1

n#mVÝÌo
{_ÌgåàmpßV…
AW BX_maä`Vo {_Ìgåàm{á… Zm_ {ÛVr`§ VÝÌ_²& Vñ`
A`_mÚ… ûcmoH$… -
AgmYZm A{n àmkm ~w{Õ_ÝVmo ~hþlwVm…&
gmY`ÝË`mew H$mæ`m©{U H$mH$mIw_¥JHy$_©dV² && 1 &&
VÚWm AZwly`Vo -
ApñV Xm{jUmË`o OZnXo _{hbmamoß`§ Zm_ ZJa_²& Vñ`
Z A{VXÿañWmo _hmoÀN´>m`dmZ² ZmZm{dh§Jmon^wº$\$b… H$sQ>¡amd¥V-
H$moQ>a… N>m`mœm{gVn{WH$OZg_yhmo Ý`J«moYnmXnmo _hmZ²&
VÌ M bKwnVZH$mo Zm_ dm`g… à{Vdg{V ñ_& g
H$Xm{MV² àmU`mÌmWª nwa_w{Ôí` àM{bVmo `mdV² ní`{V VmdV²
OmbhñVmo@{VH¥$îUVZw… ñ\w${Q>VMaU D$Üd©Ho$emo `_{H$‘>amH$mamo
Za… gå_wImo ~^yd& AW V§ ÑîQ‰>m e{‘>V_Zm ì`{MÝV`V²&
""`X`§ XþamË_m AÚ __ Aml`dQ>nmXn-gå_wImo@ä`o{V& VÞ
km`Vo {H$_Ú dQ>dm{gZm§ {dh“_mZm§ gL²>j`mo ^{dî`{V Z
dm''& Ed§ ~hþ{dY§ {d{MÝË` VËjUm{Þd¥Ë` V_od dQ>nmXn§
JËdm gdm©Z² {dh“_mZ² àmodmM - ""^mo! A`§ XþamË_m bwãYH$mo
OmbVÊSw>bhñV… g_ä`o{V& VV² gd©Wm Vñ` Z {dœgZr`_²&
Ef Omb§ àgmæ`© VÊSw>bmZ² àjoßñ`{V, Vo VÊSw>bm ^d{Ø…
gd£a{n H$mbHy$Q>gÑem Ðï>ì`m…'' Ed§ dXVñVñ` g bwãYH$ñVÌ
 2

dQ>Vbo MmJË` Omb§ àgmæ`© {gÝXþdmagÑemZ² VÊSw>bmZ² à{jß`

Z A{VXÿa§ JËdm {Z^¥V… pñWV…& AW `o n{jUñVÌ pñWVmñVo
bKwnVZH$dmŠ`mJ©b`m {Zdm[aVmñVmZ² VÊSw>bmZ²
hmbmhbmL>²Hw$am{Zd drj_mUm {Z^¥Vm… VñWw…& AÌmÝVao
{MÌJ«rdmo Zm_ H$nmoVamO… ghòn[adma… àmU`mÌmWª n[a^«_Z²
VmZ² VÊSw>bmZ² XÿaVmo@{n ní`Z² bKwnVZHo$Z {Zdmæ`©_mUmo@{n
{Oˆmbm¡ë`mV² ^jUmW©_nVV² gn[admamo {Z~Õü&
AÌmÝVao bwãYH$ñVmZ² ~ÕmZ² {dkm` àøï>_Zm… àmoÚV`{ï>…
VÛYmWª àYm{dV…& {MÌJ«rdmo@{n AmË_mZ§ gn[adma§ ~Õ§ _Ëdm
bwãYH$_m`mÝV§ ÑîQ‰>m VmZ² H$nmoVmZyMo - ""Ahmo! Z ^oVì`_²&
Cº$#m -
ì`gZoîdod gd}fw `ñ` ~w{ÕZ© hr`Vo&
g Vofm§ nma_ä`o{V VËà^mdmXg§e`_² && 2 &&
gånÎmm¡ M {dnÎmm¡ M _hVm_oH$ê$nVm&
CX`o g{dVm aº$mo aº$ümñV_`o VWm && 3 &&
VËgd} d`§ hob`m CÈ>r` gnmeOmbm Añ` AXe©Z§ JËdm
_wqº$ àmßZw_…, Zmo MoØ`{dŠbdm… gÝVmo hob`m g_wËnmV§ Z
H$[aî`W, VVmo _¥Ë`w_dmßñ`W&
VWmZw{ð>Vo bwãYH$mo Omb_mXm` AmH$meo JÀN>Vm§ Vofm§
n¥ð>Vmo ^y{_pñWVmo@{n n`©YmdV²& VV D$X²Üdm©ZZ…
ûcmoH$_oZ_nR>V² -
 3

Omb_mX` JÀN>pÝV g§hVm… n{jUmo@ß`_r&

`md#m {dd{Xî`ÝVo n{Vî`pÝV Z g§e`… && 4 &&
bKwnVZH$mo@{n àmU`mÌm{H«$`m§ Ë`ŠËdm {H$_Ì
^{dî`Vr{V Hw$VyhbmV² VV²n¥ð>b¾mo@Zwga{V& AW Ñï>oaJmoMaVm§
JVmZ² {dkm` bwãYH$mo {Zame… ûcmoH$_nR>Z² {Zd¥Îmü&
Z {h ^d{V `Þ ^mì`§ ^d{V M ^mì`§ à`ËZoZ&
H$aVbJV_{n Zí`{V `ñ` {h ^{dVì`Vm
ZmpñV && 5 &&
""VXmñVm§ VmdV² {dh“m{_fbmo^mo `mdV²
Hw$Qw>å~dÎm©Zmonm`^yV§ Omb_{n _o Zï>_²''& {MÌJ«rdmo@{n
bwãYH$_Xe©Zr^yV§ kmËdm VmZwdmM - ""^mo! {Zd¥Îm… g XþamË_m
bwãYH$…& VËgd£a{n ñdñW¡J©å`Vm§ _{hbmamoß`ñ`
àmJwÎma{X½^mJo& VÌ __ gwöV² {haÊ`H$mo Zm_ _yfH$… gd}fm§
nmeÀN>oX§ H$[aî`{V& Cº$ü -
gd}fm_od _Î`m©Zm§ ì`gZo g_wnpñWVo&
dmL>²_mÌoUm{n gmhmæ`§ {_ÌmXÝ`mo Z gÝXYo && 6 &&
Ed§ Vo H$nmoVm… {MÌJ«rdoU gå~mo{YVm… _{hbmamoß`o ZJao
{haÊ`H${~bXþJª àmnw…& {haÊ`H$mo@{n ghò_wI{~bXwJª à{dï>…
gZ² AHw$Vmo^`… gwIoZ AmñVo&
AW {MÌJ«rdmo [~b_mgmÚ VmañdaoU àmodmM - ""^mo ^mo
{_Ì {haÊ`H$! gËda_mJÀN>& _hVr _o ì`gZmdñWm dÎm©Vo''&
 4

VÀN®>Ëdm {haÊ`H$mo@{n {~bXþJm©ÝVJ©V… gZ² àmodmM - ""^mo…!

H$mo ^dmZ²? {H$_W©_m`mV…? qH$ H$maU_²? H$sÑH²$ Vo
ì`gZmdñWmZ_²? VV² H$Ï`Vm_²'' B{V& VÀN®>Ëdm {MÌJ«rd
Amh - ""^mo… {MÌJ«rdmo Zm_m H$nmoVamOmo@h§ Vo gwöV²& VV²
gËda_mJÀN> JwéVa§ à`moOZ_pñV''& VV² AmH$Ê`© nwb{H$VVZw…
àöï>mË_m pñWa_Zm… Ëda_mUmo {ZîH«$mÝV…& AWdm gmYw
BX_wÀ`Vo -
gwöX… ñZohgånÞm bmoMZmZÝXXm{`Z…&
J¥ho J¥hdVm§ {ZË`§ ZmJÀN>pÝV _hmË_Zm_² && 7 &&
gwöXmo ^dZo `ñ` g_mJÀN>pÝV {ZË`e…&
{MÎmo M Vñ` gm¡»`ñ` Z {H${#mËà{V_§
gwI_² && 8 &&
AW {MÌJ«rd§ gn[adma§ nme~Õ_mbmoŠ` {haÊ`H$…
g{dfmX{_X_mh - ""^mo… {H$_oVV²?'' g Amh - ""^mo!
OmZÞ{n qH$ n¥ÀN>{g?
àm᧠_`m EV×ÝYZ§ {Oˆmbm¡ë`mV²& gmåàV§ Ëd§ gËda§
nme{d_moj§ Hw$é''& VXmH$Ê`© {haÊ`H$ Amh -
""AYm©Ym©©ÚmoOZeVmXm{_f§ drjVo IJ…&
gmo@{n nmœ©pñWV§ X¡dm×ÝYZ§ Z M ní`{V && 9 &&
VWmM
 5

a{d{ZemH$`moJ«©hnrS>Z§
JO^wO“{dh§J_~ÝYZ_²&
_{V_Vm§ M {Zarú` X[aÐVm§
{d{Yahmo ~bdm{Z{V _o _{V… && 10 &&
Ed_wŠËdm {MÌJ«rdñ` nme§ N>oÎmw_wÚV§ g V_mh - ""^Ð!
_m _¡d§ Hw$é, àW_§ __ ^¥Ë`mZm§ nmeÀN>oX§ Hw$é VXZw __m{n
M''& VÀN®>Ëdm Hw${nVmo {haÊ`H$… àmh - ""^mo! Z `wº$_wº§$
^dVm& `V… ñdm{_Zmo@ZÝVa§ ^¥Ë`m…''& g Amh - ""^Ð! _m§
_¡d§ dX, _Xml`m… gd} EVo damH$m…, Ana§ ñdHw$Qw>å~§ n[aË`Á`
g_mJVm…& VV² H$W_oVmdÝ_mÌ_{n gå_mZ§ Z H$amo{_& Cº$#m-
`… gå_mZ§ gXm YÎmo ^¥Ë`mZm§ {j{Vnmo@{YH$_²&
{dÎmm^mdo@{n V§ ÑîQ‰>m Vo Ë`OpÝV Z
H${h©{MV² && 11 &&
VWmM -
{dœmg… gånXm§ _yb§ VoZ `yWn{VJ©O…&
qghmo _¥Jm{YnË`o@{n Z _¥J¡… n[adm`©Vo && 12 &&
Ana§ __ H$Xm{MV² nmeÀN>oX§ Hw$d©VñVo XÝV^“mo ^d{V
AWdm XþamË_m bwãYH$… g_ä`o{V VV² ZyZ§ __ ZaH$nmV Ed&
Cº$#m -
gXmMmaofw ^¥Ë`ofw g§grXËgw M `… à^w…&
gwIr ñ`mÞaH§$ `m{V naÌoh M grX{V && 16 &&
 6

VÀN®>Ëdm àöï>mo {haÊ`H$… àmh - ""^mo…! do{Ù Ah§

amOY_©_²& na§ _`m Vd narjm H¥$Vm& VV² gd}fm§ nydª
nmeÀN>oX§ H$[aî`m{_& ^dmZ{n AZoZ {d{YZm ~hþH$nmoVn[admamo
^{dî`{V& Cº$#m -
H$méÊ`§ g§{d^mJü `ñ` ^¥Ë`ofw gd©Xm&
gå^doËg _hrnmbñÌ¡bmoŠ`ñ`m{n ajUo && 14 &&
Ed_wŠËdm gd}fm§ nmeÀN>oX§ H¥$Ëdm {haÊ`H$… {MÌJ«rd_mh
- ""{_Ì! Jå`Vm_YwZm ñdml`§ à{V, ^y`mo@{n ì`gZo àmáo
g_mJÝVì`_²'' B{V VmZ² g§àoî` nwZa{n XþJª à{dï>…&
{MÌJ«rdmo@{n gn[adma… ñdml`_J_V²& AWdm gmYw BX_wÀ`Vo
-
{_ÌdmÝgmY`Ë`Wm©ÝXþ…gmÜ`mZ{n d¡ `V…&
Vñ_mpÝ_Ìm{U Hw$duV g_mZmÝ`od MmË_Z… && 15 &&
bKwnVZH$mo@{n dm`g… gdª V§ {MÌJ«rd~ÝY_moj_dbmoŠ`
{dpñ_V_Zm ì`{MÝV`V²& ""Ahmo! ~w{Õañ` {haÊ`H$ñ`
e{º$ü XþJ©gm_J«r M VV² B©ÑJod {d{Y… {dh“mZm§
~ÝYZ_mojmË_H$…& Ah§ M Z H$ñ`{MV² {dœ{g{_
MbàH¥${Vü& VWm{n EZ§ {_̧ H$amo{_& Cº$#m -
A{n gånyU©Vm`wŠV¡… H$Îm©ì`m… gwöXmo ~wY¡…&
ZXre… n[anyUm}@{n MÝÐmoX`_nojVo && 16 &&
Ed§ gåàYmæ`© nmXnmXdVræ`© {~bÛma_m{lË`
 7

