28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 28

                                             

The story of the Bird with Golden Dung

There was a big tree over the mountain side. There lived a bird by name Sindhuka on its branch.  Whenever it dropped its residue that turned into gold.  One day, a hunter came to that spot.  As soon as he came, he got astonished on watching that bird dropped its residue which turned as gold.  Then he thought thus: “Over these years, I have hunt and caught many birds but I have never seen like this.  By thinking so, he spread the net to trap the bird.  The foolish bird Sindhuka without knowing it, sat on the place where the net was spread and got trapped.  Then it was caught by the hunter immediately.  Then the hunter freed the bird from the net, caged it and brought to his hut.  Then he thought thus: What is the use of killing this bird?  If anyone knows this, it will be reported to the king and will lead me to danger.  So, I myself shall take this bird to the court of the king.”  Then he did so.

On watching the bird, the king got surprised and also delighted.  Then the king ordered the guards thus: Look after this bird carefully. Rear up it well as per its wish.

At this juncture, a wise minister said to the king thus: “Oh! King! What is the purpose of having this bird?  How can this bird yield the gold instead of eggs and droppings?  Please release this.

Being released by the king, as advised by the minister, the bird sat on the lofty arch of the main entrance and dropped the residue which turned into gold.  Then the bird this

“Poorvam thaavadhaham moorkho dvitheeyaf paasabandhakah l

Thatho raajaa cha manthree cha sarvam vai moorkhamandalam ll”

At once I was a fool. Then I got trapped in the net due to my foolishness.  Then the king, the minister and also the guards became fools after me.

Moral of the story:

“Gathaanugathika lokah na lokaf paaramaarthikah”

No one in this world think up to their real knowledge.  On the contrary every one simply follow others in their actions.

(This story is taken from the titled Kaakolookeeyam - the 3^rd volume of the book PanchaThanthram which has five volumes viz., MitraBedhah, MitraLaabhah, Kaakolookeeyam, Labdhapranaasam and AparikshitaKaarakam written by Vishnu Sarma was an Indian scholar.  The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 27

 

The story of Truth at any Cost

BharathaVarsham (India) is a land of great sages.  One such sage of repute was Vipulasvan.  He had two sons named Sukrisha and Thumburu.  Both were brillaiant and austere and never sweared from the virtuous path.  Sukrisha had four sons.  As was customary in Vedic age, they went to reside with guru as well as grandfather, sage Vipulasvan.  They rendered all the services including bringing the ingredients of Yagas (Sacrifices) and other things required for their sustenance.

Once Indra the leader of Gods came to their hermitage in the guise of mighty old bird, with broken wings, looking depressed.  On enquiry, the bird began to narrate a tale of woe thus:  I was standing on the peak of Vidndhya Mountain when the velocity of wind produced from powerful stroke of a bird’s wing pushed me down.  That made me lie on the ground for a full seven days totally unconsciousness.  On the eighth day I regained consciousness.  This deprived me of all happiness and hence I am plunged in deep sorrow.  Now I am greatly tormented by severe hunger, so please save me by giving me food.

The sage Vipulasvan enquired the bird about his preference on food; to his dismay the bird opted for human flesh.  The sage tried hard to dissuade the bird from his unusual choice.  When all his arguments failed, he came to the conclusion that the bird cannot be convinced even with tempting proposals and the only option now seemed to be the offer of human flesh.

Now began the ordeal of requesting the young students to consent to part with their flesh as food for the bird.  As the students were also duty bound in honouring the promise along with guru, the sage addressed them thus: As my disciples you are obliged to clear my debt along with me and thus uplifting yourselves spiritually.  The guru is ever a person to be venerated and adored.  He is verily studies and have taken a second birth after your Vedic studies and have become master.  Hence honour my request without any displeasure. 

As these words emanated from the mouth of the Sage, the students respectfully answered in the affirmative.  Alas! That was no easy proposition.  The main course was the human flesh of the students and the thirst quenching beverage was their blood!

The terrified students began to argue by quoting from the scriptures saying that it is against the prescriptions of Dharmic laws to demand that an offspring should give up his body for repaying one’s dues to the means, gods and mortals.  Destroying one’s body is against all norms of the laws.  On the contrary it is stated that the sole aim of a being is to protect life at all times.

Non-compliance on the part of the students triggered anger in the sage and he visibly shook with rage.  After cursing his students he decided to offer himself as food for the bird.  After duly performing the last rites for himself as required to be done, he offered himself to the bird.

