marks." ( 16 )
The fishes said, "Oh, crane, what is the remedy for our
Safety liere ( now )." The crane said, 'the remedy for your
safety is to resort to another store of water ( pond ).
1 shall take you there singly.' The fishes said, very well Û t
it be so .'
Then that crane having taken those fishes singly
ate them Afterwards a crab spoke to him, "Oh crane take
m^ also there ? Then the crane longing for the unusual flesh
of a crab, and having respectfully taken him { placed him ) on
the ground. The crab also having seen that place filled with the
fish bones, thought; alas,l, unfortunate one, am undone let it be
now; I will behave in a way suitable to the occasion.
Since,
One should be afraid of ( the cause of ) fear while it has
not arisen ( come ). Having seen ( the cause for ) fear arisen
one should strike like one (quite) undaunted. Besides, (17)

When a wise man ( being ) attacked sees no good to
himself ( his case to be hopeless ) then ( in ) fighting ( with

the enemy ) he dies along with ( i. e. the enemy ). ( IS )
Moreover,
Whsre in the absence of a fight death is certain, ( while )
in a fight there is only danger to life; sages call such to be

(108) HITOPADKSHI.
the one only proper tiine for finhtin^. ( 19 )
Having 'thus reflected, ihe cral) cut the neck of the crane and
the crane died. Honce I snv, 'havin'i eaten many fishes, &C.
Then C'liitravarna said, 'hear, Oh minister ; I had first thono;ht
that the kino; Mecrhavarna wonhl hring to ns while we are
here the best thinrrs in Karpiirdvipa; we should then remaia

happily on the Vindhya mountain.' D&radarshin smilinj^ly
said 'my lord,
He who thinkinjT of the fntnre rejoices, is despised like
a Brahman, whose vessel was broken." ( 21 )
Tlie king said 'how was this ?' The minister related.
STORY SEVENTH.
There lived a Brahmana by name Devasharman in a town
named Devikotta. Once he got an earthen jar filled with
vSaktu on a great religions occasion of the equinoctial
passage of the sun. Having taken that^ this one, beins;
distressed by heat, slept in a part of the shed ( mandap )
filled with the earthen vessels of a potter. Then having taken

a stick in his hand for protecting the saktn he thought
"If by the sale of this pot of braley-flour I get ten kouries,
then in this very place with t?ose ten kouries I shall buy
jars, pots and other things, and with that wealrh increased
variously, having Ijought and sold a:.iain and again bettel-nut
and clothes and other things and thus havin:j increased the
wealth to lakhs I shall marry four wives. Afterwards I shall
show my love more to her who shall be more beautiful and
young among those co-wive^. And when those co-wives will
quarrel, in exciteiuput I will beat them with sticks."
So saying, he threw the stick. By that the pot of Saktu

flour and also many other pots were broken. Then the potter
drawn there by that s^mnd saw the pots in that condition;
be condemned the Brahman and expelled him from the
shed. Hence I say, "Thinking of the future, «.S:j." Then the
king spoke to the Vulture in private. "Sir, advice now as
to what ought to be done-'' The Vulture related.
"Certainly the guides of a king elated through pride and
going by the wrong path attain censure like the drivers of
mad elephants. ( 22 )
Oh lord, hoar, "did we break the castle on the strength of

our force ? No; but by the remedy devised through your
—
HiTOPADESHA. (109)
wisdom." The king said *'By your remedy." The Vulture said,
''
If tny advice is to be attended to, then let us go to our
own country: otherwise when the rainy season sets in and
when fighting begins again, even our return to our country
from this land of the enemies will be difficult. For the sake
of happiness and glory having made peace let us go away.
The fortress is pulled down and fame is already got. That
is now my opinion :
For the king has a helper in him^ who with regard constantly
to duty, and disre-garding whether the things are agreeable
or disagreeable to his lord, speaks the truth though it be
disagreeable. (22)
Moreover,
What wise man would place the army of a friend, his king-
dom, himsflf and his fame in the swing of doubt in a battle ? (23)
Moreover,
One should wish for peace even with one's equal, in a
battle victory is doubtful; did not Suuda and Upsanda of
equal stiength destroy each other ? (24)

