Chapter 5 — Sandhi

One should never make an alliance with him who is false to truth and dharma; for, although won over by an alliance, such a man, on account of his perfidious nature, will soon undergo a change.

I will also give you additional information on the subject. Making peace, fighting, marching against the enemy, waiting (for better opportunities), seeking shelter (by resorting to a fortress or a powerful king) and duplicity— these are the six expedients. Finding out means to begin an undertaking, having at command an abundance of men and stores, the proper division (affixing) of time and place, providing against accidents, and the final attainment of the desired object - these are the five parts of (the results to be attained by) counsel. Conciliation (the use of pacific means), giving gifts, discord (sowing seeds of dissension) and chastisement— these are the four means. The power arising from the king's personal energy, the power arising from good counsel, and the power due to the possession of an adequate army and treasury— these are the three regal powers. Having always paid due attention to all these, sovereigns, who wish to make conquests, become great. Royal fortune, which is not to be obtained even for the price of the abandonment of life, runs to the house of those who are consummate politicians, although fickle.

It is also said— He whose wealth is equally apportioned, whose spies are well-disguised, whose counsel is kept secret, and who never speaks a harsh word to men, governs the earth bounded by the oceans (the whole).

Now, my lord, although the greater minister, Vulture, has proposed peace, yet that king, through the pride of his recent success, will not consent to it. So let this policy be adopted. Let the Sarasa king of Ceylon, Mahabala by name, our ally, cause a disturbance (by attacking it) in Jambudvipa. For, A war-like prince, marching about under profound secrecy with a well-composed army, should harass his enemy, so that he will be equally worried; for one, who is afflicted (lit. heated), will make peace with another equally afflicted.

The king, having approved of the plan, sent a crane, named Vichitra, to Ceylon with a confidential letter. Now the spy came and said— Sire, please listen to the affairs of the place — the vulture said this there— "Since Meghavarna had stayed there for a long time, he knows whether or not king Chitravarna possesses qualities which make him a worthy person to make an alliance with. " Thereupon that Meghavarna was called and asked by the king— Mr. crow, what sort of a king is that Hiranyagarbha or what sort of a minister is Chakravaka? The crow replied— Sire, king Hiranyagarbha is as magnanimous as Yudhishthira, while a minister of Chakravaka's type can nowhere be found. The king remarked— If so, how is it that he was taken in by you? Meghavarna observed with a smile— My lord, what ingenuity is there in deceiving those who have reposed confidence (in you)? What sort of prowess is that if one kills a man who has fallen asleep having reclined on the lap?

Listen, my lord. The minister knew me at first sight. But the king was noble-minded, and so I could deceive him. And it is said— He, who from his own analogy considers a knave to be a speaker of truth, is deceived, just as the Brahmana was by rogues with respect to a goat.

The king asked— How it was? The crow thus related — A certain Brahmana had commenced a sacrifice in Gotama's forest. As he was wending his way back after having purchased a goat for the sacrifice at some village and taken it on his shoulders, he was noticed by three villains. Then the villains, thinking to themselves that if by some means they could get the goat they would display their wit to its utmost, stood under three trees at an interval of two miles each, on the way, awaiting the Brahmana's arrival. Now as the Brahmana passed on, one of the villains said— Ho Brahmana, why is it that you are carrying a dog on your shoulder? The Brahmana replied— This is not a dog, but a sacrificial goat. Then he was addressed the same question by another villain standing next (to the first). On hearing that the Brahmana took off the goat from his shoulder, placed it on the ground and having examined it again and again, replaced it on his shoulder and set off, but with a wavering mind. For, Surely the mind even of the good wavers on hearing the words of the wicked; and he who is led into confidence by such (words) perishes, as did the camel Chitrakarna.

The king asked— How it was, upon which he thus went on— In a certain part of a forest there lived a lion, by name Madotkata. He had three servants, a crow, a tiger and a jackal. Once, as they were roaming about, they saw a camel that had strayed from the herd and asked him where he had come from. He told his account. Then he was taken to the lion and presented. The lion gave him his word of safety, named him Chitrakarna and asked him to stay with him. Now on one occasion, owing to the lion's indisposition and there being a heavy rain, they, not getting anything to eat, were in distress. T hen they fell thinking— Let us manage things in such a way that our master will kill Chitrakarna. What have we to do with this thorn-eater? The tiger said— Our master has favoured him by giving his word of surety. How can this be possible then? The crow observed— Now that our master is grown lean (for want of food) he will commit even sin. For, A woman oppressed with hunger will abandon even her son; a female serpent distressed with hunger will eat even her egg; what sinful act is a hungry man not capable of? Men when reduced to poverty, become cruel.

