CORE II –INDIAN WRITING IN ENGLISH - 23BEN1C2 Unit I: Vishnu Sharma - Winning of Friends (Panchatantra) (Selection of Stories)
CORE II –INDIAN WRITING IN ENGLISH - 23BEN1C2
Unit I: Vishnu Sharma - Winning of Friends (Panchatantra) (Selection of Stories)
The story of the Sadhu and the mouse
THE STORY OF THE SADHU AND THE MOUSE -Original text
" In the southern part of the country, there is a city
called Mahilaropyam. Not far from the city, there was
a temple dedicated to Shiva. A Sadhu*, by the name of
Tarq_rachuda*, used to live in this tem ple. Everyday he
would go into the city for alms and in this way, he
supported himself.
"When the Sadhu had finished his evening meals, he
would put 'what was left over in a begging bowl and
hang it up. Then he would go to sleep. In the morning
he gave this food to the workers, who in return cleaned
and swept the living place. 1
"Now one day, my friends, the other mice said to me,
'Hiranyakal The Sadhu is afraid that we will take his
cooked food, so he puts it in a begging bowl and hangs
it up on a peg, so that we cannot reach it. But you are
'so good at jumping that you can reach the bowl very
easily. Why should we have to go to the bother of
searching for food elsewhere when, with your help, we
can e njoy what is here.'
"And so, I agreed
·
to the plan and , we crept to the
place together and found the begging bowl hanging
there. I reached it without any difficulty and threw
some food down to my friends, standing befow. Then
I had my share. Afterwards we all crept back to our
homes. In this way, we enjoyed the food · night after
night.
"When the Sadhu noticed that his food was being
stolen, he hung, his begging bowl still higher. However, .
the minute he went to sleep, somehow or other, I
reached the begging bowl arid we did as usual.
"Finally he thought of a plan to put a stop to my
mischief. When he was -wide awake, he would beat the
begging bowl with a split bamboo stick to frighten me
off. The minute he went to sleep, I would try. to reach
the food as usual but 1iomehow or other he would wake
up, and hit the begging bowl again. I would run away
· as fast as I could but come back again after some time.
In this way, we woul9 spend the entire night, fighting.
"One day, a Sanyasi, by the name of Brihatsphinga* ;
who was on a pilgrimage, came to the temple to see
his friend Tamrachuda. The Sadhu welcomed him with
open arms and was very hospitable towards him. Before
they finally went to bed, they talked about religion. But
as the Sadhu was thinking of us, mice, he kept hitting
out at the begging bowl with the split bamboo stick. He
was not attentive to the Sanyasi and so he gave only
abstract and absent-mi'nded replies. Suddenly the Sanyasi
said angrily, 'Tamra,chuda! It is now clear to me that
you are no true friend of miD;e. You are giving me
vague and abstract replies. Now that you have a temple
of your own, you have become proud. You have
forgotten our old friendship and the love you had for
me. For such behaviour you deserve to go to hell. They
say, '"A householder should welcome a- guest with the
following words, 'Please take a seat and ma.ke .yourself
comfortable. Yiou have ·visi.ted me after many -days. Tell
me, .what's the latest news? Your are looking rather thin.
Are you well?' But,
"A man who visits a house
Where his host, seeing him enter,
Continues to look absent-mindedly,
Here and there and on the ground
And answers with only half his attention,
Such a guest is an ox without horns*.'
-'Indeed, I can't put up with such behaviour! I shall
leave this very minute and go somewhere else.'
. "Tamrachuda was shocked to hear the Sanyasi talking
like this and he said to him humbly, 'Bhagawan, pleas
don't talk like- that. You are my dearest friend. Please
listen and I shall tell you the reason for my inattention.
Every day, whatever is left over from my food, I put
in ·a begging bowl and hang it high on a. peg. :But.
there's a mouse that, somehow or other, manages to
reach it. H e eats something from i t himself, then throws
the rest down to the other mice. As a result, in the
morning there is no food for the workers and they
refuse to clean the place. That's why I have been hitting
this begging bowl, to frighten the mice off. This is the
only reason for my lack of attentim to you . For jumping,
this wicked mouse even puts a cat and a monkey to
shame.'
-'Do you know where the mouse lives? ' asked the
Sanyasi.
-'No, I do not,' said the Sadhu.
-'Well,' wertt on the. Sanyasi, 'this mouse, wherever he
may be living, must certainly have accumulated quite a
lot of food, and this gives him a feeling of exaltation
and consequently the energy to jump so high. They say:
"When a man is wealthy,
He becomes elated
And his energy increases."
-'For every action there is an explanation , As they say:
"Mother Shandili* had a reason
When she tried to change
The husked sesame seeds
For unhusked ones." '
-'How was that?' asked the Sadhu.
And the Sanyasi told :
10 Two-Mark Questions and Answers
-
Where did the Sadhu Tamrachuda live?
→ He lived in a temple dedicated to Shiva near the city of Mahilaropyam in the southern part of the country. -
How did the Sadhu support himself?
→ He went into the city daily to collect alms, which he used for his sustenance. -
What did the Sadhu do with his leftover food?
→ He placed the leftover food in a begging bowl and hung it on a peg to keep it away from mice. -
Who was the mouse that led the food-stealing plan?
→ The mouse named Hiranyaka led the plan to steal food from the Sadhu’s begging bowl. -
Why did the other mice ask Hiranyaka for help?
→ They requested his help because he could jump very high and reach the Sadhu’s hanging bowl. -
What did the Sadhu do when he realized his food was being stolen?
→ He hung the bowl higher and began hitting it with a bamboo stick to scare away the mouse. -
Who was the guest Sanyasi who visited the Sadhu?
→ The guest Sanyasi was named Brihatsphinga, who was on a pilgrimage. -
Why was the Sanyasi offended during his visit?
→ He was offended because the Sadhu was inattentive and gave vague replies, preoccupied with hitting the bowl. -
What proverb did the Sanyasi quote to express his displeasure?
→ He said, “Such a guest is an ox without horns,” referring to a host’s inattentive behavior. -
What did the Sanyasi conclude about the mouse’s energy?
→ He concluded that the mouse had accumulated wealth (food), which gave him the energy and elation to jump so high.
🔸 Paragraph Question and Answer (5 Marks)
Q: Describe how the mouse and his friends stole food from the Sadhu’s bowl.
Answer:
The mouse Hiranyaka was known among the mice for his excellent jumping skills. His friends persuaded him to steal food from the Sadhu’s begging bowl, which was hung high to avoid theft. Hiranyaka jumped effortlessly to the bowl, dropped food for his friends waiting below, and then ate his share. They repeated this nightly. When the Sadhu realized this, he raised the bowl even higher and started guarding it with a bamboo stick. Despite the Sadhu’s efforts, Hiranyaka continued his mischief, leading to a nightly battle between the two. The clever mouse always found a way to get back to the food.
🔸 Essay (10 Marks)
Title: The Story of the Sadhu and the Mouse – A Tale of Cleverness, Distraction, and Friendship
Introduction
The Story of the Sadhu and the Mouse is a fable that blends wit, discipline, and human interaction with animal mischief. It unfolds in a Shiva temple near Mahilaropyam, where a Sadhu faces a peculiar challenge from a cunning mouse. The narrative offers moral, philosophical, and humorous elements while exploring themes of hospitality, focus, and behavior.
1. The Life of the Sadhu Tamrachuda
The Sadhu Tamrachuda led a life of simplicity and devotion. He survived by begging for alms in the nearby city and shared his leftover food with workers who maintained the temple premises. To protect the food from mice, he kept it in a hanging bowl every night.
2. The Cleverness of Hiranyaka the Mouse
Hiranyaka, the mouse, was approached by fellow mice who envied the Sadhu’s food. With his unique ability to leap high, he reached the bowl and shared the contents with his companions. Their plan was successful and continued night after night without the Sadhu’s knowledge.
3. The Sadhu’s Attempts to Protect the Food
Eventually, the Sadhu discovered the theft and tried to counter it. He raised the height of the bowl and used a bamboo stick to create noise and scare the mouse. Despite these efforts, the mouse returned each time, and a nightly tug-of-war began between spiritual discipline and rodent mischief.
4. The Visit of the Sanyasi Brihatsphinga
A pilgrim Sanyasi named Brihatsphinga visited Tamrachuda. Though welcomed warmly, the Sadhu remained distracted, constantly hitting the bowl. This inattentiveness offended the guest, who accused the Sadhu of pride and neglect. The situation escalated until the Sadhu finally explained the true reason for his behavior.