{MÌJ«rddÀN>ãXoZ {haÊ`H§$ g_mhÿVdmZ²& ""E{h E{h ^mo

{haÊ`H$! E{h''& VÀN>ãX§ lwËdm {haÊ`H$mo ì`{MÝV`V² -
""{H$_Ý`mo@{n H${üV² H$nmoVmo ~ÝYZeofpñVð>{V `oZ _m§
ì`mha{V''& Amh M - ""^mo…! H$mo ^dmZ²?'' g Amh - ""Ah§
bKwnVZH$mo Zm_ dm`g…''& VÀN®>Ëdm {deofmXÝVbuZmo {haÊ`H$
Amh - ""^mo…! ÐþV§ Jå`Vm§ Añ_mV² ñWmZmV²'' dm`g Amh
- ""Vd nmœ} JwéH$mæ`}U g_mJV…, VV² qH$ Z {H«$`Vo _`m
gh Xe©Z_²?''& {haÊ`H$ Amh - ""Z _o@pñV Ëd`m gh
g“_oZ à`moOZ_²'' B{V& g Amh - ""^mo…! {MÌJ«rdñ` _`m
Vd gH$memV² nme_mojU§ Ñï>§ VoZ __ _hVr àr{V… gÄOmVm&
VV² H$Xm{MV² __m{n ~ÝYZo OmVo Vd nmœm©V² _w{º$^©{dî`{V&
VV² {H«$`Vm§ _`m gh _¡Ìr''& {haÊ`H$ Amh - ""Ahmo! Ëd§
^moº$m& Ah§ Vo ^moÁ`^yV…& VV² H$m Ëd`m gh __ _¡Ìr VV²
Jå`Vm§, _¡Ìr {damoY^mdmV² H$W_²? Cº$#m -
``moaod g_§ {dÎm§ ``moaod g_§ Hw$b_²&
V`mo_£Ìr {ddmhü Z Vw nwï>{dnwï>`mo… && 17 &&
VV² Jå`Vm_²'' B{V& dm`g Amh - ""^mo {haÊ`H$!
Efmo@h§ Vd XþJ©Ûmao Cn{dï>…& `{X Ëd§ _¡Ìt Z H$amo{f VVmo@h§
àmU_mojU§ VdmJ«o H$[aî`m{_& AWdm àm`mondoeZ§ _o ñ`mV²''&
{haÊ`H$ Amh - ""^mo… Ëd`m d¡[aUm gh H$W§ _¡Ìt H$amo{_?
Cº$#m -
d¡[aUm Z {h gÝXÜ`mËgw{ûcï>oZm{n gpÝYZm&
gwVá_{n nmZr`§ e_`Ë`od nmdH$_² && 18 &&
 8

dm`g Amh - ""^mo…! Ëd`m gh Xe©Z_{n ZmpñV Hw$Vmo

d¡a§ VV² {H$_Zw{MV§ dX{g''& {haÊ`H$ Amh - ""{Û{dY§ d¡a§
^d{V ghO§ H¥${Ì_#m& VV² ghOd¡ar Ëd_ñ_mH$_²& Cº$#m -
H¥${Ì_§ Zme_ä`o{V d¡a§ ÐmŠH¥${Ì_¡Jw©U¡…&
àmUXmZ§ {dZm d¡a§ ghO§ `m{V Z j`_² && 19 &&''
dm`g Amh - ""^mo…! {Û{dYñ` d¡añ` bjU§
lmoVw{_ÀN>m{_& VV² H$Ï`Vm_²''& {haÊ`H$ Amh - ""^mo…!
H$maUoZ {Zd¥©Îm§ H¥${Ì__²& VÎmXhm}nH$maH$aUmÒÀN>{V&
ñdm^m{dH§$ nwZ… H$W_{n Z JÀN>{V& VÚWm ZHw$bgnm©Um§,
eîn^wL²>ZIm`wYmZm§, Obd•çmo… XodX¡Ë`mZm§,
gma_o`_mOm©amUm_², B©œaX[aÐmUm§, gnËZrZm_²,
bwãYH$h[aUmZm§, lmo{Ì`^«ï>{H«$`mUm§, _yI©npÊS>VmZm§,
n{Vd«VmHw$bQ>mZm§, g‚mZ- XþO©ZmZm_²& Z H${üV² Ho$Zm{n
ì`mnm{XV… VWm{n àmUmZ² gÝVmn`pÝV&''
dm`g Amh -
""H$maUmpÝ_ÌVm§ `m{V H$maUmXo{V eÌwVm_²&
Vñ_mpÝ_ÌËd_odmÌ `moÁ`§ d¡a§ Z Yr_Vm && 20 &&
Vñ_mV² Hw$é _`m gh g_mJV§ {_ÌY_m©W©_²&'' {haÊ`H$
Amh -
AWdm JwUdmZh§ Z _o H${üV² d¡a`mVZm§ H$[aî`{V EVX{n
Z gå^mì`_²&
 9

dm`g Amh - ""AñË`oVV² VWm{n ly`Vm_²&

CnH$mamƒ bmoH$mZm§ {Z{_ÎmmÝ_¥Jn{jUm_²&
^`m„mo^mƒ _yIm©Um§ _¡Ìr ñ`mÔe©ZmËgVm_² && 21 &&
Amaå^Jwdu j{`Ur H«$_oU
b¿dr nwam d¥{Õ_Vr M nümV²&
{XZñ` nydm©Õ©namÕ©{^Þm
N>m`od _¡Ìr Ibg‚mZmZm_² && 22 &&
VV² gmYwah_na§ Ëdm§ enWm{X{^{Z©^©`§ H$[aî`m{_''& g
Amh - ""Z _o ApñV Vo enW¡… àË``…& Cº$#m -
Z dÜ`Vo ø{dœñVmo Xþ~©bmo@{n ~bmoËH$Q>¡…&
{dœmñVmümew dÜ`ÝVo ~bdÝVmo@{n Xþ~©b¡… && 23 &&
VÀN®>Ëdm bKwnVZH$mo@{n {ZéÎma… {MÝV`m_mg&
""Ahmo! ~w{ÕàmJëä`_ñ` Zr{V{df`o& AWdm g Ed
Añ`mon[a _¡ÌrnjnmV… g…''& g Amh - ""^mo {haÊ`H$!
gVm§ gmánX§ _¡Ì{_Ë`mhþ{d©~wYm OZm…&
Vñ_mÎd§ {_ÌVm§ àmámo dMZ§ __ VÀN®>Uw && 24 &&
XþJ©ñWoZm{n Ëd`m _`m gh {ZË`_od Ambmnmo
JwUXmofgw^m{fV- Jmoð>rH$Wm… gd©Xm H$Îm©ì`m `Úod§ Z
{dœ{g{f''& VÀN®>Ëdm {haÊ`H$mo@{n ì`{MÝV`V²&
""{dX½YdMZmo@`§ Ñí`Vo bKwnVZH$… gË`dmŠ`ü, VÚwº$_ZoZ
_¡ÌrH$aU_²& na§ H$Xm{MV² __ XþJ} MaUnmVmo@{n Z H$mæ`©…&
 10

VÀN®>Ëdm dm`g Amh - ""^Ð! Ed§ ^dVw''& VV… à^¥{V

Ûm¡ Vm¡ A{n gw^m{fVJmoð>rgwI_Zw^dÝVm¡ {Vð>V… nañna§
H¥$VmonH$mam¡ H$mb§ Z`V…& bKwnVZH$mo@{n _m§geH$bm{Z
_oÜ`m{Z ~{beofm{U AÝ`m{Z dmËgë`möVm{Z n¹$mÞ{deofm{U
{haÊ`H$mW©_mZ`{V& [haÊ`H$mo@{n VÊSw>bmZ² AÝ`m§ü
^ú`{deofmZ² bKwnVZH$mWª amÌm¡ AmöË` VËH$mbm`mVñ`
An©`{V& AWdm `wÁ`Vo Û`moa{n EVV²& Cº$#m -
XXm{V à{VJ¥†m{V Jwø_m»`m{V n¥ÀN>{V&
^wL²>ºo$ ^moO`Vo M¡d fpS‰>Y§ n«r{VbjU_² && 25 &&
àrqV {ZaÝVam§ H¥$Ëdm Xþ^}Úm§ ZI_m§gdV²&
_yfH$mo dm`gü¡d JVm¡ H¥${Ì_{_ÌVm_² && 26 &&
Ed§ g _yfH$ñVXþnH$maa{ÄOV… VWm {dœñVmo `Wm Vñ`
nj_Ü`o à[dï>… VoZ gh gd©X¡d Jmoð>t H$amo{V& AW
AÝ`pñ_Þh{Z dm`gmo@lwnyU©Z`Z… g_ä`oË` gJÒX§ V_wdmM -
^Ð {haÊ`H$! {da{º$… gÄOmVm _o gm§àV§ Xoeñ` Añ` Cn[a,
VXÝ`Ì `mñ`m{_& {haÊ`H$ Amh - ""^Ð! qH$ {daºo$…
H$maU_²?'' g Amh - ""^Ð! ly`Vm_²& AÌ Xoeo _hË`m
AZmd¥îQ>çm Xþ{^©j§ gÄOmV_²& Xþ{^©jËdmV² OZmo ~w^wjmnr{S>V…
H$mo@{n ~{b_mÌ_{n Z à`ÀN>{V& Ana§ J¥hoJ¥ho ~w^w{jVOZ¡…
{dh“mZm§ ~ÝYZm` nmem… àJwUrH¥$Vm… gpÝV& Ah_{n
Am`w…eofV`m nmeoZ ~Õ CÕ[aVmo@pñ_& EV{Ûaºo$… H$maU_²&
VoZmh§ {dXoe§ M[bV B{V ~mîn_moj§ H$amo{_''& {haÊ`H$ Amh
 11

- ""AW ^dmZ² ¹$ àpñWV…?'' g Amh - ""ApñV X{jUmnWo

dZJhZ_Ü`o _hmga…& VÌ ËdÎmmo@{YH$… na_gwöV² Hy$_m}
_ÝWaH$mo Zm_& g M _o _Ëñ`_m§g IÊS>m{Z Xmñ`{V,
VØjUmV² VoZ gh gw^m{fVJmoîR>rgwI_Zw^dZ² gwIoZ H$mb§
Zoî`m{_& Z Ah_Ì {dh“mZm§ nme~ÝYZoZ j`§ Ðïw>{_ÀN>m{_&
Cº$#m -
AZmd¥{ï>hVo Xoeo eñ`o M àb`§ JVo&
YÝ`mñVmV Z ní`pÝV Xoe^“§ Hw$bj`_² && 27 &&
{dÛÎd#m Z¥nËd#m Z¡d Vwë`¨ H$XmMZ&
ñdXoeo nyÁ`Vo amOm {dÛmÝgd©Ì nyÁ`Vo && 28 &&
[haÊ`H$ Amh - ""`{X Ed§ VXh_{n Ëd`m gh
J{_î`m{_& __m{n _hX²Xþ…I§ dÎm©Vo''& dm`g Amh - ""^mo…!
Vd qH$ Xþ…I_²? VËH$W`''& [haÊ`H$ Amh - ""^mo…!
~hþdº$ì`_pñV AÌ {df`o& VÌ Ed JËdm gdª g{dñVa§
H$W{`î`m{_''& dm`g Amh - ""Ah§ VmdV² AmH$meJ{V…
VËH$W§ ^dVmo _`m gh J_Z_²''& g Amh - ""`{X _o àmUmZ²
aj{g VXm ñdn¥ð>_mamoß` _m§ VÌ àmn{`î`m{g& ZmÝ`Wm __
J{V… ApñV''& VV² lwËdm gmZÝX§ dm`g Amh - ""`{X Ed§
VÕÝ`mo@h§, `ØdVm{n gh VÌ H$mb§ Z`m{_& Ah§
gånmVm{XH$mZ² Aï>m¡ CÈ>rZJ{V{deofmZ² do{Ù& VËg_mamoh __
n¥ð>§, `oZ gwIoZ Ëdm§ VËga… àmn`m{_''& {haÊ`H$ Amh -
""CÈ>rZmZm§ Zm_m{Z lmoVw{_ÀN>m{_''& g Amh -
 12

gånmV§ {dànmV#m _hmnmV§ {ZnmVZ_²&

dŠÌ§ {Væ`©H²$ VWm MmoÜd©_îQ>_§
bKwg§kH$_² && 29 &&
VÀN®>Ëdm {haÊ`H$… VËjUmXod VXþn[a g_mê$T>…& gmo@{n
eZ¡… eZ¡… V_mXm` gånmVmoÈ>rZàpñWV… H«$_oU VV²ga… àmá…&
VVmo bKwnVZH§$ _yfH$m{Y{ð>V§ {dbmoŠ` XÿaVmo@{n XoeH$mb{dV²
Agm_mÝ`-H$mH$mo@`{_{V kmËdm gËda§ _ÝWaH$mo Obo à{dï>…&
bKwnVZH$mo@{n VrañWVéH$moQ>ao {haÊ`H§$ _wŠËdm emImJ«_méø
VmañdaoU àmodmM - ""^mo _ÝWaH$! AmJÀN>mJÀN> Vd {_Ì_h§
bKwnVZH$mo Zm_ dm`g… {MamV² gmoËH$ÊR>… g_m`mV…& VXmJË`
Am{b“` _m_²'& Cº$#m -
qH$ MÝXZ¡… gH$ny©a¡ñVw{hZ¡… {H$#m erVb¡…&
gd} Vo {_ÌJmÌñ` H$bm§ Zmh©pÝV
fmoS>er_² && 30 &&
VÀN®>Ëdm {ZnwUVa§ n[akm` gËda§ g{bbm{ÞîH«$å`
nwb{H$VVZw… AmZÝXmlwny[aVZ`Zmo _ÝWaH$… àmodmM - ""E{h
E{h {_Ì! Am{b“` _m_², {MaH$mbmV² _`m Ëd§ Z gå`H²$
n[akmV…, VoZ Ah§ g{bbmÝV… à{dï>…&'' Cº$#m -
`ñ` Z km`Vo dræ`ª Z Hw$b§ Z {dMo{ï>V_²&
Z VoZ g“qV Hw$æ`m©{XË`wdmM ~¥hñn{V… && 31 &&
Ed_wºo$ bKwnVZH$mo d¥jmV² AdVræ`© V_m{b{“VdmZ²&
AWdm gmYw MoX_wÀ`Vo -
 13