Again, A drunkard, one exceedingly careless, one gone mad (or, who is delirious), one fatigued, one who is in the power of anger, one who is hungry, one who is covetous, one who is timid, one engaged in a business brooking, and a lover, mind not what is just.

Having thus deliberated they went to the lion. The lion asked— Have you got anything for food? They said— We have found nothing, even after an effort. The lion asked— What is the means of our sustenance now? The crow replied— By your not availing yourself of the food at command we are all in the jaws of death. What is the food at my command? —asked the lion. The crow whispered into his ear— Chitrakarna. The lion having touched the ground and then his ears, said— We have retained him here by pledging our word of safety. So how can this be possible? As they (the wise) speak of the gift of safety as the greatest of all gifts, so they do not talk of land, nor of gold, nor of a cow, nor of food.

Moreover, if a supplicant be well protected, that fruit is obtained which is the reward of the performance of a horse-sacrifice which is rich in the gift of (i.e., which grants) all desires.

The crow said your lordship need not kill him. But we shall so contrive it that he will consent to offer his own body. The lion, on hearing this, remained silent. Getting an opportunity thereby, the crow fabricated a plot and taking them all with him went up to the lion. Now the crow said— Lord, even after busy search we have found nothing to eat. While our lord is distressed by many fasts. So let him eat my flesh. For, all subjects have, indeed, the king for their root (chief support). If the trees have roots (then only) man's effort (to rear them) will be successful.

The lion replied— Friend, better to part with life than to proceed to do a deed like this. The jackal, too, said the same thing, to which the lion replied that it could not be done. Then the tiger said— Let the master live on my flesh. The lion replied— This can never be proper. Now Chitravarna too, having got confidence, made a similar offer of himself. Just as he was saying that the tiger ripped his side and killed him, after which he was eaten by them all. Hence, I say— Surely the mind of the good etc. Then hearing the words of the third villain, the Brahmana, concluding that his own understanding was in error, throw down the goat, bathed and went home. The goat was taken by the three rogues and eaten. Hence, I say— He who from his own analogy considers a knave etc. The king asked— Meghavarna, how could you live so long among the enemies, and how could you win their favour? Meghavarna replied— Sire, what can one seeking to execute his master's business or having his own interest at heart not do? Behold! Do not people bear, O king, fuel on their heads for burning? The tide of a river, although washing the root of a tree, destroys it.

Again, it is said— Having to achieve an object, a wise man should even bear his enemies on his shoulder, just as the frogs were destroyed by an old serpent (by doing so).

The king demanded how it was, and Meghavarna related as follows— There was in Jirnodyana (an old garden) an old serpent, named Mandavisha. He, unable to look for his food even, on account of his extreme old age, stretched himself on the bank of a lake and so lay there. Then being seen by some frog from a distance he was asked— Why don't you go in quest of your food? The serpent replied— Go your way, friend. What have you to do by questioning me, an unlucky creature? Thereupon, his curiosity being roused, the frog insisted on his telling it. The serpent said— Friend, I, wicked that I was, bit, as ill-luck would have it, the son of Kaundinya, a learned Brahmana, residing in Brahmapura, who was about twenty years old and endowed with all the virtues. Then seeing his son, whose name was Susila, dead, Kaundinya swooned away and rolled on the ground. Now all his relatives residing in Brahmapura came there and sat down. For it is said— He is a relative who stands by one in a battle, in adversity, in times of famine, when a kingdom is subverted, at the royal gate, and in the cemetery.

Among them, one Kapila by name, who had just finished his course of Vedic studies, said— Oh Kaundinya, your reason is gone and hence you lament thus. Hear! Since Frailty, like a midwife, takes on her lap a creature that is born first, and the mother afterwards, what occasion is there for sorrow?

Where are those potentates gone, with their armies, bodyguards and equipages, the witness of whose exit (from her), the Earth stands as yet?

Moreover, the body is liable to accidents (lit. has accidents near to it), wealth is the abode of misfortunes, and unions are followed by separations— everything created is fragile.

