maṅgalācaraṇam

Text 1

siddhiḥ sādhye satām astu prasādāt tasya dhūrjaṭeḥ / jāhnavī - phena - lekheva yan - mūrdhni śaśinaḥ kalā //

siddhiḥ - success; sādhye - the goal, the object to be achieved; satām - saintly people; astu - let there be; prasādāt - by the mercy of; tasya - of his; dhurjaṭeḥ - of Lord
Śiva; jāhnavi - the river Gaṅgā; phena - the foam; lekhā - the mark; iva - like; yat - mūrdhni - on whose head; śaśinaḥ - of the moon; kalā - a part.

Translation

May the good students achieve their goal by the grace of Lord Śiva, who has a crescent moon on his head, appearing like a streak of foam on the Ganges.

Commentary

In Vedic culture every endeavor begins with an invocation called maṅgalācaraṇa, which literally means “auspicious act.” It invokes the Lord ‘s blessings, so that
overcoming all obstacles, the work may see completion. Endeavor cannot be successful unless sanctioned by the Lord, the supreme controller. Vedic scholars believe
that even endeavors of atheists are successful because they must have performed pious deeds in the past.
Maṅgalācaraṇa can be performed orally or mentally so one might wonder why it is included as part of the book. It appears here so the readers may learn this Vedic
etiquette. This reason does not have the ring of truth. Maybe that is the reason for the mangalacaran in this book, but what about it appearing in other books? It seems
that we should give the general reasons why it appears in books and then, if necessary, why it appears in this particular book. Best is we can skip the explanation of
mangalacarana altogether because that appears somewhere else already. The commentary can begin from here The author invokes the blessings of Lord Śiva, az great
Vaiṣṇava. One gets the mercy of the Lord through the Vaiṣṇavas, and thus he prays to Lord Śiva. It is also customary, as Śukadeva Gosvāmī recommends - vidyā -
kamas tu giriśam Bhāg. 2.3.7 - for a person desiring education to pray to Lord Śiva.
Lord Śiva carries the Ganges on his head, which indicates he has received the blessings of Lord Viṣṇu, for the Ganges water washes the Lord Viṣṇu ‘s lotus feet.
Just as Ganga descends from Lord Viṣṇu, so all knowledge flows from Him. Just as the Ganges comes in a continuous flow, so knowledge flows continuously through
the chain of disciplic succession. This implies that the knowledge received in Hitopadeśa is coming from Lord Viṣṇu. This should either be substantiated or not used.
This description of Lord Śiva indicates the qualities of a bona fide student. Both the Ganges and the moon have a cooling effect. To get knowledge, one must keep a cool
head, and this is one significance of the Ganges and Moon on Lord Śiva ‘s head. The moon on Lord Śiva ‘s head indicates that knowledge is brilliant, luminous.
Receiving the Ganges on the head also signifies humility and respect. A proud student cannot go very far in learning. Dhurjati is a name of Lord Śiva. It means “one
who has matted hair,” which signifies austerity. A genuine student is austere. During his studies he minimizes all other interests and activity and dedicates his full
attention on the subject at hand.
Satām, as used in this verse, refers to gentle, well - behaved students. He limits his audience to such saintly students. He does not bless students who are lacking
this qualification. Hitopadeśa teaches one to develop character and at the onset the author knows that only the gentle and well - behaved will benefit fully from such
good instruction. Sādhya goal refers to education, and siddhi perfection refers to acquiring proficiency in nīti. He is saying, "May the properly motivated students of this
work achieve their goals by the grace of Lord Siva." Those goals he describes in the next verse.

Text 2

śruto hitopadeśo ‘yaṁ pāṭavaṁ sanskṛtoktiṣu / vācāṁ sarvatra vaicitryaṁ nīti - vidyāṁ dadāti ca //
śrutaḥ - having heard; hitopadeśaḥ - the book called Hitopadeśa or the beneficial teachings; ayam - this; pāṭavam - expertise; sanskṛtoktiṣu - in Sanskrit idioms; vācām -
speech; sarvatra - everywhere; vaicitryam - wonderfulness; nīti - vidyāṁ - the science of polity or human behaviour; dadāti - gives; ca - and.

Translation

After studying Hitopadeśa, the student will be expert in using Sanskrit idioms, his speech in all circumstances will be wonderful, and he will be learned in nīti, the
conduct of human affairs.

Commentary

By knowing what he ‘ll achieve the reader takes a keener interest in a book. The goals for the student of Hitopadeśa are threefold: Mastery of Sanskrit idiomatic
expressions; competence in speaking in all circumstances; and expertise in the conduct of human dealings. Traditionally Hitopadeśa is taught to children. Linguistically,
the ślokas are like nursery rhymes in their simplicity, except that they have deep meaning. Nursery rhymes are generally meaningless singsong verse that lose all utility
once the student becomes articulate. In contrast, as the young student grows in sophistication, the Hitopadeśa verses increase in utility, endowing the student with
wisdom for lifelong use.
An advantage of memorizing these verses in one ‘s youth is that it inceases one ‘s power of memory. Say how, or these two sentences do not follow logically. This
is why Vedic professors wrote everything in verse form.
In Vedic education much stress is laid on language. Language is the human tool for communicating and childhood is the optimum time to acquire the
fundamentals. According to Patañjali Muni, author of the Mahābhāṣya commentary on the Pānini Sūtras, ekaḥ śabdaḥ suprayuktaḥ samyag - jñātaḥ svarge loke ca
kāmadhug bhavati, "Even if only one word is learnt and used properly, it can fulfill all of one ‘s desires." This is because śabda is a form of Lord Viṣṇu, śabda mūrti -
dhara Viṣṇu Purāṇa 1.22.84.
One of the indispensible characteristics of a great man is good speech. It is said, “A bird is known by its song, a man by his words” and "A well - dressed fool goes
unrecognized until he speaks." Study of Hitopadeśa makes one ‘s speech wonderful vācāṁ sarvatra vaicitryam and simultaneously offers knowledge of nīti śāṣtra. It
must be studied, however, under a bona fide teacher - that is the implication of śrutaḥ heard.
After invoking the blessings of Lord Śiva, explaining the purpose and importance of the book, and indicating the qualification of the reader, the author next
glorifies education in five verses.

Text 3

ajarā ‘maravat prājño vidyām arthaṁ ca cintayet / gṛhīta iva keśeṣu mṛtyunā dharmaṁ ācaret //

ajara - free from old age; amaravat - like an immortal; prājñaḥ - an intelligent person; vidyām - for education; artham - for wealth; ca - and; cintayet - should think or
earn; grhīta - caught; iva - like; keśeṣu - by the hair; mṛtyunā - by death; dharmam - the religion; ācaret - should follow.

Translation

An intelligent person should acquire education and wealth as if free from old age and is immortal; but should engage in religious acts as if death has caught hold of one
by the hair.

Commentary
 Some fortunate souls have a natural interest in learning and as a hungry man need not hear the glories of food to whet his appetite, so the fortunate student requires
no encouragement to study. Generally, however, although it is their duty, students are not keen on study, especially in Kali - yuga. Young students feel great pleasure
when a public holiday falls on a school day. Indeed they feel relieved at the end of each school day. To encourage them, therefore, the author wants to stress, in this and
the next few verses, the importance and glory of a good education.
In Kali - yuga we are conditioned to instant gratification. Our consumerists society has so many gadgets for our bodily comfort we are intolerant towards austerity.
Consumerism is the result of our attempt to avoid all austerity in life. Ease is progress. Hence we are often averse to the austerity of study, which comes to fruition over
a long time. Education declines from the imparting of wisdom and developing of character to learning a skill for making money. Beyond that we find few who are
interested in a true education, because it calls for austerity in many ways, especially the ability to delay gratification while pursuing study. When we want to justify
avoiding study our mind rationalizes. For example, we have to die one day thus a lazy student ‘s intelligence argues, “Why study? It will all be lost at death. Why work
hard for 15 or 20 years to become learned? Why not enjoy? In old age one cannot enjoy, and what happens after death is uncertain, so this is the time to enjoy.” Cārvāka
Muni, the epicurian philosopher, summed it up:

yāvaj jīvet sukhaṁ jīvet ṛṇaṁ kṛtvā ghṛtam pibet / deha - bhasmī - bhūtasya punar āgamanaṁ kutaḥ //

As long as one lives one should live happily. For enjoying one needs wealth. If one is poor, one should steal or loan, and enjoy delicacies made with ghee. One ‘s body
is burnt to ashes after death there is no rebirth so one should fully enjoy in this life.

To counter such short - term thinking, the wise author of Hitopadeśa says that in acquiring knowledge we should have the attitude that we are immortal amaravat.
He correctly points out that thinking of one ‘s mortality while pursuing either wealth or education will not serve one ‘s purpose; it will not maximize applying oneself.
But the mind might say, “Being immortal is one thing, but what about old age? We cannot enjoy when our senses are feeble.” Śrī Nārāyaṇa Paṇňit says that we
should not just think ourselves immortal but we should think we have eternal youth ajara. That is the optimum spirit in which to pursue wealth and education.
Even if our goal is to enjoy, we cannot do so without wealth, which generally cannot be obtained without education. Quite often we see that one who is uneducated
yet by good fortune has wealth, it does not last long for a fool and his money are soon parted. Indeed the two were lucky to get together in the first place. In America, for
instance, studies have shown that the great majority of lottery winners, many of whom become instant multi - millionaires were often back to where they were
financially within two years, with the majority of these taking only one year to lose their immense fortune.
Wealth and education go together, but of the two, the author says, vidyāṁ arthaṁ ca, education comes first. It makes no difference if one is a materialist or a
spiritualist. If one is interested in going beyond material enjoyment one certainly needs vidyā. The Vedas say ṛtejñān na mukti, "One cannot get liberated without
acquiring knowledge." Lord Kṛṣṇa says knowledge is most purifying na hi jñānena sadṛśam pavitram iha vidyate. Study is best during youth, when the mind is not
burdened by anxieties and the memory is strong. Later on, especially if one has not practiced studying while young, it is much more difficult to study.
In Vedic culture the first part of life is exclusively devoted to study. The primary meaning of brahmacārī is “student” and celibacy comes as a requirement for
being a student, because one ‘s attention is diverted after marriage.
A doubt is raised: If a people think they are immortal, they may be encouraged to act sinfully because people in general often act religiously of fear of punishment
after death. To negate this tendency the author writes the second half of the verse: one should act religiously considering he may die at any moment as if death has
caught him by the śikhā. He should not commit sin knowing very well he will suffer the reaction. It is seen when one witnesses death, a sense of religiosity and
renunciation creeps in, though temporarily. This is called śmaśāna vairāgya - crematorium renunciation. Yet if one continously remembers his imminent death, then he
can be actually renounced and religious. Materilistic people think this is a morbid outlook on life, but many saintly persons advocate such realistic thinking as a means
of attaining optimal spiritual consciousness.
A story illustrates this point. Once a man approached a saint and asked, “My mind always hankers for sense pleasure. Please help me control it.”
The saint closed his eyes and said, “I will definitely help you, but first I must tell you something very important. You will die within a week so you should quickly
finish all your business and return here in two days.”
 The man went home and told his family the saint ‘s prophesy. He then mindfully visited temples, distributed charity, engaged in religious study, and found no time
for sense gratification. The two days passed very quickly. Next day he returned to the saint, who asked, “Did your mind disturb you for sense pleasure?”
“Not at all” the man replied. “I had no time to even think of sense gratification. I used all my time for pious activities with the hope I will achieve a good birth in
my next life. I also realized I will not be able to take my wealth with me so I utilized it for religious purposes.”
The saint said, “Your problem is now solved. I have answered your question about controlling your mind. Always remember that you may die at any time and your
mind will no longer trouble you for sense pleasure.” This impressed the man and from that day on he controlled his mind and led a pious life.
Although the advice given in the verse is contradictory, it is possible to follow. One may conclude that nothing can be done without wealth. Everyone needs money
and we see that even scholars sometimes take a job to fetch some dollars. So, why not dedicate ourselves to earning wealth from a very young age? Even if one does not
earn much as a child, he will have gotten an early start and will soon become adept. In response to this the author speaks the next verse.