5. The Sanyasi’s Insight on Wealth and Energy
Upon hearing the story, the Sanyasi deduced that the mouse’s high energy came from stored food and security. He referenced a proverb that wealth gives rise to elation and effort. His observation linked material abundance to increased capability, even in animals, drawing a philosophical insight from a simple event.
Conclusion
This story is more than a tale of a Sadhu and a mouse; it reflects on human behavior, misinterpretation, and the consequences of distraction. The Sadhu’s genuine hospitality was masked by his pressing concern, while the Sanyasi’s quick judgment was later softened by understanding. At its heart, the story teaches us the importance of communication, presence of mind, and how even the smallest beings, like mice, can challenge the mightiest through wit and unity.
*****
🧵 The
Story of Mother Shandili (and the Fall of Hiranyaka)
(As narrated by the mouse in the Panchatantra)
The Story of Mother Shandili
(From the Panchatantra)
“Once, during the monsoon season, I requested a
Brahmin to allow me to stay with him so that I could fast and pray undisturbed.
He agreed, and I went to his home.
One day, I was listening attentively to a
conversation the Brahmin was having with his wife.
‘Brahmini,’ he said to her, ‘tomorrow is a special festival—Sankranti. It’s a
very favourable time for collecting alms. So I shall go to one of the villages
to beg. And you, too, should give something to a Brahmin.’
The Brahmini got excited when she heard him say
this.
‘How can we afford to give something to a Brahmin when we are so poor
ourselves!’ she exclaimed. ‘And another thing, ever since I married you, I have
had no luck whatsoever. I’ve never had any good food to eat or good clothes to
wear. You’ve never bought me a single ornament!’
When the Brahmin heard this, his spirits were
dampened.
‘Oh, Brahmini,’ he said, ‘when you have only a mouthful, you should give half
of it to someone in need. They say:
"An insignificant person who gives is
respected by all,
But not so a rich man who is miserly.
Sweet water from a small well quenches the thirst,
But not the salty water of the great ocean."’
‘Well,’ said the Brahmin’s wife, ‘I have a few
sesame seeds. I’ll take the husks off them and make them into a tasty dish for
some Brahmin.’
And so, early next morning, when the Brahmin
had left for the next village, his wife cleaned the sesame seeds in hot water,
removed the husks, and put them in the sun to dry. Then she got busy with her
household work.
Meanwhile, a dog came along, cocked his leg
over the sesame seeds, and urinated on them. When the Brahmini saw what had
happened, she cried out,
‘Fate has turned against me! What a trick to play! Well, I’ll take the seeds to
some other house and exchange them for unhusked ones. Anyone will agree to such
an exchange.’
And so, Mother Shandili went off to exchange
them. She happened to go to the very house I was visiting that morning to
collect alms. She said to the lady of the house,
‘Would you like to exchange these husked sesame seeds for unhusked ones?’
The lady of the house was about to make the
exchange when her son stopped her, quoting from the Kamandaki Niti Shastra:
‘Mother! There must be some reason for Mother Shandili to be trying to exchange
these husked sesame seeds. Don’t agree to it!’
When Mother Shandili saw that she had failed,
she quietly left the house and returned home.
And so,” continued the Sanyasi, “that’s why I
said that for every action there is always an explanation. The explanation for
this mouse’s supernatural jumping power lies in his vast accumulation of food.”
‘Now,’ said the Sanyasi, turning to the Sadhu,
‘you say you don’t know where the mouse comes from?’
‘No, Bhagawan,’ said the Sadhu.
‘Do you have a pickaxe?’ asked the Sanyasi.
‘Yes, I have an iron one,’ the Sadhu replied.
‘Well then,’ said the Sanyasi, ‘early tomorrow
morning, both of us will follow the mouse’s tracks, find his hole, and dig up
his store of food.’
When I heard this,” said the mouse, “I thought
to myself, ‘I’m done for! What this Sanyasi says is logical, and I’m sure
they’ll find my hoarding place. For they say:
"A wise man can weigh another’s strength
by a mere glance
And estimate the weight of an object simply by handling it."’
So, trembling with fear and accompanied by my
followers, I avoided the usual way home and led them by a devious route to
mislead the Sadhu and the Sanyasi.
All of a sudden, right in front of us was a
big tomcat. He pounced, killed some of us, and injured others. Those who
survived returned to their holes, cursing me all the way. The floor was covered
with blood. Truly,
"When Fate is hostile,
What can you achieve
By making an effort to avoid it?"
I was deeply upset and went off somewhere
alone.
Later, the Sanyasi and the Sadhu followed the
trail of blood, searched for mouse holes, and chanced upon the entrance of my
hole. They began to dig the ground. While digging, they found my hoard of
food—my hidden source of energy—and took it back to the temple.
When I returned to my hole, I couldn’t bear to
look at the desolate place. I wondered,
‘What shall I do? Where shall I go? How can I find peace of mind?’
I spent a miserable night in thought.
As the sun set, I made my way to the temple,
dejected and followed by my few remaining followers. When Tamrachuda heard the
noise, he began hitting the begging bowl with his bamboo stick.
‘My dear fellow,’ said his guest, ‘why don’t
you relax and go to bed?’
‘Bhagawan,’ replied the Sadhu, ‘that wicked
mouse and his gang are back again! That’s why I am hitting the bowl.’
‘My friend,’ said the guest with a smile,
‘don’t worry. After losing his hoard of food, this mouse will also have lost
the energy to jump. All creatures react in the same way.
"To flaunt oneself, to humble others,
And to treat them contemptuously—
All this is done on the strength of riches."’
When I heard this, I was furious. I jumped at
the begging bowl but missed and fell to the ground.
My enemy heard me fall and laughed heartily.
‘Look! Look!’ he said. ‘See how funny he looks! Without his riches, this mouse
has become just like the others. Now go to sleep and rest. We have the source
of his power in our hands.
"A snake without fangs
And a man without money
Merely exist."’
I said to myself, ‘Yes, my enemy is right. I can
hardly jump now. Cursed is the life of one who is deprived of riches. As they
say:
"A rich man who loses his money
Suffers more than a poor man who never had any."’
While I was there, I saw that my enemy was
keeping my food hoard in a small bag and using it as a pillow. I was very
upset.
When I returned home, it was morning. My
followers began whispering,
‘He’s incapable of leading us. Following him leads only to death by cats.
"A master from whom one derives no benefit
Should be avoided from a long distance."’
When I heard this, I quietly entered my hole.
No one came near me. I thought:
"The life of a man without riches,
A marriage without children,
Oblations to dead parents without Brahmin rituals,
And religious ceremonies without charity—
All these are futile."’
While I sat there thinking, my followers chose
another leader. I was left alone and mocked.
By evening, I was half-asleep and thought, ‘I
shall try to enter the temple tonight while the Sadhu is asleep. I’ll drag away
the pillow and my hoard of food. In this way, I shall regain my former status.
Even if I die trying, it will be worth it.’
I returned to the temple, reached the bag, and
began to pull at it. But somehow, the Sadhu woke up and hit me with the bamboo stick.
Luckily, I escaped.
It’s said:
"You always get what’s coming to you.
Even the gods can’t oppose the laws of destiny.
And so, I regret nothing and nothing astonishes me.
What destiny gives me, no one can take away."
"How was that?. asked the crow and the turtle. And the mouse told:
*****
📜
10 Two-Mark Questions and Answers
-
Why did the narrator stay at the Brahmin’s house?
→ He stayed there during the monsoon season to fast and pray in peace. -
What festival was the Brahmin preparing for?
→ The festival was Sankranti, a favourable day for collecting alms. -
What complaint did the Brahmini make to her husband?
→ She said she had no luck since marrying him and never received good food, clothes, or ornaments. -
What did the Brahmin say about generosity?
→ He said that even if one has only a mouthful, one should give half of it to someone in need. -
What food item did the Brahmini decide to give a Brahmin?
→ She decided to clean and prepare husked sesame seeds. -
What happened to the sesame seeds while they were drying?
→ A dog urinated on them, ruining the seeds. -
Why did mother Shandili try to exchange the husked seeds?
→ To avoid waste, she wanted to exchange the defiled husked seeds for clean, unhusked ones. -
Why did the lady’s son stop the exchange?
→ He suspected foul play and quoted from the Kamandaki Niti Shastra that every action has a reason. -
What plan did the Sanyasi make to stop the mouse?
→ He planned to follow the mouse’s tracks and dig up his food hoard with a pickaxe. -
What happened when the Sadhu and the Sanyasi found the food hoard?
→ They took it away, and the mouse lost his jumping energy and leadership.