The body, decaying every moment, is not observed (to do so), but is perceived when dead like a raw earthen pot placed in water when dissolved.

Death approaches a creature nearer and nearer every day, just as it does at every step of the man who is being conducted to the place of execution.

Transients are youth, beauty, life, hoarded wealth, prosperity and the company of beloved persons, a wise man should not allow himself to be deluded by them.

Just as two pieces of wood come together on the surface of the ocean, and having met, part again, so (of a similar nature) is the association of creatures (they come together only to part again).

As some traveller halts under a shade, and having taken rest proceeds on his journey again, such is the company of creatures.

Again, when the body which is composed of the five elements is reduced to those five again, each component part being resolved into its original element, where is the room for wailing?

As many darts of sorrow are driven into a man's heart as the number of connexions, delightful to the heart, he forms.

An eternal association, even with one's own body, is not obtained by anyone; how little then with anything else?

Moreover, connexion certainly indicates the possibility of separation, as birth indicates the coming of death which is unavoidable.

The result of associations with beloved persons, which are pleasant only in the beginning (or, at the first sight), is exceedingly dreadful, like that of unwholesome victuals eaten.

Again, As the streams of rivers (ever) pass (flow) on, and never turn back, so do day and night, taking away with them men's lives.

The company of the good, which in this worldly life gives the best pleasure, is set at the head of miseries by reason of its ending in separation.

For this reason, good men do not wish for the company of the good; for there is no medicine for (healing) the mind when wounded by the sword of their separation.

Meritorious were the acts done by Bharata and other kings; but those very acts, and they too, have met their end (have been buried in oblivion).

By his repeatedly thinking of death, of terrible punishment, all the efforts of a wise (thinking) man are relaxed, like leather (straps or) knots when besprinkled with rainwater.

The very first night on which a man comes, O king, to reside in the womb, journeying steadily on (lit. without breaking his journey), from that night he approaches death nearer and nearer every day.

For this reason, to those who take a right view (or understand the real nature) of this worldly existence, such sorrow is but the outcome (lit. expansion) of ignorance. Behold! If ignorance is not the cause, but separation is the cause, of sorrow, then as days pass on, it ought to increase, how does it abate?

Therefore, friend, think of yourself (or compose yourself) and give up indulgence in sorrow. For, not to think of them at all is the great medicine for the deep wounds of sorrow which appear all of a sudden, which are fresh, and which cut the vital parts.

Now, hearing his words, Kaundinya rose up, appearing to be enlightened on the subject, and said— Away with residence in the hell of a house. To the forest itself shall I retire. Kapila observed again— Even in a forest impediment (or, temptations) overtake those who are affected by passion; even in a house restraining the five organs of sense constitutes penance. The home is a penance-grove to him, with passions subdued, who proceeds in an act which is irreproachable.

For, an afflicted man, in whatever Asrama (stage of life) he may choose to be, should do the duties of dharma, treating all creatures equally, external signs (such as bearing the holy staff, wearing dyed garments etc.,) are not the cause of the performance of dharmic rites.

It is also said—Those, who eat just to support life, lead a married life for progeny, and have speech but to declare the truth, surmount difficulties.

So also, the soul is a river which has self-restraint for its holy stairs, truthfulness for its water, good disposition for its banks and mercy for its waves, bathe in this river, O son of Pandu! the inner soul is not purified by (physical) water.

More especially, He enjoys happiness who renounces this exceedingly worthless worldly life which is overwhelmed with the pains of birth, death, old age and diseases.

For, pain is the real thing (existing in this world), and not happiness, since that is observed, the term happiness is applied to the removal (of the pain) of one afflicted with sorrow.

Kaundinya said— Just so. Then the Brahmana, afflicted with sorrow, cursed me, saying— 'From to-day you shall be the carrier of serpents.' Kapila said— Now you are incapable of listening to advice. Your heart is heavy with grief. Still, hear what is fit to be done. Association (with other persons) should be given up by all means; if it cannot be given up it should be made with the good; for the company of the good is a medicine (for the disease of attachment to worldly things).

Moreover, desire should be abandoned beavery effort; if it cannot be abandoned, it should be entertained with respect to final emancipation; for such a desire is the medicine for (removing) it (desire in general).