Indra was astounded at the sage’s determination to keep up his word even at the cost of his own life.  He added one more restriction to test the sage’s tenacity.  It was that he would only prey upon the dead and not the living.  At that the sage sank into a Yogic trance, the supreme state of Samadhi.

Indra witnessing the sage’s steadfastness in upholding his promise, revealed his true identity by transforming himself as Indra.  He said, Oh! Wise sage! I have done this horrendous act as I wanted to know mental strength and conviction even in times of adversity.  Your knowledge and wisdom is equal to that of mine.  Conferring a boon on the sage, Indra departed to heaven.

The students asked the guru to be forgiven for their disobedience.  They further pleaded their ignorance saying, “Sangaath sanjaayathe Kaamah ........  Buddhinaasaath Pranasyathi" means "Passion begets anger, anger gives rise to greed.  Delusion is the result of greed which confuses memory.  When memory gets confused loss of intellect results.  That is the cause of downfall of men.  Hence we are guilty of our reasoning getting blurred by the fear of death.”

This explanation pacified the angry sage.  Anyhow he could not revoke his curse.  By his curse, the students had to be born as lowly animals.  However the sage made an amendment that through they had to suffer the lowly animal birth, they would be blessed with the supreme spiritual knowledge.  Thus he minimised the rigour of the curse.

Moral of the story:

"Sathyam jayathi naanrutham "  Truth alone wins but not the lie.

This story is taken from the Maarkandeya Puraanam)

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 26

 

The story of louse and flea

In the palace of a certain king, there was a high comfortable bedroom.  There lived an insect, white coloured she-louse (यूका/yooka in Sanskrit, பேன்/pane in Tamil, जूं/joon in Hindi) by name MandaVisarpinee in the bedspread.  It spent his life by sucking the blood of the king when he slept. In the next day, in the bed another insect, a flea or a bed-bug by name AgniMukha (मत्कुणः/Matkuna in Sanskrit, மூட்டைப்பூச்சி/Moottaip-poochi in Tamil, देहिका/Dehikaa in Hindi) somehow roamed here and there, arrived there.  

On seeing Agnimuksha, the distressed MandaVisarpine spoke thus:  Oh! AgniMukha! Why did you come here which not suitable to you? Please, move away from this place.  The AgniMukha replied thus: Oh! Madam! I am your guest. Don’t drive away me. Please note that hospitality is to be rendered to even the wicked when he visits.  Moreover, I am not satisfied by sucking the blood of different people. So I want to taste the blood of this king who will recline here which will be just like nectar.  If you permit me, I will taste the blood of this king which will be sweet because he often consumes different types of delicious dishes. So I wish and plan to taste this sweet and fragrant substance.  It is not proper that you alone enjoy by tasting the blood of this king.  On hearing the pity words of AgniMukha, MandhVisarpinee told thus:  Oh the flea! I will taste the blood of this king when he will be in deep sleep.  After me, you can do so as per you wish.  

When these insects conversed thus, the king arrived there and laid down on the bed to sleep.  The greedy flea with a great curiosity bit the king before he goes to sleep. Then the king who felt that bite as if stung by a needled insect, got up from the bed immediately and ordered the servants to check and clean the bed.  Then the servants keenly observed the bedspread and found the flea along with the louse.  They killed the both of the insects.

Moral of the story:

A wise man should not entertain a stranger at any cost. If he wishes to do so, he perishes like the insect louse by entertaining the flea.  

(This story is taken from the titled MithraBhedhah-the 1^st volume of the book PanchaThanthram which has five volumes viz., MitraBedhah, MitraLaabhah, Kaakolookeeyam, Labdhapranaasam and AparikshitaKaarakam written by Vishnu Sarma was an Indian scholar.  The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 25

The story of the Man, the Master of His Destiny

After the great MahaaBhaarata war, the king Yudhishtirainstead of being happy felt a great deal of remorse.  He was unhappy that he had been the cause of so many death in the battlefield.  Bheeshma then narrated to him, the story of Gauthami.

There was once a pious old lady named Gauthami.  One day her beloved son died on account of being bitten by a snake.  An angry fowler bound the serpent with a rope and brought it before Gauthami.  The fowler wanted to kill the snake immediately but wanted Gauthami’s consent to do so.  Gauthami argued that her son’s death was predestined.  There was no good to be achieved by killing and torturing the serpent, for it would not bring back her son’s life.  The fowler retorted that only by taking the serpent’s life would Gauthami’s grief be assuaged.  Also much merit would be acquired by killing of one’s enemies.  