🔸 Paragraph Question (5 Marks)
Q: Why did the mouse lose his energy and status among his followers?
Answer:
The mouse, who once had great jumping energy and influence, lost both when the Sadhu and Sanyasi discovered and removed his hidden hoard of food. The Sanyasi had rightly guessed that the mouse's strength came from his well-fed and comfortable state. Once deprived of this wealth, the mouse failed to jump to the begging bowl and was humiliated. His followers began to doubt his leadership, eventually abandoning him and choosing another leader. The mouse became a symbol of how power and influence can vanish with the loss of resources.
📝 Essay (10 Marks)
Title: The Story of Mother Shandili: A Tale of Fate, Wisdom, and the Rise and Fall of a Mouse
Introduction
The Story of Mother Shandili is a continuation of the moral tale involving the Sadhu and the cunning mouse. Through the story of a simple exchange of sesame seeds, it presents a deeper philosophy — that every action has a cause, and prosperity fuels pride and power. The tale shifts focus from human misunderstanding to the downfall of the clever mouse, offering timeless insights into fate, leadership, and human (and animal) nature.
1. The Incident of the Sesame Seeds
During the monsoon, the narrator stayed at a Brahmin’s house. On the festival of Sankranti, the Brahmin went for alms, and his wife prepared husked sesame seeds to give to another Brahmin. Unfortunately, a dog urinated on the drying seeds. Determined not to waste them, she attempted to exchange them at another house.
2. The Suspicion and Rejection
Mother Shandili approached a household with the defiled sesame seeds. However, a young boy, quoting wise teachings from the Kamandaki Niti Shastra, cautioned his mother against the exchange. He sensed a hidden reason behind her offer, reinforcing the idea that every action has a motive. Shandili left, her plan unsuccessful.
3. The Sanyasi’s Theory and the Mouse’s Fear
Using this story, the Sanyasi explained the logic behind the mouse’s supernatural jumping — he was strong and energetic because of his large hoard of food. Determined to act, the Sadhu and the Sanyasi decided to dig out the mouse’s store using a pickaxe. Overhearing their plan, the mouse panicked and tried to avoid discovery by taking a different route home.
4. The Mouse’s Tragedy and Humiliation
While leading his group through a new path, the mouse encountered a tomcat. Many of his companions were killed or wounded, and the survivors blamed him. Eventually, the Sadhu and Sanyasi followed the trail of blood, found his hole, and dug up the food. The mouse lost not only his stash but also his strength. When he returned to the temple, he failed to reach the bowl and became the object of ridicule.
5. Leadership Lost and the Role of Destiny
Once admired by his peers, the mouse was now rejected. His followers mocked him and appointed a new leader. Left alone, the mouse lamented the loss of wealth, reputation, and peace. In despair, he tried to retrieve his stolen hoard but failed. The Sadhu and the Sanyasi mocked his weakness. The tale concludes with a reflection on destiny — when fate is hostile, even the cleverest creature is powerless.
Conclusion
The Story of Mother Shandili is more than a fable — it is a layered commentary on the illusions of power, the nature of suspicion, and the ultimate rule of destiny. The once-powerful mouse becomes a tragic figure, demonstrating how riches can lift one up but their loss brings not just poverty, but shame and isolation. Wisdom, humility, and preparedness emerge as key virtues, while fate remains the greatest force of all.
📖 
THE STORY O,F THE MERCHANT'S SON
(A tale of fate, wisdom, and
unexpected reward)
🌇 Introduction: A Book with One Verse
In a town, a merchant named Sagaradatta had a son. One day,
the son purchased a book for 100 rupees, which contained only
a single verse:
“You always get what’s coming to you.
Even the gods can’t oppose the laws of destiny.
And so, I regret nothing, and nothing astonishes me.
What destiny gives me, no one can take away.”
When Sagaradatta saw the book, he was furious. Enraged that his son had
wasted money on just one verse, he banished him from the house,
telling him never to return.
🚶♂️ The Young Man Sets Out
The son, heartbroken but composed, wandered to another city. When people
asked for his name or origin, he simply replied with the verse:
“You always get what’s coming to you.”
Eventually, everyone began calling him “Get-what’s-coming-to-you”.
👸 The Princess and the Mistaken
Identity
At a city festival, Princess Chandravati saw a handsome
prince and instantly fell in love, stricken by Kamadeva’s (God of love)
arrow. She sent her lady-in-waiting to summon the
prince, inviting him to climb into her palace room by a rope she’d hang from
her window at night.
Although tempted, the prince refused to meet the princess
that way, fearing it would dishonor both of them and offend divine and social
laws.
🧗♂️ Enter “Get-what’s-coming-to-you”
That night, “Get-what’s-coming-to-you” wandered near the palace and saw the
rope. Out of curiosity, he climbed up. The princess, thinking he was the
prince, welcomed him with food, drink, and affection. But he said nothing,
except:
“You always get what’s coming to you.”
Realizing in the light that he was not the prince, the princess became
furious and threw him out.
🛕 The Temple and a Second Mistake
He found shelter in a dilapidated temple, where a night
watchman had secretly arranged to meet a courtesan. Wanting to avoid
suspicion, the watchman sent “Get-what’s-coming-to-you” to rest at his own
house.
But he entered the wrong room, where the watchman’s
daughter Vinayavati was waiting for her lover. Believing him
to be her beloved, she married him in Gandharva style (love
marriage without witnesses). When he again said his only line, she realized her
mistake and threw him out.
🐘 A Heroic Act at a Wedding
He came upon a marriage procession where the bride,
magnificently dressed, sat on a platform waiting for the groom, Varakeerti.
Suddenly, a mad elephant charged into the scene. Everyone
fled—except the bride, who froze in terror.
“Get-what’s-coming-to-you” bravely grabbed a nail from the platform,
held the bride’s hand to reassure her, and stabbed the elephant. By luck, the
elephant fled.
👑 The Aftermath: From Outcast to Hero
When the groom returned and saw another man holding the bride’s hand, he
accused her father of betrayal. The father turned to his daughter, who
declared:
“This man saved my life. I will marry no one else.”
This sparked a night-long debate, which drew attention from
the king, Princess Chandravati, and Vinayavati,
all of whom arrived.
The king asked the young man, “Who are you?” He simply replied:
“You always get what’s coming to you.”
Each woman then recognized him and spoke a line from the
verse:
·
The princess: “Even the gods can't oppose the
laws of destiny.”
·
Vinayavati: “And so, I regret nothing and
nothing astonishes me.”
·
The bride: “What destiny gives me, no one can
take away.”
🎉 The Final Revelation and Rewards
The king demanded a full explanation. Once the stories were told, he was
deeply impressed. He:
·
Married his daughter to
“Get-what’s-coming-to-you”.
·
Gave him a thousand villages and royal
ornaments.
·
Made him heir to the throne (as
the king had no sons).
Both Vinayavati and the bride were also married to him with appropriate
ceremonies and dowries. Eventually, the young man brought his parents to live
with him, and they lived happily ever after.
📚 Moral and Philosophical Reflection
The entire story illustrates the power of fate, and how faith,
courage, and composure can lead to surprising rewards, even in the
face of rejection and humiliation.
🌟 Key Themes and Lessons:
1. Fate
is Supreme:
Even gods cannot change destiny—this message is reinforced throughout the
story.
2. Steadfastness
in Adversity:
The young man remains calm, repeating his verse, and is never shaken by
setbacks.
3. Mistakes
Can Lead to Miracles:
His unintended entry into the lives of the three women becomes a symbol
of cosmic alignment.
4. Virtue
is Rewarded:
His bravery at the wedding wins him not just a bride but a kingdom.
5. Perspective
on Possession:
What is destined for you will find its way, no matter the path.
🪶 Closing Words from the Mouse
Hiranyaka ends the tale by connecting it to his own suffering. Like
“Get-what’s-coming-to-you,” he too faced loss and rejection. He justifies his
decision to leave the temple with his friend Laghupatanaka (the crow) and finds
hope in the wisdom of fate.
The turtle Mantharaka affirms the crow’s loyalty and
comforts the mouse, reminding him that wealth is temporary,
but true friendship and wisdom are lasting.
✅ 10 Two-Mark Questions and Answers (2 sentences
each)
1. Why
was the merchant angry with his son?
The merchant Sagaradatta was furious when his son paid 100 rupees for a book
that contained only one verse. He considered it a foolish waste and expelled
him from the house.
2. What
phrase did the merchant’s son keep repeating?
He always said, “You always get what’s coming to you.” It became his
only response to everyone, and soon people started calling him by that name.
3. How
did Princess Chandravati fall in love?