The King said, ''How was it?" The counsellor related
STORY EIGHTH.
Formerly two very generous demons by name Sunda and
Upsanda worshipped with great pains the moon crested one
( Rudra ) for a long time out of a desire to have three worlds.
The God being pleased with them said, " choose a boon."
Then thoê two desirous of saying one thing said something
quite different being under the control of the Goddess of speech^
'' If the lord is pleased with us, let the highest lord give U3
Parvati, his beLved. iSTow his reverence provoked at the necessity
of complying wiih the boon, gave PafV;vti to the sinful d-vil.
Then attracted by the beauty of her form, the two destroyers

of the worLl, impatient at heart, and blackened by sin, quarrelling
with each other regarding her ownership, made up their mind
to ask some arbitrator. Then the sua himself having assumed
the form of an old Brahmin came and stood there. Afterwards
they asked the Brahmin, " We have got thi-i lady by our strength,
n'.w of us two to whom does she belong?" The Brahmin said.
'<A Brahmin is fit to be worshipped ( respected ) on account

of his being first in ca->te, and a Ksbatriya on account of his
possessing strength, and a Yais'ya on account of his being rich
lU
(110) HitopAdesha.
in vcalth and corn, and a Sudra on account of his serving

fhe Brahmin
— " (25)
Therefore you two are the followers of Kshatriya duty. Fight-

ing alone is, therefore, your duty. At th'x*^ they exclaimed
' well said; ' and the two warriors possessing equal strength
were destroyed at once by each others' blows. Tlierefore I say
' Peace should be made even with an equal, &c." The King
hâid, "why did you not say (so) beforehand-" The counsellor
said, ''Did you hear my words to the last?" At that time also
this beginning of the hostility (the undertaking of war) was not

made by my consent. This Hiranyagarbh who is possessed of
good qualities should not be fought with ; As it is said,
A truthful one, a venerable one, a pious one, a low one,

one having many brothers, a powerful one, and one victorious
in several battles ; these seven are enumerated as fit to be

made peace with. (26)
A truthful man will keep up his truthfulness and by

peace he will not be otherwise ; also a venerable man does
not surely attain levity even at the risk of life. (27)

Because all will fight for a pious one when attacked ; also
because a pious one is defeated with difficulty on account

of the love i>f his subjects, and ou account of his piety. (28)
Peace should be made even with a low person when des-
truction is at h£.ud; a venerable man should not pass time

without his support." (29)
As a cluster of bamboo surrounded by thickly situated
thorns is difficult to cut on account of its compactness, so
is one possessed of the strength of a host of brothers. (-30)
There is no rule that one should fight with a strong

person, bccaitse a cloud never moves against the wind. (31)
All are eaten up everywhere and always from the very
lustre of a person who is victorious in several battles, like
that of the son of Jamadagni (Parasur.im). (-32)
The enemies of him with whom one victorious in several

battles makes peace, quickly submit to him on account of
his prowess. Therefore the king who is possessed of many

merits ought to be made peace with. (33)
The Chakrawaka said, " Oh spy go ; have a look on all sides ;
I have known all. Having gone you wiU return after

HiTOPADESHA, (111)
a time." Then the king asked the Chakrawaka, 'Who ought

not to be made peace with ? I wish to hear about them.'
The counsellor relates ; My lord, *' I tell, hear.
A child, an old man, a constant patient, one excommunicated

from his caste, a timid person, one (creating fear) (fierce),
a greedy man, one whose iiieu are greedy, one with indifferent
disposition, one too much attached to worldly pleasures, one

whose counsels are various ; one who censures Gods and
Bn'ihmins, one who is out of favour with fortune, one de-
pending upon fate, one surrounded by famine and calamities,

one beset with serious difficulties, one living in a foruign
country, one having many enemies, one who is not opportune
( one who does not take the advantage of opportunity ), and
one erring from true duty; these are twenty men, with
whom peace should not be made, but one should only tight
with them. Because, when these are fought with, they
'quickly go into the power of their opponent (submit to
the enemy ). ( 3J:— 36 )
People do not wish to fight with a child because its
strength is insignificant, and since a child is not able

to know the effect of fighting or peace. (39 )
An old man as well as one long sick, these two also are
certainly defeated by their own men for want of spirit
and strength. ( 40 )
Certainly one excommunicated by all the castes becomes
easily subject to defeat; becstuse those very caste-men won
over to our side will kill this one. ( 41 )
A coward giving up the fight perishes of his own accord, a per
son whose men are cowardly is abandoned in battle by them. (42)