Text 4

sarva - dravyeṣu vidyaiva dravyam āhur anuttamam / ahāryatvād anarghatvād akṣayatvāc ca sarvadā //

sarva - of all; dravyeṣu - among wealth; vidyā - the education; eva - only; dravyam - the wealth; āhuḥ - is stated; anuttamam - the supreme; ahāryatvāt - which cannot be
stolen; anarghatvāt - priceless; akṣayatvāt - imperishable; ca - and; sarvadā - always.

Translation

Education is the best of all wealth because no one can steal it from you, it is priceless, and it is imperishable.

Commentary

Here the author gives three reasons why vidyā is the best wealth. Firstly, no one can steal it from you. A rich man is always full of anxiety that his wealth will be
plundered, lost in speculative business or gambling, or that he or his relatives will be kidnapped or murdered. Today ‘s rich man can easily become tomorrow ‘s pauper.
Yudhiṣṭhira Mahārāja lost his kingdom in a day and Dhṛtarāṣṭra lost all his family members and relatives while attempting to gain wealth. Spiritual knowledge,
however, cannot be forcibly taken away; it is not burdensome to carry; and it causes no anxiety. Therefore, the opulence of education is the most stable wealth.
Secondly, it is priceless. Although worldly affluence is limited, vidyā is unlimited. No one can estimate the extent or value of his knowledge. Furthermore, with
knowledge, one can earn any amount of wealth. Consultants in different fields earn millions with their knowledge, which remains intact and even increases. Knowledge
is also priceless in the sense that it cannot be purchased with money like other commodities; it has to be earned by one ‘s individual effort.
Thirdly, education is akṣayatvāt - it is imperishable. Worldly riches diminish when distributed, therefore most people are not enthusiastic to give charity. Vidyā,
however, increases the more one shares it with others. This is especially true with spiritual knowledge. As one increasingly uses his intelligence to meditate on various
ways to present the philosophy of Krsna consciousness to different types of people, his realizations also increase. As we distribute light, our own light increases. The
sages of Naimisaranya accepted Suta Gosvami as a qualified teacher beacuse he had not only heard properly from his teacher, but had also explained the subject and
therefore had some realizations.
A man enriched with vidyā can distribute his wealth unlimitedly and still remain wealthy. And when he dies, his worldly wealth is left behind, while his spiritual
knowledge follows him to his next life, thus proving the superiority of the opulence of spiritual knowledge to worldly opulence. As Krsna says in Bhagavad - gita,
svalpam apy asya dharmasya. In this endeavor there is no loss or diminution.
There is a story in this connection about a proud king who was very much attached to his opulence. Once a saintly person visited him, and noticing his attachment,
he suddenly became very serious. When the king inquired about his gravity, the saint said, “I can foresee that very soon you will die; but don ‘t worry. Your many
pious deeds will promote you to heaven where you will enjoy far greater opulence. There is only one problem. Your heavenly palace will be infested with mosquitos and
although you will have a nice mosquito net, it will have a hole in it and the mosquitos will enter and bite you.”
When the king heard this he became worried as he hated mosquitos. So he said, “Nevermind. I will get the net mended.”
The saint replied, “That ‘s alright, but one problem still remains. In heaven there are no needles so when you die, make sure you take a needle with you.”
The king replied, “ How can I take something with me at the time of death?”
The saint smiled and said, “If you cannot even take a needle with you, then why are you so proud of your kingdom? If it actually belongs to you, you would be
able to at least take a needle from it.” Hearing this the king realized the futility of his attachment.
Therefore, among all types of wealth, knowledge is the best. Śrī Śukrācārya says Śukra - nīti, 3.180:

vidyā - dhanam śreṣṭhataraṁ tan mulaṁ itarat - dhanam / dānena vardhate nityam na bhārāya na nīyate //

Vidyā is superior to material wealth because it is the cause of earning all other wealths; it increases when given in charity; it is not burdensome to carry; and no one can
forcibly take it away."

Next Śrī Nārāyaṇa Paṇňita explains how a person born in a low family can achieve the association of the rich if he has a good education.

Text 5

saṁyojayati vidyaiva nīcagā ‘pi naraṁ sarit / samudraṁ iva durdharṣaṁ nṛpaṁ bhāgyamataḥ param //

saṁyojayati - carries; vidyā - the education; eva - indeed; nicagā - that flows towards low level; api - also; naram - a man; sarit - a river; samudram - an ocean; iva - like;
durdharṣaṁ - formidable; nṛpam - with king; bhāgyam - the fortune; ataḥparam - henceforth.

Translation

Just as a river carries a blade of grass downstream to the inaccessible ocean, so knowledge, although possessed by a common man, can lead one to a king who is
generally unapproachable and whose audience brings good fortune.

Commentary

Knowledge is respected everywhere. A king or head of state may be respected in his own country. but a scholar is honored worldwide - svadeśe pūjyate rāja vidvān
sarvatra pūjyate. One possessing knowledge can even attract the attention of world leaders who are generally innaccessable to the common man. We have experience
that our Krsna conscious devotees often meet with presidents such as Nelson Mandela of South Africa and Shankar Dayal Sharma of India who enjoy discussing
spiritual knowledge with the devotees.
Once a great poet named Śrī Harṣa traveled to Kashmir to have darśana of the deity of Mother Sarasvatī, the goddess of learning. While there, he to tried to meet
the king but a guard denied him entry into the palace, considering him an ordinary man.
One day Śrī Harṣa was sitting on the bank of a river performing his evening meditation when two women arrived there with clay pots to fetch water. They began to
argue while he attentively listened. The argument developed into a quarrel and then escalated into a fight. Family members came from both sides and the fight became a
melee.
The whole incident was reported to the king, who despite listening to the versions of both parties. could not determine who was at fault. He asked if there had been
any witnesses at the river and the women told him of the brāhmaṇa who sat quietly watching the whole incident. As a result, the poet was summoned to the king ‘s
court to testify. When asked to give an account of the fight, Śrī Harṣa said, “Although I have no understanding of the local language, I can repeat everything that was
said,” and to the king ‘s amazement, he began to narrate every word that was spoken by each person during the incident.
Upon learning that the poet was the famous Śrī Harṣa, the king gave him a royal reception. Soon thereafter Śrī Harṣa became very popular in Kashmir. Although
previously denied the king ‘s audience, when recognized as a man of great learning, he was given royal honor. In the same way, Sukadeva Gosvami ‘s exalted status
was not appreciated by the ordinary people, but when he entered the learned assembly of sages he was given great respect.
On the other hand even if an uneducated man has the good fortune to meet a king, he cannot derive any benefit. Sometimes, an inexperienced devotee approaches
Lord Krsna for the fulfillment of material desires. Although Krsna can give liberation from all sufferings, the devotee foolishly asks for something that will further
prolong his stay in this material world. Srila Prabhupada compares this to going to a great king and asking him for a handful of ashes. An intelligent devotee, upon
gaining the darsana of Lord Krsna simply asks for continuous engagement in His devotional service, knowing that only by such service can he be completely satisfied
at heart.
Therefore, one who has acquired spiritual knowledge is most fortunate because he can contact the greatest person - Lord Kṛṣṇa. Lord Kṛṣṇa says that anyone who
understands His transcendental birth and activities attains Him Bg. 4.9. He also accepts a man of transcendental knowledge as His very self jñāni tvātmaiva me matam.
On their own strength, pebbles and straw are incapable of reaching the ocean, but if carried by a river, they can do so. The word samudram ocean literally means
that which is full of gems. Therefore, by the mercy of the river even worthless pebbles can contact valuable gems. Similarly, the insignificant living entity is incapable of
reaching the ocean of Kṛṣṇa, but he can do so, being carried by the river of spiritual knowledge. This ability to get knowledge is the unique quality of human birth.
Materialistic persons who derive happiness from sense enjoyment, may ask the question, “How can vidyā give us happiness?” This will be explained in the next
verse.

Text 6

vidyā dadāti vinayaṁ vinayād yāti pātratām / pātratvād dhanam āpnoti dhanād dharmaṁ tataḥ sukham //

vidyā - the edcuation; dadāti - gives; vinayam - humility; vinayāt - from humility; yāti - attains; pātratām - qualification; pātratvād - by good qualification; dhanam - the
wealth; āpnoti - acquires; dhanāt - from wealth; dharmam - the religion; tataḥ - after that; sukham - happiness.

Translation

Education makes one humble, which gives one qualification. Being qualified, one attains wealth for performing religious acts such as giving charity and performing
sacrifices, which lead to happiness.