During a festival, she saw a handsome prince and was immediately struck by
Kamadeva’s arrow of love. She sent her maid to arrange a secret meeting.
4. Why
didn’t the prince meet the princess?
Though tempted, the prince decided not to sneak into the palace, thinking it
was dishonorable and could lead to humiliation.
5. How
did “Get-what’s-coming-to-you” enter the palace?
He saw a rope hanging from the palace window, climbed it out of curiosity, and
unknowingly entered the princess’s room.
6. What
did Vinayavati do when she mistook him for her lover?
In the dark, she thought he was her lover and married him according to
Gandharva rites. When she realized the truth, she threw him out.
7. How
did he save the bride from the elephant?
When a mad elephant appeared during a wedding, he reassured the bride and
courageously jabbed the elephant with a nail, making it flee.
8. What
made the bride choose “Get-what’s-coming-to-you” as her husband?
She declared that he saved her life when everyone else ran away and refused to
marry anyone else.
9. How
did the princess and Vinayavati recognize him later?
When they heard him say “You always get what’s coming to you,” they
remembered their earlier encounters and recited the rest of the verse.
10. What
rewards did “Get-what’s-coming-to-you” receive in the end?
He was married to three women, gifted a thousand villages, and was made
heir-apparent to the king’s throne.
✅ 5 Five-Mark Questions and Answers (Paragraph Form)
1. Why
did the merchant’s son earn the name “Get-what’s-coming-to-you”?
After being banished by his father for buying a one-verse book, the merchant’s
son went to a new city. Whenever anyone asked for his name or origin, he simply
replied, “You always get what’s coming to you.” Over time, this became his
identity, and people started calling him by that phrase. His unwavering
repetition of that line turned into both his name and his destiny.
2. How
did the mistaken identities lead to unexpected twists in the story?
Throughout the story, people mistake “Get-what’s-coming-to-you” for someone
else. The princess believes he is the prince, Vinayavati thinks he is her
lover, and he accidentally enters both situations. These mistaken encounters
seem unfortunate at first, but ultimately they contribute to his destiny. The
story uses coincidence to show how fate works in mysterious
ways.
3. Describe
the wedding incident involving the elephant and how it changed everything.
At the bride's ceremony, a mad elephant attacked, causing chaos. While everyone
fled, only the bride remained frozen in fear. “Get-what’s-coming-to-you” acted
bravely, calmed her, and chased the elephant away. This heroic act made the
bride choose him as her husband and led to a major turning point in his life.
His fate shifted from being a wanderer to being a respected hero.
4. How
did the repeated verse reflect the theme of destiny?
The verse served as both a prophecy and a philosophical truth. It states that
destiny is inevitable and unchangeable, even by the gods. The events in the
story—coincidences, mistaken identities, rewards—mirror this theme. Each time
“Get-what’s-coming-to-you” says the verse, the characters and readers are
reminded that fate governs life’s outcomes.
5. What
role did the king play in resolving the conflicts in the story?
The king arrived when the wedding dispute arose and noticed the peculiar
behavior of the three women, who all quoted the same verse. He investigated the
situation with patience and wisdom, heard the full truth from everyone, and
rewarded “Get-what’s-coming-to-you” appropriately. His role reflects that of a just
ruler, who recognizes merit and upholds fairness over formal
arrangements.
📝 Essay Question and Answer
Q: How does the story of “Get-what’s-coming-to-you” illustrate the
themes of fate, fortune, and identity in the Panchatantra?
Introduction
The tale of “Get-what’s-coming-to-you” is one of the most whimsical yet
philosophically rich stories in the Panchatantra. At its heart lies a
single Sanskrit verse that the protagonist lives by—a mantra on fate, destiny,
and divine order. What begins as a tale of rejection turns into a story of remarkable
reversals, emphasizing that what is meant to be will always find its
way.
1. Fate as the Central Force
The protagonist’s entire journey is guided by fate, not
effort or planning. From being cast out by his father to climbing into the
princess’s room, and finally heroically saving a bride—each event seems
accidental. Yet, these accidents are actually fated turns. The
story shows that destiny often works in disguise.
2. The Power of a Simple Philosophy
His only reply, “You always get what’s coming to you,” seems
foolish to others, but it protects him from arrogance, fear, and regret. He
never tries to control outcomes but flows with events. This simple line turns
out to be the key to his success, as it makes him known and
remembered.
3. Mistaken Identity and Unexpected Reward
The protagonist is mistaken for a prince and a lover—situations that usually
bring shame—but in his case, they lead to marriage, heroism, and kingship.
These mix-ups symbolize that destiny works in strange ways.
What appears as a misstep is sometimes the first step toward greatness.
4. Justice and Wisdom Prevail
The story ends with a king who listens and does not judge based on status.
He sees truth in character and courage, not appearances. His wise judgment
reinforces the idea that those chosen by fate will eventually receive
their due, no matter how delayed or indirect the path may be.
5. A Story of Identity and Belonging
The young man was rejected by his father and wandered namelessly. But in
time, he gains three wives, a kingdom, and an
honored identity—all because he remained true to himself and
accepted life with calmness. This reflects the Panchatantra’s moral universe: patience,
character, and destiny shape true identity.
Conclusion
The story of “Get-what’s-coming-to-you” is a brilliant exploration of how
fate governs life’s journey. Rich in irony, wisdom, and humor, the tale teaches
that regret and astonishment are pointless in the face of
destiny. Those who accept life’s turns with grace may find that destiny rewards
them more generously than they imagined.
The Story of Somilaka
"In a cer'tain town, there lived a weaver by the name
of Somilaka. The cloth he wove was so exquisite that it
was ·fit to be worn by kings. But somehow, he could.
earn only just enough to make two enc;ls meet. On the
other hand, the other weavers, who produced in£erio1 ·
cloth, had become very rich.
"Seeing this, the weaver said to his wife, 'My dF.arJ
look at 'this ! These weavers produce inferior dolh and
yet they have become rich, .while I remain poor. I am
fed up with this place! I mean to go to some other
kingdom and - make money there.'
-'My dear husband,' replied his wife, 'you're quite
wrong in thinking that you will earn money somewhere
else, when you can't make it here, for they say:
"What is not predestined,
Do what you will,
Can never happen:
What is not predestined,
Will even come into your hand
And yet slip away:
But what destiny has planned,
Will surely come to pass
Without your help:
For destiny and action
Go hand in hand,
The one is as much a part of the other,
As light and shade."
And,
"As a calf will find out its mother
Amongst a thousand cows.
So destiny selects its performers
From amongst the masses."
--'And so,' continued his wife, 'carry on working· here.'
-'My dear,' said th@- weaver, 'what you say isn't true,
for they say:
1 1 4 PANCHATANTRA
"No plan can succeed,
Without determined effort,
Any more than you can clap with one hand."
-'Even if destiny makes food available, you have to
stretch out your hand and take jt. It do.es not fall into
your· mouth, any more than a deer falls into the mouth
· of a reclining lion. It's the people who make a determined
effort who succeed. As they say:
"Lakshmi bestows her favours,
On the zealous man,
She scorns the idle,
Who depend entirely on luck.
So, brush destiny aside
And try with all your might.
If you still fail,
Find out what went . wrong."
-'And so, my dear,' continued the weaver, 'I have made
up my mind to go somewhere else.'
"Soon after-wards, the weaver left his home town and
went to Vardhamanapura*.
"He lived there for three years and. earned three
hundred , pieces of gold . Then he started off on his
j ourney home.
"He ,was half way home, and still deep in the jungle,
when the sun set. For fear of the wild animals, he
climbed up a big banyan tree and went to slep there.
While he slept, he' had a dream. He · saw two
terrifying-looking people, arguing with each other.
-'Action!' said one of them to the other. 'Why did you
allow Somilaka to earn three hundred pieces of gold?
Don't you know that he is destined tO earn only what
he requires for his food and ,clothing?'
-'Destiny ! ' replied the other. 'What could I do? This
man put in a great effort and I had to reward him
according to his actions. But it is still for you to decide
how much he is going to retain: So why blame me?'
"When the weaver woke up, he peered into his bundle
and found that the gold coins had disappeared. He
WllllNING OF FRlENDS 1 1 5
began4o think adly., 'Oh, whatever has happened? I
took so much time .and trouble to earn this money and
it has vanished in 1a imoment. All my efforts were in
vain . H ow can. I show my face to my wife and frinds
in this poverty-stricke condition?'
"And · so, he decided not to continue the journey home
and he returned to Vardhamanapura.