The followers of a covetous person do not fight ( for
him ) on account of the unequal division ( of the booty ) ;
The one whose followers are covetous is killed by them

when divided ( severed ) by gifts. ( 48 )
One, having indifferent disposition is abandoned by ministers

in a battle ; while one excessively attached to worldly pleasures
becomes easily assailable. ( 44 )
One who gets a many-sided counsel, could be defeated by his
minister, he is neglected ( not cared ), in matters ( of state )

ou account of his unsteîdy mind, ( 45 )
That luckless fellow who censures Gods and Brahmins is ever
(112) HlTOPAOKSHA.
ruined of himself on account of religion bein^ strong. ( 46 )
'Certainly fate alone is the cause of prosperity and

adversity;' a fatalist so thinking does not even exert himself. ( 47 )
One suffering from famine sinks of himself ; one engrossed

in great calamities ( or in the difficulty of forces ) has not
strength to fight. ( 48 )
Because, one residing in a foreign country, is killed by

an insignificant enemy ; a croco.Iile though small draws even
tlie lord of elephants while in water, ( 4'J )
While one, having many enemies, being alarmed like a

pigeon among vultures, meets misfortune in the very path
by which he goes ( he attempts escape ). ( 50 )
While one who employs his array inopportunely is killed
by one fighting in season, as a crow by an owl at night when

the light is shut out from it. (51)
One should never make peace with one fallen away from
true religion . owing to the unholy connection he soon becomes
changed fur the worse on account of his bad disposition, ( 52 )
I shall tell something else also. "The six modes are

peace, war, marching, halting, waiting in ambush and intrigue.
The counsel is of five sorts, viz., the remedy fur begin-
ning an action, abundance of men and money, apportionment
of time and place, resistance of fall, and success in
business. The policies are four, viz ,

jeace, bribery, sowing
dissension and punishment. There arc three kinds of powers
of kings^viz., the power of energy, the power of counsel,
and the power of lordship. Having taken all this into
account persons aspiring to perpetual victory become great.
For, observe that the Goddess of wealth, who cannot be

had even at the price (ust) of giving up life though fickle
runs towards persons well versed in politics. (53)

As it is said.
That one rules over the earth having for its limit the
ocean, whose wealth is equally divided, who has a spy, whose
counsel is very secret and who does not say unpleasant
things to men. (54)
But though the great minister has proposed peace, the
king at present might not consent to it through pride of
his recent victory. My lord now let this be' done. Let the
—
HlTuPADESFlA. (l^'^)
crane, the king of Ceylon, by name Mtvhabala, who is our

friend, create revolt in Jambu island. For :
A warriur, having observed groat secrecy and marching

with a compact force, should harass the enemy himself, equally
suffering with him. (Fur) A hot thing unites with a hot
thing. (")•")).
The king having said ' be it so,' sent a crane by name

Whiohitra to Ceylon with a very private letter.
Now the spy having come said ; "My lord, be pleased to

Jisten to the affairs of that place. There the Vulture said
thus ;
" My lord, since Meghavarna has lived there long ; he
knows whether Hiranyagarbha possesses qualities fit for making
peace or not ?
" Then that one being sent for, was asked
by the kiug; * Oh cro.v, of what sort is this Hiranyagarbhi,
BO also how is the minister Chakrawaka ?
' The crow replied
"My lord, the king Hiranyagarbha is liberal, quite illustrious
like Yudhishthira. There will be found nowhere a minister

like Chakrawaka.' The king said ; 'If it is so, how did yoa
deceive him 7 '
Mngdiavarna smilingly said ;
'
My lord ;
What skill is there in deceiving those that are gained

over by confidence- For what manliness is it to kill one
resting after having got on the lap? (56_)
Listen my lord. The minister knew me at the very

first eight. But the king is noble-minded. On that account
he was deceived by me. As it is said ;
He who considers a wicked person as a truth-siDeaker in
analogy to himself is so deceived by rogues as a Brahmin

was in the matter of his goat. (57)
The king asked ; 'Ho,v is this.'' Meghavaraa related: —

STORY ^ÎNTH.
"There was in the forest of Gautama a certain Brahmin
that had begun a sacrifice. While he, having bought a goat
from another village fur the sacrifice and bearing him on
the shuulder, was '
passing, he wns seen by three rogues.
Then those rogues having thought that it would be a master
thought if the goat were to be got by some means, remained
on the way awaiting the arrival oi the Brahmin at the
interval of a league each at the bt^ttom of a tree. There the
Brahmin while parsing was addressed by one of the rogues.
— —
(^4) HiTOPADESHA.
"Oh r.rahmin, why do yon' carry a dog on your shoulder?"