Commentary

Humility is the fruit of a good education. In fact, one cannot receive knowledge from a bona fide guru unless he submits himself humbly with genuine questions
and submissive service. Even Lord Krsna studied under a guru, posed questions and performed menial service. Questions should not be posed with a challenging spirit
or with the intention of testing the caliber of the teacher. There should be intrinsic faith. In Bhagavad - gita Bg 4.34 Lord Krsna recommends three things - praṇipātena -
pay obeisances; paripraśnena - ask questions; and sevayā - perform service. Thus, by surrendering his body, words, and mind respectively, one achieves complete
humility.
Sometimes devotees make a show of surrender but inwardly maintain the anartha of pride. Thus there is a subtle defiance on the part of the disciple which, unless
dealt with, will deprive him of the actual fruit of knowledge. Unless one serves the spiritual master with the proper mentality, whatever knowledge he has received may
be misused. Those who neglect to render service to their guru or those who study without proper guidance will become proud and will use their knowledge only to
argue with others, vidyā vivādāya. It is said that learning in the breast of a bad man is like a sword in the hand of a mad man. The Lord says that a proud man does not
reap the proper results of vidyā Bhāg. 9.4.70:

tapo vidyā ca viprāṇāṁ niḥśreyasa - kare ubhe / te eva durvinītasya kalpete kartur anyathā //

For a brāhmaṇa, austerity and learning are certainly auspicious, but when acquired by a person who is not gentle, such austerity and learning are most dangerous.

A person decorated with the quality of humility uses his hard - earned wealth in devotional service, knowing well that it does not belong to him. One who uses
wealth for sinful activities gains misery, whereas one who properly engages his wealth in religious activities gains happiness.
One may argue that even proud people earn money, so why undergo the austerity of acquiring education? Without proper education, proud people misuse their
wealth and even if they perform religious duties they do it for name and fame. One may again argue that one can be happy without engaging his money in religious
duties. But such happiness is temporary and is not real happiness at all. Lord Kṛṣṇa says that happiness in the mode of passion appears like nectar in the beginning but
like poison in the end Bg. 18.38. Such pleasures have a beginning and an end, therefore intelligent persons do not delight in them. Bg. 5.22.
Of all knowledge, knowledge of scripture is the best because it leads to lasting happiness. Therefore one should acquire it by all means.

Text 7

vidyā śastrasya śāstrasya dve vidye pratipattaye / ādyā hāsyāya vṛddhatve dvitīyādriyate sadā //

vidyā - education; śastrasya - the martial arts; śāstrasya - of the scriptures; dve - two; vidye - knowledges; pratipattaye - for acquisition; ādyā - the first; hāsyāya - the
cause of ridicule; vṛddhatve - during old age; dvitīyā - the second; ādriyate - is respected; sadā - always.

Translation

Among various types of education, martial arts śastra vidyā and scriptural knowledge śāstra vidyā are famous for giving glory. Of these, the former becomes the cause
of ridicule in old age, but the latter is ever respected.

Commentary

It is said that the pen is mightier than sword. To control by force is unhealthy for society as excessive repression always leads to revolution. To convince people by
gentle persuasion enthuses them to follow willingly. This merciful dynamic was especially shown by Lord Caitanya who, unlike other incarnations, did not kill demons
but preached the message of Śrīmad - Bhāgavatam prema, to kill the demoniac mentality. As explained by Srila Prabhupada in a lecture in 1974, "...we are so fallen that
it does not require any more killing. We are already dead. Therefore Caitanya Mahaprabhu is Krsna, merciful. All the demons, full of sinful activities, they are to be
delivered by this weapon, Hare Krsna."
A fighter is respected when he is young and agile, but in his old age if he claims to be a great hero, people will ridicule him.Yet if one is learned in scripture, he
gains respect whether young or old. In fact, he is even more respected in old age due to his life - long experience and realization, and after he dies people will continue to
follow his teachings. Thus scriptural knowledge is superior to knowledge of martial arts.
A scholar can control hundreds of warriors. When Bhīṣma was lying on the bed of arrows awaiting death, the Pāṇdavas approached him to hear the scriptures, not
to learn about martial arts. Eminent sages from all over the universe came as well to hear the discourse. Although Bhīṣma was one of the greatest warriors, he was
respected for his scriptural realizations. Due to his condition, he could not impart knowledge of military arts, yet he spoke for many days on śāstra - vidyā.
 Text 8

yan nave bhājane lagnaḥ saṁskāro nānyathā bhavet / kathācchalena bālānāṁ nītis tad iha kathyate //

yat - that; nave - in the new; bhājane - on the pot; lagnaḥ - made; saṁskāraḥ - the marks; na - not; anyathā - otherwise; bhavet - becomes; kathā - the stories; chalena - on
the pretext of; bālānām - to the young students nīti - the nīti or polity; tat - that; iha - here in the book; kathyate - is described.

Translation

Just as designs carved on a clay pot can never be changed after firing, so impressions created on the minds of young boys remain for the rest of their lives. Therefore, on
the pretext of telling stories, I will teach polity to the youth.

Commentary

While wet clay is turning on a wheel, it is easily molded into various shapes and carved with different designs which become permanent after firing. Similarly, a
child ‘s mind, like the clay pot before firing, is easily influenced. Whatever he learns remains with him for the rest of his life. Habits and preferences developed during
childhood are difficult to change. An old dog cannot learn new tricks. Srila Prabhupada was once asked by a reporter, "Why are all your students so young?" And he
answered, "Because that is the age for education." Therefore, education must especially aim to train the youth.
Since children are always attracted to interesting stories, the author will weave valuable moral instruction into absorbing stories. Although the child may not
understand the message while young, in his maturity he will remember the story and be able to apply its wisdom to his practical life. This same technique is used in the
Purāṇas and Itihāsas. Although Nārāyaṇa Paṇňit has written the book for children, everyone can take advantage, because being ignorant of a subject, we are all like
children in that field.
Although the word saṁskāra literally means purification, here it is used to indicate marks or designs. Just as designs on a clay pot are made before firing, similarly
in Vedic culture three saṁskāras or vedic rites are performed for the child before birth, to remove the impurities in the semen and ovum of the parents and to create
good impressions on the mind of the unborn child. Being especially important in Vedic culture, saṁskāras continue after birth.
The child in the womb is conscious and is also influenced by what his mother experiences. While in the womb, Abhimanyu learned martial arts by hearing Arjuna
speaking to Subhadrā, and Prahlāda learned transcendental knowledge while hearing Nārada Muni instruct his mother. Modern psychologists also agree that the mother
‘s mentality affects the unborn child. There is an interesting story in this connection.
During the time of the British Empire there were many kings in India. The King of Punjab which included the present states of Punjab, Haryana, and Pakistan was
Maharaja Ranjīt Singh. who was a great devotee of the cows and brāhmaṇas.
During his reign, one businessman in Lahore, Pakistan built a trough for cows to drink water outside his mansion, a common practice in India. One day a cow
came to drink there and saw some grains being kept behind an iron grate. While attempting to reach the grains, her horns got stuck in the grate, keeping her trapped.
Seeing the cow ‘s dilemma, many devout Hindus tried to free her without success. One man suggested that the wall holding the grate be demolished, but another said
that would be costly to repair so he suggested that the cow ‘s horns be cut instead. The crowd derided this idea, and instead broke the wall and freed the cow unharmed.
The whole incident was witnessed by one of the king ‘s spys and that evening when he gave his report to the king he mentioned the cow episode. When the king
heard that a Hindu in his kingdom had suggested cutting the cows horns, he angrily summoned the man. After comfirming the story, the king asked, “How could you
dare suggest this ill treatment of a cow? ‘
Realizing his mistake, the man bowed his head and asked for forgiveness, but he could not pacify the king, who said, “You are not a real Hindu. There must be
some defect regarding your birth.”
Keeping the man in custody, the king called his mother, and questioned her about the birth of this son. Although testifying that the man was her legitimate son, she
could not convince the king. He said, “Your son is not born of a Hindu,” and he threatened to have them both executed.
 Being terrified, the elderly mother said, “I am a chaste lady and have never contacted anyone other than my husband - not even in dreams. But after the night my
son was conceived, the first person I saw in the morning was a butcher who lived nearby, sitting on the roof of his house. Upon seeing him, the thought of his
abominable lifestyle entered my mind. I think this must be the reason my son has had these sinful thoughts.
This explanation satisfied the king as he realized the importance of saṁskāras. After releasing them, the king passed a law requiring every Hindu woman to wear a
ring with a small mirror studded in it and every morning upon awakening they should see the reflection of their face in the mirror before seeing anyone else. This custom
still continues in some parts of Punjab although the purpose is forgotten. This story vividly illustrates the importance of saṁskāras. Presently, people have lost faith in
their importance, causing great disturbances in society.
Next the author explains the source material for his book and names the chapters in it.

Text 9

mitralābhaḥ suhṛd / bhedo vigrahaḥ sandhir eva ca / pañcatantrāt tath - nyasmād granthādḥākṛṣya likhyate //

mitralābhaḥ - the chapter entitled Mitralābha; suhṛdṇbhedaḥ - the chapter Suhṛdbheda; vigrahaḥ - the chapter Vigraha; sandhi - the chapter called Sandhi; eva - certainly;
ca - and; pañcatantrāt - in the book called Pañcatantra; tathā - and; anyasmād - from others; granthāt - from scriptures; ākṛṣya - taking; likhyate - is written.

Translation

This book includes stories from Pañcatantra and other such books. There are four sections named Mitralābha, Suhṛdabheda, Vigraha and Sandhi.

Commentary

Hitopadeśa is not a concoction. Many of the verses can be traced to scriptures like Pañcatantra, by Viṣṇu Śarmā, Mahābhārata, and the Purāṇas. Therefore one
should study this book with faith. Hitopadeśa, being simplified, is especially written for young students while Pañcatantra is more expanded and complex. Hitopadeśa
has four divisions called Mitralābha, Suhṛd - abheda, Vigraha, and Sandhi. The first chapter explains how to make friends, the second how to divide them, the third how
to make war, and finally, how to make truce.
 grantha 1.
mitralābha
Upakramaṇika

asti bhāgīrathī - tīre - pāṭaliputra - nāmadheyaṁ nagaram. tatra sarva - svāmī - guṇopetaḥ sudarśano nāma narapartirāsīt. sa bhūpatir
ekadā kenāpi pāṭhyamānaṁ śloka - dvayaṁ śuśrāva

On the bank of the Ganges in the city called Pāṭaliputra presently known as Pātna lived a king named Sudarśana, who was endowed with all royal qualities. Once the
king heard the recitation of two verses.

Text 10

aneka - saṁśayocchedi parokṣārthasyaādarśakaṁ / sarvasya locanaṁ śāstraṁ yasya nāsty andha eva saḥ //

aneka - many; saṁśaya - doubts; ucchedi - the remover; parokṣa - invisible; arthasya - of the object; darśakam - that which shows; sarvasya - of everyone; locanam - the
eye; śāstram - the scriptures; yasya - one whose; na - not; asti - there is; andha - blind; eva - indeed; saḥ - he.