On hearing this, that Kaundinya, the fire of whose sorrow was extinguished by the water of Kapila's advice, became an ascetic (lit. took the holy staff). So, owing to the Brahmana's curse, I lie here to carry the frogs. Now that frog went to the king of frogs, Jalapada by name, and informed him of that. Then the chief of the frogs came there and mounted the serpent's back. The serpent, too, taking him on his back, moved about stepping beautifully. The next day, finding him unable to move about, the chief of serpents asked him why he was slow to move. The serpent replied— My lord, I am weak on account of want of food. The frog-king replied— We command you to eat frogs. Then saying— "This great favour is accepted," he ate up the frogs gradually. After that, finding the pond void of frogs, he devoured the frog-king also. Hence, I say— Having to achieve an object, a wise man should even bear his enemies etc. Now, my lord, let as have done with the narration of old stories. My opinion is that we should make peace with this king, Hiranyagarbha, who is amply worthy of an alliance. The king said— What means this idea of yours? For we have beaten him in war. If, therefore, he lives as our vassal, let him do so; else we shall fight him again. Just at the time a parrot coming from Jambudvipa said— Lord, the Sarasa king of Ceylon has invaded Jambudvipa and continues to be there. The king asked in great confusion— What? The parrot told the same thing again. The Vulture said to himself— Well done, minister Chakravaka! you, all-knowing one, excellent, excellent! The king in anger— Let this king be alone then. Him I will first go and destroy, root and branch. The minister, Far-seeing, having smiled, observed— One should not thunder in vain like the autumnal clouds, a great man does not disclose to another the object he seeks or does not seek (or the evil he meets with, or does not proclaim the good or evil he means to do another).

Moreover, A king should not engage many foes (lit. invaders) simultaneously; even the haughty (proud) cobra is certainly killed by many insects.

My lord, why should we go (from here) without concluding a treaty? For, in that case, he (Hiranyagarbha) will raise an insurrection after we leave. Again, He, who without having ascertained the real truth about a thing (the true fact) yields himself up to anger, repents, as did the thoughtless Brahmana on account of his mongoose.

The king asked— How it was? Duradarsi thus related— There lived in Ujjayini a Brahmana, named Madhava. His wife who had been brought to bed left the Brahmana in charge of her infant child and went out to bathe. In the meantime, the Brahmana received an invitation from the king to receive the presents to be given on the occasion of the Paryana Sraddha. On getting that the Brahmana, being naturally poor, thought to himself — If I do not go quickly some other Brahmana will take the presents. For, if what is to be taken, what is to be given and what is to be done be not quickly attended to, time saps their best essence.

But there is no one here to take care of the child. What shall I do now? Or why care thus! I will appoint this mongoose here, which has been long tended by me and is just like a son to me, to look after the child, and go. He did so and went away. After he had gone, the mongoose seeing a black serpent crawling to the child, killed it and cut it into pieces. Presently the mongoose, seeing the Brahmana coming, ran to him with its mouth and paws covered with blood and rolled at his feet. Then the Brahmana, seeing it in that condition and concluding that it had eaten the child, killed it. After that as soon as the Brahmana went in and looked at his child, he found it lying down comfortably (quite well), while a serpent lay there killed. Then looking at his mongoose that had done him a service, his heart was pervaded with emotion, and he was smitten with bitterest sorrow. Hence, I say— 'He who without ascertaining the real truth' etc. Moreover, one should give up the collection of these six, viz., lust, anger, want of judgement, greed, vanity and haughtiness — when these are abandoned a man becomes happy.

The king asked— Minister, is this your resolve? The minister replied— Just so. For, Remembrance of important (weighty) affairs, clever guessing, decisive knowledge, firmness of purpose and secrecy of counsel are the most important qualities in a minister.

Also, one should not do a thing rashly, want of due consideration is the most favourite abode of misfortunes— riches, of their own accord, seek (lit. choose) him who acts after due deliberation, being attracted by his merit.

So, my lord, if you are to follow my advice you should go after concluding a treaty. For, although four means are pointed out (mentioned) for the accomplishment of the desired object, their use is simply to make up the number; real success rests firmly with peace.

King asked— How can this (the concluding of a treaty) be possible? The minister— My lord, this can be quickly brought about. For, an ignorant man can be easily satisfied; still more easily can one who is eminently learned, but even Brahma himself cannot please a man who is vainly proud of his little knowledge.

Especially because the king knows his duty and the minister is all-knowing. I knew this from the words of Meghavarna as well as from the business accomplished by them. In all cases the virtuous tendencies (or, the virtues and tendencies) of those who are absent (lit. out of sight) are to be inferred from actions; therefore, the proceedings of those whose actions are not to be observed are known from the ends achieved.

