(5) He, opening her mouth , said: 'You have brought these (cows and other presents), O Sûdra, but only by that mouth did you make me speak.' These are the Raikva-parna villages in the country of the Mahâvrishas (mahâpunyas) where Raikva dwelt under him . And he said to him:

(3) The other answered him: 'How can you speak of him, being what he is (a râganya, noble), as if he were like Raikva with the car ?'

(4) He said to him: 'Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!'

(1) Svetaketu Âruneya went to an assembly of the Pañkâlas. Pravâhana Gaivali said to him: 'Boy, has your father instructed you?' 'Yes, Sir,' he replied.

(1) Unto you (O Ahura and Asha!) the Soul of the Kine (our sacred herds and folk) cried aloud: For whom did ye create me, and by whom did ye fashion me? On me comes the assault of wrath, and of violent power, the blow of desolation, audacious insolence, and (thievish) might. None other pasture-giver have I than you, therefore do ye teach me good (tillage) for the fields (my only hope of welfare )!

(1) Then Gânasruti Pautrâyana took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:

(7) The door-keeper went to look for Raikva, but returned saying, 'I found him not.' Then the king said: 'Alas! where a Brâhmana should be searched for (in the solitude of the forest), there go for him.'

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.

(14) Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and entreated him.

(2) O king Dhritarashtra! Seeing Arjuna lamenting in the middle of two armies, Lord Krishna, as if laughing loud, spoke these words.

(5) And it is the tiller of the earth who asks this of Thee, O Ahura! (Thy chosen saint himself); he has asked this all of Thee, striving to discover how he may gain to himself the sacred Kine (and with all wealth in herds beside. And he would seek this) moved by the motives which flow from Thy Righteous Order (and Thy cause), upright as he is in actions, and wise in his self-humbling worship (of that One) who, as a righteous ruler, has appointed a just controlling guide for those whom He has made.

(6) They replied: 'Every man ought to say for what purpose he comes. You know at present that Vaisvânara Self, tell us that.'

(2) The Prince was greatly pleased and smiled. But when Hsü Wu Kuei went out, Nü Shang asked him, saying, "What can you have been saying to his Highness? Whenever I address him, it is either in a pacific sense, based upon the Canons of Poetry, History, Rites, and Music; or in a belligerent sense, based upon the Golden Roster or the Six Plans of Battle. I have transacted with great success innumerable matters entrusted to me, yet his Highness has never vouchsafed a smile. What can you have been saying to make him so pleased as all this?" "I merely told him," replied Hsü Wu Kuei, "how I judged of dogs and horses." "Was that all?" enquired Nü Shang, incredulously. "Have you not heard," said Hsü Wu Kuei, "of the outlaw of Yüeh? After several days' absence from his State, he was glad to meet any one he had known there. After a month, he was glad to meet any one he had even seen there. And after a year, he was glad to meet any one who was in any way like to his fellow-countrymen. Is not this a case of absence from one's kind increasing the desire to be with them? "Thus a man who had fled into the wilderness, where bishop-wort chokes the path of the weasel and stoat, now advancing, now stopping,—how he would rejoice if the footfall of a fellow-creature broke upon his ear. And how much more were he to hear the sound of a brother's, of a relative's voice at his side. Long it is, I ween, since his Highness has heard the voice of a pure man at his side!"

(4) He said to them: 'Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvânara. Well, let us go to him.' They went to him.

(5) 'That fellow of a Râganya, asked me five questions, and I could not answer one of them.' The father said: 'As you have told me these questions of his, I do not know any one of them . If I knew these questions, how should I not have told you ?'

(459) but not of the other, if the flock is to be maintained in first-rate condition. Now these goings on must be a secret which the rulers only know, or there will be a further danger of our herd, as the guardians may be termed, breaking out into rebellion. Very true. Had we not better appoint certain festivals at which we will bring together the brides and bridegrooms, and sacrifices will be offered and suitable hymeneal songs composed by our poets: the number of weddings is a matter which must be left to the discretion of the rulers, whose aim will be to preserve the average of population? There are many other things which they will have to consider, such as the effects of wars and diseases and any similar agencies, in order as far as this is possible to prevent the State from becoming either too large or too small. Certainly, he replied. We shall have to invent some ingenious kind of lots which the less worthy may draw on each occasion of our bringing them together, and then they will accuse their own ill-luck and not the rulers. To be sure, he said. And I think that our braver and better youth, besides their other honours and rewards, might have greater facilities of intercourse with women given them; their bravery will be a reason, and such fathers ought to have as many sons as possible. True. And the proper officers, whether male or female or both, for offices are to be held by women as well as by men— Yes—

(2) He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'

(502) for I had to discuss them all the same. The women and children are now disposed of, but the other question of the rulers must be investigated from the very beginning. We were saying, as you will remember, that they were to be lovers of their country, tried by the test of pleasures and pains, and neither in hardships, nor in dangers, nor at any other critical moment were to lose their patriotism—he was to be rejected who failed, but he who always came forth pure, like gold tried in the refiner’s fire, was to be made a ruler, and to receive honours and rewards in life and after death. This was the sort of thing which was being said, and then the argument turned aside and veiled her face; not liking to stir the question which has now arisen. I perfectly remember, he said. Yes, my friend, I said, and I then shrank from hazarding the bold word; but now let me dare to say— that the perfect guardian must be a philosopher. Yes, he said, let that be affirmed. And do not suppose that there will be many of them; for the gifts which were deemed by us to be essential rarely grow together; they are mostly found in shreds and patches.

(1) The bull of the herd (meant for Vâyu) said to him: 'Satyakâma!' He replied: 'Sir!' The bull said: 'We have become a thousand, lead us to the house of the teacher;

(4) The first replied: 'How is it with this Raikva with the car of whom thou speakest?' The other answered: 'As (in a game of dice) all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.'