Translation

Śāstra is the eye of illumination for everyone as it removes various doubts and reveals invisible objects. Therefore one who lacks knowledge of śāstra, is surely blind.

Commentary

Here the essence of Hitopadeśa is revealed. Born into ignorance, we gain a greater part of our knowledge from hearing. Direct perception only allows us to obtain
knowledge about current events occurring within the perceptible range of our senses. Knowledge about objects beyond our sense perception can only be received
through scripture. Śāstra yields information about past and future events and objects beyond our senses as well. Moreover, it explains objects we perceive yet do not
understand. Therefore śāstra is the real eye and is considered the best authority as it is flawless.
Originally the Lord, who is free from all efects, imparted the Vedas to Brahmā, the first person in the universe. Later, the sages compiled other scriptures based on
Vedic knowledge which are called smṛtis. The Vedas and smṛtis combined make the body of knowledge called śāstra. Knowledge based only on observation and
inference is incomplete and unsteady. A person who has not studied śāstra is blind to the knowledge of the Absolute Truth.
If a blind man remains alone, he may not harm others, but if he boldly attempts to lead others, he will surely meet with disaster along with his followers. If a
doctor, teacher, or lawyer do not know the books related to their field, then their patients, students and clients are doomed. As it is dangerous for a blind man to walk, so
one ‘s path in life is uncertain and dangerous if one lacks śāstric knowledge. Therefore, one of the most essential qualifications of a leader is śāstric knowledge.
 kathā 1.

The pigeons said, "How was that, how did the tiger kill the traveller. He Chitragrīva said:

Once upon a time while wandering in the forest in the south Danòakāraṇya, I saw that there was an old tiger, who after taking bath and holding the sacred kuśa grass in
his hand was standing on the bank of a pond. And he was saying "O traveller please take this golden bracelet in charity". Hearing this the traveller became greedy, and
thought "this has happened by my good fortune, but one should not perform an act which can cause one ‘s own death."

6. Although nectar is desirable, but if some poison is mixed in it, then it should be given up otherwise it will kill you. In the same way if one accepts a desirable object
from a dangerous person, then ultimately he has to suffer. So I should not take it.

Gadya: But always there is a possibility of danger in earning wealth.

7. When one is in doubt then he does not engage in that work and thus achieves the goal, but when one decides to do or die, he sees or attains the goal if he survives.

Gadya: Let me first ascertain whether the bracelet is golden or not, he speaks aloud, "Where is your bracelet"? The tiger streched out the hand and showed him the
bracelet. The traveller said, "How can I believe a violent animal like you.

Gadya: The tiger said, listen O traveller, previously when I was young, I engaged in many bad activities. I killed many cows and human beings and therefore all my sons
and wife are dead due to that sin. Now I am left alone. Some time back one saintly person preached to me, "You should give charity and be religious." Following his
instructions, now I take bath regularly and give charity. I am old and my nails and teeth have fallen off. Therefore why should you not have faith in my words.

8. In the scriptures religion has been explained of eight types - 1.to perform sacrifices 2.study the scriptures 3. to give charity 4.to perform austerities 5.to speak the
truth 6.to be patient 7.to be forgiving and 8.not to be greedy. Out of these I engage in charity, speaking the truth, not being greedy and forgiving, therefore have faith in
me.

9. In this world many people perform the first four sacrifice, recitation of scriptures, charity and austerities for showman ship for name and fame but the second four
truthfulness, forbearing, forgiving and non - greedy are found in only great personalities. Because I am not greedy and I am truthful and forbearing therefore have faith
in me.

Gadya: I have given up the greed up to such an extent that I am desiring to donate even my own bracelet, but still the belief of the people that a tiger eats human beings
is not possible to remove.

10. No one gives respect to religious instructions given by a brāhmaṇa who kills cows or unchaste women. In the same way you are not believing my words although I
have given up all violence.

Gadya: The tiger further said, I have studied the religious books, please listen:

11. O Yudhīñṭhīra, just as rain is useful on dry land and food given to a hungry person is useful, in the same way charity given to a poor man is useful for both.
Considering this I want to donate this bracelet to you.
 12. Just as one likes his own body and life, one does not want to die or suffer. Same is true for other living entities. Considering this the saintly people bestow their
mercy on all other living entities.

13. Just as one feels happiness when one gets some charity or some desirable object and feels unhappy when one is disrespected or gets an unfavorable situation, same is
true for all other living entities. Knowing this the gentle people give their mercy to others.

14. A person who looks at other ‘s wife like his own mother, considers others wealth like a piece of mud, and treats other living entities like his own self, he is
considered as a learned scholar.

Gadya: I know that you are poor, therefore I am endeavoring to donate this bracelet. As it is said -

15. O Mahārāj Yudhīñṭhīra, maintain the poor people and don ‘t give to the rich people, the medicine is useful for the sick and not for the healthy. Moreover -

16. Just as charity which is given thinking it should be given as a duty, which is given without any expectation, and which is given to proper person at an appropriate
time and place is called charity in the mode of goodness. I don ‘t expect anything back from you, therefore take this bracelet.

Gadya: Therefore after taking bath in this pond, accept this bracelet in charity. Hearing these words of the tiger, the traveller became greedy and thus believed him.
When he attempted to take bath in the pond he got stuck in the mud, and was unable to move. Seeing him stuck in the mud the tiger said, "O god, you are stuck in the
mud. Wait, wait, I will come and help you." Saying this the tiger slowly came near the traveller and caught him. Then the traveller started thinking -

17. Just as milk is sweet by nature, in the same way those people who are in the mode of goodness naturally engage in religious activities, but those people who are
demoniac by nature, even if they study the religious scriptures, their nature will not change. Therefore the scriptural knowledge of the tiger is only for harming others
and not for following religion.

18. The religious activities and studies of scriptures of an uncontrolled person, are just like the bath of an elephant. Just as an elephant, after taking bath throws mud over
his body, in the same a man of uncontrolled senses engaes in sinful activities after performing religious activities. Just as the ornaments put on by a widow are useless, in
the same way, the knowledge of a person controlled by his senses is useless.

Gadya: Therefore I did not act properly because I put my faith in a ferocious animal. Therefore it is said:

19. One should not put faith in a river, a person carrying weapons, a animal having nails and horns, a woman and a royal person. Because they have a flickering nature.

Furthermore it is said:

20. One ‘s nature surpasses all the acquired good and bad qualities, therefore one should examine the nature of a person and not the other qualities such as education,
taking bath, going to Mangalārati, attending Bhāgavatam class and distribution of books.

21. The sun which moves in the sky and is the destroyer of the sin and the moon which is always surrounded by the stars, both become troubled by Rāhu by the will of
fate. Therefore one ‘s fate cannot be changed. Depending on my fate I will either be killed by the tiger or I will get the bracelet.
Gadya: When he was thinking like this, he was killed and eaten by the tiger, therefore Chitragrīva am saying "kaṇkaṇasya tu lobheṇa" etc. One should never engage in
an activity without proper deliberation.

22. The food which has been cooked properly, an intelligent son, obedient wife, properly served king, statement spoken after proper deliberation and the work done after
proper thinking don ‘t cause harm even after a long time.

Gadya: Hearing these words of Chitragrīva, some pigeon spoke proudly - ,"Aye, what are you saying.He tells the other pigeons, we don ‘t mind his words because -

23. One should take the advice from the senior people only in the case of difficulty. If we have to listen to them in small activities then we will not even get the food.
Therefore we should go and munch on the cruncy rice.

24. In all foodstuffs in this material world, there is always a doubt regarding some danger. If we have to stop our activities simply based on these doubts, then it will be
difficult to survive.

25. Therefore it is said that an envious person, a hater, a dissatisfied person, an angry man, a doubtful person and one who depends on others, these six types of persons
are always miserable. So let us become bold and eat the rice.

Gadya: Hearing these words and thus being greedy for rice grains, the pigeons descended from the sky and sat where the rice was spread and they got caught in the net.
It is said:

26. Even those people who have studied many great literatures and thus are capable of dispelling the doubts of others also face misery being bewildered by greed.

Moreover it is said:

27. From greed comes anger, lust, delusion and destruction and therefore greed is the root cause of all sins.

28. Although it is impossible that there can be a golden deer, still Lord Rāma became attracted by a golden deer. Indeed in trouble times one ‘s intelligence becomes
polluted.

Gadya: After that they became bound in the net. Later on they all started critisizing that proud pigeon who gave them the advise to eat the rice. Thus it is said -

29. One should not become a talkative leader of a group because if there is success then everyone gets the equal fruit, but in case of failure, the leader gets the critisizm.

Gadya: Hearing this the proud pigeon ‘s critisizm, Chitragrīva said,"It is not his mistake." Because:

30. When one is in difficulty,even the favorable things become the cause of distress just as at the time of milking, the cow ‘s thigh is used to tie the calf. Moreover -

31. He is considered a friend who is able to help a person from the difficult situation, on the other hand one who simply passes remarks instead of helping, is not a
friend.

Gadya: In time of distress a coward man only becomes bewildered therefore he should remain situated in fortitude and find a solution for his situation.
32. To remain undisturbed in distress, to forgive although capable of chastising, to be an expert speaker in the assembly, to be chivalrous during war, to have a liking for
fame and to have scriptures are the natural qualities of great personalities.

33. A mother very rarely gives birth to a son who does not become happy when in opulence, does not become morose in distress, does not become fearful at the time of
war. Such a person is worshipable in the three worlds.

34. A person desiring to progress in life should give up the following six bad qualities - 1.over sleeping 2.laziness 3. fear 4.anger 5.lack of enthusiasm 6. procastination.

Gadya: Now let us do like this, all of us should take the net and fly in the sky.

35. Just as a rope made of straws can tie even a mad elephant, in the same way small and weak people can perform great tasks by unity.

36. The unity with even a few of one ‘s family members is beneficial because it is seen that rice cannot grow without the chaff.

Gadya: Thinking like this all the birds lifted the net and flew into the sky.

Gadya: Later on that hunter seeing the pigeons flying away with the net ran behind them and thought -

37. United they are carrying my net, but when they come down on the earth I will catch them.

Gadya: But when the birds went out of site, the hunter came back and stopped following them. Seeing that the hunter was not following them anymore, the pigeons
said,"O master, what should we do now". Chitragrīva said:

38. Mother, friend, and father, these three naturally do good, all others have some motive while doing good.

Gadya: My friend, the King of the mice Śrī Hiraṇyaka Mahārāja lives in Chitravaṇamam on the bank of Ganòhaki. He will cut our bondage - Thinking like this they
went near the hole of Hiraṇyaka Mahārāja.