When the serpent heard Gauthami and fowler arguing heatedly with each other, he intervened saying in a human voice, “Oh! Foolish Arjunaka! This is not my fault.  I have no will of my own.  Death sent me on this mission.  I am neither the cause nor the effect.  So do not kill me.”  But the foolish fowler paid no heed to his words.

Therupon Mrithyu or Death came on the scene.  He told the serpent that he had been guided by Kala.  He added that there was no blame attached to him since neither he nor the serpent was to be blamed.  But still the fowler would not agree.  He said that both Mrithyu and the serpent were to be blamed for the boy’s death.

While this argument was going on, Kala arrived there.  He declared.  “Oh! Arjunaka! Neither Mrithyu nor the serpent, nor I am guilty of the death of this child.  It is his karma which is responsible for his early demise.  All of us are bound by karma.  Just as men make different objects with lumps of clay, so our lives are fashioned by karma.  Mankind is related closely to karma, just as light and shadow are related.  So none is responsible for this child’s death.  He had died as a result of his karma.” When Gauthami heard this, she was satisfied and requested the fowler Arjunaka to set the serpent free.  Kala, Mrithyu, the serpent and fowler returned to their respective places.

Bheeshma concluded, “There is no need for you to feel grief for all those who died in the battlefield.  Men attain to Heaven or Hell as a result of their own karma.  This (war) is not the result of your action or Dhuryodhana’s.  These kings have perished as a result of their karma.”  Having heard all these, Yudhishtira’s mind regained peace. 467

(This story is taken from the Mahaa Bharatam - Anusaasanika Parva- I Chapter)

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 24

 

The story of the Musical Donkey

In a certain town there lived a donkey by name Uddhatha.   After having carried laundry packages always in day time, and wandered anywhere in the night as per its wish.  Being afraid of caught by others, it returned to his master’s (a washerman’s) home at the early morning.  Then the washerman tied it.  Once upon a time, during the night session, when the donkey Uddhatha roamed in a certain field, accidentally got the friendship with a jackal.  Both of them entered in to hedge of cucumber-beds they ate as per their wishes and while eating the cucumber, they broke the hedge of the cucumber-beds.  At once, the donkey asked the jackal thus: Oh! My dear friend! This is very nice night-time.  I wish to sing a song.  Tell me what tune is to be applied.  Immediately, the jackal told thus: Don’t, please don’t do. It will make a trouble, because thieves are here.  Maintain silence, because, the sleepy and sneezer should not be a thief, the diseased should not eat much if they want to live for long time.  Moreover, your voice is like a blast on a conch-shell bereft of sweetness.  If you continue, the farmers and the securities of the field will wake up and imprison or kill both of us.  Be quite and eat.  On hearing this, the donkey told thus:  You don’t know about the music because you are living in the forest.  Then the jackal refused the donkey thus: of course, I don’t know the music but anyway you voice is horrible.  Then the angry donkey started to sing.

At this juncture, the farmers who slept, on hearing the intolerable cry of the donkey, immediately woke up, rushed towards the place from where the noise was produced.  On seeing the donkey there, thy beat it with clubs and sticks.  Then the jackal told the donkey thus: Oh! Dear friend! Though already I warned, without considering me and my words, now you are experiencing the misery.

Moral of the story:

“Yasya naasthi svayam prajnaa mithroktham na karothi yah l

  Sa eva nidhanam yaathi yathaa uddhatha raasabhah ll”

He who neither has his own presence of mind nor fails to respond the words of friends, certainly attains his own end just like the donkey fails to response the caution of his friend jackal. 

(This story is taken from the titled ApareekshithaKaarakam- the 5th volume of the book PanchaThanthram which has five volumes viz., MitraBedhah, MitraLaabhah, Kaakolookeeyam, Labdhapranaasam and AparikshitaKaarakam written by Vishnu Sarma was an Indian scholar.  The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 23

 

The Story of Cunning Jackal

There lived a lion by name VajraDhamshtra (Thundered-teeth) in a part of a forest with the friends a jackal, a wolf and a camel namely Chaturaka (Smart and Cunning), KravyaMukha (Meat-Faced) and SankuKarna (Spike-Eared) respectively for a long time.  Once upon a time, the lion VajraDhamshtra fought with a furious wild elephant. The elephant become enrage with the lion and tore the body of lion with its sharp-pointed tusks.  Then the lion withdrew itself from there become highly afflicted.  It was suffered for a week-fast, become weak and lean with hunger.  Then the lion ordered his friends jackal, wolf and camel to bring the prey by searching any creature in the forest.  We can have nourishment.  On receiving the order of the lion, these three roamed the around the wood, but unable to find and gain anything.