""A_¥Vñ` àdmh¡… qH$ H$m`jmbZgå^d¡…&

{MampÝ_Ìn[aîd“m| `mo@gm¡
_yë`{dd{O©V… && 32 &&''
Ed§ Ûm¡ A{n Vm¡ {d{hVmqbJZm¡ nañna§ nwb{H$Vearam¡
d¥jmdY… g_wn{dï>m¡ àmoMVw… AmË_M[aÌd¥ÎmmÝV_²&
{haÊ`H$mo@{n _ÝWaH$ñ` àUm_§ H¥$Ëdm dm`gmä`meo g_wn{dï>…
AW V§ g_mbmoŠ` _ÝWaH$mo bKwnVZH$_mh - ""^mo…! H$mo@`§
_yfH$…? H$ñ_mV² Ëd`m ^ú`^yVmo@{n n¥ð>_mamoß` AmZrV…?
VÞ AÌ ñdënH$maUoZ ^mì`_²''& VV² lwËdm bKwnVZH$ Amh
- ""^mo…! {haÊ`H$mo Zm_ _yfH$mo@`_², __ gwöV² {ÛVr`{_d
Or{dV_², VV² qH$ ~hþZm -
nO©Ý`ñ` `Wm Ymam `Wm M {X{d VmaH$m…&
{gH$Vm aoUdmo `ÛËg§»``m n[ad{O©Vm… && 33 &&
JwUg§»`m n[aË`º$m VÛXñ` _hmË_Z…&
na§ {Zdo©X_mnÞ… gåàmámo@`§ VdmpÝVH$_² && 34 &&
_ÝWaH$ Amh - ""{H$_ñ` d¡am½`H$maU_²?''& dm`g Amh
- ""n¥ð>mo _`m na_ZoZ A{^{hV_², `X² ~hþ dº$ì`_pñV VV²
VÌ Ed JV… H$W{`î`m{_& __m{n Z {Zdo{XV_²& VV² ^Ð
{haÊ`H$! BXmZt {ZdoÚVm_w^`mo… A{n Amd`mo… VXmË_Zmo
d¡am½`H$maU_²''& gmo@~«drV²-
 14

H$Wm 1
{haÊ`H$Vm_«MyS>H$Wm
ApñV Xm{jUmË`o OZnXo _{hbmamoß`§ Zm_ ZJa_²& Vñ`
Zm{VXÿao _R>m`VZ§ ^JdV… lr_hmXodñ`& VÌ M Vm_«MyS>mo Zm_
n[ad«mOH$… à{Vdg{V ñ_& g M ZJao {^jmQ>Z§ H¥$Ëdm
àmU`mÌm§ g_mMa{V& {^jmeof#m VÌ¡d {^jmnmÌo {ZYm`
V{Øjmnm̧ ZmJXÝVo Adbåã` nümV² amÌm¡ ñd{n{V& àË`yfo
M VXÞ§ H$_©H$amUm§ XÎdm gå`H²$ VÌ¡d XodVm`VZo
gå_mO©Zmonbon_ÊS>Zm{XH§$ g_mkmn`{V& AÝ`pñ_Z² Ah{Z __
~mÝYd¡… {Zdo{XV_² - ""ñdm{_Z²! _R>m`VZo {gÕ_Þ§
_yfH$^`mV² VÌ¡d {^jmnmÌo {Z{hV§ ZmJXÝVo@dbpå~V§ {Vð>{V
gXm Ed, VX² d`§ ^j{`Vw§ Z eŠZw_…& ñdm{_Z… nwZaJå`§
{H$_{n ZmpñV& VV² qH$ d¥WmQ>ZoZ AÝ`Ì AÚ VÌ JËdm
`WoÀN>§ ^wÄOm_ho Vd àgmXmV²''& VXmH$Ê`© Ah§
gH$b`yWn[ad¥V… VËjUmXod VÌ JV…& CËnË` M Vpñ_Z²
{^jmnmÌo g_mê$T>… VÌ ^ú`{deofm{U godHo$ä`mo XÎdm nümV²
ñd`_od ^j`m{_ gd}fm§ V¥ám¡ OmVm`m§ ^y`… ñdJ¥h§ JÀN>m{_&
Ed§ {ZË`_od VXÞ§ ^j`m{_& n[ad«mOH$mo@{n `Wme{º$
aj{V& na§ `Xm Ed {ZÐmÝV[aVmo ^d{V, VXm Ah§ VÌ Améø
AmË_H¥$Ë`§ H$amo{_& AW H$Xm{MV² VoZ __ ajUmWª _hmZ²
`ËZ… H¥$V…& OO©ad§e… g_mZrV…& VoZ gwámo@{n __ ^`mV²
{^jmnm̧ VmS>`{V Ah_{n A^{jVo@{n AÞo àhma^`mV²
 15

Angnm©{_& Ed§ VoZ gh gH$bm§ am{Ì{dJ«hnañ` H$mbmo d«O{V&

AW AÝ`{ñ_Þh{Z Vñ` _R>o ~¥hV²pñ\$L²>Zm_m n[ad«mOH$… Vñ`
gwöV² VrW©`mÌmàg“oZ nmÝW… àmYw{UH$… g_m`V…, V§ X¥îQ‰>m
àË`wÎWmZ{d{YZm gå^mì` à{Vn{Îm-nyd©H$_ä`mJV{H«$``m
{Z`mo{OV…& VVü amÌm¡ EH$Ì Hw$eg§ñVao Ûm¡ A{n àgwám¡
Y_©H$Wm§ H$W{`Vw_maãYm¡& AW ~¥hV²pñ\$¸$WmJmoð>rfw g Vm_«MyS>mo
_yfH$ÌmgmWª ì`m{já_Zm OO©ad§eoZ {^jmnm̧ VmS>`Z² Vñ`
eyÝ`§ à{VdMZ§ à`ÀN>{V VÝ_`… Z {H${#mV² CXmha{V& AW
Agm¡ Aä`mJV… na§ H$mon_wnmJV… V_wdmM - ^mo… Vm_«MyS>!
n[akmV… Ëd§ gå`H²$ Z gwöV², VoZ _`m gh gm‡mX§ Z
Oën{g& VV² amÌm¡ A{n ËdXr`§ _R>§ Ë`ŠËdm AÝ`Ì _R>o
`mñ`m{_& Cº$#m -
EømJÀN> g_ml`mgZ{_X§ H$ñ_m{ƒamX¥í`go
H$m dmÎmm© A{VXþ~©bmo@{g Hw$eb§ àrVmo@pñ_ Vo
Xe©ZmV²&
Ed§ `o g_wnmJVmÝàU{`Z… à‡mX`ÝË`mXam-
Îmofm§ `wº$_e{‘>VoZ _Zgm hå`m©{U
JÝVw§ gXm && 35 &&
J¥hr `ÌmJV§ ÑîQ‰>m {Xemo drjoV dmß`Y…&
VÌ `o gXZo `mpÝV Vo l¥“a{hVm d¥fm… && 36 &&
Zmä`wËWmZ{H«$`m `Ì Zmbmnm _Ywamjam…&
JwUXmofH$Wm Z¡d VÌ hå`} Z Jå`Vo && 37 &&
 16

VXoH$_R>àmßË`m A{n Ëd§ J{d©V…, Ë`º$… g¥öËñZoh Z

EVV² do{Ëg `V² Ëd`m _R>ml`ì`mOoZ ZaH$monmO©Z§ H¥$V_²&
Cº$#m -
ZaH$m` _{VñVo MoËnm¡amo{hË`§ g_mMa&
dfª `mdpËH$_Ý`oZ _R>{MÝVm§ {XZÌ`_² && 38 &&
VÝ_yI©! emo{MVì`… Ëd§ Jdª JV…& VXh§ ËdXr`§ _R>§
n[aË`Á` `mñ`m{_''& AW VV² lwËdm ^`ÌñV_Zm… Vm_«MyS>…
V_wdmM - ""^mo… ^JdZ²! Z ËdËg_mo@Ý`mo __ gwöV²
H${üXpñV, na§ VV² ly`Vm§ Jmoð>re¡{Wë`H$maU_²& Ef XþamË_m
_yfH$… àmoÞVñWmZo Y¥V_{n {^jmnmÌ_wËßbwË` Amamoh{V
{^jmeof#m VÌñW§ ^j`{V& VX^mdmV² Ed _R>o _mO©Z{H«$`m
A{n Z ^d{V& VÝ_yfH$ÌmgmW©_oVoZ d§eoZ {^jmnm̧ _whþ_©whþ…
VmS>`m{_ ZmÝ`V² H$maU{_{V& Ana_oVV² Hw$Vyhb§ ní` Añ`
XþamË_Zmo `Ý_mOm©a_H©$Q>mX`mo@{n {VañH¥$Vm Añ` CËnVZoZ''&
~¥hV²pñ\$H²$ Amh - ""AW km`Vo Vñ` {~b§ H$pñ_¨{üV²
àXoeo?'' Vm_«MyS> Amh - ""^JdZ²! Z do{Ù gå`H²$''& g
Amh - ""ZyZ§ {ZYmZñ` Cn[a Vñ` {~b_²& {ZYmZmoî_Um
àHy$X©Vo& Cº$#m -
D$î_m{n {dÎmOmo d¥qÕ VoOmo Z`{V Xo{hZm_²&
qH$ nwZñVñ` gå^moJñË`mJH$_©g_pÝdV… && 39 &&
VWmM -
 17

ZmH$ñ_mÀN>mpÊS>br _mV{d©H«$sUm{V {Vb¡pñVbmZ²&

bw{#mVm{ZVa¡`}Z hoVwaÌ ^{dî`{V && 40 &&
Vm_«MyS> Amh - ""H$W_oVV²?'' g Amh -

H$Wm 2
empÊS>br{VbH$ëH${dH«$`H$Wm
`Xm Ah§ H$pñ_¨{üV² ñWmZo àmd¥Q²>H$mbo d«VJ«hU{Z{_Îm§
H${#mV² ~«m÷U§ dmgmWª àm{W©VdmZ²& VVü VÛMZmV² VoZm{n
ewly{fV… gwIoZ XodmM©Zna… {Vð>m{_& AW AÝ`pñ_Þh{Z
àË`yfo à~wÕmo@h§ ~«m÷U-~«m÷Urg§dmXo XÎmmdYmZ… e¥Umo{_&
VÌ ~«m÷U Amh - ""~«m÷{U! à^mVo X{jUm`Zg§H«$mpÝV…
AZÝVXmZ\$bXm ^{dî`{V VXh§ à{VJ«hmWª J«m_mÝVa§ `mñ`m{_&
Ëd`m ~«m÷Uñ` ^JdV… gyæ`©ñ` CÔoeoZ qH${MØmoOZ§
XmVì`_²''& AW VÀN®>Ëdm ~«m÷Ur néfVadMZ¡… V§
^Ëñ`©_mZm àmh - ""Hw$VñVo Ðm[aÐçmonhVñ` ^moOZàm{á…?
VV² qH$ Z b‚mgo Ed§ ~«wdmU…& A{n M Z _`m Vd hñVb¾`m
¹${MX{n bãY§ gwI§, Z {_ï>mÞñ` AmñdmXZ_², Z M
hñVnmXH$ÊR>m{X^yfU_²'' VV² lwËdm ^`ÌñVmo@{n {dàmo _ÝX§
_ÝX§ àmh - ""~«m÷{U! Z EVÚwÁ`Vo dºw$_²& Cº$#m -
J«mgmX{n VXÕ©#m H$ñ_mÞmo Xr`Vo@{W©fw&
BÀN>mZwê$nmo {d^d… H$Xm H$ñ` ^{dî`{V && 41 &&
 18

`ÀN>ÄOb_{n ObXmo d„^Vm_o{V gH$bbmoH$ñ`&

{ZË`§ àgm[aVH$amo {_Ìm@{n Z dr{jVw§
eŠ`… && 42 &&
Ed§ kmËdm Xm[aÐ>çm{^^yV¡… A{n ñdënmV² ñdënVa§ H$mbo
nmÌo M Xo`_²& Cº$#m -
gËnm̧ _hVr lÕm Xoeo H$mbo `Wmo{MVo&
`Ôr`Vo {ddoH$k¡ñVXmZÝË`m` H$ënVo && 43 &&
VWm M -
A{VV¥îUm Z H$Îm©ì`m V¥îUm§ Z¡d n[aË`OoV²&
A{VV¥îUm{^^yVñ` {eIm ^d{V _ñVHo$ && 44 &&
~«m÷Ur Amh - ""H$W_oVV²?'' g Amh -