"In a year's time, he had earned five hundred gold
coins. Once more, he started off on his homeward
journey. As before, half way home, he was still deep in
the jungle when the sun set. For fear of losing his gold
coins, as on the 1 previous occasion, he did not stop to
rest but continued to walk fast, even though he was
, very tired.
"After a while, he heard voices. Two men were talking:
-'Action! ' said one of them to the other. 'Why did you
let Somilaka earn five hundred gold pieces? Don't you
know that he is destined to earn only what he requires
for his food and clothing?'
-'Destiny! ' replied the other. 'What could I do? -The
man put in a great effort and I had to reward him
according to his actions. But it is still for you to decide
how much h_e is going to retain. So why blame me?'
"When Somilaka heard this, he peered into his bag
and found that the gold coins had disappeared.
" He was so utterly disheartened that he thought to
himself, 'Oh, what is the good of living, if I have lost
my money. I shall hang myself from this banyan tree.'
"And so, he wove a rope of grass, made a noose an,d
tied the rope to the tree. He put the noose around his
neck and was just about to throw himself down, when
he heard a voice from heaven.
--'Somilaka!' said the voice. 'Stop! Don't do such a thing!
· It is I, Destiny, who stole your gold coins. I cannot bear
that you · should earn even a t:owrie* more than what
you require for your food and clothing. But I am
pleased with your industrious spirit. I have- not revealed
myself to you in vain-ask any boon of me and I will
1 1 6 PANCHATANTRA
grant it.' . . .
-· 'Very well then,' replied Somilaka, 'please give me a
lot of money.'
-'But what will you do with money that you can't make
use of?' asked the voice. 'You are not destined to earn
more than what you require for your food and clothing.'
-'Ev:en if I can't enjoy it,' said Somilaka, 'please give
it to me, for:
"A man who has riches,
Is always well received by everyone,
Even if he is a miser or of low qi.ste.'' '
-'Ah!' said the voice from the sky. 'Bu't first return to
Vardhamanapura and go to the homes of two merchants.
One is called Guptadhana* and the other, Upabhuk:.L_(ldhana*.
When you have studied their behaviour, come
back and tell me whether you would prefer to be like
Guptadhana and have money but not enjoy it, or to belike
u pabhuktadhana and have no surplus moneybecause
you i;njoy spending all what you have.' Then
the voice in the sky ceased. . .
"And so, Somilaka started back to Vardhamanapura
. in a dazed condition. By evening he reached the city,
absolutely worn out. He inquired for Guptadhana's house
and finally arrived there. Although Guptadhana, his wife
and his son objected very strongly, he forcibly entered
their house and became their guest.
"When it was meal time, they gave him food but in
a most insulting manner. When he had finished eating,
he went off to bed. While he slept, he heard the same
. twQ people talking:
-'Action !' said one of them to the other. 'Why did you
force Guptadhana to provide Somifaka with a meal when
he gave .. it so begrudgingly. Don't you know that
Guptadhana is destined to have money but not enjoy
spending it on himsdf or others?'
-'Destihy!' replied the other. 'What could I do?
Somilaka's needs h.ad to be provided for and Guptadhana
did it according to his own miserly nature. But it is for
WINNING OF FRIENDS 1 1 7
you to decide the final outcome. So why blame me?'
"Early the following morning, when Somilaka got up,
he found that Guptadhana had -an attack of cholera,
and couldn't eat all day.
"Then Somilaka went on to U pabhuktadhana's house.
He was welcomed with open arms. His hqsts provided
him with excellent bathing facilities and gave him new
clothes. Afterwards he dined lavishly.
"At night time, he retired to a comfortable bed and
went to sleep. While he slept, he heard the same two
people talking:
-'Action ! ' said one of them to the other. 'Why did you
allow Upabhuktadhana to entertain Somilaka s0 ex·
travagantly, even to the extent of asking for credit a't
the grocer's? Don't you know that Upabhuktadhana is
destined to have no surplus money because he eajoys
spending all what he has?'
-'Destiny! ' replied the other. 'What could I .do?
Somilaka's needs had to be provided for and U pabhuktadhana
did it according to his own generous nature.
But it is for you to de<:ide the final outcome So why
blame nie?'
"Early next morning, one of the king's servants arrived
and brought money for U pabhuktadhana.
"When Somilaka saw this, he said, 'This Upabhuktadhana
is not a rich man and yet he is better off than
Guptadhana. Let Destiny make me like Upabhukta·
dhana.'
"His wish was granted and he began to enjoy his
money to the full just like Upabhuktadhana.
-"And so/' continued Mantharaka, "that's- why I said :
'A wise man uses his wits
To make money
But avoids being a miser,
For he may be destined to lose his money :
The art is in learning how to enjoy it.
This is what Somilaka learned in the deep jungle.'
-"H iranyaka," continued Mantharaka, "knowing this,
1 1 8 PANCHATANTRA
one should not worry about riches. If someone .has
riches and is unable to enjoy them, it's the same as if
he had nothing. It is true, what they say:
· 'A man should use his money
To provide for his necessities
And · to give to charity,
But not to hoard,
For the bees hoard their honey
And people take it away ..
Even if he hoards it to give to others,
It's still not a good thing,
For it's like handling mud
And then washing your hands.
Contentment is what he should aim at,
For this is the source of joy,
But how can a greedy miser
Ever understand the meaning of joy?
Now, snakes can live on next to nothing
And elephants eat only green stuff,
Great sages live on nothing but fruits and herbs,
But all these are strong,
For they are content with what they have.
But what will a man not do for money?
He will cast a slur on the righteous,
And pratse the wicked.' "
When Mantharaka had finished speaking, the crow
turned to the mouse and said, "My friend, what
Mantharaka has said just now is very true and should
be put into practice. Don't mind his talking like this .
. Only a real friend will say something unpalatable for
your own ·good, the rest are friends only in name."
While they were talking, a stag, by the name of
C hitranga*, turned up on the scene. He was in a state
of panic because the hunters were after him. When they
saw him coming, the crow flew up a tree, the mouse
slipped into the bushes and . Mantharaka crawled into
the lake.
When the crow had been watching the stag carefully
WI NNING OF FRlt:fllDS 1 19
for a short time, he called out to the turtle, "Manthara,kal
Come out, it's all right. This stag has only come t01
quench his thirst."
But Mantharaka, who was a great observer of human
nature, replied, "No, No, Laghupatanaka, I don't think
this stag has come to drink water. He is panting for
breath and looking fearfully over his shoulder. I think,
he is being pursued by hunters. Go and find out whether
I am right or not." So the crow flew off.
Then the stag said, "Turtle! You have understood why
I am frightened. r es.caped the hunter's arrow and have
managed t9 get this far. Now, I beg of you, show me
some' place to hide, where the hunters can't reach me."
-"Stag," replied Mantharaka, "listen to the nitishastra:
'There are two . ways of rescuing yourself
From the clutches of an enemy:
You can use your hands to fight
Or your feet to run.'
-"So in this case, before the wicked hunter arrive, FU-n
into the deep jungle over there." And he pointed out
the direction.
Meanwhile, the crow, who had gone to see whether
the hunters were about or not, returned and went after
the stag. "Chitranga," he called, "it's alright! The wicked
hunters have killed many animals and have gone ' with
the carcasses. You can come out of the jungle."
And so, the four of them got friendly and, from that
time onward, would meet e\reryday at noon, under the
shady trees on the bank of the lake and discuss morals
and philosophy. In this way, they spent their time very
happily.
One day it was noon but' Chitranga had failed to turn
up. The other three got frightened and said to each
other, "How is it that our friend has not come? Has
he been killed by a lion or shot by the hunter's arrow
or been burnt in\ a forest fire or taught in a trap? Or
has he fallen in a deep pit whilst trying to reach fresh
grass?"
1 20 PANCHATANTRA
Then Mantharaka said · to the crow, "Laghupatanaka!
. Hiranyaka and I move slowly, so we can't possibly go
looking for Chitranga, but you can fly fast. You had
better go and search for him to see if he is alive or
dead."
Laghupatanaka started
'
off promptly, but he had flown
only a short distance when he discovered Chitranga
caught in a net on the bank of the lake. When the crow
saw him, he was very upset and said to him, "My dear
fellow! How did this happen?"
When the stag saw the crow, he too showed great
distress and, with tears in his eyes, he said,. "I am on
the verge of death. I am very glad that you have found
me before I die because I want tQ say to you that if Ihave
ever, thoughtlessly, said or done anything unkind
to you, please forgive me. And please say the same to
Hiranyaka and Mantharaka on my behalf."