The king— Enough of discussion (lit. answers and replies). You may follow the policy you approve of. After this talk the great minister, Vulture, saying— 'I will do what befits the occasion,' set out for the interior of the castle. Now the crane, employed as a spy, came and said to Hiranyagarbha— The great minister, Vulture, is coming to us to conclude a treaty. The Royal Swan said— Minister, some partisan (of the enemy) might be coming here. Sarvajna, smiling, observed My lord, there is no room for suspicion in this case. For this personage is the magnanimous Duradarsi. Or rather, such is the behaviour of the weak-mined (or dull-headed). Sometimes they have no suspicion at all; at others they would suspect everything. For, swan, searching for lotus-sprouts (or stalks) in a lake at night, and therefore unable to discern (them) properly, being several times deceived by his seeing the reflections of stars (which he mistook for lotuses), does not eat the white lotus even during daytime, suspecting it to be a star. A man when once surprised (deceived) by a fraud, suspects evil even in truth.

When a man's mind is vitiated by wicked men, he has no confidence even in good men. A child having got (his hand) burnt by payasa (milk boiled with sugar, rice etc.) eats curdled milk after having cooled it with his breath.

My lord, let us, therefore, hold in readiness presents of jewels and other things, the best that our means can allow, for his reception. This being done, the minister Vulture, who was received with marks of respect at the castle-gate by Chakravaka, having advanced forth, was conducted in and presented to the king, after which he sat on the seat that was offered to him. Chakravaka said— You are the master of all things here. Enjoy this kingdom according to your pleasure. The royal Swan said— Just so. Duradarsi observed— It is just so. A speech, at considerable length, is unnecessary now. For, one should win over a covetous man by wealth, the stubborn by joining the hands (by submission), a fool by ministering to his whims (humouring him), and a learned man by truthfulness (by whatever is suitable to the particular case).

A man should gain over a friend by honesty of purpose (sincerity of feeling), his relatives by ready reception, his wife and servants by gifts and an honourable treatment, and other people by a courteous behaviour.

You should therefore conclude a peace with this king, Chitravarna, of mighty power, and send him away. Chakravaka said— Kindly tell us also the conditions on which the (or how a) treaty is to be made. The Royal Swan— What are the possible kinds of treaties? The Vulture replied— I will tell you. May you listen! A king, distressed by being attacked by a more powerful (enemy) and having no other alternative left, should sue for peace, wishing to gain time.

Kapala, Upahara, Samtana, Samgata, Upanyasa, Pratikara, Samyoga, Parushantara,—

—Adrishtanara, Adishta, Atmadishta, Upagraha, Parikraya, Uchchhanna, Parabhushana,—

— and Skandhopaneya — these sixteen are enumerated as the varieties of Peace. Thus, do those who are well acquainted with the subject of treaties declare the sixteen species.

That is known to be Kapala Samdhi (treaty) which is formed on equal terms (or between equal parties), while that is called Upahara which is brought about by (one of the parties giving) gifts (to the other).

The Samtana Samdhi is that in which the gift of a daughter in marriage precedes (is the preliminary condition), while Samgata is declared by the wise to be that which is formed on the foundation of friendship.

It is this Samgata Samdhi, which lasts during life in which the interests of both the parties are equally represented, and which is not broken by accidents (or, causes) either in prosperous or adverse times.

That is also called on account of its superior excellence, like that of gold, Kanchana, by those adepts in the science of forming alliances.

That which is made by having in view the accomplishment of one's own object is called Upanyasa by those versed in the doctrine of making overtures of peace (to an enemy).

I have conferred a favour upon him, he will repay it. The alliance which is formed on this principle is styled Pratikara Treaty.

I will render a service to him, and he too will render a similar one to me— that which is formed with such an intention is also denominated Pratikara Treaty, as in the case of Rama and Sugriva.

When, having definitely aimed at the achievement of one common object (one goal to be reached), (two parties) enter into an alliance duly ratified (or the terms of enforcement being well-secured), it is called Samyoga Treaty.

That alliance in which a condition is made (by each party) that its interests can be safeguarded by its principal warriors, is Purushantara Treaty.

That in which an enemy lays down the condition that a particular party alone will accomplish his purpose is said to be Adrishtapurusha Treaty.