At this juncture the smart jackal started to think a plan that if this camel would have been killed we can nourish ourselves for a few days.  Though the lion which is our master may not wish to do so, I will make it to accept through my plan by which our master will kill this camel.  Then the smart Jackal spoke aloud to others thus: Oh! My dear friend SankuKarna! Our master is lacking wholesome food for which he is starving.  If he continues in this state, our life also will be questionable.  I have a suggestion for your benefit and also for our master.  If you accept my idea, please listen.  Then the camel hurried to listen the words of the jackal thus: Oh! My dear friend! Tell me quick by which I can please our master. Then the Smart Jackal continued to narrate thus:  Oh! My good fellow! Give your own body whole-heartedly, so that you may get double body and our master also will survive for long.

Then the stupid camel believed the words of the jackal and replied thus:  Oh! My friend! If it is possible, I am ready to sacrifice myself for the sake of our master. I suspect only that the Death-God has to accept to give the guarantee to revive me with another body.

After having decided so, they all three returned there where the lion expected them and the jackal told thus: Oh! King! We were unable to find the prey to you today.  Now the sun-set came.  On hearing this, the lion became dispirited. But the jackal continued thus: Oh! King! Our friend the SankuKarna proposed that if you call upon the Death-God who will accept to revive me with another body. Then the lion congratulated those three and struck down the camel with its paw and the wolf along with jackal tore its body.  Immediately the Smart jackal thought to take entire prey for itself alone.  Then the jackal advised the lion thus: Oh! Master! Before eating your prey, as your body is besmeared with blood and taint, you must take bath and worship the God.  I will stay here to protect your pay.  On hearing this, the foolish lion went to take bath.  Then the cunning jackal asked KravyaMukha- the wolf, to eat some portion of the camel before the returning of the lion.  When the wolf did so, the jackal told thus:  Oh! KravyaMukha! The master is coming. Please stop tasting this prey. When the lion returned, SankuKarna roared.  On hearing this the enraged lion asked thus: Who turned this camel into living?  I wish to kill him. Meanwhile, the smart jackal looked at the wolf.  On understanding the state, the wolf ran away from there save itself to another part of the same jungle.

At this juncture, the flocks of camel those were having jingling bells on their neck, arrived there.  Then the lion asked the jackal thus; Oh! Chathuraka! What is this horrible noise?  Then the cunning jackal took advantage and started to caution the lion thus: Oh! King! Please run! The enraged Death-God against you because you brought untimely death upon his camel. So you are going to be lost.  Then the foolish lion out of fear, to save his dear life ran away immediately.  Then, the cunning jackal ate the camel bit by bit for long time.

The moral of the story:

“Parasya peedanam kurvan Svaartha-siddhim cha Pandithah l

  Mooda-buddhir na Bhakshetha vane Chathurako yathaall”

If any wise person wants to trouble their enemies for pursuing selfish good should keep his plans secretly like a Smart Jackal which succeeded in his act.

(This story is taken from the titled MithraBhedhah-the 1^st volume of the book PanchaThanthram which has five volumes viz., MitraBedhah, MitraLaabhah, Kaakolookeeyam, Labdhapranaasam and AparikshitaKaarakam written by Vishnu Sarma was an Indian scholar.  The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 22

 