-"But, Chitranga!" said Laghupatanaka. "Please don't
give up hope when you have friends like us. I shall
hurry back and fetch Hiranyaka. Don't be afraid."
In this way, the crow put courage in the stag's heart
and quickly flew to Hiranyaka and Mantharaka and told
them about Chitranga's captivity. The mouse said! he
would rescue Chitranga and jumped on the crow's back.
Then the two of them made their way swiftly to where
Chitranga was.
When Chitranga saw them, his spirits brightened and
he said :
"The wise choose good friends,
For, with their help,
It is possible to survive every calamity."
Then Hiranyaka said to Chitranga, "My friend, you
know the nitishastras so well! How was it then that you
got caught in this trap?"
-"Hiran:yaka," replied Chitranga, "please, this isn't the
tinie for discussion. Bite off these meshes and free me,
before the hunter returns."
-"Now that I am here, you need not worry about the
WINNING OF FRIENDS 1 2 1
hunter," said Hiranyaa, "but when people like you get
caught in traps, whatever is the good of studying
nitishastras! "
-"But, i f fate i s hostile," said Chitranga, "even your
knowledge of nitish<rstras does not help you. As they
say:
'When Destiny frowns on ! him,
Even a sage
May lose his power of thought.
What is predestined
Cannot be avoided
Even by the great.' "
While they were discussing this, Mantharaka, who was
worried about his friend's welfare, also arrived on the
scene.
When Laghupatanaka saw him coming, he said, "Oh.
no! Look, Hiranyakal"
-"What?" said Hiranyaka. "Is the hunter coming?"
-"Hunter-nothing!" retorted Laghupataru;tka. " It's
Mantharaka who is coming! How silly of him ! If the
hunter arrives, we shall all be in danger because of him
for, I can easily fly away. You, Hiranyaka, can slip into
a hole and Chitranga, when he is freed, can run. But
what can this water dweller do to save himself? That's
what worries me.''
Meanwhile Mantharaka reached them. "Friend," said
Hiranyaka, "you have done a silly thing in coming here !
You had better go back as quickly as you can, before
the hunter arrives.''
-"But, Hiranyaka," said Mantharaka, "what else could
I do? I couldn't bear to sit and think of my friend
suffering, so I came here. I would rather lose my life
than lose friends like you. We can get 1 our lives pack
in the next birth, but not the friends we'v lost."
While they were talking, the hunter appeared with an
arrow fixed to his bow. As soon as they saw him
approaching, Hiranyaka qu;ickly . finished biting off
Chitranga's meshes and the stag bolted. Laghupatanaka
1 22 PANCH ATANTRA
flew to the top of a tree and Hiranyaka slipped into a
hole near by.
The hunter was very disappointed to see the · stag
escape, but when he saw Mantharaka slowly draggi11g
himself towards the lake, he thought to himself, "Fate
has snatched away the stag from me, but at least it has
sent this turtle · for my food. His flesh will satisfy my
whole family." · 1
And so, the hunter caught the turtle and tied him up
with a net of grass blades. And, slinging him on his
shoulder, beside his bow, he started off for home.
When Hiranyaka saw the turtle being carried away,
he was heart-broken and he said, "Oh, what a dreadful
thing to happen to us! Hardly. had we got over one
trouble when the other was upon us ! Disasters never
come singly. Destiny, that destroyed my hoard of food,
has also snatched away my friend, and a friend like
Mantharaka is not easy to find. Destiny, why are you
showering me with arrows of misfortune? First I lost
my hoard of food, then I was separated from my friends
and family, then I had to leave my home; and now, as
if all that wasn't enough, my dearest friend has been
snatched away from me for ever. Such is the fate of
all living creatures . They say:
'You get more cuts
Where there's already a wound,
And when the money is short,
You feel more hungry than usual!'
And,
'When you are alrea,dy in trouble,
Your enemies multiply, .
And when you are weak
Most evils arise.' "
Meanwhile, Laghupatanaka and Chitranga arrived
where Hiranyaka was, their eyes flooding with tears.
-'.'You can stop crying," said Hiranyaka, "and do
something about it before Mantharaka gets out of sight.
We must think of a plan to save him. As they say:
WINNING OF FRIENDS
'When calamity strikes,
To cry serves no purpose,
It only increases the sorrow.' -"
123
-"You are right," said the crow. "Listen, I have a plan.
Let Chitranga lie on the ground in the hunter's path
as though he was dead. I will sit on his head and
pretend to peck at his eyes with my beak. Then the
hunter will think, Chitranga is really dead and he will
drop Mantharaka and run after Chitranga. The minute
he does this, Hiranyaka must start biting the grass net
and set Mantharaka free. Mantharaka will then make
for the lake, as fast as he can. Meanwhile, Chitranga,
I shall tell you the right morrient to get up and make
a dash to safety, before the hunter can reach you.''
-"What an excellent plan!" said Chitranga. "I take it
for granted that Mantharaka is as good as free. As they
say: .
'A wise man's instinct tells him,
If a plan is going to succeed or nnt.' "
And so they carried out Laghupatanaka's plan.
The hunter was going along the bank of the lake when
suddenly, he saw a stag lying in his path and a crow
pecking at his eyes. Delighted with the sight, he said,
"This is the same stag that slipped from my clutches
and escaped into the jungle. Perhaps he has died of
exhaustion. Well, the turtle is safely tied up, so I will
drop him and catch the stag. Then I shall have them
both."
And so, he put down the turtle and approached the
stag. In the meantime, Hiranyaka quickly bit the meshes
.with his sharp teeth and Mantharaka crawled to _the
safety of the lake. Chitranga, prompted by the crow,
also made a dash to safety and Hiranyaka and
Laghupatanaka also fled to safety.
The hunter looked dejectedly after the bolting stag
· and then returned to the place where he had dropped
the turtle. He was astonished to find him gone. He
stood amazed and sadly addressed his fate in· the
1 24 PANCHATANTRA
following words : "Destiny! A fat stag, that was caught
in my net, was snatched away from me by you ! A turtle
vanished at your command. Here I am, wandering
solitary and hungry in the jungle. If there is something
else you "'ant to do to me, then do it now ! I am ready
to bear it." After crying out in this way for some time,
he finally went home.
When the hunter was gone, the four friends came out
of the hiding places . and danced with delight. They
hugged each other joyfully and returned to their usual
place, on the bank of the lake. They felt as though they
had been reborn. From then on, they spent their time
very happily, talking to each other about philosophy
and morals.
And so, it is wise to make an effort to make friends
and to behave straightforwardly towards them, for:
"He who makes friends
And never deceives them,
Shall triumph over all his troubles."
🧵🌿
The Story of Somilaka: A Weaver's Search for Wealth and Wisdom
I. Narrative Summary (Brief Recap)
Somilaka, a skilled weaver, is frustrated by his poverty despite producing fine cloth. In contrast, inferior weavers thrive. Seeking prosperity, he travels to another city, earns gold, but loses it mysteriously in the jungle. He learns through divine revelation that Destiny controls outcomes and restricts him to just enough for basic needs. Offered a boon, he chooses wealth and is sent to observe two types of wealthy men: one who hoards (Guptadhana), and another who spends freely (Upabhuktadhana). In the end, Somilaka chooses the generous lifestyle, not just wealth.
II. Thematic Analysis
1. Destiny vs. Effort (Daiva vs. Purushartha)
-
This story explores the ancient Indian philosophical tension between fate (daiva) and human action (karma).
-
Destiny restricts Somilaka’s earnings to only what is necessary for survival.
-
Action (embodied by Somilaka's repeated efforts) still plays a vital role in shaping one's life—but within the limits set by destiny.
-
Quote:
“Destiny and action go hand in hand, the one is as much a part of the other, as light and shade.”
This story explores the ancient Indian philosophical tension between fate (daiva) and human action (karma).
Destiny restricts Somilaka’s earnings to only what is necessary for survival.
Action (embodied by Somilaka's repeated efforts) still plays a vital role in shaping one's life—but within the limits set by destiny.
Quote:
“Destiny and action go hand in hand, the one is as much a part of the other, as light and shade.”
2. Merit and Misfortune
-
Somilaka’s skill does not correlate with wealth—showing a world where effort doesn't always result in reward.
-
The fable challenges materialistic views of success, suggesting that divine or cosmic forces determine outcomes.
Somilaka’s skill does not correlate with wealth—showing a world where effort doesn't always result in reward.
The fable challenges materialistic views of success, suggesting that divine or cosmic forces determine outcomes.
3. The Paradox of Wealth
-
Having wealth doesn't guarantee joy:
-
Guptadhana: wealthy but miserly and joyless.