That in which a powerful (victorious) enemy forms an alliance on condition that a portion of land is ceded (to him by the other party) is designated Adishta Treaty, by those versed in the doctrine of peace-making.

That is spoken of as Atmadishta Treaty in which common cause is made with one's own army. And when everything is relinquished to the enemy as the (only) means of saving one's life, that is called Upagraha Treaty.

That is styled Parikraya Treaty which is made at the cost of a part of, or the half of, or even the whole of, the treasury, in order that the rest (other property) may be saved.

That wherein very valuable lands are relinquished is called Uchchhanna Treaty; and when the whole fruit (produce) of the land is given away, it is called Parabhushana Treaty (ornament to the enemy).

That alliance in which a specified quantity (part of the produce of the land) that can be borne on the shoulders is given, those conversant with the art of making peace call Skandhopaneya Treaty.

That in which there is reciprocal obligation (Pratikara), that which is based on friendship (Samgata), that based on relationship (Samtana) and Upahara (secured by gifts) - these four should be known as the real varieties of Samdhi (treaties).

Or rather in my opinion Upahara is the only real kind of Peace, all the others (lit. those different from Upahara) are without friendship (i.e., they fail to secure real friendship).

A (successful) invader (conqueror), on account of his being the more powerful, does not return without getting something; hence there is no other mode of Samdhi (treaty) than Upahara.

Chakravaka said - Just hear me. This is our relative, this is a stranger - such a reckoning belongs to the low-minded; but the large-minded regard the world itself as their family.

Moreover, He is a wise man (has true insight into philosophy) who regards another's wife as his mother, another's wealth as a clod of earth, and all creatures as his own self.

The king said— Your Honour is profoundly learned. You should therefore tell us what is best to be done. The minister replied— Ah, why do you ask me this? Who will act unrighteous for the sake of the body which, owing to mental or bodily affliction, must fall today or tomorrow (i.e., at any moment)?

The life of creatures is, indeed, as fleeting (lit. unsteady) as the reflection of the moon in water, knowing that it is such, one should always do what is (truly) beneficial.

Seeing that worldly existence is as transitory as a mirage, one should associate with the good, both for the performance of duty and happiness.

Then according to my opinion let that alone (association with the good) be done. For, if a thousand horse-sacrifices and truth be weighed (against each other), truth would weigh heavier than a thousand Asvamedhas.

Therefore, let there be concluded between these two kings the Peace called Kanchana (the golden one) of which truth is the principal ordeal (binding authority). Sarvajna said— Let it be so. Then the minister Duradarsi, who was duly honoured by the king, the royal Swan, was highly delighted at heart and returned, with Chakravaka, into the presence of the royal Peacock. There, at the instance of the Vulture, king Chitravarna conversed with Sarvajna in a manner in which great respect was shown to him and presents were given; and the latter, having ratified (lit. accepted) the Peace as mentioned, came back to the presence of the royal Swan. Duradarsi said— Lord, we have gained our wishes. Now let us turn back and go to our residence, the mountain Vindhya. Thereupon all of them went home and enjoyed the fruit (happiness) their hearts had cherished. Vishnusharma said— What more should I tell you? Declare that. The princes said— By your favour we have known that branch of knowledge which relates to (or, to the various departments of) the administration of a state and have become happy thereby. Visnusarma observed— Although it is so, let there be this much more also. May peace be ever for the delight of all victorious kings; may the good be free from calamities; may the glory of the virtuous ever increase; may state-policy, like a harlot, abiding in the minds (on the bosom) of ministers, ever kiss their mouths; and may there be great rejoicing (among people) day by day!

And this much in addition— As long as the moon-crested god (Shiva), the abode of the love of the Snow-mountain's daughter (Parvati) exists, as long as Lakshmi sports in the heart of Murari (Vishnu) like lightning flashing in the clouds; and as long as there exists the Gold-mountain (Meru) which resembles an (immense) wild fire and whose spark is the sun; so long may continue in circulation this collection of stories made by Narayana!

And lastly, May the prosperous king, Dhavalachandra, be victorious over his enemies; He, who with an effort, got this compendium of stories to be made and published!

Thus ends the commentary on the Hitopadesha, titled Marmaprakashika, composed by Moreshwara, son of Ramachandra, born in the Kale lineage. May there be auspiciousness and welfare for teachers and students alike.