The story of the Three Fish

In a certain water-reservoir, there live three well-grown fish by name AnaagathaVidhaatha (ForeThought), PrathyuthpannaMathi (ReadyWit) and Yadbhavishya (Fatalist).  Once upon a time, on seeing the reservoir, the fishermen came and told thus: There are plenty of fish in this pond.  Today we had collected many.  Tomorrow we will come here certainly for fishing.  On hearing this, the first fish AnaagathaVidhaathaa called all the fish and told thus: Alas! Did you listen the words of the fishermen?  So we shall move tonight to another pond because “If we are not capable to win our enemies, shall run away and take refuge for protection”.  Tomorrow, in the early morning itself, the fishermen will come and destruct us.  It is not proper to stay here even for a while.  On hearing this, the second fish PrathyuthpannaMathi told thus: Alas! Of course you have told the truth.  But there is no certainty on the fishermen’s arrival.  We shall respond accordingly when they come.  At this juncture, the third fish Yadhbhavishya intervened and told thus: I won’t accept your plan. Who knows whether the fishermen will visit tomorrow here or not?  We should not give up this water-reservoir which is the birth place of us.  If we move to other pond, what will happen there? One should know that “a thing which is not protected by us, stays well since it was protected by the fate, but the one which is strictly protected, do perish since it is not accepted by God. For instance, even the one who lost his way in the forest may live and the one who is well surrounded by his family may loss.” Therefore I am determined to stay here only.  If you both wish to move, you can.   Then the first fish AnaagathaVidhaatha went to another pond.

On the next day, the fishermen came, casted their net and caught all the fish without exception.  Under this crisis, the second fish PrathyuthpannaMathi acted as dead.  The fishermen thought thus: without any difficult this big-fish died, our job is easy. So they take out it from the net and threw it on the bank.  Then the second fish as per his name used the opportunity and jumped into the pond being unnoticed by them.

But the third fish Yadhbhavishya stuck its nose into the meshes of the net, struggled to extricate from the fishermen.  Then the fishermen pounded it repeatedly with clubs and killed it.

 The moral of the story:

“AnaagathaVidhaathaa cha PrathyuthpannaMathis thathaa l

  Dvou ethou sukham edhethe YadhBhavishyo vinasyathi  ll”

A man should be like the fishes AnaagathaVidhaathaa and PrathuythpannaMathi who are knowing the future and reacting on the occasion with its device respectively, he only become happy.  If he is like the fish Yadhabhavishya the doomed one do perish.

(This story is taken from the titled MithraBhedhah-the 1^st volume of the book PanchaThanthram which has five volumes viz., MitraBedhah, MitraLaabhah, Kaakolookeeyam, Labdhapranaasam and AparikshitaKaarakam written by Vishnu Sarma was an Indian scholar.  The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 21

                                        

The Story of the Loyal Mongoose

There lived a man by name DevaSarmaa in a certain town. Being issueless for a long time she has brought up a female mongoose as her child.  After some time she gave the birth to a boy child. Meanwhile her mongoose also begot its kitten. The wife of DevaSarmaa loved and cared for her own boy and the little mongoose, by breast-feeding, making bath and so on. But she didn’t trust the mongoose and thought thus: the mongoose is naturally nasty kind of creature. It may hurt my child.

One day she kept her son on the bed, said her husband thus: Oh! My dear husband!  I am going to bring water.  Please take care of our child from the mongoose.  But DevaSarmaa forgot the words of his wife and went out from his house.

When he moved away from the house, as a fate, a black cobra came out from the ant-hill and crawled towards the bed in which their baby was kept.  But the little mongoose on seeing it, felt the cobra to be a natural enemy, and feared for the life of their boy child who was treated as its brother.  Immediately the little mongoose fell on the poisonous cobra fought with it. After some time the little mongoose tore the cobra into pieces.  Then it pleased with its heroism, it came out from the house to convey the incident to brought up mother none other than the wife of DevaSarmaa.

But when the wife of DevaSarma came and saw the face of mongoose besmeared with blood and its excitement, she out of fear she thought this little mongoose might have eaten my child and without thinking twice, with anger, she dropped the water-jar on the head of the little mongoose.  Being struck by the water-jar, the little mongoose being killed, dead. There the lady left the little mongoose without a second thought, she hurried in to her house, where she found her baby was   safe.  And also she watched near the bed, the black cobra was found into bits.  Then she thought about her action against the little mongoose and started beat herself on her head and chest with grief-stricken. 

At this moment DevaSarmaa came home with edible things and saw his wife was bitterly lamenting her son, none other than the little mongoose.  On seeing her husband, the lady shouted and sweared thus: Oh! The careless one! Because you didn’t do as I told you, you must now taste the bitterness of a son’s death.  Yes, this is what happened to me who acted without thinking and your carelessness.

Moral of the story:

“Apareekshya na karthavyam Karthavyam supareekshitham l

  Paschaath bhavathi santhaapo Ambaayaam nakulaarthathahll”  

A wise man should not do any activities without indiscrimination rather he should do only after examine it. Otherwise he has to repent for that action a mother who suffered for the loss of mongoose which was brought up by her own as her own child.