H$Wm 3
nw{bÝX-eyH$a-gn©-l¥JmbH$Wm/e~aeyH$aH$Wm
ApñV H$pñ_¨{MV² dZmoÔoeo H${üV² nw{bÝX…& g M nmn{Õª
H$Vwª dZ§ à{V àpñWV…& AW VoZ àgn©Vm _hmZ²
AÄOZnd©V{eIamH$ma… H«$moS>… g_mgm{XV…& V§ X¥îQ‰>m
H$Um©ÝVmH¥$ï>{Z{eVgm`Ho$Z g_m{hV…, VoZm{n H$monm{dï>oZ
MoVgm ~mboÝXþÚw{VZm X§ï´>mJ«oU nm{Q>VmoXa… nw{bÝXmo JVmgw…
^yVbo@nVV²& AW bwãYH§$ ì`mnmÚ eyH$amo@{n eaàhmadoXZ`m
n#mËd§ JV…& EVpñ_ÞÝVao H${üV² AmgÞ_¥Ë`w… l¥Jmb…
 19

BVñVVmo {ZamhmaV`m nr{S>V… n[a^«_Z² V§ àXoe_mOJm_&

`mdV² damh-nw{bÝXm¡ Ûm¡ A{n ní`{V VmdV² àöï>mo
ì`pMÝV`V²& ""^mo…! gmZwHy$bmo _o {d{Y…& VoZ EVX{n
A{MpÝVV§ ^moOZ_wnpñWV_²& AWdm gmYw BX_wÀ`Vo -
AH¥$Vo@ß`wÚ_o nw§gm_Ý`OÝ_H¥$V§ \$b_²&
ew^mew^§ g_ä`o{V {d{YZm g{Þ`mo{OV_² && 45 &&
VWm M -
`pñ_ÝXoeo M H$mbo M d`gm `mX¥eoZ M&
H¥$V§ ew^mew^ H$_© VÎmWm VoZ ^wÁ`Vo && 43 &&
VXh§ VWm ^j`m{_ `Wm ~hÿ{Z Ahm{Z _o àmU`mÌm
^d{V& VV² VmdXod§ ñZm`wnme§ YZwîH$mo{Q>JV§ ^j`m{_&
Cº$#m -
eZ¡… eZ¡ü ^moº$ì`§ ñd`§ {dÎm_wnm{O©V_²&
agm`Z{_d àmk¡h}b`m Z H$XmMZ && 47 &&''
BË`od§ _Zgm {Z{üË` MmnM{Q>VH$mo{Q>§ _wI_Ü`o à{jß`
ñZm`w§ ^{jVw§ àd¥Îm…& VVü Ìw{Q>Vo nmeo VmbwXoe§ {dXmæ`©
MmnH$mo{Q>_©ñVH$_Ü`oZ {ZîH«$mÝVm& gmo@{n VX² doXZ`m
VËjUmV² _¥V… AVmo@h§ ~«dr{_ - A{VV¥îUm Z H$Îm©ì`m B{V&
g nwZa{n Amh - ~«m÷{U! Z lwV§ ^dË`m&
Am`w… H$_© M {dÎm#m {dÚm {ZYZ_od M&
n#m¡Vm{Z {h g¥Á`ÝVo J^©ñWñ`¡d Xo{hZ… && 48 &&
 20

AW Ed§ gm VoZ à~mo{YVm ~«m÷Ur Amh - ""`{X Ed§

VXpñV _o J¥ho ñVmoH§$ {Vbam{e…& VV… {VbmZ² bwpÊR>Ëdm
{VbMyUo©Z ^moO{`î`m{_'' B{V& VV… VÛMZ§ lwËdm ~«m÷Umo
J«m_§ JV…& gm{n {VbmZ² CîUmoXHo$Z g§_Ú© Hw${Q>Ëdm gyæ`m©Vno
XÎmdVr& AÌmÝVao Vñ`m J¥hH$_©ì`J«m`m… {VbmZm§ _Ü`o H${üV²
gma_o`mo _yÌmoËgJª MH$ma& V§ X¥îQ‰>m gm {MpÝVVdVr - ""Ahmo!
Z¡nwÊ`§ ní` namL²>_wIr^yVñ` {dYo… `XoVo {Vbm A^moÁ`m…
H¥$Vm…& VXh_oVmÝg_mXm` H$ñ`{MV² J¥h§ JËdm bw{#mV¡…
Abw{#mVmZ² AmZ`m{_& gdm}@{n OZmo@ZoZ {d{YZm àXmñ`{V''
B{V& AW `pñ_ÝJ¥ho@h§ {^jmW} à{dï>… VÌ J¥ho gm{n {VbmZ²
AmXm` à{dï>m {dH«$`§ H$Îmw©_²& Amh M - ""J¥†mVw H${üV²
Abw{#mV¡… bw{#mVmZ² {VbmZ²''& AW VX²J¥hJ¥{hUr J¥h§ à{dï>m
`mdV² Abw{#mV¡… bw{#mVmÝJ¥†m{V VmdV² Añ`m… nwÌoU
H$m_ÝXH$semò§ X¥îQ‰>m ì`möV_² - ""_mV…! AJ«møm… Ibw B_o
{Vbm…& Z Añ`m Abw{#mV¡… bw{#mVm J«møm…& H$maU§ qH${MV²
^{dî`{V, VoZ Efm Abw{#mV¡… bw{#mVmÝà`ÀN>{V'' VV² lwËdm
V`m n[aË`º$mñVo {Vbm…& AVmo@h§ ~«dr{_ -
"ZmH$ñ_mÀN>mpÊS>br _mV…' B{V&
EVXþŠËdm g ^y`mo@{n àmh - ""AW km`Vo Vñ`
H«$_U_mJ©…& Vm_«MyS> Amh - ^JdZ²! km`Vo `V² EH$mH$s Z
g_mJÀN>{V& {H$ÝVw Ag§»``yWn[ad¥V… ní`Vmo _o n[a^«_Z²
BVñVV… gd©OZoZ gh AmJÀN>{V `m{V M& Aä`mJV Amh
- ""ApñV{H${#mV² I{ZÌH$_²?''& g Amh - ""~mT>_pñV, Efm
 21

gd©bmoh_`r ñdhpñVH$m''& Aä`mJV Amh - ""V{h© àË`yfo

Ëd`m _`m gh ñWmVì`§ `oZ Ûm¡ A[n OZMaUm_{bZm`m§ ^y_m¡
VËnXmZwgmaoU JÀN>md…''& _`m A{n VÛMZ_mH$Ê`©
{M{ÝVV_²& ""Ahmo! {dZï>mo@pñ_, `Vmo@ñ` gm{^àm`dMm§{g
ly`ÝVo& ZyZ§ `Wm {ZYmZ§ kmV§ VWm XþJ©_[n Añ_mH§$ kmñ`{V,
EVX{^àm`mXod km`Vo& Cº$#m -
gH¥$X{n X¥îQ‰>m nwéf§ {d~wYm OmZpÝV gmaVm§ Vñ`&
hñVVwb`m{n {ZnwUm… nbà_mU§ {dOmZpÝV && 49 &&
VVmo@h§ ^`ÌñV_Zm gn[admamo XþJ©_mJª n[aË`Á`
AÝ`_mJ}U JÝVw§ àd¥Îm…& gn[aOZmo `mdXJ«Vmo JÀN>m{_ VmdV²
gå_wImo ~¥hËH$m`mo _mOm©a… g_m`m{V& g M _yfH$d¥ÝX_dbmoŠ`
VÝ_Ü`o ghgm CËnnmV& AW Vo _yfH$m _m§
Hw$_mJ©Jm{_Z_dbmoŠ` Jh©`ÝVmo hVeofm é{Yaßbm{dVdgwÝYam
V_od XþJª à{dï>m…& AWdm gmYw BX_wÀ`Vo -
{N>Îdm nme_nmñ` Hy$Q>aMZm§ ^wŠËdm ~bmÛmJwam§
næ`©ÝVm{¾{eImH$bmnO{Q>bm{ÞJ©Ë` Xÿa§ dZmV²&
ì`mYmZm§ eaJmoMamX{n OdoZmoËnË` YmdÝ_¥J…
Hy$nmÝV… n{VV… H$amoVw {dYwao qH$dm
{dYm¡ nm¡éf_² && 50 &&
AW Ah_oH$mo@Ý`Ì JV… eofm _yT>V`m VÌ¡d XþJ} à{dï>m…&
AÝÌmÝVao g Xþï>n[ad«mOH$mo é{Ya{~ÝXþM{M©Vm§ ^y{__dbmoŠ`
VoZ¡d XþJ©_mJ}U AmJË` CnpñWV…& VVü ñdhpñVH$`m
 22

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ŸÆÉÊÜÃÜá ×àWæ ÖæàÙÜáÊÜÃÜá.'
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 52

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PÜsæãàÃÜÊÝX ÊÜÞñÜ®ÝvÜáÊÜâ¨Üá.
A¨Ü®Üá° PæàÚ ®Ý®Üá Pæãà±Ü©í¨Ü ¼PÝÒ±ÝñæÅ¿á®Üá° ñÜÆá±ÜÆá
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C¨ÜªÃæ ÊÜÞñÜÅ BñÜ ±ÜíwñÜ®Üá. ¯«Üì®Ü®Ý¨Ü D ÊÜáãÐÜPÜ ñܮܰ ±ÜÄÊÝÃܨÜ
CñÜÃÜ CÈWÜÚWæ ÓÜÊÜޮܮݨܮÜá.
 53

B ÓÜ®ÝÂÔ A£¦¿áá ÖæàڨܮÜá & "¯à®Üá ¯ÎcíñæÀáí¨Ü ÊÜáÆWÜá.

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B®æ¿áíñæ ÖæÓÜÄWæ ÊÜÞñÜÅÊæà ±ÜâÃÜáÐÜ®Üá.
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¸æÃÜÚ®Üá¨ÜªPÜãR ÖÝÃÜáÊÜ ÍÜQ¤ CÆÉÊÝX¨æ. ÖÜ|ËÃÜáÊÜ ÊÜá®ÜáÐÜ娆 g®Ü¾PæR
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ÊÜÞwPæãíwÃÜáÊÜâ¨Ü®Üá° PÜívÜá, ¸æÙÜWæY ®Ü®Ü° ¹Æ¨Ü PÜvæWæ ÖæãÃÜpæ®Üá. BWÜ
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PæãÙÜáÛ£¤¨ÜªÃÜá & "DñÜ ®ÜÊÜá¾®Üá° ±æäàÑÓÜÆá AÓÜÊÜá¥Üì®ÝXÃÜáÊÜ®Üá,
DñÜ®Ü hæãñæ¿áÈɨܪÃæ, ¸æPÜáR Êæã¨ÜÇݨÜÊÜÄí¨Ü ŸÃÜáÊÜ B±Üñæ¤à ®ÜÊÜáWæ
Æ»ÜÂÊÝWÜáÊÜâ¨Üá. DñܮܮÜá° ÓæàÊæ ÊÜÞw H®Üá ±ÜÅÁãàg®Ü? £Ú¨ÜÊÜÃÜá
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EípÝWÜáÊÜâ¨æãà, AíñÜÖÜ Jvæ¿á®Ü®Üá° ¨ÜãÃÜ©í¨ÜÇæà ËÍæàÐÜÊÝX
BñÜ®Ü ÓæàÊÜPÜÃÜá (A®Üá¿ÞÀáWÜÙÜá) ¹oár ¹vÜáñݤÃæ.
 54

