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賯氐氐 丕賱賰鬲亘 丕賱禺賲爻丞
丕賱亘丕賳卮丕鬲丕賳鬲乇丕 The Panchatantra 兀賵 賯氐氐 丕賱賰鬲亘 丕賱禺賲爻丞 兀賵 賰賲丕 賴賷 賲卮賴賵乇丞 賮賷 孬賯丕賮鬲賳丕 亘賭賭"賰賱賷賱丞 賵丿賲賳丞"..
賲賳 兀賯丿賲 丕賱丨賰丕賷丕鬲 丕賱亘丕賯賷丞 賮賷 卮亘賴 丕賱賯丕乇丞 丕賱賴賳丿賷丞. 噩賲毓賴丕 丕賱亘丕賳丿賷鬲 賮賷卮賳賵卮丕乇賲丕 賱鬲毓賱賷賲 賵鬲賳賵賷乇 兀亘賳丕亍 丕賱賲賱賰 "兀賲丕乇丕卮丕賰鬲賷" 丕賱丨賲賯賶 孬賯賷賱賷 丕賱馗賱. 賰孬賷乇 賲賳賴丕 毓賳 丕賱丨賰賲丞貙 賲賰鬲賵亘丞 亘兀爻賱賵亘 丨賰丕賷丞 丿丕禺賱 丨賰丕賷丞. 乇睾賲 毓賵丿鬲賴丕 賱賱賯乇賳 丕賱孬丕賱孬 賲丕 賯亘賱 丕賱賲賷賱丕丿貙 賱賰賳賴丕 鬲鬲賲鬲毓 亘卮毓亘賷丞 丨鬲賶 丕賱賷賵賲 亘賷賳 丕賱氐睾丕乇 賵丕賱賰亘丕乇 賱賲丕 亘賴丕 賲賳 丨賰賲丞 賵賰匕賱賰 賱胤乇丕賮鬲賴丕 賵匕賰丕亍賴丕.
兀氐賱 丨賰丕賷丕鬲 "賰賱賷賱丞 賵丿賲賳丞" 賱兀賵賱 賲乇丞 亘丕賱賱睾丞 丕賱毓乇亘賷丞..
賲賳 兀賯丿賲 丕賱丨賰丕賷丕鬲 丕賱亘丕賯賷丞 賮賷 卮亘賴 丕賱賯丕乇丞 丕賱賴賳丿賷丞. 噩賲毓賴丕 丕賱亘丕賳丿賷鬲 賮賷卮賳賵卮丕乇賲丕 賱鬲毓賱賷賲 賵鬲賳賵賷乇 兀亘賳丕亍 丕賱賲賱賰 "兀賲丕乇丕卮丕賰鬲賷" 丕賱丨賲賯賶 孬賯賷賱賷 丕賱馗賱. 賰孬賷乇 賲賳賴丕 毓賳 丕賱丨賰賲丞貙 賲賰鬲賵亘丞 亘兀爻賱賵亘 丨賰丕賷丞 丿丕禺賱 丨賰丕賷丞. 乇睾賲 毓賵丿鬲賴丕 賱賱賯乇賳 丕賱孬丕賱孬 賲丕 賯亘賱 丕賱賲賷賱丕丿貙 賱賰賳賴丕 鬲鬲賲鬲毓 亘卮毓亘賷丞 丨鬲賶 丕賱賷賵賲 亘賷賳 丕賱氐睾丕乇 賵丕賱賰亘丕乇 賱賲丕 亘賴丕 賲賳 丨賰賲丞 賵賰匕賱賰 賱胤乇丕賮鬲賴丕 賵匕賰丕亍賴丕.
兀氐賱 丨賰丕賷丕鬲 "賰賱賷賱丞 賵丿賲賳丞" 賱兀賵賱 賲乇丞 亘丕賱賱睾丞 丕賱毓乇亘賷丞..
369 pages, Paperback
First published January 1, 201
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About the author
Vishnu Sharma
199听books36听followersVishnu Sharma (Sanskrit: 啶掂た啶粪啶｀啶多ぐ啷嵿ぎ啶ㄠ / 啶掂た啶粪啶｀啶多ぐ啷嵿ぎ啶�) was an Indian scholar and author who is believed to have written the Panchatantra collection of fables. The exact period of the composition of the Panchatantra is uncertain, and estimates vary from 1200 BCE to 300 CE.Some scholars place him in the 3rd century BCE.
Panchatantra is one of the most widely translated non-religious books in history. The Panchatantra was translated into Middle Persian/Pahlavi in 570 CE by Borz奴ya and into Arabic in 750 CE by Persian scholar Abdullah Ibn al-Muqaffa as Kal墨lah wa Dimnah (Arabic: 賰賱賷賱丞 賵 丿賲賳丞鈥�). In Baghdad, the translation commissioned by Al-Mansur, the second Abbasid Caliph, is claimed to have become "second only to the Qu'ran in popularity." "As early as the eleventh century this work reached Europe, and before 1600 it existed in Greek, Latin, Spanish, Italian, German, English, Old Slavonic, Czech, and perhaps other Slavonic languages. Its range has extended from Java to Iceland." In France, "at least eleven Panchatantra tales are included in the work of Jean de La Fontaine."