Tlie P.rahmin said; "Tin's is not a dog but a sacrificial
goat." Now the rogue immediately adjoining, addressed
exactly in the same way. Having heard that the Brahmin
placed the goat on the ground and ha.ing frequently
observed him carefully and again taking him on the shoulder
passed on with his mind wavering. For:
Truly even the mind of the wise wavers by the words

of tiie wicked, and trusting in them (those words) it (the
mind) j)3rishcs like Chitrakarna.
The king asked; "How is this?" He related :—

STORY TENTH.
Th.ere was in some part of a forest a lion by name Madotkata,
He had three attendants, namely, a crow, a tiger and a
jackal. Now while wandering they siw a certain camel and
asked "Whence have
him; you come separated as you
are from your herd?" While he gave them hU account.
Then they having taken him delivered him over to the
lion. He having pledged a word of safety and having given him
the name of Chitrakarna kept him with him. Now once
upon a time through the incapacitated condition of the body
of the lion and on account of over-rain, they being unable
to get foo'l, became uneasy. Then they thought ;
' Let it be
so done that the master might kill the very Chitrakarna.
"What is the use of this one feeding himself on thorns ?
The tiger said ;

'
He is received after being given a pledge
of safety by the master; so how is this possible? '
The
crow said; "At this moment the luaster being emaciated
would even commit sin. For:
A woman distressed with hunger might abandon her child,
while a female serpent distres-ed with hunger might eat

her own hood. What sin a hungry person does not do ?
Emaciated persons become pitiless. (59)

Moreover,
A mad person, a careless one, one drunk, one wearied, an

excited one, a hungry me, a covetous one, a timid one,
a hnsty one, and a lustful one, these have not the sense of
justice. (GO)
Having thus consulted together, all went near the lion

HiTOPADESHA. (^15)
The lion asked ;

'
Have you got anything for eating ? They
replied ;
' Nothing is got even after great effort. '
The lion
said ;
' Wliat is the remedy for existence now ?
' The crow
said ;
'
My lord this general havoc has approached C is
impending ) on account of quitting the food that is at
hand (in our power). The lion said; 'What food hero
is at hand ? ' The crow whispered in the ear, ' Chitrakarna.'
The lion, having touched the ground, touched the ears. (A
way of taking oath and at the same time expressing dissent.).
" He is kept here by us after having pledged a word of
safety. So how is this possible ? As it is said, : —

!
e As they call the gift of safety to be the best of all
gifts in this world, so they do not call the gift of land or
the gift of gold, or that of a cow as well as that of food. (Gl)
Moreover,
When a refugee is properly taken care of, one obtains
that fruit, which results from the horse-sacrifice replete with
all desires. (G2)
The crow said ;

' This one need not be killed by your
majesty. But we might manage in a manner that he would
himself propose to ofi'er his self. *
Having heard that, the
lion remained silent. Then this one taking an opportunity,
and having made a plot took all with him and went
to the lion. Then the crow said ; Your majesty, food is
not to be had even after great effort. Tour majesty ;s
pulled down by several fastings. Therefore let you now

eat ray dtsh. For :—
Certainly all these subjects have at their root the king.
While the effort of men is effective towards trees possessing
ruots. ((;o)
The lion said ;

' Better the abandoning of life but not an
attempt at such an act. '

The jackal also said the same.
Then the lion said ;
'
Do not say so.
'
Afterwards the tiger
said.; 'Let the lord reserve his life upon my body.' The
lion sa'd ;
'
It shall never be proper. ' Now ^Chitravarna, with
confidence created in him, made an offer of his self in the
same manner. Then this one was killed by tearing away

his flank by the lion upon his own words and was eaten
by all. Hence I say ;

< Certainly the mind wavers, etc. '
Then
having heard the words of the third rogue and taking for
— — ;
( lie )
HlTOrADliSHA.
certain that it was the mistake of his own understanding

the Brahuiiu left the goat and having bathed, went home.
The goat was taken away and eaten by the rogues. Hence
I say ;
'
He wlio regards like himself^ The king said
etc. '
!
" Oh Meghavarna, how did you live so among enemies

long
or how did you propitiate them ? " Meghavarna said " My ;
lord, what is not done by one bent upon the business of
his master or under the influence of self-motive ?
See :—
Do not people, oh king, carry on their head fuel for
burning ? The root of a tree, though being washid off
destroys the banks of a river. (G4)
As it is said .
A talented person having some motive in hand should

bear an enemy even on the shoulder. As an old serpent caused
the destruction of fro^s. (G'))
The king asked; "how is this?" Meghavarna related:
STORY ELEVENTH.
There was in a decayed garden a serpent by name
Mandawisha. He, on account of his quite broken condition
being unable to go in search of food, lay himself on the
bank of a lake. Then he was seen from the very distance
by a frog and asked by him. ' Why do you not go in
search of food ? ' The serpent said ;