Gadya: Hiraṇyaka Mahārāja doubting calamities was in a hole which had hundred enterances. Thereafter Swāmī Hiraṇyaka becoming afraid by the sound of the
descending pigeons, kept quite inside the hole and did not come out.

Chitragrīva said, "My friend Hiraṇyaka, how come you don ‘t speak with us. Then Swāmī Hiraṇyaka recognising the voice of his friend came out of the hole and spoke
with great respect, "O how fortunate I am, My dear friend Chitragrīva has come.

39. There is no one more fortunate than a person who has a dialogue with his friend, who lives with a friend and one who had confidential talks with a friend.

Gadya: Seeing the pigeons tied in the net, he became astonished and thus waiting for a moment spoke with surprise,"My dear friend Chitragrīva, how did it happen."
Chitragrīva said, "dear friend, this is the outcome of my past sinful activities.

40. Whatever good or bad reaction of past deeds has to come by whatever cause, by whichever instrument, in whatever way, at whatever time, in whatever amount, at
whatever place will come by the will of providence by that cause, that instrument, that time, in the same amount, and at that particular place.
 41. Desease, lamentation, misery, bondage, troubles, all these are the result of one ‘s bad activities.

Gadya: Hearing this, Hiraṇyaka, the mouse immediately moved forward to cut the bondage of Chitragrīva, but Chitragrīva said,"My dear friend, don ‘t do this, first you
cut the bondage of these pigeons who are under my protection, and then later on cut my bondage." Hiraṇyaka said, " I am weak, and my teeth are tender, then how will I
be able to cut the bondage of all these pigeons?" Therefore before my teeth break down I want to cut your bondge. Later on as per my capacity, I shall cut their
bondage." Chitragrīva said, "Let is be so, still as far as possible cut their bondage." Hiraṇyaka said," to protect those who have taken shelter at the cost of one ‘s own life
is not recommended by moralists.

42. One should save money for difficult situation but one should protect one ‘s wife even at the cost of money. But one should always protect one ‘s own self not caring
for wealth or wife.

43 Moreover - One ‘s life is the basis of religion, economic development, sense - gratification and liberation. Therefore if one ‘s wife is lost and one ‘s life is protected
then everything is protected.

Gadya: Chitragrīva said, "My dear friend, indeed what you have spoken is right but what can I do? I am unable to tolerate the pain of those who have taken my shelter.

Therefore I am speaking like this:

44. An intelligent person should utilize his wealth and life for doing welfare to others because wealth and life will come to end someday, therefore one should use them
in good cause.

45. These pigeons are equal to me in caste, wealth and power. The only thing is that I am their leader and thus if I do not protect them now then what good is my
leadership. Moreover:

46. These pigeons do not take any salary from me, still they never leave my company. Therefore you protect them even at the cost of my life.

47. My dear friend, give up attachment to this material body which is filled with flesh, urine, stool and bones, and protect my fame by protecting these pigeons who are
dependent on me.

48. It is better to achieve permanent fame with the temporary body which is impure and filled with stool.

49. There is a great difference between the body and good qualities. The body is destroyed suddenly in a moment, but the qualities exist till the great annihilation.

Gadya: Hearing this, Hiraṇyaka became very happy and his hair stood on end and he spoke, "Very good my friend, well said! Due to this love towards these surrendered
pigeons you are qualified to be respected by the three worlds." Saying this he cut the bondage of all the pigeons. Thereafter Hiraṇyaka worshiped all the pigeons with
great respect and said, "My dear friend Chitragrīva! don ‘t be disrespectful towards yourself thinking that you were caught in the net due to the improper decision taken
by you.

50. A vulture can see it ‘s food from eight hundred miles away but when it is time for his death he is not able to see the net which maybe very close to him.
51. Seeing that the sun and moon are troubled by Rahu and elephant and snakes also become bound and many learned people live in poverty it is my decision that fate is
very powerful.

52. The innocent birds which only fly in the sky also fall in to miserable condition, the fishermen catch the fishes from the deep ocean waters, therefore what is good and
bad in this material world and what is the use of being in a safe place because the hand of death is very long and it can stretch anywhere.

Gadya: In this way Hiraṇyaka pacified Chitragrīva and hosted him, and then after embracing him bade him farewell. Chitragrīva left for his residence and Hiraṇyaka
entered in his hole.

53. One should make many friends because they help us, just as the pigeons became free from the bondage by the help of the mouse.

Gadya: Thereafter Laghupatanaka crow, who was observing everything spoke with great wonder, "O Hiraṇyaka! you are worthy of praise, therefore I also want to
become your friend. Therefore be merciful and accept as your friend." Hearing this Hiraṇyaka spoke from within the hole, "who are you? He said, "I am a crow named
Laghupatanaka." Hiraṇyaka laughingly said, "How can we be friends." Because -

54. Intelligent people should combine those things together which are capable of mixing. I am your food, then how can we develop friendship.

55. Moreover: the relationship between the eater and the eaten is the cause of distress. The deer which got stuck in the net because of a jackal was protected by a crow.

Gadya: The crow said, "How was that?" Hiraṇyaka tells the story.
 kathā 2.
The Deer, Crow and the Cheater Jackal‘s Story

In the country of Magadha, there was a forest named Champakavati. In that forest, since long time a deer and a crow lived with great affection. While wandering
carelessely, that healthy and strong deer was seen by a jackal. Seeing him the jackal deliberated, "O! how can I eat his wonderful meat. I will first take him into
confidence. Thinking like this he went near the deer and spoke: "My dear friend, "How are you?" The deer said, "Who are you?" The jackal said, "I am a jackal named
Śudrabuddhi." In this forest I live alone like a dead fellow, without any friends, now I have found a friend in you therefore I have gained life again. Now by following
you I will remain happy. The deer said, Let it be so."

After that when the sun god had set they went to the residence of the deer. There on the branch of the Champaka tree, a crow named Subuddhi, who was an old friend of
the deer lived. After seeing them the crow said: "O friend Citranga, who is this other entity. The deer said: "He is a jackal and he has come to make friendship with us."
The crow said: "It is not proper to make friendship with a completely unknown person. You have not acted properly. Therefore it is said -

56. Never one should give residence to a person whose family and behavior is not known just as the blind vulture was killed because he gave shelter to the cat.
 kathā 3.

On the banks of the river Ganges, on a mountain called Gṛdhrakuṭa, there was a big tree of parakaṭi. In the hollow of that tree lived a vulture called Jaradgava who had
no nails and eyes due to his misfortune. Therefore out of mercy the bird ‘s residing on that tree use to take out little portion of their own food and give it to the vulture to
keep him alive. He use to live on that tree and protect their fledglings. Once upon a time a male cat called Dirghakarṇa came there to eat the fledglings. Seeing him
approaching, the fledglings raised a hew and cried out of fear. Hearing that, Jaradgava asked - "who is coming?" Dirghakarṇa seeing the vulture became fearful and
thought within himself. Oh, I am dead, Now he is going to tear me into pieces."

tāvadbhayasya bhetavyam yāvadbhayamanāgatam / āgatam tu bhayam vikñya naraḥ kuryād yathocitam //

57. One should fear the fear until the fear has not come. Once the fear has come, one should take an appropriate action to counter it.

Gadya: Now, because I am too close to him I cannot run away. Let whatever has to happen, happen. I will his faith and go near him. Thinking like this, he went close to
him and spoke: - "Respected sir, I salute you." The vulture said: - "who are you?" He said: - "I am a cat." A cat, get lost or you will be dead. The cat said - Please listen
my words and then if I should be killed then kill me.

jātimitreṇa kiṁ kaścid vadyate pujyate kvacit / vyavahāraṁ parijñāya vadyaḥ pujyothavā bhavet //

58. It is not that a person is killed or worshiped just based on his caste or birth, but one must decide it by seeing his behavior.

Gadya: The vulture said: - "Tell me what brings you here." The cat said: - " I am staying on the bank of the Ganges and I take bath everyday. I am vegetarian, observing
celibacy and following the Chāndrāyanāvrata. All the birds always inform me that you ‘re very religious and knowledgeable, and very loving and trustworthy person.
Therefore I have come here to listen religious principles from you who is advanced both in knowledge and age. But you are such a knower of religion that you are ready
to kill me who is your guest. This is the principle of a householder man.

arāvapyucitaṁ kāryaṁ ātithyaṁ grhamāgate / chettuḥ pārśva gatācchāyāṁ nopasaṁ harate drumaḥ //

59. Even if an enemy comes at one ‘s house, he should be treated like a guest. Just as the tree does not refuse its shade to a person who goes to cut it.

Gadya: Moreover:

If one does not have food at the house then he should attempt to receive the guest with sweet words.

tṛnāni bhumirudakaṁ vāk caturthi ca sūnṛtā / etānyapi satāṁ gehe nocchidyante kadācana //

60. A seat made out of grass, a place to sit, water and sweet words, these four items are always available in the house of saintly persons.

61. Even if a guest is a young boy, an old man, or a youthful person, he should be given all respect because a guest is worshipable like a guru for everyone.

62. The saintly people give their mercy even to those who have no good qualities, just as the moon does not refuse to give its moonlight over the house of a Candāla.
63. If a guest leaves somebody ‘s house being dissatisfied then he takes away all the piety in his house and in return, the owner gets all the sins of the guest.
 64. Even if a man of lower caste visits the house of a higher caste, he should be received well because a guest is the embodiment of all the demigods.

Gadya: The vulture said - "A cat likes to eat flesh. There are many fledglings living here therefore I spoke in that manner. After hearing this, the cat touched the ground
with his hands and ears. I have heard the religious scriptures and have become completely renounced and I have engaged in the most difficult vow called Candrāyāṇā
because although various religious scriptures have different opinions on various topics, but they all enanimously accept the principle that non - violence is the supreme
religion.

65. Those people who are free from all violence, who tolerate everything, who give shelter to everyone, they will certainly go to heaven.

66. Only religion is the best friend of a person because it follows him even after death. Everything else is destroyed along with the body.

67. Just see the great difference between a meat - eater and the animal whose meat he eats. The meat - eater gets a momentary satisfaction at the expense of other ‘s life.

68. The distress one feels when one ‘s life is in danger should be used to guess the others unhappiness under similar circumstances, and thus one should abstain from
killing others.

69. One can feel his belly from the grass and leaves naturally found in the forest. What need is there to commit sins just to stuff the stomach.