The prelude to the Panchatantra identifies Vishnu Sharma as the author of the work. Since there is no other independent external evidence about him, "it is impossible to say whether he was the historical author . . .or is himself a literary invention". Based on analysis of various Indian recensions and the geographical features and animals described in the stories, Kashmir is suggested to be his birthplace by various scholars.
The prelude narrates the story of how Vishnu Sharma supposedly created the Panchatantra. There was a king called Sudarshan[citation needed] who ruled a kingdom, whose capital was a city called Mahilaropya (啶す啶苦げ啶距ぐ啷嬥お啷嵿く), whose location on the current map of India is unknown. The king had three sons named Bahushakti, Ugrashakti and Anantashakti] Though the king himself was both a scholar and a powerful ruler, his sons were "all dullards." The king despaired of his three princes' inability to learn, and approached his ministers for counsel. They presented him with conflicting advice, but the words of one, called Sumati, rang true to the king. He said that the sciences, politics and diplomacy were limitless disciplines that took a lifetime to master formally. Instead of teaching the princes scriptures and texts, they should somehow be taught the wisdom inherent in them, and the aged scholar Vishnu Sharma was the man to do it.
Vishnu Sharma was invited to the court, where the king offered him a hundred land grants if he could teach the princes. Vishnu Sharma declined the promised award, saying he did not sell knowledge for money, but accepted the task of making the princes wise to the ways of politics and leadership within six months. Vishnu Sharma knew that he could never instruct these three students through conventional means. He had to employ a less orthodox way, and that was to tell a succession of animal fables 鈥� one weaving into another 鈥� that imparted to them the wisdom they required to succeed their father. Adapting stories that had been told for thousands of years in India, panchatantra was composed into an entertaining five part work to communicate the essence of diplomacy, relationships, politics and administration to the princes. These five discourses 鈥� titled "The Loss of Friends", "The winning of friends", "Of Crows and Owls", "Loss of Gains" and "Imprudence" 鈥� became the Panchatantra, meaning the five (pancha) treatises (tantra).
Panchatantra is one of the most widely translated non-religious books in history. The Panchatantra was translated into Middle Persian/Pahlavi in 570 CE by Borz奴ya and into Arabic in 750 CE by Persian scholar Abdullah Ibn al-Muqaffa as Kal墨lah wa Dimnah (Arabic: 賰賱賷賱丞 賵 丿賲賳丞鈥�). In Baghdad, the translation commissioned by Al-Mansur, the second Abbasid Caliph, is claimed to have become "second only to the Qu'ran in popularity." "As early as the eleventh century this work reached Europe, and before 1600 it existed in Greek, Latin, Spanish, Italian, German, English, Old Slavonic, Czech, and perhaps other Slavonic languages. Its range has extended from Java to Iceland." In France, "at least eleven Panchatantra tales are included in the work of Jean de La Fontaine."
The prelude to the Panchatantra identifies Vishnu Sharma as the author of the work. Since there is no other independent external evidence about him, "it is impossible to say whether he was the historical author . . .or is himself a literary invention". Based on analysis of various Indian recensions and the geographical features and animals described in the stories, Kashmir is suggested to be his birthplace by various scholars.
The prelude narrates the story of how Vishnu Sharma supposedly created the Panchatantra. There was a king called Sudarshan[citation needed] who ruled a kingdom, whose capital was a city called Mahilaropya (啶す啶苦げ啶距ぐ啷嬥お啷嵿く), whose location on the current map of India is unknown. The king had three sons named Bahushakti, Ugrashakti and Anantashakti] Though the king himself was both a scholar and a powerful ruler, his sons were "all dullards." The king despaired of his three princes' inability to learn, and approached his ministers for counsel. They presented him with conflicting advice, but the words of one, called Sumati, rang true to the king. He said that the sciences, politics and diplomacy were limitless disciplines that took a lifetime to master formally. Instead of teaching the princes scriptures and texts, they should somehow be taught the wisdom inherent in them, and the aged scholar Vishnu Sharma was the man to do it.
Vishnu Sharma was invited to the court, where the king offered him a hundred land grants if he could teach the princes. Vishnu Sharma declined the promised award, saying he did not sell knowledge for money, but accepted the task of making the princes wise to the ways of politics and leadership within six months. Vishnu Sharma knew that he could never instruct these three students through conventional means. He had to employ a less orthodox way, and that was to tell a succession of animal fables 鈥� one weaving into another 鈥� that imparted to them the wisdom they required to succeed their father. Adapting stories that had been told for thousands of years in India, panchatantra was composed into an entertaining five part work to communicate the essence of diplomacy, relationships, politics and administration to the princes. These five discourses 鈥� titled "The Loss of Friends", "The winning of friends", "Of Crows and Owls", "Loss of Gains" and "Imprudence" 鈥� became the Panchatantra, meaning the five (pancha) treatises (tantra).
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April 15, 2015
We learned a lot about ethics and values 鈥嬧€媡hrough these tales when we were kids ! .. :) It's really nice,And I was like it !