(This story is taken from the titled ApareekshitaKaarakam-the 5th volume of the book PanchaThanthram which has five volumes viz., MitraBedhah, MitraLaabhah, Kaakolookeeyam, Labdhapranaasam and AparikshitaKaarakam written by Vishnu Sarma was an Indian scholar.  The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.

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28 MORAL FABLES FROM SANSKRIT LITERATURE-TALE 20

  

The story of understanding the life

(THE THREE MISERIES OF LIFE)

Once upon a time the sage Maithreya approached the great sage Parasara to know about to attain Supreme Bliss.  The great sage Parasara started to narrate thus:  Oh! Maithreya!  After learning about the three afflictions, Aadhyaathmika, Aadhibhouthika and Aadhidhaivika, a wise man attains knowledge and detachment which leads to Supreme Bliss. 

Aadhyaathmika affliction is of two kinds: of the body and of the mind.  Bodily afflictions are of many kinds-fever, headache, eye infection, leprosy, swelling, afflictions, vomiting and so on.  Afflictions of the mind are also diverse-desire, anger, fear, hatred, greed, delusion, sorrow and so on.

Aadhibouthika afflictions are caused by birds, beasts, men, ogres and Rakshasas, serpents etc.

Aadhidhaivika afflictions are due to extreme cold, heat, rain, thunder and lightning.

Oh! The best of sages! The sorrow caused by conception, birth, old age, death and the after world are thousand-fold.  Inside the mother’s womb, the beautiful baby is surrounded by blood and mucus.  The baby has to put up with the different foods-salty, spicy and so on-consumed by the mother.  It has to live amidst urine and feces.  The birth of a child again involves a lot of difficulty.  The mother also undergoes a lot of pain during delivery.  In infancy, one needs the help of others for drinking, eating, bathing and so on.  In youth, there is a great ignorance about oneself.  Who am I?  Where am I going?  What are the bonds that shackle me?  What is the right action and what is not?  These are questions which baffle one cause much unhappiness. 

In old age the troubles are many.  One is not able to see afar.  The pupils of the eyes have gone inside.  The body shakes, the bones have become brittle and the back is bent.  Sitting down and laying down have become difficult tasks.  There is difficulty in hearing and seeing.  One needs others help to stand up and sit down.  There is the fear of being insulted by one’s own servants.  One remembers one’s sturdy youthful days.

I shall now proceed to tell you what one experiences at death after suffering the above ailments.  The neck, fingers and body have started shaking; there is tiredness all over.  What will happen to my gold, my grain, my sons, my wife, my servants and my house after I am gone?  These are the troubling thoughts that occur at the time of death.  There is intense hunger and excessive thirst when ine is afflicted by death.

Now you shall hear what one would experience in the after world.  Initially one would meet Yama-kinkaras-the servants of Yama-the god of death.  The sight of Yama is frightful; he pulls everyone with his long ropes and beats them with his stick.  The path is horrible to look at.  In Naraka, the sinners are tortured with sand, gravel, fire, machines, weapons and knife.  People undergo tortures commensurate with the sins they have committed.  They are countless in number.  Beating with stick, roasting in a crucible, cutting with an axe, buried alive in the sand, set aloft a spear, stuffed inside a tiger’s mouth, left to be preyed upon by vultures, given as food to the leopards, boiled in oils-these and others are the tortures to be endured in Hell.  Do not think that the sufferings are restricted to Hell alone.  There is no respite even for those who have reached Heaven.  For they have to be born again.  They have to reside in the womb and then emerge out.  Those who are born have to die.  Whether in infancy, youth, middle age, everyone has to undergo suffering of one kind or the other.  There is a lot of worry when one is accumulating wealth and tries to keep it safe.  Desire is the root cause of distress.

Thus a man has no recourse to escape from the travails of this world with birth and death, except by resorting to the shade of Moksha-the salvation.

Therefore, endeavour should be taken by wise man to reach the goal, the fruit of which will be wisdom of the special kind.  One should be away from the ignorance always.  Ignorance caused by the senses is like the darkness; knowledge born of discrimination is the sun which illumines like the lamp.

Thus, by knowing these things with proper understanding one can become wise and definitely he alone attains the Supreme Bliss.

     (This story is taken from the Mahaa Bharatam)

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