Gadya: In this way, taking his confidence, that cat started living in the hollow of the tree. From than onwards, everyday it will catch few baby birds, bring them to his
place and eat them. In this way, those birds whose babies were eaten, were lamenting and started searching for the babies. Knowing that the birds are searching, the cat
came out from the hollow of the tree and ran away. After that the birds found bones spread around here and there in the hollow of the tree and they decided that this
vulture had eaten our babies. therefore they killed him. Therefore I am saying - ajñātakulaśilasya, etc.

Gadya: Hearing this the jackal spoke in fury - "On the first meeting with the deer, you were also an unknown person, then how is it that his affection towards you
increases day by day.

70. The place where there are no scholars, even a man of petty knowledge are worshiped just as in the land devoid of trees, even a castor oil plant is considered as a big
tree.

71. This is mine and this is others. People of small heart speak like this. But for the generous people, the whole universe is a family.

Gadya: Just as this deer is my friend, you are also my friend. The deer said, "Why this argument and counter argument. Let all of us sit together and enjoy talking.

72. No one is no one ‘s friend, no one is no one ‘s enemy. By our behaviour we make friends or enemies.

Gadya: The crow said - "let it be so." Thereafter in the morning they all went to their respective directions. One day in a solitary place, the jackal said - "My dear deer,
in one part of this forest, there is a field full of crop. I will take you there and show you. When the jackal did that, the deer would go there everyday and eat the crop.
Seeing that for a few days, the owner of the field put a net. Later on when the deer came again and started grazing, he got caught in the net, and he thought - "who else
but my friend is capable of relieving mefrom this hunter ‘s net which is like a net of death. Thereafter the jackal appeared there and and deliberated. Now my cheating
 plan has become successful. Very soon my plan will be fully fructify. That is, I will definately get the broken parts of his bones smeared with blood and meat. Then I
will get a plenty of food. The deer also seeing him spoke with great delight - "my friend quickly cut my bondage and protect me immediately.

73. A friend is known in times of distress, a hero in the war, and a man of truth when in debt. A wife in poverty and relatives in misery.

74. A person who stays together during festival times, in misery, in famine, when there is a country problems, when there is a court case, and in crematorium is to be
known as a friend.

Gadya: The jackal, seeing the net again and again deliberated, the bondage is very strong, and he spoke: "My dear friend! this net is made of intestines and today is
Sunday, so how can I touch them with my teeth. Friend, If you do not mistake me, then tomorrow morning I will do as you say. Later on, the crow when he noticed in
the evening that the deer has not returned, he started looking for him. And seeing the deer in that situation he asked, "Friend, what is this?" The deer replied - this is the
result of disrespecting the words of a friend. Therefore it is said -

75. Those people who do not pay heed to the words of well - wishing friends, they very soon fall into trouble, and such a person is called Śatrunandana, or one who
gives pleasure to the enemy.

Gadya: The crow said: "Where is the cheater?" The deer replied: "He is hiding somewhere nearby desiring to eat my meat." The crow said: "My friend, I have already
told you that -

76. One should not think that I have not made any mistakes, therefore I have nothing to fear. Even the innocent people can be harmed by cruel. Therefore they fear them.

77. Those people who are about to die, they are unable to smell the ghee lamp after it has been put off, and they don ‘t listen to their friends, and are unable to see the
Arūnadhati star.

78. A friend who always works against in absence, but who speaks sweet words, should be abandoned because he is just like a pot full of poison covered with a layer of
milk.

Gadya: After that the crow breathed out heavily and said: "O cheater, jackal, what sinful act have you done.

79. What is the benefit of cheating those people who are controlled by sweet words and by cheating techniques, who are faithful and full of hopes. It is not good to cheat
such people.

80. O Goddess earth, how are you able to bear people who are ingrate and who do Viśvaghāta with trustworthy people, or who betray trustworthy people.

81. One should neither make friendship nor enmity with low class people. It is just like a piece of coal, which burns when it is hot and will make the hands black when it
is cold.

Gadya: Or the situation of a vile person is as given below -

82. A mosquito has all the characteristics of a wicked person, for an example, he will come and fall at your feet and then he will bite on the back. He will speak some
wonderful sound in the ear and then as soon as he finds a hole, he will enter inside fearlessely.
 83. Just because a vile man speaks sweetly, there is no reason to put faith in him because there is sweetnes on the top of the tounge but the heart is full of poison.

Gadya: Thereafter in the morning, the field owner was seen coming to the field carrying a stick in his hand by the crow. After seeing him, the crow said, "Dear friend
deer, now you show yourself as if you are dead, fill air in your stomach, tighten the legs and stay like that. I will come and dig your eyes with my beak. When I make the
sound, then you get up and run away. The deer acted according to the words of the crow. Thereafter, the field owner saw the deer in that state with happy eyes and said,
‘O! he is dead by himself. After saying this, he started releasing the deer from the bondage and began to fold the net. When the land owner walked a little away, the deer
hearing the sound made by the crow got up and ran away. Making the deer as the aim, the land owner threw his stick in anger, which killed the jackal. Therefore it is
said:

84. The result of a very powerful sin or piety in this very life within three years, or in three months, or in three fortnights, or within three days.

Gadya: Therefore I say, "The friendship between the devourer and the devoured... and so on.

Thus ends the Story of the Crow and the Deer.

85. The crow again said, "By eating you, even my belly will not be filled, but if you are alive then I will leave happily like a friend, just as Chitragrīva.

86. One should trust even the animals who perform pious deeds because the saintly people never deviate from their good behavior.

87. A saintly person ‘s heart does not undergo transformation, even if he is in an angry mood just as the fire from a handful of grass cannot heat up the ocean waters.

Gadya: Hiraṇyka said - "You are very flickering in nature. One should not be affectionate to those who have a flickering nature."

88. A cat, a buffalo, a ram, a crow, and a vile man should never be trusted because they do harm to the trustees.

Gadya: Moreover, you belong to our enemy club, and one should never make truce with the enemy.

89. One should never have complete trust in the enemy even after one has made friendship because even the boiling water extinguishes the fire.

90. A wicked man should be shunned off even if he is a scholar. Just as a snake is dangerous although he maybe decorated with a gem on his hood.

91. That which is impossible can be never done and that which is possible can be done, just as a chariot cannot move on water nor can a boat float on land.

92. Even for the sake of a great task one should not put faith in the enemy and an unaffectionate wife, if he does so, than that is the end of his life.

Gadya: Laghupatanaka said - "I have heard all this, still this is my determination that I will certainly make friendship with you otherwise I will fast until death at your
door.
 93. The mud pot breaks with a light blow and even with great effort cannot be joined, in the same way friendship with a wicked man breaks very fast and cannot be
joined with great effort. But a golden pot does not break easily and if it breaks, it can be joined easily. In the same way friendship with a gentleman cannot be broken
easily and if there are certain differences, they can be pathed.

94. The metals are combined by melting, the birds and animals join together for some common cause such as food. The foolish people make friendship out of fear or
greed. But the saintly people unite just by seeing each other.

95. The saintly people are just like coconuts who appear hard and rough from outside, but who are very sweet and soft inside. But others are like the jujube fruit which
looks only beautiful from outside but inside there are worms.

Gadya: Therefore I desire friendship with saintly people.

96. Even when the relationship is broken in a saintly person, his qualities do not change, just as when the lotus stem is broken, the fibres remain attached.

97. Purity, charity, chivalry, remaining composed in happiness and distress, generosity, love and affection and truthfulness, these are the qualities of a friend.

Gadya: Where will I find a friend other than you possessing all these qualities. When Hiraṇyaka heard this, he came out and spoke - "My heart has been melted by your
nectarean words."

98. One does not feel as much happiness by taking bath with cold waters during the hot seasons, nor one ‘s mind feels as much peace by putting on a necklace of pearls
and smearing sandalwood, as one feel satisfied by hearing beautiful religious words from the mouth of a saintly person which act just like the controlling mantras.

99. To reveal the secrets to someone else, to beg for money, to be cruel, to be restless, to become angry, to be a liar, and to gamble, these are the defects of a friend.

Gadya: According to these words, you have not even a single defect in you.

100. The experties in talking and truthful are understood through conversation and courage and fortitude they are understood by their direct display.

101. The friendship of those who are pure hearted is of different king and the words from the mouth of a cheater appear differently.

102. The wicked people speak in one way, think in another way and yet they will act in a different way, but the saintly people speak what they think, and do what they
say.

Gadya: "Let it be as desired by you." Saying this, Hiraṇyaka made friendship with the crow and then satisfied him with nice food and went back to his hole and the crow
also returned to his place. Then onwards both of them past some time by giving foodstuffs to each other, aksing each others welfare and speaking confidentially. Once
Laghupatanaka told Hiraṇyaka, "O friend, the crow is having difficulty in finding food here, therefore we should give up this place and go somewhere else. Hiraṇyaka
spoke:

103. The teeth, hairs, nails, and human beings loose their beauty once they are displaced from their respected places. Knowing this the man of intelligence should never
leave his place.
 Gadya: The crow said, "these are the words of a coward."

104. A lion, a saintly person and an elephant, they give up their places in case of need and go somewhere else, but a crow, a coward, a deer, will die in the same place
but will not leave their places.

105. For a hero which is his own country, and which is foreign land, wherevere he goes, by his own endeavor he earns his livelihood just as a lion who has his teeth,
claws and tail for a weapon, whichever forest he enters he kills elephants and satisfies his hunger with the hot blood.

106. An intelligent man walks on one foot and stands on another, therefore one should not leave the previous place before scrutinizing the next place.

Gadya: The crow said, "Friend, there is a well - ascertained place." Hiraṇyaka asks where is it? In the Danòakāraṇya there is a lake called karpura - gaur. My very old
friend tortoise called Manthara who is very religious by nature resides there. My dear friend, just listen.

107. It is very easy to give instructions to others and show one ‘s scholarship but there is only some great soul who actually follows religious principles.

Gadya: He will nourish me by supplying good foods. Hiraṇyaka also said, then what will I do by remaining here.

108. One should give up that country in which there is no respect, there are no means of livelihood, no relatives, and no source of acquiring knowledge.

109. One should not reside in a city where a rich man, a vedic Brahman, a king, a river and a doctor do not exist.

110. One should not live in a place where there is no means for livelihood, where there is no fear of the king, where there is no shyness, there is no generosity and no
charity.

111. My dear friend, one should not reside in a place where four things do not exist 1 a person to loan money 2 a doctor 3 a learned Brāhmaṇa and 4 a river full of water.

Gadya: Therefore take me also to that place. The crow said, Let it be so. Thereafter the crow talking happily with his friend went near that lake. The tortoise, Manthara,
saw Laghupatanaka from far away, stood up and greeted him properly and also gave proper respect to the mouse.
 kathā 4.