'• Friend, take your own
w'ay. Where is the use of questioning me, the unfortunate
one ? While the frog with curiosity produced in him, said ;
" j'ou must tell on any account." The serpent then said
" rViend, the son of Kaundinya, a Brahmin liarned in Yedas
and residing in Brahnjapura, twenty years old and possessed
of all merits was unfortunately bitten ( by me ) through my
wicked nature. Kaundinya, finding his son by name Sushila,
dead, lost his consciousness and rolled on the ground. Then
all his friends residing in Brahraapura went there and sat.
As it is said :
He is a friend who stands by us in prosperity, in diffi-
culty, in a battle, in famine, in danger to the kingdom,

at the door of a king and in a cemetery. ( GO )
There one householder by name Kapila said ;
** Oh Kaundinya,
you are silly, hence it is that you are lamenting. Hear :—
—— —
HiTOPADKSHA. (117)
As transitoriness, like the foster-mother, takes the born

one into its possession first and then the mother, where is
the need for grief? (67)

Where have the kings with their guards, forces and equipage
gone ? While the earth the witness of their separation
yet exists ? ( 68 )
Moreover :
The body has its end very near, prosperities are the
abode of misfortunes ; meetings are attended with separations.
Every created thing is transient. (09)
This bjdy is not noticed while being wasted away every

moment, and is noticed when (wholly) wasted away (dissolved
lilve an unbaked earthen pot lying in water.) (70)

Death approaches dttily nearer and nearer to a man as
to a victim that is being carried to the gallows, at every

step. (71)
Youth, beauty, existence, hoarding of wealth, lordship,
and the company of the dear ones, these are transitory.
A wise man should not feel for them. (72)

As in a great ocean one wood should unite with another
and having united should again separate, so is the union
of mortals. (73)
For as a traveller takes rest under a shade, and having
rested again goes away, eo is the meeting of mortals. (74)
Where is the use of lamentation over the body when it,
created as it is of five elements, unites again with the

five same elements, that is when it reaches the respective
generating cause ? (75)
The mure does a min make the ties dearer to his heart, the
deeper the darts of grief are implanted in his heart, (76)
Kone gets this constant company even with his own
body ; What with any other object ? (77)
Moreover :
Certainly union indicates the chance of separation, as birlh

does the arrival of unavoidable death. (78)
The end of unions with dear objects charming as they arc
at the first sii;ht, is very terrible like that of unwholesome
fuo I. (79) Moreover:
Ai the currents of rivers always move onward and never
—
(118) HitopAdesha.
backward so day and niyht always move onward taking the

life of mortals (along with them). (80)
While in this mundane existence, what is the union with
the virtuous liaving for its chief aim the enjoyment of
happiness, is reckoned at the head of (all) sorrows by its
nature of ending in sejjaration. (81)
Hence certainly it is that the wise do not desire the

union with the good, as there is no cure to the mind
wounded by the sword in the shape of separation from it. (83)
Though Sagar and other kings had done virtuous acts

they, as well as those very acts, have attained annihilation, (83)
By the repeated thought over death whose decree is
severe all efforts of wise men get loose like the leather knots
sprinkled over by water in the rains. (84)
From that very first night in which people, laymen as well as
the great, become resident of the womb, they with certain
(unimpeded) onward course daily go nearer death. (85)

Hence consider carefully about this mundane existence.
This grief is the illusion caused through ignorance. Think :
If ignorance had not been the cause while separation had

been one, the grief ought to increase by the lapse of time.
Why does it subside ? (8G)
Therefore comp-se yourself. Give up the concern of grief. For :—

Disregard is the great cure for blows of severe grief that
are produced by sudden attack and that pierce that vital
parts of limbs.' (»7)

Then having heard his speech Kauudiuya like one roused
got up and said. ' Tlien enough now of this residence in
the hell in the shajê of a house. I shall go to the têry

forest.' Kapila again said;
' Vices prevail over persons attached to worldly things even

in a forest, (while) restraint over five senses is a penance
even in a house. The house is" a penance forest to him
who has subdued his passion and who engages in uurepro-
aclie 1 acts. (8^) Since;
One though aggrieved should practise religion sticking to any

of the religious orders and looking equally on all beings. The
deceptive badge is not the root of religion. (b-J)
As it is said :^
— —
HlTOPADESHA. (1^9)
Those, whose eating is for existence, sexual intercourse for
progeny, and mouth for speaking the truth surmount even

difficulty. (90) So also :—
The soul is a river haviug res-traint (over the senses) for
its holy shrine, truth for its water, good conduct for its banks,
am^, compassion for its waves: Oh the son of Pandu bathes
there. The inward soul does not become clean by (ordinary)
water, (91) Particularly:
There is happiness in quiting this sapless well-known world

infested as it is by birth, death, old age, disease and jmngs. (92)
For:—
There is only misery and not happiness, from which (misery)
it (happiness) is made out. (For) the term 'ease' is applied
to a cure of an afflicted person." (93^
Kaundinya said: 'Exactly bO.' Then I was cursed by that