×àWæ AÊÜÃÜ ÊÜÞñÜáWÜÙÜ®Üá° PæàÚ ®Ü®Ü° ¹ÆÊÜ®Üá° ÓæàĨæ®Üá. ¿ÞÊÝWÜ,

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—PÝRÃÜËÃÜÈ Gí¨Üá ÁãàbÔ¨æ. ×àWæ ®Ý®Üá ÁãàbÓÜᣤÃÜáÊÝWÜ ®Ü®Ü°
A®ÜáaÜÃÜÃÜá ÍÜñÜáÅ訆 ÓæàÊÜPÜÃÝX¹orÃÜá. AÊÜÃÜá JŸºíq¿Þ¨Ü ®Ü®Ü°®Üá°
ÖÝÓÜ ÊÜÞw¨ÜÃÜá.
ŸÚPÜ ®Ý®Üá ÁãàWܯ¨æÅ¿áÈÉ ¯ÃÜñÜ®ÝX ÊÜáñæ¤ ÁãàbÓÜ
ÇÝÃÜí¼Ô¨æ®Üá & "B ¨ÜáÐÜr ñܱÜÔÌ¿á ¯ÊÝÓÜPæR ÖæãàX AÈÉ
©íŸ®Ý°XÄÔPæãívÜá ñÜÇ¿ æ á PæÙWÜ æ CoárPã
æ íw¨Üª™, ¯— (ÖÜ|¨Ü ±æqWr )æ
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A¨ÜÄí¨Ü ®Ý®Üá ÊÜáñæã¤Êæá¾ ÖÜ|¨Ü ±ÜÅ»ÝÊÜ©í¨Ü ×í©®ÜíñæÁáà A—
PÝÃÜÊÜ®Üá° Öæãí¨ÜáÊæ®Üá. ŸÆÉÊÜÃÜá ×àWæ ÖæàÙÜáñݤÃæ &
ÍæãÉàPÜ 56 & ŸvÜÊÜ®Üá PæãvܸæàPæíŸ A±æàPæÒÀáí¨Ü ÎÅàÊÜáíñÜ®Ü ÊÜá®æWæà
Öæãà¨ÜÃÜã g®ÜÃÜá "¸æàvÜÈPæR Ÿí©ÃÜáÊÜ®Üá' Gí¨Üá »ÝËÓÜáñݤÃæ.
CíñÜÖÜ ¨ÝĨÜÅ$ÂPæR —PÝRÃ.Ü
ÖÝWÝX D ÖÜ|ÊÜ®Üá° A±ÜÖÜÄÓÜÆá Öæãà¨Ü ®Ü®ÜWæ ÊÜáêñÜáÂÊæà
Ÿí¨ÜÃÜã A¨Üá JÚñæà. ×àWæ ÖæàÙÜÇÝX¨æ &
ÍæãÉàPÜ 57 & ¿ÞÊÜ ÊÜÂQ¤ ñܮܰ ÓÜí±ÜñÜᤠA±ÜÖÜÃÜ|ÊÝWÜᣤÊÜâ¨Ü®Üá° PÜívÜã
ÓÜÖÜ ñܮܰ iàÊÜ ÃÜPÜÒOæ¿áÈÉ ¯ÃÜñÜ®ÝXÃÜáñݤ®æãà, AíñÜÖÜÊÜ®Üá ÊÜÞw¨Ü
gÆñܱÜì|ÊÜ®Üã° ²ñÜêWÜÙÜá ÔÌàPÜÄÓÜáÊÜâ©ÆÉ™.
×àWæ ¯«ÜìÄÔ ÃݣſáÈÉ AÈÉ ÖæãàX BñÜ ¯¨ÝÅÊÜÍÜ®ÝX¨ÝªWÜ
ÖÜ|¨Ü ±æqrWæ¿á®Üá° ®Ý®Üá ÊæáÆÉ®æ PæãÃæ¿áÇÝÃÜí¼Ô¨æ. BWÜ B ¨ÜáÐÜr
 55

ñܱÜÔÌ GaÜcÃÜWæãívÜá B J|X¨Ü ¹©ÃÜ PæãàÆ®Üá° ñæWæ¨ÜáPæãívÜá ®Ü®Ü°

ñÜÇæWæ Öæãvæ¨Ü®Üá. ®Ü®Ü° B¿áÓÜáÕ WÜqrÀá¨Üª PÝÃÜ| ÓÝ¿á¨æ ÖæàWæãà
ñܲ³ÔPæãívÜá Ÿí¨æ®Üá.
ŸÆÉÊÜÃÜá ×àWæ ÖæàڨݪÃæ &
ÍæãÉàPÜ 58 & ÊÜá®ÜáÐÜ ñÜ®ÜWæ GÐÜár Æ»ÜÂÊæäà AÐÜár ÖÜ|ÊÜ®Üá° ±Üvæ¨æà
±Üvæ¿ááñݤ®æ. ¨æàÊÜÃÜã A¨Ü®Üá° ñܲ³ÓÜÇÝÃÜ®Üá. ÖÝWÝX ®Ý®Üá
¨Üá@SÊÜ®Üã° ±ÜvÜáÊÜâ©ÆÉ™, AaÜcÄ¿á®Üã° Öæãí¨ÜáÊÜâ©ÆÉ™. ¿ÞÊÜâ¨Üá
®Ü®Ü°¨ÝX CÃÜáÊÜâ¨æãà A¨Üá ¸æàÃæ¿áÊÜÃܨÝWܨÜá.

*****
 56

Mitrasamprapti
The Second book (tantra), entitled
Mitrasamprapti, is besides the other topics, devoted
to examining mainly the acquisition or winning of
friends. If the first section Mithrabheda
concentrates on mutual discord or estrangement
between the two friends which culminates into a
destructive result, the present section strongly
relates to inspiriting existing kings or would-be
kings for making true friends for having auspicious
accomplishments. The Mitrasamprapti has been laid
to explain the advantages of having good friends
and their indispensability for trying times. The
previous book ends on a tragic note with the death
of an ingenuous and selfless bull at the hands of an
indiscreet and stupefied lion, so, it may be a
possibility that the author might have composed
this second book, entitled Mitrasamprapti, as a
supplement of the earlier section. Having depicted
the disastrous effects of indiscretion on the part of a
king, it was incumbent upon the author to
familiarize the upcoming rulers with the advantages
of having meritorious friends and ministers. So, in
 57

the present section, the author exemplifies the

importance as well as indispensability of virtuous
friends and ministers for the smooth execution of
governance. Having cautioned the kings against the
knaves, the sycophants and the back-biters, and also,
after having described the ill-effects of over-
credulity of kings, the author now proceeds to
explain the grandeur of unfeigned friendship.
For the fuller appreciation and broader
understanding of the purport of this section, a
cursory glance at the framing story is necessary. The
author, in the very beginning, establishes the utmost
importance of practical wisdom and political
insight for the accomplishment of one's purposes :
AgmYZm A{n àmkm… ~w{Õ_ÝVmo ~hþlVw m…&
gmY`ÝË`mew H$m`m©{U H$mH$m@@Iw_J¥ Hy$_©dV²&&
'Wise men, though short of means, if, endowed
with intellect and well-versed, accomplish their
objects quickly, like the crow, the mouse, the deer
and the tortoise did'.
The prefatory verse hints that the crow, the
mouse, the deer and the tortoise are the characters
 58

of the framing story, who achieve their purposes

through their intelligence, despite the dearth of
means. The crow represents skill and intelligence.
The mouse symbolizes quick action, the deer stands
for simplicity, nobility and straight-forwardness,
and, the tortoise symbolizes sluggishness or
slackness but perseverance and sustained effort at
the same time. These qualities, possessed by four
different entities, when work unitedly, they (the
four) emerge victorious.
Now begins the second book in the
Panchatantra, entitled 'Mitrasampraptihi' where in
the first verse runs as follows :
Shloka 1 - A wise, intelligent and well-informed
persons (states-men), though devoid of means and
equipments, accomplish the (tough) tasks instantly
as the crow, the turtle, the deer and the mice had
fulfilled their difficult jobs without any means.
As is heard traditionally – 'there exists(ed) a city,
called Mahilaropya, in the southern region. There
existed a very large and lofty banyan tree, situated
not very far from that city, the fruits of which were
 59

consumed by various birds dwelling upon it, the

hollows of which were occupied by diverse insects
and which comforted (provided shelter and shadow
to) vast multitudes of travelers by its (cool and
dense) shadow.
Upon that banyan tree, there dwelled a crow,
entitled Laghupatanaka. One day, while it was to
start out towards the city for picking up grains, it
saw a fowler (coming) before, carrying a trap in
hands, having a jet-black complexion and ugly legs
with chilblains, having long rough and standing
hair, and, (wearing a look) as ferocious as that of
the messenger of death-god.
Having seen him, the crow started thinking with
an apprehensive mind (suspicious heart) 'that this
wicked-hearted (fowler) is approaching (before)
this banyan tree, my shelter. I do not know whether
the birds dwelling upon it, shall survive today or
not?'
Having pondered so in various ways, the crow
returned to the tree instantly and apprised (warned)
the birds present there in following words - 'o
 60

listen! This wicked-hearted fowler, having a trap

and rice-grains in hands, is approaching. Never rely
upon him. (He is not reliable in any case). He will,
having stretched the trap, scatter the rice-grains all
over it. Those rice-grains (scattered) have to be
regarded as the Kalakoota i.e. very deadly poison by
all of you.
While the crow was so warning the birds against
the fowler, he reached the tree. Sretching the trap
and scattering rice-grains, resembling white flowers
of the sind (Sinduwara) over it, ambushed quiety
(i.e. waited in a hidden position) not very far from
the tree.
All the birds present on the tree (sitting there),
having been (deterred) obstructed by the draw-bar
of Laghupatanaka's words, and regarding the grains
scattered as the sprouts of the deadly poison,
watched silently.
In the meantime, the king of the pigeons, named
Chitragreeva, accompanied by a retinue of
thousands of pigeons, flying in search of food, saw
the grains scattered even from a distance, and, in
 61

spite of being deterred by Laghupatanaka, owing to

gastronomy (greediness to eat), alighted and got
entrapped with kith and kin.
Or, appropriately has it been observed :
In the meantime, the fowler, regarding those
pigeons as ensnared, delighted at heart and having
readied his stick, rushed to kill them. Chitragreeva
too, having regarded himself as ensnared with
family and watching the fowler as approached,
consoled those pigeons - 'do not have fear (you
should not fear).
As has been said :
Shloka 2 - One, whose intellect does not become
obtuse (defunct) in all kinds of miseries, overcomes
them undoubtedly through the influence of that
(intellect and fortitude).
Shloka 3 - Great people are equal in (both) mirth
and miseries (i.e. even-tempered have equable
temperament, they do not get nervous and never
abandon patience and gravity); (look) lord sun is red
when he rises, and also, when sets (i.e. is equable in
rise and fall).
 62

So, all of us, unanimous and carefree, if, fly off

suddenly, carrying this net and the trap along, then,
on getting out of the sight of the fowler, we shall be
released from this trap. Overpowered or puzzled by
fear, if you shall not (do not) fly at ease, then all of
you are sure to perish.
(Having been instructed so), when all those
pigeons flew with the net, at once and unitedly, the
fowler, standing on the ground even, followed the
birds, flying away with the net. With his face
upwards, the fowler recited the following verse :
Shloka 4 - These, in spite of being birds merely, are
flying united with the net; they will certainly fall
down as and when quarrel (among themselves).
Laghupatanaka too, having postponed his
journey for the quest of food, followed them out of
such a curiosity, 'what shall happen with (to) these
pigeons'. When the pigeons with the net evanesced
(when he knew them as out of sight), a dejected
fowler recited the following verse and returned
home :
Shloka 5 - What is not destined, can never happen;
 63

(on the other hand) whatever is to happen, that takes

place even without making efforts. What is not
destined to remain in one's possession, that, though
placed upon one's palm (i.e. ultimately secured),
vanishes,
So, let my wishes for birds remain apart, to add
to my woes, I lost my net also that served as a means
of supporting my family. Chitragreeva too, on
knowing the fowler as gone back or evanesced, told
the pigeons - 'o! That wicked-hearted fowler has
retreated. So, let us move towards the north-eastern
direction of this city Mahilaropya with patience and
healthy heart (composed mind). There, my friend,
Hiranyaka, a mouse, shall gnaw the snares of all of
us.
Because, it has been observed :
Shloka 6 - When calamities befall all men/when all
mortals fallen into a calamity, none but a friend
helps, though it be through mere speech (i.e. it is
only a friend who offers assistance in times of
distress).
The pigeons, thus (consoled) addressed by
 64

Chitragreeva, reached the well-protected fort-like

hole of Hiranyaka in the city of Mahilaropya.
Hiranyaka too, having entered, dwelled there at ease
and without any fear from anywhere, in a well-
guarded fort-like hole, having a thousand openings
(outlets).
On reaching the entrance of the hold,
Chitragreeva called for help in a loud voice – 'o
friend Hiranyaka! Come out at once, I am extremely
endangered.'
On hearing the voice, Hira´yaka too, stationed
inside the fort like hole, replied (inquired) – 'o who
is it? (who are you)? What for have you come here?
What is the reason? What type of calamity you are
in? Tell me clearly.'
Having heard the questions, Chitragreeva
replied - 'o! I am your friend Chitragreeva, the king
of pigeons. So, come out quickly, a great task is
ahead (waiting for you).
On hearing it, Hiranyaka, with a thrilled body,
delighted heart and steady mind came out hastily.
Or, it has rightly been observed :
 65

Shloka 7 - Friends, full of affection and giving

delight to the eyes, always come to the households
of only the fortunate and noble (house-holders).
Shloka 8 - The pleasure or felicity overflowing the
heart of one, to whose household a good friend
comes daily, can not be equalled by any other
pleasure in this world.
On finding Chitragreeva, ensnared in the net
with family, Hiranyaka said (sympathised) with
sorrow – 'o friend! What is this?' [How this
happened?]
Chitragreeva replied - 'o friend! Knowing every-
thing, why do you ask?
So, owing to the gastronomy of the tongue
(avarice), I have obtained this bond. And now. You
release us from this bond instantly. Hearing this,
Hira´yaka kept on telling:
Shloka 9 - A bird (vulture, kite etc.) that descries
the flesh or a dead animal even from a distance of a
hundred and fifty yojana (a yojana roughly equals to
eight miles), the same bird does not notice, due to
the misfortune the proximate net or trap.
 66

And also :
Shloka 10 - Noticing the suffering of the sun and
the moon due to the planet Rahu; the captivity of the
(wild) elephant, the snake and the bird; and the
penury of the talented beings, I have come to the
opinion that 'alas! The fate is all-powerful'.
After saying so, while Hiranyaka became ready
to cut the bond (trap) of Chitragreeva, then
Chitragreeva forbade :
'O noble Soul! Do not do so in any case, first of
all, you free my attendants from the bond (destroy
the bonds of my servants), after that unfetter me
from the net'. On hearing this, an enraged Hiranyaka
said – 'o Chitragreeva! You did not say the right
thing as the place of servants comes only after the
master.
Chitragreeva said – 'o gentle soul! Do not tell
like this. These poor souls are dependent upon me
only. And secondly, these creatures have come to
me leaving their kith and kin behind. So, do they not
deserve even this much of deference from my side?
It has been observed also :
 67