-
Upabhuktadhana: poor but generous and content.
-
Somilaka chooses the quality of experience over quantity of wealth.
-
Reflects a strong ethical message:
“The art is in learning how to enjoy it.”
Having wealth doesn't guarantee joy:
-
Guptadhana: wealthy but miserly and joyless.
-
Upabhuktadhana: poor but generous and content.
Somilaka chooses the quality of experience over quantity of wealth.
Reflects a strong ethical message:
“The art is in learning how to enjoy it.”
4. Contentment vs. Greed
-
A moral reflection against hoarding:
“Bees hoard their honey, and people take it away.”
-
Reinforces the idea that wealth should serve life, not the reverse.
A moral reflection against hoarding:
“Bees hoard their honey, and people take it away.”
Reinforces the idea that wealth should serve life, not the reverse.
5. Critique of Materialism
-
Through the hunter's lament and Somilaka’s repeated loss of coins, the story subtly critiques blind pursuit of money.
Through the hunter's lament and Somilaka’s repeated loss of coins, the story subtly critiques blind pursuit of money.
III. Character Analysis
Character Symbolism Role in Message Somilaka The striving individual (karma yogi) Represents rational struggle against fate Destiny (voice) Cosmic power, unseen controller Limits outcomes despite effort Guptadhana Hoarding miser Warning against wealth without joy Upabhuktadhana Enjoyer of life Ideal of balanced, generous living
| Character | Symbolism | Role in Message |
|---|---|---|
| Somilaka | The striving individual (karma yogi) | Represents rational struggle against fate |
| Destiny (voice) | Cosmic power, unseen controller | Limits outcomes despite effort |
| Guptadhana | Hoarding miser | Warning against wealth without joy |
| Upabhuktadhana | Enjoyer of life | Ideal of balanced, generous living |
IV. Literary Devices
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Dream Vision: The appearance of Destiny and Action in Somilaka’s dream personifies abstract concepts, a common device in Indian didactic literature.
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Dialogue and Debate: The philosophical dialogues between Destiny and Action echo Vedic traditions of internal reasoning.
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Irony: Despite earning more each time, Somilaka ends up with nothing—irony drives home the lesson on predestination.
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Contrast: Between miser and spendthrift to illustrate choices of lifestyle.
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Symbolism: The jungle journey represents the unpredictability of life and fate.
Dream Vision: The appearance of Destiny and Action in Somilaka’s dream personifies abstract concepts, a common device in Indian didactic literature.
Dialogue and Debate: The philosophical dialogues between Destiny and Action echo Vedic traditions of internal reasoning.
Irony: Despite earning more each time, Somilaka ends up with nothing—irony drives home the lesson on predestination.
Contrast: Between miser and spendthrift to illustrate choices of lifestyle.
Symbolism: The jungle journey represents the unpredictability of life and fate.
V. Philosophical Doctrines Reflected
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Karma Theory: Actions influence rewards, but only within the limits of fate.
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Vedantic Values: Contentment (santosha) is greater than possession.
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Hindu Economic Ethics: Wealth (artha) is to be pursued ethically and with detachment.
Karma Theory: Actions influence rewards, but only within the limits of fate.
Vedantic Values: Contentment (santosha) is greater than possession.
Hindu Economic Ethics: Wealth (artha) is to be pursued ethically and with detachment.
VI. Key Verses Explained
“Lakshmi bestows her favours on the zealous man…”
Lakshmi, goddess of wealth, favors effort, not laziness—yet this is moderated by Destiny.
“A man who has riches is always well received…”
A satirical observation on societal hypocrisy, where respect follows wealth, not virtue.
“Money is troublesome to earn and more troublesome to guard…”
Echoes ancient Indian ascetic ideals, where detachment from wealth is considered liberating.
“Lakshmi bestows her favours on the zealous man…”
Lakshmi, goddess of wealth, favors effort, not laziness—yet this is moderated by Destiny.
“A man who has riches is always well received…”
A satirical observation on societal hypocrisy, where respect follows wealth, not virtue.
“Money is troublesome to earn and more troublesome to guard…”
Echoes ancient Indian ascetic ideals, where detachment from wealth is considered liberating.
VII. Moral and Didactic Message
“Use money with wisdom and generosity, not to hoard or dominate.”
“Use money with wisdom and generosity, not to hoard or dominate.”
Somilaka's journey emphasizes:
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The importance of contentment
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Understanding limits of control
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Living a balanced, generous life
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True wealth lies in joy and friendship, not coins
*****
Detailed Summary of “The Story of Somilaka”
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Somilaka, a skilled weaver, lived in a town where he produced exceptionally fine cloth—so exquisite that even kings could wear it. However, despite his talent and hard work, he remained poor and could barely make ends meet. Ironically, other weavers who made inferior cloth had become wealthy. This disparity frustrated Somilaka, who decided to leave his hometown in search of better fortune elsewhere.
Somilaka, a skilled weaver, lived in a town where he produced exceptionally fine cloth—so exquisite that even kings could wear it. However, despite his talent and hard work, he remained poor and could barely make ends meet. Ironically, other weavers who made inferior cloth had become wealthy. This disparity frustrated Somilaka, who decided to leave his hometown in search of better fortune elsewhere.
➤ Somilaka’s First Attempt at Fortune
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Somilaka informed his wife of his decision to travel to another kingdom. His wife, however, advised him against leaving, explaining that people receive only what destiny allows. She quoted wise sayings emphasizing that:
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One cannot obtain what is not destined,
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Even the destined may slip away if not acted upon,
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Action and destiny must work together, like light and shade.
But Somilaka argued back, saying that:
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No plan can succeed without effort,
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Even if destiny provides food, one must still reach out to take it,
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Goddess Lakshmi favors effort over laziness.
Determined, he left and traveled to Vardhamanapura, where he lived for three years and earned 300 gold coins. On his journey back through a jungle, he stopped to sleep on a banyan tree for safety. In a dream, he saw two figures—Action and Destiny—arguing. Action blamed Destiny for restricting Somilaka’s wealth, while Destiny insisted that Somilaka had worked hard and earned his reward, but it was Action’s job to determine what he retained.
Upon waking, Somilaka found his gold had vanished. Saddened, he returned to Vardhamanapura.
Somilaka informed his wife of his decision to travel to another kingdom. His wife, however, advised him against leaving, explaining that people receive only what destiny allows. She quoted wise sayings emphasizing that:
-
One cannot obtain what is not destined,
-
Even the destined may slip away if not acted upon,
-
Action and destiny must work together, like light and shade.
But Somilaka argued back, saying that:
-
No plan can succeed without effort,
-
Even if destiny provides food, one must still reach out to take it,
-
Goddess Lakshmi favors effort over laziness.
Determined, he left and traveled to Vardhamanapura, where he lived for three years and earned 300 gold coins. On his journey back through a jungle, he stopped to sleep on a banyan tree for safety. In a dream, he saw two figures—Action and Destiny—arguing. Action blamed Destiny for restricting Somilaka’s wealth, while Destiny insisted that Somilaka had worked hard and earned his reward, but it was Action’s job to determine what he retained.
Upon waking, Somilaka found his gold had vanished. Saddened, he returned to Vardhamanapura.
➤ Second Attempt and the Same Result
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Determined again, Somilaka worked another year and earned 500 gold coins. On his way home, he heard the same celestial voices arguing again—this time over the 500 coins. Checking his bag, he found the money gone once more.
This time, devastated by the repeated loss, Somilaka decided to end his life. He made a grass rope and was about to hang himself from the banyan tree when a divine voice (Destiny) stopped him. The voice explained that although Somilaka’s industrious nature was commendable, his destiny limited him to earn only what was needed for food and clothing. Pleased with his perseverance, Destiny offered to grant him one boon.
Somilaka asked for wealth.
Destiny replied: “What’s the point of riches if you’re not allowed to use them?” Still, Somilaka insisted, quoting:
“A man with riches is respected, even if he’s a miser or of low caste.”
Destiny agreed but sent him on a test: Somilaka was to observe two wealthy merchants—Guptadhana (who hoarded wealth) and Upabhuktadhana (who spent generously)—and choose the kind of life he wanted.
Determined again, Somilaka worked another year and earned 500 gold coins. On his way home, he heard the same celestial voices arguing again—this time over the 500 coins. Checking his bag, he found the money gone once more.
This time, devastated by the repeated loss, Somilaka decided to end his life. He made a grass rope and was about to hang himself from the banyan tree when a divine voice (Destiny) stopped him. The voice explained that although Somilaka’s industrious nature was commendable, his destiny limited him to earn only what was needed for food and clothing. Pleased with his perseverance, Destiny offered to grant him one boon.