Brahmin afflicted with grief thus ;
'
you will be a conveyance
of frogs from to-day.' Kapila said ; At present you cannot
bear to listen to advice. Your heart is overpowered with grief.
Still listen to what you ought to do.
Association should altogether be quitted, and if it cannot

be done so, it -ihould be had with the good. For the associa-
tion with the good is the very cure. (94)
Moreover:
Love should altogether be quitted and if it cannot be done

so, it should be made to one's own wife. For she alone is its
cure. (9-5)
Haviug heard this that Kaundinya with the fire of his ^rief
subsided by the nectar consisting of the advice of Kapila took
the pilgrim's staS according to the form prescribed in Shastras.
Heuce I stand here to carry the frogs in fulfilment of the
curse of the Brahmin.' Afterwards that frog having c>one to
the lord of frogs by name Gralpada narrated the whole account
before him. Then this lord of frogs came out and mounted
the back of that serpent, while that serpent takitig him on
his back crawled in a graceful way. On one day the lord of
frogs finding him unable to crawl said; 'Why are you slow in
moving today ?
' The serpent said ; 'My lord, I have become dis-
abled for want of food.' The lord of frogs said ;
'
Eat the frogs
by our command. Then saying, "I accept this great favour,'
— —— —
(120) HlTOPADESHA.
he gradually ate all the frogs. Then having known the lake
destitute of frogs he also ate the lord of frogs. Hence I
say *oue should bear the enemies even on the shoulder, etc' My
lord let this narration of the stories occurred in the past be
aside. It is my opinion that peace should be entered into, as
this king Hirauyagarbha is by all means fit to be made peace
with. The king said what is thi^ thought of yours. As he
is now conquered by us ;
if he remains by serving us, then
let it be so. Otherwise let us fight with him.'
In the meanwhile the parrot coming from Jambudwipf*

said ;
'
My lord, the king Sarasa of Sinhaldwipa, having attacked
'
has settled in Jambudwipa. The king hastily asked ;

*
What ?
The parrot told as before. The Vulture said aside ;

'
Bravo I
Oh you Chakrawaka minister, Oh you omniscient, bravo! bravo!

The king angrily paid ;
'
Let him be here for a while. Having
gone I shall root him out also.' The prudent one (Dura-
darshi) laughlingly said :
'One should not in vain roar loudly like the autumnal

cloud. A high spirited one does not brag out another's motive
or his own misfortune. (96) Moreover :
A king should not be at war with many assailants at
the same time. A serpent though haughty is certainly destroyed
by many insects. (97) *!
My lord, why should there be our departure without

making peace? Since in that case disturbance miglit be
caused by this one in our absence. Moreover:
He, who not taking the true state of things into consi-
deration subjects himself to passion alone, is so distressed
as a Brahmin was from a Mungoose.' (98)

The king asked; 'How is that?' Duradarshi related:
STORY TWELTH.
"In Uijaini there was a Brahmin by name Madhava.
His wife who had delivered a child, having kept the Brahmin
for taking care cf the yoimg child went to bathe. Now
an invitation came tu the Brahmin from the king for giving
him a Parwanashradha. Having heard that, the Brahmin

on account of his natural poverty thought . ' If I do not go
soon, some one else having come to know of this will carry
away the shradha. For:—

— ——
HlTOPADESHA. 0~^)
Delay drinks away the essence of what is to be taken, what is to be

given, and of thework that ought to be done if these are not done
immediately, ( 08 )
But there is no one to take care of the child. So what

am I to do ? Well. Having kept this mungoose that is
taken care of for a long time and is looked ujwn as our

child, for the protection of the child I shall go.' Having
done accordingly he went away. Then that mungoose having
seen a black serpent approaching the child, killed it and
having cut it to pieces oat of anger ate it away. Then
this mungoose seeing the Brahmin coming, approached him
hastily with its face and feet smeared with blood and
rolled down at his feet. Then the Brahmin seeing him in
that condition and having concluded for certain that the child
was eaten by him, killed the mungoose. Afterwards getting
near, while the Brahmin looked at the child, he found
it all right and a serpent killed. Then looking at that
obliging mungoose, with liis heart melted ( with pity ) he be-
came very much sorry. Hence I say ;
' without ascertaining
the true state of things, etc' Moreover:
Desire, anger, delusion of mind, avarice, jealous }»nger and

conceit, this class of six one should give up. These being
given up, a king might be happy.' (99)
The king asked; 'Oh minister, this is your determination?'