Shloka 11 - A king, who always shows much

respect to his attendants, (the servants thus) highly
delighted, never leave that king even when he is
devoid of riches.
And also :
Shloka 12 -Trust (of subjects) is the source of
riches; on the basis of this trust, the elephant heads a
herd (the head stays surrounded by the elephants
always); on the other hand, a lion, in spite of being
(called) the master of deers-mrugadhipati, is never
surrounded by deers, the beasts (i.e. the lion is
called the king of wild animals only for the sake of
name, actually no creature respects him).
Secondly, while biting my net, if your teeth are
broken or that greedy fowler approaches from
somewhere, then, I am sure to go to the hell.
(Because my attendants shall remain trapped in the
confinement).
I has been said also :
Shloka 13 - A king/master, who enjoys pleasures on
his good-natured servants, experiencing miseries,
 68

experiences pains in this world (stays distressed and

afflicted) and goes to hell.
[The king who enjoys while his attendants of
good demeanour, suffer afflictions, in such a
situation, that king goes to hell and remains
afflicted in this world.]
Hearing the word of Chitragreeva, a delighted
Hiranyaka said –'o friend! I am well aware of the
royal duties, but, I just tested you. So, now I free all
your attendants/followers first (i.e. I shall first cut
the ties of all of your family members). And, owing
to your such compassionate and affectionate
behavior towards the attendants, you will have a
greatly increased family of pigeons (i.e. more and
more creatures shall join you).
As has been observed also :
Shloka 14 - A king, who always holds the feelings
of compassion and equanimity/impartiality for his
attendants, can be authorised (expected) to protect
even the three worlds.
Having said so, Hiranyaka, after cutting the
bonds of all, told Chitragreeva - 'o friend! Now you
 69

go back to your dwelling-place. Come again if

fallen in any trouble (i.e. kindly grace me by coming
again when in any trouble)'. Having seen them off,
Hiranyaka, again entered inside his fort-like hole.
Chitragreeva too, happily returned to his
dwelling-place with his retinue.
Or rightly has this been observed :
Shloka 15 - A man, having (true) friends,
accomplishes even arduous tasks, so, one should
make friends that are necessarily equal to one's own
self.
Laghupatanaka, the crow too, having witnessed
the entire episode of the freedom of Chitragreeva
from the net, kept on thinking with an amazed mind
- 'oh! Amazing and admirable are Hinanyaka's
intellect, strength and the provisions of the fort.
Then, this only is exactly the way to secure the
freedom of birds from bondage. [Mutual co-
operation and friendship are the only ways to get
released from traps]. Though, I do not rely upon
anyone, and secondly, I am of unsteady nature, still,
I shall make him my friend.
 70

Because it has been observed also :

Shloka 16 - Wise persons, though affluent,
powerful and endowed with everything, must make
good friends. Look! the sea, though full to the brim/
full from all sides, awaits the rise of the moon.
[The sea swells up after the moon rises. Tides,
high and low, are seen in the sea when the moon
rises].
Having determined so, the crow, alighting from
the tree and reaching the opening of the hole, called
Hiranyaka in a tone resembling that of Chitragreeva
- 'o Hiranyaka! Come out! Come Out! Hearing the
sound, Hiranyaka thought - 'is there any pigeon still
left in the net that Chitragreeva is calling me! 'who
is it (there)?' asked Hiranyaka.
'I am Laghupatanaka, the crow' - replied the
crow.
Hearing this, Hiranyaka, going inside still more
(further), said - 'go from this place right now.'
The crow appealed – 'I have come to you with a
greater cause. Then, why do not you want to see
(meet) me?'
 71

Hiranyaka replied - 'I do not have any purpose to

meet you.
The crow appealed even further - 'o! I have
witnessed how Chitragreeva was released from the
net by you and that has caused a great affection in
my heart towards you. So, if someday, I am caught
(in the net), you will set me free. (on my being
trapped someday, I shall be released by you). So,
make me your friend.'
Hiranyaka said – 'You are the eater and I am your
eatable. Then how can my friendship be possible
with you? So, go from here. How can friendship
exist there on is being contrary or opposed to the
natural cause?
It is said also :
Shloka 17 - Friendship as well as marriage or a
dispute is suitable between only those whose
wealth and families (back-grounds) are equal.
Friendship and enmity is never appropriate between
the rich and the poor, strong and weak or fat and the
lean.
So, go from here. The crow replied - 'o
 72

Hiranyaka! Here do I sit outside the door of your

fort-like hole. (I sit doggedly at the gate of your
well-guarded hole till the enforcement of my
demand.) If you do not make me your friend, I shall
certainly sacrifice my life here before you. I shall
start my fast from today onwards.' Hiranyaka
replied – 'o! how can I enter into a friendship with a
natural enemy like you?
Because, it has been stated also :
Shloka 18 - One should not go for a treaty (make an
alliance) with an enemy, though, highly attached or
mixed up; water, though boiling even, extinguishes
the fire.
The crow pleased - 'o Hiranyaka! Since we are
not in any dealing with each other/we do not see
each-other even [i.e. have no concern with each
other], so, where does the question of enmity arise!
So, why are you telling an improper thing.
Hiranyaka explained - 'hostility is of two types -
innate and caused due to some unbecoming act. So,
you are my natural enemy.
As has been observed also :
 73

Shloka 19 - Enmity, caused by external reasons,

fades or can fade instantly by means of external
obligations, favours etc. On the contrary, the natural
or innate enmity does not perish without the
offering of life.
[Hostility, born of instantaneous reasons, comes
to an end through conciliatory efforts or friendly
acts, but, if natural or innate, it ends only with the
life].
The crow said - 'o brother! Tell me the traits of
the two types of enmity as I am desirous of hearing
it.'
Hiranyaka replied - 'o crow! The hostility caused
by some reason or offending act, is unnatural/
instantaneous that can abate or recede by
benevolent or favourable acts. On the other hand,
the hostility that is natural, does not diminish or
perish by any means. For instance - the hostility
between the following entities is of the natural
type -
(i) Serpents - mongoose
(ii) Herbivores - creatures having nails as
instruments for fighting.
 74

(iii) Water - fire

(iv) Deities - demons
(v) Dogs - cats
(vi) Impoverished- opulent
(vii) Co-wives - co-wives
(viii) Lions - elephants
(ix) Fowler - deers
(x) Brahmans, who strictly follow the vedic
injunctions – those who do not adhere to
the vedic or scriptural prescriptions and
negations.
(xi) Idiots - scholars
(xii) Chaste - (virtuous) wife/women –
unchaste lady (wanton)
(xii) Noble - wicked-hearted persons.
None of the above has done any wrong to
anyone; neither has one killed the other still, one is
hell-bent on killing another.
The crow said –
Shloka 20 - A man enters into friendship or enmity
with another man due to some reason, so, a wise
 75

being should employ only friendship in this world

and not enmity with another.
So, for the accomplishment of friendly duties, be
in friendly relationship with me.
Hiranyaka said -
Or, one should not ever assume that (as) 'I am
free from vices/possess qualities and, nobody shall
take a revenge on me (i.e. nobody is malignant
towards me, I am a favourite of all), this situation
too, is not possible.
The crow said - 'you are right, still, listen :
Shloka 21 - Friendship in human beings is born
due to mutual beneficence; in the case of animals
and birds, it originates due to some motives; in
fools, it takes place due to fear and greed, but, in the
case of good beings, friendship emerges merely
through reciprocal sight.
Shloka 22 - The friendship of the wicked and good
fellows is just like the changing shadow of the first
and second halves of the day; for, in the former case,
it gradually diminishes from much to little,
whereas, in the latter, it grows from little to much.
 76

[In the first half of the day, the shadows of the

tree etc., is very long initially, but, it shortens with
the progress of the sun, and, by the mid-day, is left
as very much diminished. Afterwards, when the sun
advances, the shadows of the trees etc. start
increasing gradually, and finally, before the sun-set,
look too much stretched. This example has been
given to illustrate the difference between the
companionship of a noble person and that of a
wicked person.]
So, o Hira´yaka! I am a noble soul, and secondly,
I (shall) make you fearless through my oaths (in the
name of the deities etc.) Hira´yaka said - 'your oaths
can not instil faith in me'.
Because, it has been observed also :
Shloka 23 - An untrustworthy man, though feeble,
can not be slain even by very mighty enemies; on the
other hand, even powerful persons, if taken into
confidence, are killed instantly even by weak
enemies.
Having heard these words of Hiranyaka, a
silenced Laghupatanaka too, thought - 'oh!
 77

Stupendous is his skill in the science/system of

polity. And, this is the reason behind my partiality
towards (insistence on) friendship with him. The
crow persuaded the mouse – 'o Hiranyaka!
Shloka 24 - The friendship of the nobles occurs
merely by walking seven steps together, thus say the
wise men (or it happens merely by exchanging seven
words); so, you have, by now, become my friend,
so, listen to my words.
Well! If still you do not trust me, then, you,
though positioned at the protected fort, must
participate regularly in a dialogue with me, discuss
the merits and demerits, and, hold talks on wise
conversations and discussions on stories or pithy
sayings.'
On hearing the words of the crow, Hiranyaka
too, thought - 'Laghupatanaka appears highly
eloquent (skilled in speech) and veracious as well
as, so, it would be proper to make friend with this
crow.' And expressly said - 'o crow! (be it so) but,
never set even your feet inside my hole-fort (i.e.
never enter into my hole).
 78

Hearing this, the crow committed - 'o gentle

mouse! all right. Thenceforth, both stayed there,
experiencing the pleasure of (mutual) discussions
over good sayings. Both of them passed their time
obliging each-other. For example - Laghupatanaka
brought pieces of flesh, sacred residue of sacrificial
oblations and choicer cooked grains or special
sweet dainties with affectionate love as towards
one's offspring.
Hiranyaka too, (in return), having brought rice
(husked) and other special eatables (from here and
there) in the evening for Laghupatanaka, used to
offer it to him, as soon as he approached in the
morning. Or, such a dealing was befitting for the
both.
It has been observed also :
Shloka 25 - the features of affection are sixfold - (a
friend) gives and receives, tells his secrets and
inquires about the secrets of the friend, takes a meal
and entertains a friend to meal.
Shloka 26 - Having entered into an uninterrupted
friendship, profound and impregnable like
 79

inseparable nails and flesh, both the mouse and the

crow, in spite of their natural enmity, became fast
friends out of self-interestedness.
And so, the mouse, delighted at crow's favours,
became so much convinced that having entered the
crow's feathers, would always held discussions
with him.
One day, the crow with tearful eyes, reached the
mouse and said with choked throat - 'o noble
Hiranyaka! (for some days) an aversion or sense of
detachment towards this region has prevailed upon
me, so, I shall (intend to) move to some other
destination.'
Hiranyaka asked - 'o gentle soul! What is the
reason for your aversion? The crow replied - 'o
gentle mouse! listen - 'an awful famine has struck
this region owing to formidable drought. People
around are afflicted by hunger, so, nobody gives
sacrificial oblations (remains) to crows even.
Secondly, to trap the birds, the hungry residents of
this region, have laid traps in their houses [the traps,
to entrap the birds, have been laid in each house by
the people, oppressed by hunger]'.
 80

As the days of my life have not exhausted/I am

yet to live, so, I did not fall in the trap (i.e. escaped
somehow). This is the reason I am leaving for an
alien destination, and so, I am shedding tears.'
Hiranyaka asked further - 'where do you intend
to go?'
The crow replied - 'in the southern country, there
exists a very large pond amidst a dense forest. There
lives friend of mine, named mantharaka, a turtle,
dearer even than you. He shall be providing me with
the small pieces of flesh.'
Feeding on that and experiencing the pleasure of
discussions over good sayings, I shall pass my time
happily. I do not wish to see the destruction of birds,
due to being entrapped in the net.
It has been stated also :
Shloka 27 - 'O brother! Blessed are they, who, do
not witness the disintegration of their nation and
destruction of their families when their nation is
afflicted by famine (hit by drought), and, the crops
are devastated completely.'
 81

Shloka 28 - Scholarship and sovereignty or

kinghood (i.e. learned persons and kings) are never
equal, for, a king is adored in his own territory
(country) only, whereas, a scholar is honoured
everywhere.
Hiranyaka proposed - 'if it is so (if you are intent
on going to some other destination), then, I too,
shall accompany you as I also am not happy here.'
The crow asked - 'in what way are you unhappy
here? Tell me (in details).'
Hiranyaka said - 'o! there is much to tell in this
matter, so, I shall tell you the whole account at
length after reaching the alien land.' The crow said –
'I am a creature, moving in the sky (sky-faring), so,
tell me how will you accompany me (as you can
move only on the ground)?'
The mouse suggested the measure - 'if you want
to save my life, take me there having placed me on
your back, else, I can not reach there (i.e. it won't be
possible for me to accompany you.)'
Hearing this proposal, the delighted crow, said –
'if it is so and you intend to go there by sitting
 82