Somilaka asked for wealth.
Destiny replied: “What’s the point of riches if you’re not allowed to use them?” Still, Somilaka insisted, quoting:
“A man with riches is respected, even if he’s a miser or of low caste.”
Destiny agreed but sent him on a test: Somilaka was to observe two wealthy merchants—Guptadhana (who hoarded wealth) and Upabhuktadhana (who spent generously)—and choose the kind of life he wanted.
➤ Guptadhana and Upabhuktadhana: The Contrast
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Somilaka first visited Guptadhana, who grudgingly gave him food and hospitality. That night, Somilaka overheard the same two voices arguing about Guptadhana’s miserly behavior. The next day, Guptadhana fell sick and couldn’t eat—an example of wealth not enjoyed.
Then Somilaka visited Upabhuktadhana, who treated him warmly, offered him a bath, fresh clothes, delicious food, and kind words. Again, he heard the celestial voices—this time praising Upabhuktadhana’s generosity despite his limited means. Surprisingly, the next day, the king sent money to Upabhuktadhana, suggesting that generosity is rewarded in due course.
Convinced, Somilaka told Destiny he preferred the generous life of Upabhuktadhana, who had no surplus but enjoyed his money. Destiny granted his wish, and Somilaka lived a joyful, generous life thereafter.
Somilaka first visited Guptadhana, who grudgingly gave him food and hospitality. That night, Somilaka overheard the same two voices arguing about Guptadhana’s miserly behavior. The next day, Guptadhana fell sick and couldn’t eat—an example of wealth not enjoyed.
Then Somilaka visited Upabhuktadhana, who treated him warmly, offered him a bath, fresh clothes, delicious food, and kind words. Again, he heard the celestial voices—this time praising Upabhuktadhana’s generosity despite his limited means. Surprisingly, the next day, the king sent money to Upabhuktadhana, suggesting that generosity is rewarded in due course.
Convinced, Somilaka told Destiny he preferred the generous life of Upabhuktadhana, who had no surplus but enjoyed his money. Destiny granted his wish, and Somilaka lived a joyful, generous life thereafter.
➤ The Moral Reflection
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The story concludes with a philosophical reflection shared by Mantharaka (the turtle character in the larger Panchatantra frame story). He explains:
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Riches are useless if one cannot enjoy or share them.
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Contentment is the true source of happiness.
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Miserly people may have wealth but no joy.
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One should use wealth for needs and charity, not for hoarding.
The story criticizes materialism and underscores the balance between effort and destiny, and the need for generosity and contentment over mere accumulation of wealth.
The story concludes with a philosophical reflection shared by Mantharaka (the turtle character in the larger Panchatantra frame story). He explains:
-
Riches are useless if one cannot enjoy or share them.
-
Contentment is the true source of happiness.
-
Miserly people may have wealth but no joy.
-
One should use wealth for needs and charity, not for hoarding.
The story criticizes materialism and underscores the balance between effort and destiny, and the need for generosity and contentment over mere accumulation of wealth.
🪔 Central Moral:
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“A wise man uses his wits to make money, but avoids being a miser—for the art lies in learning how to enjoy it.”
“A wise man uses his wits to make money, but avoids being a miser—for the art lies in learning how to enjoy it.”
✅ 10 Two-Mark Questions (2–3 sentence answers)
1. Who
was Somilaka and what was his problem?
Somilaka was a skilled weaver whose cloth was fit for royalty, yet he remained
poor. Despite his talent, he earned only enough for food and clothes, while
less talented weavers became rich.
2. Why
did Somilaka decide to leave his town?
Frustrated by his poverty and the success of others, he believed that a new
place might offer better opportunities to earn money.
3. What
advice did Somilaka's wife give him about destiny?
She believed that destiny determines success, saying that even with effort, one
cannot earn what is not fated.
4. What
was Somilaka’s belief about hard work?
Somilaka insisted that success required effort, arguing that even if food is
destined, one must stretch out their hand to eat it.
5. What
happened after he earned 300 gold coins on his first journey?
While sleeping in a tree, he dreamt of Destiny and Action arguing. Upon waking,
he found that his gold had mysteriously vanished.
6. What
did the voice from the sky offer Somilaka?
Destiny, impressed by his effort, offered him any boon he wished, though she
reminded him he wasn’t destined to enjoy riches.
7. Who
were Guptadhana and Upabhuktadhana?
Guptadhana was a wealthy miser who never enjoyed his riches. Upabhuktadhana was
generous, lived happily, and spent what he had, though he had little.
8. What
did Somilaka observe at Guptadhana’s house?
He was treated poorly, given food reluctantly, and noticed that Guptadhana
later fell ill due to his stingy and joyless lifestyle.
9. How
was Somilaka treated at Upabhuktadhana’s house?
He was welcomed warmly, given good food and clothing, even if the host had to
borrow money to do so.
10. What
final decision did Somilaka make?
He chose to live like Upabhuktadhana—enjoying his money rather than hoarding
it—and Destiny granted him this wish.
✅ 5 Five-Mark Questions (Paragraph answers)
1. Why
did Somilaka's first two attempts to carry money home fail?
After earning gold coins through honest labor, Somilaka lost his earnings
mysteriously both times while returning through the forest. These incidents
were linked to the celestial argument between Destiny and Action—Destiny
allowed only essential needs to be fulfilled, and not more. This showed how
fate can override even the most diligent effort unless it is aligned with one’s
karmic destiny.
2. What
philosophical debate is presented through the dialogue between Destiny and
Action?
The story dramatizes the conflict between effort (Action) and fate
(Destiny). Action claims that effort should lead to success, while
Destiny insists on maintaining a cosmic balance, limiting individuals to their
allotted share. This reflects the age-old debate in Indian thought on karma vs.
free will.
3. Describe
Somilaka's experience at Guptadhana’s house.
Guptadhana’s family treated Somilaka with hostility and reluctance. Though
wealthy, Guptadhana shared nothing joyfully and suffered from ill health. This
experience revealed that wealth without generosity leads to
isolation and misery.
4. How
did Upabhuktadhana’s hospitality impact Somilaka's decision?
In contrast to Guptadhana, Upabhuktadhana treated Somilaka with love, despite
having little. His joyful spirit, generosity, and eventual unexpected reward
from the king taught Somilaka that true prosperity lies in using wealth
for happiness, not hoarding.
5. What
final moral does the story of Somilaka teach?
Somilaka learns that wealth is meaningless if not enjoyed or shared.
Destiny can control what we receive, but the way we use it defines the quality
of our life. The wise choose contentment, friendship, and purposeful living
over blind pursuit of riches.
📝 Essay Question
Q: What are the main moral lessons in the story of Somilaka, and
how do they reflect the values of the Panchatantra?
Introduction
The story of Somilaka, the poor weaver, presents a deep
reflection on the tension between destiny and human effort,
and explores the meaning of wealth, contentment, and generosity.
Through his journey and observations, Somilaka—and the reader—are led to
discover truths that align with the values upheld throughout the Panchatantra.
1. Effort vs Destiny
The dialogue between Destiny and Action represents the
philosophical struggle of whether fate controls life, or
whether personal effort can override it. Though Destiny limits
Somilaka’s wealth, his sincere effort is still recognized and rewarded, proving
that both fate and effort matter in life.
2. The Futility of Hoarded Wealth
Guptadhana symbolizes those who possess wealth but never enjoy or share it.
Despite having riches, his miserly behavior makes him sick and unhappy. The
story illustrates that wealth without joy or generosity is no better
than poverty.
3. The Joy of Generosity
In contrast, Upabhuktadhana lives simply but cheerfully. His spirit of
sharing makes him happier and even brings him unexpected fortune. His example
teaches that true wealth is in the experience of giving and enjoying
life.
4. Contentment as the Source of Strength
As the turtle Mantharaka later reflects, sages, snakes, and even elephants
live contentedly with little. Somilaka learns that greed leads to
disappointment, while contentment brings peace and dignity.
Wealth is best used when it serves one’s needs and uplifts others.
5. Friendship Over Fortune
The story is framed by Somilaka’s connection to his animal friends—the
mouse, turtle, crow, and stag. Their loyalty, unity, and efforts to save one
another demonstrate that true friendship is more valuable than gold.
Conclusion
The tale of Somilaka is a moral journey from desire to wisdom. It teaches
that while effort is necessary, destiny limits what we
retain, and happiness comes not from what we own, but from how
we live. Wealth, when used wisely and joyfully, becomes a blessing;
when hoarded, a burden.
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