The minister replied 'exactly so.' For :
Every one of these, (taken singly) namely, thought over

the highest objects, reasoning, firmness in knowledge, firm-
ness ( in promises ) and secrecy of counsel, is the highest quality
in a minister. ( 100 )
Moreover :—
One should not do anything rashly. Indiscretion is the

chief seat of calamities. Certainly prosperities that are attracted
towards merits, court of (hemselves a thoughtful person. ( 101)
Therefore, my Jord, if you want to follow my advice, we shoald

go away after making peace. For :
— — .
022) HlTOl'ADliSlIA.
Though four remedies are enumerated for the success c»l
an accomplishable thing, enumeration is the only use of them.

Success depends upon peace.' (102)
The king asked ;

' How is this possible ? " The minister
rei)lied; 'My lord, it would be effected in no time. For:
An ignorant person is easily propitiated. One knowing

much is much more so. Even the creator cannot propitiate the niau
that is puffed up with little knowledge. ( 103 )
Particularly this is a pious king and the minister is
omniscient. This I have already ascertained from the words

of Meghavarna and from looking into the transactions carried out by
them. For :
In every case the tendencies of unrevealed qualities is to
be inferred from actions. Hence the transactions are inferred

from results of such hidden tendencies. (104)
The king said, Enough of reply for reply (bandying word?;)

yon may do as you like.' Having thus consulted and
saying ' It shall be what is proper for the occasion,' he walked
into the fort.
Then the spy crane came and informed HiranyagarbJia

"My lord, the great minister Vulture has come to us for
making peace. The Goose-king said ;

' Oh minister, some one
of the connections ( of Chitravarna ) might come here. '
The
omniscient smilingly said, ' there is no occasion for doubt in tliis
case, since this prudent one is noble-minded. Or this is the state

of dull-headed persons that they sometimes have no suspicion
At all, sometimes hare suspicion in everything. As it is said •
The unskilful goose in search of w'hite lotuses, oftentimes
deceived as it is at night time in the lake having the reflect.
ing stars, does not again even in the day time bite the white lotus
Ijeing suspectful of stars. People deceived by jugglery expect harm
-even in reality. ( 105 )
One whose mind is poisoned by the wicked has no con-

fidence even in the good. A child scilded by ( hot ) milk
drinks even curds after blowing upon.
—
)
HlTOPADKSHA. (^23).
So then, my lord, let jewels, presents and other articles-
bf kept quite ready for honouring him to the best of our

meaus. ' It being done accordingly Chakrawaka having gone
to the gate of the fortress honoured the minister and
having brought introduced him to the king. He sat on a seat
given to him. Chakrawaka said; 'Everything here is yours.
You are at liberty to enjoy this kingdom at your pleasure. ' The
Goose-king said ;
' just it is so. ' The prudent one said ; Exactly sa^
But at present there is no need of much prolix discourse.
For:—
One should win over a covetous one by money^ one

obstinate by folding the hands, a fool by following his whim
and a wise man by openness, (107)
One should win over a friend by amiability, while relations^
by respect, a wife and a servant by gift and regard, and

other persons by civility. (108)
Therefore let us go now after making peace. The kia:^

Chitravarna is very powerful. '
Chakrawaka said ;
* Let it also
be expressed in what manner peace is to be made. The
Goose-king said ;
' How many kinds of peace are possibly
there ? The Vulture said ;
' I am going to mention. Listen :
When a king is attacked by a stronger adversary and

has no other course ( but a peace ) left and ( consequently
is in difficulty, he should be after peace by allowing time
to pass. ( 109 )
Kapula, Upahara, Santana, Sangata, Upanyasa, Pratikara,

Sanyoga, Purushantara, Adrashtanara, Adishta, Atmadishta,
Upagraha, Parikraya, Uchhanna, Parabhashana, and Skandho-
paneya, these are the sixteen modes of peace mentioned.
Thus persons skilled in making peace call peace sixteen
fold. (110, 111, 112),
Where only parties of equal strength unite by peace it
is known as Kapala, while tliat which is brought about by^

gift is known as Upahara. (113)
That which is brought by the gift of a girl for a concert

(124) HlTOPADESHA.
19 known as Santana, while that is called Sangata which is-
contracted by the good in friendly terras, which having the

same object and purpose is not broken as long as life exists
by circumstantial causes-, either in prosperity or in adversity.
(114, 115).
This is the peace known as Sangata which is like gold

by its superior quality. It is also mentioned as Kanchana
(- gold ) by some persons well-versed in ( making ) peace. (116)
That is mentioned as Upanyasa by persons skilled io