There was an āśrama of the Sannyāsis in a city named Campaka. There lived a Sannyāsi called Chuòakarṇa in that āśrama. He use to hang his begging bowl along with
his food remnants from a wooden peg, and sleep. I use to eat that food everyday reaching it by jumping. After some time his dear friend called Vinākarṇa, who was also
a sannyāsi came there. While talking to him about different topics, to drive me away, Chuòakarṇa was hitting the ground with an old broken bamboo. Seeing him doing
that, Vinākarṇa said - "My dear friend, what is this? Why have you lost interest in talking to me, and your mind is attracted to something else.

115. Happiness on the face, affectionate eyes, attraction to hearing sweet voice, excessvie affection, looking repeatedly, these six are the symptoms of a beloved person.

116. Not looking, being ungrateful, not giving respect, to talk about the ill - behavior, forgetting the name during discussion, these five are the symptoms of a person
who is detached.

Gadya: Chuòakarṇa said - " My dear friend, I am not detached, but just see this mouse, he is harmful to me because he always eats my food which is kept in the pot by
jumping. Vinākarṇa saw the peg and said - "How is that this weak rat cat jump so high, there must be some reason behind it.
After thinking for a while, the sannyāsi said - "It appears that the reason is too much wealth. therefore -

117. Everywhere, and always a rich man is powerful. Even the authority of the king has his prowess because of wealth.

Gadya: After that sannyāsi took a shovel and dug up a hole and took up all my wealth, which I have collected over a long period of time. After that everyday I became
weak, lost all enthusiasm, and my own food. then slowly full of fear I walked away. While I was walking out, Chuòakarṇa saw me and said -

118. In this world a person is considered a powerful man if he has wealth, and he is considered a scholar if he is rich. Just look at this rat, now he has become like other
rats becaus his wealth is lost.

119. A foolish person who has no wealth becomes unsuccessful in all his endeavors, just like the small river drys up in the summer.

120. A rich man has friends and relatives. A rich man is considered a great person. Indeed only a rich is considered a scholar.

121. A person who does not have a son, then his house is void. A foolish person who does not have a friend then all his directions are void, and for a poor guy,
everything is void.

122. Between poverty and death, poverty is inferior because in death one suffers little, but in poverty one suffers always.

123. The senses, the name, the sharp intelligence, the speech and the person remain same when he becomes poor from rich. But when he is poor and the heat of wealth
has gone down, then all the above things become unaffective.

124. When fate is very unfavorable and the endeavors are unsuccessful, then an honorable poor man can find happiness only in the forest.

125. A man of honor will die willingly but will not accept a pitiable situation just as the fire will become extinguished but will never become cool.

126. A man of honor is just like a bunch of flowers which undergo only two situations. Either they sit on the head of everyone, or they will wither up in the forest.
 Gadya: To describe this to others is also improper.

127. The loss of wealth, mental distress, mis - behavior of family members, cheater and disrespected by others, these five should not be told to others.

Gadya: And it is very abominable to live in an unfavorable place by begging.

128. It is better that a poor man enters into the fire, than to beg from a man who is a miser and does not have good behaviour.

129. One feels shy out of poverty, out of shyness a person does not endeavor very hard. When he doesn ‘t endeavor very hard, he remains unsuccessful which causes
misery, misery gives way to lamentation, lamentation destroys intelligence, and when intelligence is lost, the person ‘s life is destroyed. Alas, poverty is the shelter of all
miseries.

130. It is better to be silent than to lie, it is better to be an eunich than to have illicit sex, it is better to give up the body than to critisize others, it is better to live by
begging than to live on others wealth.

131. It is better that the goshālla remains empty than to have uncontrolled bulls, it is better to marry a prostitute than to marry a woman from a good family who is not
good behaved. It is better to live in the forest than to live than to live in the country of a foolish king, it is better to die than to associate with low class people.

132. Just as service destroys one ‘s honor like the moon destroys darkness, old age destroys the beauty and the pastimes of Lord Hari and Hara destroy the sins, similarly
begging destroys all good qualites.

Gadya: Therefore is it that I have to maintain my body by others food? That is another gateway to death.

133. A deseased man, a man who lives away from the house for a long time, a man who lives on other ‘s food, a man who lives in others house, the life of these four
people are as good as death, and their death is like taking rest.

Gadya: Even after thinking like this, I again desire to eat the Sanyāssis food.

134. The intelligence is desturbed by greed, and greed gives rise to material desires, because of material desires, a person suffers both in this world and in the next.

Gadya: Thereafter I, being beaten by the old bamboo stick of that Vinākarṇa sannyāssi, while crawling slowly I contemplated like this - "To be greedy and discontented
is certainly harmful for one ‘s self.

135. A person whose mind is dissatisfied and who is greedy for wealth, as material desires have no control over mind and senses, he faces all miseries.

136. A person whose mind is satisfied he has all opulence and happiness, just as a man whose feet are covered with shoes, for him the whole earth appears as covered
with leather.

137. The happiness which is experienced by those people who are peaceful by drinking the nectar of satisfaction cannot be available to the greed jerks running hither and
thither.
138. A person who has kicked away desires, and has taken shelter of desirelessness, he has studied all the scriptures, he has heard everything, and he has practiced all the
processes.

139. A person who does not have to knock at the door of rich people, who does not have to feel seperation from his relatives, who does not have to lament and speak
pitiable words, then his life is successful.

140. A person who is troubled by material desires does not consider even thousand miles as long distance, but a person who is satisfied in his mind does not fear even
for the objects lying next to him.
Gadya: Therefore now I should act according to the situation.

141. What is religion? Answer - being merciful to other living entities. What is happiness? To remain healthy. What is affection? To have good thoughts. What is
scholarship? To know what is to be done and what is to be avoided.

142. To know how to act under an unfavorable situation is considered as scholar ship. Those who do not have the discrimination to act properly are miserable at every
step.

143. One should give up one person to protect the whole family and give up the family for the sake of a village. For the sake of the district one should give up the village
but to protect one ‘s own self, one should abandon the whole country.

144. To get water without any effort or to get tasty food which will give desaeas later on, out of these two I accept the one which will give me peace in the end.

Gadya: Thinking like this I cam to the forest.

145. It is better to live in the forest where the house is just the tree, food is fruits and flowers, the grass is the bed, the tree barks are the clothes, and it is infested with
tigers and elephants, than to live among the family members without any penny in the pocket.

Gadya: After I came to the forest, due to my good fortune I got the friendship of this crow, and now by my further good fortune, I have got the heavenly shelter of your
holiness.

146. This material world is like a poisonous tree but it has two nectarean fruits in the form of nectar of literature and association of saintly people.

147. In this futile material world there are only three useful things which are association of saintly persons, devotion to Lord Kṛñṇa and taking dip in the Ganges.

Manthara said:
148. The wealth in this material world is temporary like the dust of the feet. The youth changes like the flow of the rivers from the mountains. The life span of a person
is just like a drop of water which can dry in a second. And the human body is just like the form in the water, therefoer a person who does not engage in religious
activities with determination which opens the gate to heaven, he has to burn in the fire of lamentation in old age.

149. To give charity of the earned wealth is its real protection, just as to remove the access water of the pond will protect the stored water in it.
 150. A miser rich man who digs earth to hide the wealth is like digging his way to hell.

151. A person who is not earning for his comforts, engages in accumulating wealth, he is like an ass which only carries load for others and always remains miserable.

152. A rich man neither gives charity, nor enjoys his wealth, then why is that we cannot say ourselves as the possessor of his wealth and be designated as rich.

153. What is the value of wealth if one neither gives in charity nor enjoys it. What is the value of strength if one cannot conquer the enemy. What is the value of
listening to scriptures if one does not follow the religious principles. What is the value of human life if one cannot control his senses.

154. Because a miserly man does not utilize his wealth, it is related to him as well as to others equally. Only when the wealth is lost, then one knows its owner because
he feels miserable.

155. The miser ‘s wealth is neither used for the deity, nor for Brāhmaṇas, nor for relatives, nor for himself, but it is either destroyed in fire or stolen by theives or taken
away by the king.

156. To give charity with sweet words, to be a prideless scholar, to be a forgiving heroic person, and to have wealth and be charitable, these four beneficial combinations
are very rare.

157. One should always accumulate some wealth, but never too much otherwise it is dangerous just as the Jambuka jackal was killed by the bow.

Gadya: Both of them asked - "How was that. " Manthara starts telling the story.
 kathā 5.

There was a hunter named bhairava who lived in the country called Kalyāṇakaṭaka. Once becoming greedy for meat, taking a bow in his hand he went to the forest in the
Vindhyā mountain to hunt for a deer. There he killed a deer. While he was carrying the deer he spotted a fierce looking boar. He kept the deer on the ground and hit the
boar with an arrow. The boar, roared like the dissolution clouds and attacked the hunter on his private parts. Due to this blow the hunter fell on the ground like a tree cut
from the root.

Therefore it is said :

158. An embodied soul gives up the body because of numerous reasons such as an accident caused by water, fire, poison, hunger, disease, fall from a mountain.

Because of the kicks of the boar and hunter when they were writhing in pain a snake also got crushed. After sometime a jackal named Dīrgharāva who was wandering in
search of food noticed the dead deer, hunter, snake and the boar. After seeing them he pondered, "Oh, what a fortune. Today I have found a big feast."

Or:

159. Just as the m isfortunes descend on the living beings, so do the happy occasions. In these matters only fate is supreme.

Very well, I shall feed on their meat for three months.

160. The human flesh will last for one month and the deer and the boar for two. The snake will be enough for one day and today I should be content by eating the bow
string.

Therefore first when I am very hungry I will eat the insipid string tied to the bow. Saying this he began eating it. When the string was cut the bent bow swiftly struck his
heart and pierced in it, and thus killed Dīrgharāla. And therefore I say "One should accumulate........."

Moreover:

161. Only that which is given in charity or enjoyed is considered as the wealth of a wealthy man. Otherwise after the death of a rich man, his wealth and even wife are
enjoyed by others.

And:

162. The wealth which is given in charity to qualified people and which is utilized for your own enjoyment, I consider as belonging to you. The rest is protected for
someone else ‘s use.

Anyway, forget it. What is the use in digging the buried.

Because:

163. The learned scholars do not wish for the unattainable and do not lament over the lost. They are not bewildered in distress.
 Therefore my friend, you should always remain enthusiastic.

Because:

164. Even after studying the scriputures people remain foolish. Only those who act according to the scriptures are really learned. Even if one memorizes the name of a
medicine the name alone cannot cure the disease of a sick man.