(riding) on my back, then I am really a blessed soul,

because, I shall happily pass my time there with you.
I am aware of the eight specific modes of flying
including sampata etc. So, ascend my back, so that, I
may carry you to that pond gently.'
Hiranyaka inquired - 'I want to hear the names of
those eight modes of flying in the sky.'
The crow enumerated :
Shloka 29 - Sampata - easy or even flight, Vipata -
an instant sortie, Mahapata - great flight, Nipatana -
downward flight, Vakra - crooked flight, Tiryak -
flying in a slantwise way, Urdhva - upward flight
and Laghu - a short and quick flight.
Hearing the names, the mouse instantly mounted
he back of the crow. And, the crow too, flew slowly
in the even mode, with the mouse on its back, and,
reached that pond systematically.
Then, Mantharaka, a knower of the time and
space, saw Laghupatanaka, ridden by a mouse, even
from a far distance (afar), and, 'it is an uncommon
crow' - having ascertained so, instantly entered into
the water (slipped inside the pond).
 83

Laghupatanaka too, leaving the mouse in a hole

of a tree, standing at the bank of that pond, ascended
the branch of that tree and called in a loud voice :
'O Mantharaka : come out! Come out! I am your
friend Laghupatanaka, the crow, desirous of seeing
you for over a long period, and so, have approached
here. So, coming out, embrace me.
As has been observed also :
Shloka 30 - What is to be done with the sandal
paste, mixed with camphor, the ice and other
coolants like the root of Khasa grass etc.? All those
(even mixed together) can not vie with the sixteenth
part of (the refreshing effect produced by the touch
of) a friend's body.
Hearing this and having judged the voice with
great care, the turtle came out of the pond instantly;
and, Mantharaka (the turtle), with a thrilled body
and the eyes full of tears, due to ecstasy, said - 'come
friend! Come! Embrace me. Owing to a prolonged
gap, I could not recognize you properly, and so, had
entered into the water of the pond.'
As has been observed also :
 84

Shloka 31 - Whose valour, family (tradition or

background) and activities are not known, one
should not associate or make an alliance with such
a person. So has proclaimed Brihaspati.
On his saying so, Laghupatanaka, getting down
from the tree, embraced the turtle.
Or, rightly has it been observed :
Shloka 32 - What is the use of the streams of nectar
(in the form of water), proceeded from the washing
of the body? The (pleasure from) the embrace with
a friend, after a long time, is invaluable.
[i.e. the pleasure, that is generated from the
touch of a friends body, is more valuable than the
nectar.]
Embracing each other, both the friends, having
thrilled bodies and sitting under the tree, related
their own state of affairs to each other. Hiranyaka
too, having saluted Mantharaka, sat near the crow.
Having noticed the mouse, Mantharaka asked
Laghupanataka - 'o! Who is this mouse? In spite of
being your food, how is he brought here by you,
 85

putting on the back? There must be some great

motive for it.'
Hearing this, Laghupatanaka replied - 'o! this
mouse, named Hiranyaka, is my bosom friend, and
as if my second life (i.e. dearer than life).
What to tell more :
Shloka 33, 34 - As the streams of cloud, stars in the
sky and the sand particles on the earth are numerous
(beyond calculation), so are beyond calculation the
merits of this noble (magnanimous) mouse. But,
presently, detached and disinterested owing to
certain reasons, he has approached you.
Mantharaka inquired :
'What is the reason for his spirit of detachment?'
The crow replied – 'I asked him there (at his
dwelling-place), but, he told that 'there is a lot to
relate and I shall tell only after reaching the pond',
and so, did not tell me even. (Turning towards the
mouse) so, o gentle Hiranyaka! Now tell before
both of us the reason for your sense of detachment.
The mouse related.
 86

Story 1
The story of Hiranyaka and Tamrachuda
In the southern region, there is a city, called
Mahilaropya. There existed an abbey or a temple of
lord Mahadeva, not very far from that city. An
ascetic (wandering religious mendicant), named
Tamrachuda, lived there. He lead his life by begging
from that city. The ascetic, after putting the remains
of the food, procured by beggings, in his begging-
bowl and having hung it on the peg, used to sleep. In
the morning, afterwards, he used to give that
remnant of the food to the servants and got the
works of sweeping, cleaning and tidying etc., in and
around the temple, done by them (i.e. made them
sweep, clean or sanitize the temple).
One day, my friends and relations requested me -
'o master! in this temple, cooked food, deposited in
the begging bowl, always stays hung up on the peg
due to the fear from mice. So, we are not able to eat
that food, but, no place is inaccessible for your
majesty. So, what is the advantage of roaming here
and there in vain? So, let us go the temple today and
have adequate food by your grace (It would be very
graceful of you if you accompany us to that place.)'
 87

On hearing the request (of the attendants and

family members), I instantly approached the temple,
accompanied by the entire band of mice and having
jumped, I got into the bowl. After doling out
various dainty eatables among the servants, I used
to eat at my will afterwards. After their
gratification/contentment, I used to return to my
dwelling-place.
In this way, I would eat the grains (food) daily.
The ascetic, on the other hand, too tried his best to
preserve that food but, as soon as he slept, I, on
getting into the bowl, used to start my activities (of
distributing the food to the dependents and eating
myself at last.)
After the passage of some time, on a fateful day,
the ascetic made a peculiar and great effort (took to
a strange measure) to frighten me. He brought a
worn-out bamboo from somewhere. He, even while
sleeping, would beat that begging bowl out of fear
from me.
I, too, fearing an assault, fled without eating any
food, and, in this way I passed the whole night,
struggling with that ascetic.
 88

One day, some other ascetic, entitled

Bruhatsphik (having plump buttocks), in the course
of his pilgrimages, approached that abbey (temple)
as a guest.
On seeing him, Tamrachuda, having received
and honoured him after standing from his position,
respectfully treated the guest with appropriate
methods of hospitality. When the night descended,
both the ascetics, reclining on the mats of kusha
grass, indulged in religious discourse and
discussion.
During Bruhatsphika's discourses, Tamrachuda,
on the otherhand, having a distracted mind because
of the fear from mouse and due to beating the
begging bowl with the perforated bamboo, assented
to his statements only by saying Hum, Hum and said
nothing. Tamrachuda was so absorbed in the
thoughts, pertaining to the mouse, that he said
nothing but assented only.
So, the guest ascetic became highly enraged and
said to Tamracuda - 'o Tamrachuda! I came to know
that you are not my true friend, and so, you are not
 89

participating in the conversation with pleasure. So,

leaving your abbey, I shall move to some other
abbey right now enven in this night.
As has been observed also :
Shloka 35 - 'You are welcome! Come! Come! take
this seat, how is it that you are seen after a long gap,
what is new (what information have you brought)?
You are looking so emaciated! is everything fine? I
am greatly delighted to see you' – whosoever so
respectfully delight their friends – approached, the
house-holds of those are always worth-visiting
with a mind free from doubts.
Shloka 36 - Having seen somebody approached
(coming), if a house-holder looks here and there or
downwards, (in such a condition) whosoever visit
that household, are like bulls without horns
(stupid). [The guest smells the indifference in the
environment there and in the eyes of the host.]
Shloka 37 - Wise men never visit that household
where the householder (the host), rising from his
seat, does not receive and honour the guest, neither
talks in sweet tone, nor converses about the merits
 90

or demerits or inquires after the health and welfare

(such a household is never worth-visiting).
Even through the acquisition of a single abbey,
you are proud enough, and, have discarded the
friendly affection, but, do not you know that by
becoming an abbot/by resorting to this temple, you
have paved the way to the hell only?
As has been observed also :
Shloka 38 - If you wish for the hell, accept the
profession of a priest (priest-hood) for a year only;
and if, in haste, (what need of anything else), look
after any abbey or monstery merely for three days.
So, o fool! You are elated at a matter worth-
grieving. ( you are to be pitied). So abandoning your
abbey, I am going right now even in this dark night.
On hearing this (having been rebuked in this
way), Tamrachuda, utterly terrified in mind,
supplicated to the enraged ascetic – 'o lord! Do not
say like this. I do not have any bosom friend like
you. Please listen to the reason for my
disinterestedness in the conversation with you. 'This
wicked mouse, mounts (gets into) the begging bowl
 91

by making a leap (having leapt up), inspite of the

bowl remaining hung up on a considerable height
and eats the food (remnant), begged and deposited
in the bowl. And, owing to the scarcity of food or
begged grains, the sweeping and cleaning works are
not properly executed in the abbey. So, to frighten
the mice (for keeping them away), I bang this
begging – bowl again and again. This is the only
cause of my indifference, want of affection or pride.
And secondly, notice this amazing thing that this
wicked mouse, through its leaping high (high
jump), has outstripped even the cats and black-
faced monkeys.'
Bruhatphik (the ascetic) inquired – 'do you
know where the hole of the mouse is located at?'
Tamrachuda replied – 'o lord! I do not know
properly.' The guest ascetic said – 'the hole must be
located upon some treasure, and, due to the heat of
that treasure (wealth), it certainly jumps higher.
Because it has been stated also :
Shloka 39 - Even the heat of wealth (warm of the
richness) adds to the sheen of the living beings, and,
 92

if, that wealth be accompanied with the acts like

appropriate enjoyment of it and its proper outlay in
the acts of charity, what to say then?
And also :
Shloka 40 - O mother! This woman, named
Shandilee (born in Shandilya clan), is not selling
(exchanging), all of a sudden, cleansed and pounded
sesame seeds for uncleansed seeds without reasons;
so, there must be some motive for it.
Tamrachuda inquired – how that happened?
The guest ascetic Bruhatsphika related :

Story 2
The story of Shandilee and sale of pounded
sesame seeds
Some time in the rainy season, in certain village
(at certain place), for the purpose of observing a
vow (lasting for four months - Chaturmasya), I
requested a Brahmana for an accommodation in his
house. The Brahmana, on that request, provided me
wih an accommodation and served me properly
while I stayed there with pleasure, engaged in the
 93

worship of the deities. One day, while I woke up in

the early morning, I attentively listened to the
conversation going on between the Br¢hma´a and
his wife.
The Brahmana told - 'o Brahmani (the lady of
Brahmana)!' the sun will move to the south of
equator, he winter solstice will begin tomorrow
morning which the provider of endless fruits for the
gifts offered. [solstice – either of the two times of
the year at which the sun is furthest north or south
of the equator. Winter solstice i.e. about 22nd
December in the northern hemisphere, summer
solstice i.e. about 21st June in the northern
hemisphere]. So, I shall go to other village for
receiving gifts or presents offered (by the devotees).
And you, to please the Sun-god, entertain a
Br¢hma´a to a meal.'
On hearing the words of the Brahmana, the wife,
rebuking through harsh words, condemned him –
'how can one obtain food at your house since you
are poverty-stricken? Do not you feel ashamed
while instructing so? (Are you not ashamed while
telling so?) And also, I, fallen in your hands
 94

(married to you), never enjoyed any pleasure,

neither I relished sweets nor I ever got any ornament
for my hands, feet or neck.'
[Ever since you married me / I fell in your hands,
I never enjoyed any pleasure, did not relish dainty
meal or sweets, what to tell of ornaments?]
Hearing it (on getting the sharp rebuke and
reproof), the Brahmana, though frightened at heart,
(still mustering courage) said in a mild voice - 'o
Brahmana lady! You are not saying an appropriate
thing.
Because, it has been stated also :
Shloka 41 - Why the half of even a morsel is not
offered (served) to supplicants? Who shall get, and
when, the riches according to his wishes?
Shloka 42 - A cloud, though giving water merely,
becomes a darling of all (of the entire world),
whereas, the sun, with his rays (kara) always
stretched out, is not even worthy of being seen.
[i.e. one who gives according to his capacity is
always loved and honoured by all, but a man,
 95

always spreading his hands before others, is not

desired to be seen even.]
Having understood this fact, a man, though
afflicted by poverty, should give a little out of little
to a deserving person at appropriate time (i.e. some
part of whatever he possesses, should be offered).
It has been stated also :
Shloka 43 - Whatever discreet man offers to a
deserving recipient with great devotion, at a proper
place and appropriate time (on the occasion of solar
or lunar eclipse etc.), that becomes eternal (that
never exhausts).
And further :
Shloka 44 - there should never be excess of greed,
nor should one renounce it totally; a crest appears
on the head of one, overpowered by excessive
desire.
The wife of the Brahmana asked - how is that
story?
The Brahmana related :
 96

Story 3
The story of a mountainer, a boar,
a serpent and a jackal
In some forest - region, there lived a Pulinda.
One day, he set out to the forest to increase his sins
(i.e. he incurred sins by killing innocent beasts).
While roaming in the forest, he saw a big boar,
resembling the peak of the mountain, made up of
collyrium. On noticing it, he, having drawn the
arrow to the end of the ear.
Then, he struck the boar with a sharp arrow. The
mountaineer too, having his belly rent asunder by
the enraged boar with the front part of the tooth,
resembling the crescent moon, died and fell down
on the ground. Then, having killed the fowler, that
boar too, died due to the pain caused by the stroke
of the arrow.
In the meantime, a jackal, afflicted due to the
want of food, wandering here and there (in search of
food) and whose death, as if, had neared (under the
shadow of death), reached there. While the jackal
saw both the boar and the mountaineer, he became
 97

highly delighted at heart and started thinking - 'oh!