Upanyasa mode of peace, which is made having in view the
success of one's own object. (117)
'
I have obliged him already. He will also oblige me. ' A peace
that is made with this motive is known as Pratikara. (118>
'
I oblige him because he will also oblige me. ' This ( sort
of peace ) is also Pratikara like the peace between Kama

and Sugrirt-a. (110)
It is known as Sanyoga where the ali;iir goes ou having

common object in view and which is formed on well-united
principles. (120)
'
Let my object be r accomplished with the assistance of the
principal warriors of ns both. ' Where an agreement to this
effect is made it is called Purushantara. (121)
' You alone should accomplish this object of mine. ' Where
an enemy makes an agreement to this effect, it is known
as Adrashtapurusha. (122)
That is called Adishta by persons skilled in making jjeace
where a powerful enemy is made peace with by the grant

of a part of the kingdom. ( 123 )
While the peace with one's own force is known as Atmadishta

and it is Upagraha which made is for the preservation of
one's life by the gift of everything. ( 124 )
That which is made for saving the chief councillor by the
gift of a part of the treasure or by half or whole, is known

as Parikriya. ( 12."> ).
HiTopADESHA. (I26y
That which is made by the grant of excellent, fertile land Is
kfiown as Echhiana and that which is made by the entire

grant of the produce of the land is called Parabhushana. (126)
That peace, in which the defined produce of the land is sent

on the shoulder of a carrier, is called Skandopaneya by persons
skilled in the art of making peace. (127)
But Purasparaktvra, (mutual obligation): Maitri (Friendiship),

as well as Sambandhaka (relationship), and Upahara (Gift), these
four alone should be known as peace. (128)
While the only peace Upahara is to my liking while all otheri

are wanting in amicability than that. (120)
An assailant by his being more powerful does not return

without getting something. Therefore there is no other mode
of iêace than Upahara.* (130)
The king said; 'Great is your reyereuce as well as learned.

Therefore yuu should in this case advise us what is right to
be done. The minister said; Ah ! where is the need of saying

so ? Certainly who forsoothe might do sinful (other than virtuous)
for this body perishable either today or tomon-ow from mental
anxiety, disease and pain ? (131)
The existence of man is as unsteady as the moon reflected
in water. Having known it to be so one should always do

good. (132)
Having regarded this mundane existence as transitory as

the mirage, one should associate with the good both for religious
observance and happiness. (133)
Therefore by my consent let that alone be secured. For:-
If thousand liorse-sacrifices and truth were held in balance

Truth will certainly outweigh thousand horse-sacrifices. Hence
let the peace known as Kanchana be made between these
two kings after taking an oath of truth-speaking.' Sarwagna
said; *
Let it be so.' Then the king Rajahansa honoured the
minister Diiradarshi with clothes, ornaments and presents, who
being glad at heart took Chakrawaka with him and went to
the peacock king, where Sarwagna was received respectfully by
— — '
(126) HlTOPADESHA*
the king bj i]\3 word of the Vulture, who having accepted

Ihe peace of the above nature, was sent back to Rajahansa.
Diiradarsbi said; My lord, accomplished ia our desired object.
Now let us withdraw from the Vindya mountain and return
to oiu- place, Now all having got to their places obtained the
desired fruit.' (134)
Vishnusharma asked; 'Tell what more I should relate to you.

The princes said; • We have known the requisites of regal
administration by your favour, and have become happy b^
that." Vishnusharmfi said; 'Though it is so still let there be
this also in addition :
Let peace be always the delight of all the victorious rulers
of the earth. Let the good be free from calamity. Let

the fame of the blessed ever increase. Let politics like a.
concubine, settled always on the breast, kiss the face of ministers.
And let there be daily great festivity. (135)
Let there be this also :
Let this collection of stories put together by Narayana be

current as long as the moon-crested god is the seat of
affection to the daughter of the snow-mountain ( Himalaya ),
as long as the goddess Laxmi flashes in the mind of the
enemy of Mura demon ( Vishnu ) like the lightning in the
cloud, and as long as this Gold-mountain (Meru) exists, like
the forest conflagration whose spark is the Sun. ( 136 )
Moreover :—
May this prosperous ruler, Dhawalachandra, by whom after
great effort this collection was caused to be published and

circulated, conquer the enemies. ( 137 )
Here in Hitopedesha ends the fourth collection of stories

"
called •' Sandhi.
Here ends Hitopadesha. Let there be prosperity.
D
K^DtNG UST JAN 15 1948
University of Toronto
to
Library
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