165. If a person has no interest in practising, the instructions of the scriptures, bring no good to him. Just as a lamp kept on the palm of a blind man cannot illuminate the
objects for him.

Therefore my friend you should spend the rest of your life in my house and do not think that this will be a problem.

166. One should tolerate the ahppiness and distress as they come of their own accord because the happiness and distress move like a wheel. i.e. they come and go.

Just as the forgs approach a pond and the birds go towards a lake, similary all opulences forcibly approach a man of enterprise.

168. The wealth finds abode in a person who is full of enthusiasm, alacrity and expertise, who is free from any addictions, is chivalrous, grateful, and keeps friendship.

169. A sober man recieves great respects and prosperity even without possessing any wealth. A miser, although endowed with many riches, faces defeat. Even if a dog
adorns a golden necklace he cannot attain the splendors of a lion which indicate his lion ‘s natural attributes such as braveness.

170. If you are proud and think " I am rich" then why do you lament at the loss of your opulence, because a man faces ups and downs like the bounces of a ball hit by the
hand.

171. One should not over endeavor for the maintenance because that has been ordained by the Lord. As soon as the baby comes out of the womb the milk starts flowing
from the breast of the mother.

Moreover listen my friend :

172. The Lord who has made the swans white, parrots green and peacocks multicolored, He shall arrange for your maintenance.

And listen to another secret about the great people :

173. Earning money is painful and if sombody steals it or takes away by force, it causes misery. When one has too much wealth he becomes insolent then how can
wealth be considered pleasure giving ?

174. It is better not to yearn for wealth than to desire wealth for religious functions to wash away the sins. Just as it is better not to put one ‘s feet in the mud than trying
to wash them after making them dirty.

175. Just as the meat is devoured by the birds in the sky, by carnivorous animals on earth and by fish in the water, similarly a rich man is troubled everywhere.
 176. Just as an embodied being always fears death, similarly a rich man fears the king, the water, the fire, the thieves and even one ‘s own kinsmen.

177. In this miserable world one neither gets wealth accoring to his will nor does he become relieved of the desire. What can be greater misery than this ?

And listen more my brother :

179. First it is very difficult to earn money and if one can acquire some wealth then it needs a great endeavor to protect it. If one looses one ‘s wealth it is just like death,
therefore one should not meditate on it.

If one has abandoned the desire for wealth then nobody is poor or rich for him. But if one harbours the desire then he is inviting slavery.

180. Whatever one desires his desire increases after he attained the object of desire. One has really attained an object if after having it one does not desire it anymore.

What more can I say? Just spend your time talking with me in confidence.

181. The love of great people lasts upto death but anger is momentary and they give charity without any ulterior motives.

Hearing this Laghupatanaka said, "O Manthara, Kudos to you! You are worth taking shelter of.

182. Only saintly people can solve the problem of another saintly person. Just as only elephants can pull out an elephant stuck in the marsh.

On this earth among human beings only a person from whom the beggars and people seeking shelter do not return in frustration is considered supreme, saintly and
glorious.

183. In this way they lived happily being satisfied while wandering and eating at will. Once the Citrāìgadā deer being fearful of some hunter came and joined them.
Thinking of the cause of the fear which may be following the deer, Mantharā entered into water, the mouse ran into his hole and the crow flew up and sat on the branch
of the tree. The crow Laghupatanaka surveyed upto a long distance and did not see any cause of fear. Afterwards hearing his words they all came out and sat together.
Manthara asked, "O gentle deer, are you well? Enjoy the grass and water at your will, live here and make this forest lively with your presence." Citrāìga said, "Fearing a
hunter I have come to take your shelter. I want to make friendship with you. Please grant me your friendship."

Because:

184. If a capable person, out of greed or fear, does not protect a surrendered sould then according to saintly people he incurs the sin of killing a Brāhmaṇa.
Hiraṇyaka replied, "You have attained friendship with us without any endeavor."

185. There are four types of friends - those by blood relation, by relation such as marriage, by family succession such as neighbors and those who give protection in
distress.

Therefore you live here thinking it to be your own house. Hearing this the deer became happy. He ate to his fill, drank water and sat under the shadow of a Vaṭa tree near
the water pond.
After this Manthara asked, "Friend deer, whom did you fear? Do the hunters wander in this solitary forest?" The deer replied,"There is a king called Rukmāngada in the
land of Kaliìga. He is on a tour to conquer the world and at present camping at the bank of the river Candrabhāgā. In the morning he will come near the lake Karpūra. I
have heard this rumour from the hunters. Therefore to be here tomorrow morning is dangerous. Please consider this and take proper action. Hearing this the tortoise
spoke in fear, "Friend, I shall enter into the lake. " The crow and the deer both said, "Yes, you should do that." But Hīraṇyaka thought for a while and said,"Manthara
will be safe inside the lake but what will happen when he is walking on the ground to appraoch it?"

Because:

186. Water is the strength for acquatics, fort for those who live inside it and their own caves for the ferocious animals. For the kings the army is their strength.

Yet we should devise some means. As it is said :

187. What one can achieve by a good means cannot be attained by mere strength. A jackal killed an elephant while walking through a marshy path.

The story is as follows :

There was an elephant named Karpūratilaka in the Brahma forest. Seeing him all the jackals thought, "If somehow this elephant is killed then happily we can live on his
meat for four months." Among them one old jackal vowed "By my intelligence I shall bring his death." Afterwards that cheater went near Karpuratilaka, offered his
obeisances by falling like a stick on the ground and spoke, "O Lord, please glance mercifully at me." The elephant said, "who are you? " Where have you come from?"
The jackal replied, " I am Jambūka. All the residents of the forest have sent me as a messenger to you. It is not proper to live without a king. They have decided to
establish you, as the ruler of this forest because you endowed with all good qualities."

Because:

188. Only a person who is pure by family tradition, pure in dealings with people, has prowess, is religous and knows the rules of polity is qualified to be the king on
earth.

189. First one should take shelter of a king and then only he should acquire a wife and earn wealth. If there is no discipline imposed by a king then how can one ‘s wife
and wealth remain safe?

191. The king is like a cloud which supports everyone ‘s life. In fact is is possible to surive without the cloud but not without a king. 190.In this material world people in
general are under the influence of lust and greed. Thus it is out of fear of punishment they remain content with their belongings. It is rare to find people of saintly
character. It is because of fear of punishment that even a chaste lady renders service to a husband who may be weak, physically handicapped, sick and poor.

"Therefore before the auspicious moment passes away you Lordship should arrive there." After saying this the jackal got up and started walking. Being greedy of the
kingdom, Karpuratilaka walked quickly being led by the jackal and fell into marsh. The elephant said,"My friend jackal, what shall I do now?" I have fallen into the
swamp and I am dying. Turn back and have a look." The jackal said laughed and said, "O Lord, please catch my tail with your trunk and get out. This is the result of
believing a cheater like me. You must suffer helplessely."

As it is said :

192. You will survive as long as you remain free from bad association. But when you fall into bad association you will fall down.

193. Thus the elephant who fell into the swamp ws eaten by the jackalsl. Therefore I say,"What one can achieve by a good means cannot be attained by mere strength. A
jackal killed an elephant while walking through a marshy path.

Manthara did not need the beneficial words of Hiraṇyaka and as if bewildered by fear, he left that water resource and started walking away. Then Hiraṇyaka and others
followed him thinking out of affection thinking that some untoward incident may happen. Later on while walking on the ground the tortoise was spotted by a hunter who
was wandering in teh forest. He caught him and tied to his bow and said "I am fortunate." He was tired of wandering in the forest and was troubled by hunger and thirst,
therefore he headed for his home. Seeing this the deer, the crow and the mouse were very much bereaved and they began to follow the hunter.

Then Hiraṇyaka began to wail:

194. The miseires come upon me one after another and it is difficult to cross them like the ocean. As soon as there is some chance for mishap, the distress comes in
multitude.
 195. Only by great fortune one gets a real friend and such a friend does not give up his friendship even in distress.

The trust which people put in a real friend is not to be found in mother, wife, brother or even in the son.

Thinking like this agian anda gain he sighed,"Oh my bad fortune!"

196. Just as one enjoys the differents states of the next life in the next body similarly the good and bad result of one ‘s karma are seen in the next life. But unfortuntely I
am experiencing them in this very life.

Or the rule is like this :

197. The body is perishable, wealth is the seat of misery and union with friends will result in seperation. The unchangning principle is that whatever has a beginning
must come to an end.

Thinking for a while he spoke again :

198. Who has created this two syllabled gem mitra friend which protects from lamentation, enemy and fear and which is the object of affectin and trust.

199. Only some pious persons get a friend who is like the tonic of love for the eyes, bliss for the heart and shares happiness and misery equally. The friends who only
hanker after the wealth during prosperity can be found in plenty. The litmus test for such selfish friends is the time of distress.

In this way lamenting in various ways Hiraṇyaka said to Citraìga and Laghupatanaka, "As long as the hunter does not get out of the forest we should endeavor to get
Manthara released." They both asked," Please order us what to do." Hiraṇyaka said, "Citraìga should go near the water resort and lie down as if dead. Then crow should
sit on his head looking body and try to dig into it with his beak. Seeing this, certainly the hunter will become greedy for the meat. Thus he will put down Manthara and
go near the deer. Then I willc ut manthara ‘s bondage. When the hunter comes near you, you should run away.

Hearing this Citraìgada and Laghupatanaka immediately went to that place and acted accordingly. The hunter was tired, he drank some water and sat under a tree. Then
he saw the deer lying dead. He kept the tortoise near the water and taking a big knife happily walked towards the deer. In the meantime Hiraṇyaka came and cut the
bondage of Manthara. Being rlreased of the bondage the tortoise immediately entered into the pond. When the deer saw that huntere has come near him , he got up and
quickly ran away. When the hunter returned back to the tree he saw that tortoise was also missing. He thought, "this is the proper for me who did not think properly
before acting."

Because:

200. A person who gives up the certain gain and runs after uncertain object, looses both of them. The certain is lost because he abandoned it and uncertain is not under
his possession.

Thus being dishearted with his own deed he went to his hamlet. manthara and other three, becoming free from the trouble, went back to their place and lived happily.

Hearing this the princes spoke in happiness, "we heard this and we are very happy. Our desire is fulfilled." viñṇu Śarmā said,"In this way this chapter of Mītralābha is
over as desired by you. And let the following also happen."
 Let the saintly people have union with their friends, the countrymen may become prosperous and the kings being situated in the religion always protect the earth. Let
your knowledge of polity, like a newly wed bride, be for the satisfactin of the pious scholarss. May Lord Śiva, who adorns his head with half moon, bring auspiciousness
to all.