Destiny is favourable to me; by means of that only,
this unexpected (unthought of) food has appeared
before me.
Or, rightly has this been observed :
Shloka 45 - Even without doing any effort, the
good or bad acts, performed by men in previous
births, yield fruits accordingly and as destined.
And also :
Shloka 46 - Whatever good or evil deeds are done
at a particular place, time and in whatever age, so
are their fruits enjoyed accordingly, when the time
approaches.
So, I shall eat this food in such a manner that it
may last for many days. So, I first eat this string of
sinews, attached to the ends of the bow.
Because, it has been stated also :
Shloka 47 - Wise men should enjoy the wealth,
earned by themselves, little by little like a Rasayana
i.e. a mixture of medicinal components and should
not consume it in haste and at a stretch.
 98

Thinking so in his mind, having put the end of

the bow (coated with the sinews) in the mouth, the
jackal tended to eat (the chord). On the string being
broken (as soon as the bow-string broke), the end of
the bow, having pierced the palate, came out from
the mid of the head like the tuft of hair.
The jackal too, instantly died out of that pain.
'So, I tell you A{VV¥îUm Z H$V©ì`m... – 'one should not
indulge in the excess of greed'.
(Having related this story to the Brahmani (the
wife), he again said – 'o Brahmani! Have you not
heard? :
Shloka 48 - Age (the days of life), profession,
wealth, learning and the death – these five are
determined while a living being is inside the womb.
So, persuaded in this way by her husband, she
(the Brahmani) said - 'if it is so, then I have a small
quantity of sesame in my house. I shall, having
pounded those sesame seeds, entertain a Brahmana
through it.' Hearing such words of his wife, the
Brahmana left for the another village.
She too, cleansing the sesame seeds in hot water
 99

and reducing it to powder (pulverizing it), exposed

it to the sun (for drying it). In the meantime, on her
being engaged in house-hold duties, a dog pissed on
that. On noticing it, she thought - 'oh! Look at the
skill of my misfortune (destiny adverse to me) that
even these sesame seeds have been rendered
uneatable. So, now, after approaching someone's
house-hold with these sesame seeds, I shall bring
unpounded seeds in lieu of he pulverized seeds. All
the house-holders shall readily exchange these
seeds with their unpounded seeds.'
[Then, gathering the seeds in a winnowing
basket, she moved from house to house saying -
'hey! take these pulverized sesame seeds in lieu of
unpounded and uncleansed seeds?']
Then, she, to exchange the sesame seeds, entered
the same house-hold, which I had approached for
begging, and said - 'take these pulverized sesame in
lieu of unpounded and uncleansed seeds.' Then,
while the delighted house-lady of that house-hold
became ready to exchange the unpounded sesame
seeds with the pounded seeds, her son, after
consulting the text on polity by Kamandaka,
 100

prohibited – 'o mother! These sesame seeds are not

worth-exchanging. Do not exchange the unpounded
seeds with the pounded ones. There must be some
reason that she wants to exchange the pounded
seeds with the unpounded ones (i.e. I smell a rat in
it.)'
Hearing these words of her son, she rejected
those pounded seeds, So, I tell you - Zm@H$ñ_mÀN>mpÊS>br
_mV……!
Having related this, that ascetic Bruatsphik
asked Tamrachuda - 'are you aware of the passage
through which the mouse comes in and goes out?'
Tamrachuda replied - 'o lord! I know it.' As this
mouse never comes alone, but, roaming here and
there dauntlessly, always encircled by a group of
numerous mice, it approaches with all and departs
in my very presence.
Then the guest ascetic asked - 'do you have any
digging tool (spade etc.) with you?'
Tamrachuda replied – 'yes, it is. There is an axe
completely made up of iron.'
The guest ascetic said – 'well, then you have to
 101

be with me in the early morning tomorrow, so that,

both of us, before the ground is dirted by the
treadings of men's feet, may reach the hole,
following the foot-marks of these mice.'
(The mouse Hiranyaka, having heard the
conversation going on, thought within his heart) -
'oh! Now I am sure to perish as his words appear as
having a certain meaning in them. As he has smelt
the treasure (i.e. as he has become aware of),
likewise, he will certainly become aware of our
hole too. It appears from his motive.'
It has been observed also :
Shloka 49 - Wise men assess the substance (mettle)
of a man (i.e. evaluate the merits and demerits) even
on seeing him but once, experts, weighing even
through the balance of bands, know the measure of
'Pala' (the small unit of measurement weighing 4-5
tolas).
Then, frightened at my heart, I, along with the
family, leaving the usual path to the fort, tended to
go through another path to my hole. As I headed
forward with my kith and kin, a big tom-cat
 102

appeared from before. Noticing the group of mice

(before) he suddenly jumped amidst.
Then, those mice who escaped, noticing me
going through the wrong path and so, denouncing
me, entered that very fort (hole), staining the ground
with their blood.
Or, rightly has this been observed :
Shloka 50 - (Ensnared due to misfortune) A deer,
cutting off a snare, breaking the fabricated trap,
smashing the specially designed net forcibly and
going far off from a complex forest, covered with
mass of flames all around – fleeing with speed the
range of the arrow of fowlers, having leapt up, fell
into a well; what can efforts do when fate is
adverse?
(Hiranyaka said -) then, I alone, escaped to some
other destination. Others remaining, entered into
that very hole out of foolishness. In the meantime,
that wicked ascetic, having noticed the ground
stained with blood, reached the fort (hole) by that
very route and after that, started digging (the
ground) with the spade.
 103

While digging, the ascetic found that treasure

upon which I always dwelt and due to the heat of
which I used to mount this place, though located at
a considerable height. Then that guest ascetic,
delighted at heart, told Tamrachuda - 'o lord! Now
sleep unapprehensively. Due to the heat of this
treasure, this mouse used to keep you awake for the
whole night.' Both the ascetics, taking that treasure
along, departed towards the abbey. (After their
departure) I, too, while approached that place (hole
fort), void of treasure, could not afford to see that
place which was unattractive and agitating. I started
pondering – 'what should I do? Where should I go?
How shall (can) I get mental peace?'
Thinking so, I passed that day with great
difficulty. When the sun set (after the sun-set) I,
agitated and spiritless, entered that abbey with my
retinue.
On hearing the words of my kinsmen (sound of
their foot-steps), Tamrachuda too, again started
beating the begging-bowl with the worn-out
bamboo. Then the guest ascetic said - 'o friend! why
 104

do not you sleep to-night free from fear? (why are

you not sleeping dauntlessly even to-night?)'
Tamrachuda replied – 'o lord! That wicked-
hearted mouse has approached again with kinsfolk,
so, out of fear from that mouse, I am beating the
begging bowl with this worn-out bamboo.'
Then the guest-ascetic said smilingly - 'o friend!
Do not be afraid. His spirit for jumping has faded
with the wealth. This is the case with all the
creatures (this condition applies to all the beings).
It has been stared also :
Shloka 51 - That a man always appears
enthusiastic; that a man considers others as totally
insignificant; that a man utters contumacious word-
this all is due to the strength (influence) originated
from wealth.
Then, I, having heard that and enraged (obsessed
with anger), leapt up towards the begging bowl with
all my strength but could not reach that and fell
down on the ground. Hearing that (thud), my enemy
– the guest ascetic laughingly, said to Tamrachuda -
'o! look at this wonder' and continued further :
 105

Shloka 52 - (In this world) all are powerful due to

wealth, and, those affluent, are (deemed) learned.
Look at this mouse, who, devoid of wealth, has
become like its breed.
So, sleep without any doubt or fear in your heart.
The reason for his lofty jump has come in our
hands.
Or, rightly has this been stated :
Shloka 53 - Just as a snake without its fangs and an
elephant devoid of rut are merely the holders of
their names (i.e. are called 'snake' and 'elephant'
merely for the sake of name), so, in this world, a
man without wealth is merely the holder of the
name (i.e. his specialities move out with riches.)
On hearing such words of that guest ascetic, I
thought in my mind – [this enemy of mine has stated
rightly.]
As I do not have the strength for jumping even
to the height of a finger (distance covered by the
measure covered by the index finger), so, shame on
the life of an indigent person.
Because, it has been observed also :
 106

Shloka 54 - Of a man, devoid of riches, and so,

possessing little intelligence, all the actions get in a
muddle, (become disordered) like hilly rivulets dry
up in the summer season.
Having lamented (wailed) so, I, with a shattered
spirit, on watching that treasure (the bundle of
wealth) as being used by the ascetic as a pillow
under the cheek, returned in desperation to my own
hole, (fort) in the morning. Then, my attendants,
moving here and there in the morning, talked with
one another as follows - 'oh! Our lord is now
incapable of feedings us. On the contrary, there are
only afflictions and hardships, coming from cats
etc. for his followers attending upon him. So, what
is the advantage of serving him?
As has been stated also :
Shloka 55 - A master, from whom no advantages
are acquired, but, only afflictions (and hardships)
come in the way, is fit only to be forsaken from a
distance, especially, by the attendants (getting
livelihood from him).
Listening to their such words, while on the way,
 107

I entered my fort (hole). While, owing to my penury,

none form amongst my attendants appeared before
me, I thought – 'oh! Fie upon poverty.
While I was so contemplating, my attendants
became the servants of my enemies. Whenever they
found me lone (isolated), they jeered at me. Then,
slept falsely (reclined, as if, in deep sleep) in
solitariness, I again reflected - 'if, after reaching the
abode of (abbey) of that wicked ascetic while asleep
and having nibbled the treasure-box, serving as a
pillow under the cheek, bit by bit, I bring that wealth
back again to my fort (hole), then, owing to the
influence of that wealth, my supremacy shall
prevail as before.'
Because, it has been stated also :
Shloka 56 - A poor man, though reached the house-
hold of rich persons with a desire to give
something, is regarded as 'he is a beggar'
(suppliant); shame indeed on the penury of men!
So, while bringing that wealth back, if there
occurs even my death, that too, shall be desirable.
Because, it has been stated also :
 108

Shloka 57 - On seeing the drift of one's wealth

(wealth being taken away), whoever saves his own
life (and fearing death lets the wealth go away),
even manes do not accept from him the libation of
water, offered through the cup of palms.
Having determined so and reached there in the
night, as soon as I made a hole in the casket of that
ascetic, overpowered by slumber, the wicked
ascetic woke up. Then struck, at the head with the
blow of worn-out bamboo-stick, I could survive
(escape) somehow and did not die owing to my days
of life remaining.
It has been stated also :
Shloka 58 - A man obtains whatever he is destined
to obtain, even god is not capable of violating that;
so, I do not mourn, nor is there any amazement in
me, because, whatever belongs to me, can in no
case, be owned by others.

*****
 109

g§X^©dmŠ`m{Z&
1. VV² gd©Wm Vñ` Z {dœgZr`_²&
2. CX`o g{dVm aº$mo aº$ümñV_`o VWm&
3. ""^mo! {Zd¥Îm… g XþamË_m bwãYH$…&
4. _hVr _o ì`gZmdñWm dÎm©Vo&
5. ^mo! OmZÞ{n qH$ n¥ÀN>{g?
6. VV² àm᧠_`m EV×ÝYZ§ {Oˆmbm¡ë`mV²&
7. gmo@{n nmœ©pñWV§ X¡dm×ÝYZ§ Z M ní`{V&
8. {d{Yahmo ~bdm{Z{V _o _{V…&
9. _Xml`m… gd} EVo damH$m…&
10. gå^doËg _hrnmbñÌ¡bmoŠ`ñ`m{n ajUo&
11. ^y`mo@{n ì`gZo àmáo g_mJÝVì`_²&
12. Z _o@pñV Ëd`m gh g“_oZ à`moOZ_²&
13. VV² {H«$`Vm§ _`m gh _¡Ìr&
14. ^mo… Ëd`m d¡[aUm gh H$W§ _¡Ìt H$amo{_?
15. Ëdm§ enWm{X{^{Z©^©`§ H$[aî`m{_&
16. ZmÝ`Wm __ J{V… ApñV&
17. __ gwöV² {ÛVr`{_d Or{dV_²&
18. VXoH$_R>àmßË`m A{n Ëd§ J{d©V…&
19. VÝ_yI©! emo{MVì`… Ëd§ Jdª JV…&
20. Hw$VñVo Ðm[aÐçmonhVñ` ^moOZàm{á…?
 110

21. gmZwHy$bmo _o {d{Y…&

22. Ahmo! Z¡nwÊ`§ ní` namL²>_wIr^yVñ` {dYo…&
23. àË`yfo Ëd`m _`m gh ñWmVì`§&
24. H$W§ _o ñ`mV² _Zg… àempÝV…&
25. {Y{J`§ X[aÐVm&

Scheme of Examination
1. Multiple choice questions 1 x 10 = 10
2. Essay type questions (2 of 3) 2 x 10 = 20
3. Translation of Prose passage (1 of 2) 1 x 12 = 12
4. Reference to context (2 of 4) 2x 4= 8
5. Short notes (2 of 4) 2 x 2½ = 5
6. Grammar to be answered in Sanskrit only
a. Analysis and naming of the
Samasa (5 of 8) 1x 5= 5
b. Identification of Kridantas
and Avyayas (5 of 8) 1x 5= 5
7. Translation of Sanskrit passage into
Kannada/English (5 of 8) 1x 5= 5
70