February 16, 2018
Panchatantra story of a monkey and a crocodile.Stories in stones, Tripurantakesvara Temple
It all started with Sreyas and me discussing tales and creatures in them. I presented him some of Lithuanian tale and myth heritage and he offered me to have a taste of his country鈥檚 folklore. 鈥淭he tales of Panchatantra鈥�. N膩ndi, my friend 馃槈He cautioned me in advance that there are no dragons there.
鈥淭he Tales of Panchatantra鈥� contains five books (鈥減ancha鈥� means 鈥渇ive鈥� and 鈥渢antra鈥� means 鈥減art鈥�), each of the parts presenting a set of tales. 鈥淭he Separation of Friends鈥�, 鈥淭he Gaining of Friends鈥�, 鈥淥f Crows and Owls鈥�, 鈥淟oss of Gains鈥�, and 鈥淗asty Action鈥�. You can read them for free on
The tales are mainly about animals, but there are human characters, too. That is the charm of these tales as animals express the character features of humans, is it good or evil, no matter. A sneak peek into ancient India through folklore, traditions and wisdom written in these tales.
What I liked a lot is that the tales aren鈥檛 all fluff, well, there are some nice stories with HEA, but the aim of the tales is to teach a lesson. (More interesting facts on Panchatantra Tales: )
You could call the tales simple and they are indeed, but nonetheless I was surprised a couple of times. More in a pleasant way as some tales reminded me of my own childhood tales, like:
The Cunning Hare and the Lion.
The scene from my childhood cartoon with the same title.
The Wedding of the Mouse ( I watched a different take on this tale, but the main theme is the same: you can鈥檛 change who you are. My childhood tale was 鈥淜as Vis懦 Stipriausias?鈥�/ 鈥淲ho is the strongest?鈥� Two brothers travel in search of the strongest sb/smth, they meet sun, wind, rock and etc.)
A scene from 鈥濿ho is the strongest?鈥�
I also really liked some tales because they had more intrigue and irony for me, they are:
The Lion, the Camel, the Jackal and the Crow.
The Elephant and the Sparrow
The Foolish crane and the Mongoose.
The Unforgiving Monkey (well, don鈥檛 tell I told you but there鈥檚 a really nice nasty monster in this one *wink wink*)
Also I liked how snakes are presented in the tales, knowing their importance in the mythology of India, they occupy an important place in the tales.
What struck me at first is that most stories are centered on a male in the lead, not much space for female protagonists, but I must keep in mind that these tales are an ancient heritage.
To sum up, it was a nice read, it made me wanna read more about the mythology of India.
July 31, 2018
Insanely fun book collecting a myriad tales of animals and people, that can be read in just moments and that leaves you laughing and pensive. It's strikingly similar to Aesop's Fables, so similar that even if you lack the Indian cultural context for a lot of the tales (as I did), you'll still understand the general thrust of the story, both because they're very easy to understand and because you're likely to get the point from the Western animal fables you were taught growing up. There's also handy morals at the end of every short tale that sums up the lesson it's meant to teach, so there's no way to miss it. Very recommended!
February 14, 2025
賱購亘 賲胤賱亘:
丕蹖賳 讴鬲丕亘 賴賲 亘賴 禺丕胤乇 倬蹖卮賳賴 賵 鬲丕孬蹖乇 鬲丕乇蹖禺蹖/賮乇賴賳诏蹖卮 賵 賴賲 亘賴 禺丕胤乇 丕爻賱賵亘 賳诏丕乇卮蹖 賵 賴賲 賳诏丕賴 賮賱爻蹖賮蹖卮 亘賴 噩亘乇/丕禺鬲蹖丕乇 丕乇夭卮 鬲噩乇亘賴 讴乇丿賳賵 丿丕乇賴.
鈾︼笍蹖賴 鬲賵囟蹖丨 賲禺鬲氐乇 丿乇亘丕乇賴 讴鬲丕亘:
倬賳趩丕鬲丕賳鬲乇丕 (倬賳噩 讴鬲丕亘 蹖丕 倬賳噩 乇賴賳賲賵賳) 賳賵卮鬲賴 [丕丨鬲賲丕賱丕賸] 賵蹖卮賳賵 卮賻賲乇丕 丿乇 (丨丿賵丿丕賸 鄢郯郯 爻丕賱 賯亘賱 丕夭 賲蹖賱丕丿) 賴賲賵賳 讴鬲丕亘蹖 賴爻鬲 讴賴 丿乇 賯乇賳 卮卮賲 賲蹖賱丕丿 亘賴 丿爻鬲賵乇 禺爻乇賵 丕賵賱貙 卮丕賴 爻丕爻丕賳蹖貙 鬲賵爻胤 亘乇夭賵蹖賴 亘賴 倬丕乇爻蹖 賲蹖丕賳賴 (倬賴賱賵蹖) 賵 爻倬爻 鬲賵爻胤 乇賵夭亘賴 倬賵乇丿丕賵丿蹖賴(丕亘賳 賲賯賮毓) 亘賴 毓乇亘蹖 鬲乇噩賲賴 卮丿 賵 賲丕 丕賲乇賵夭 丕蹖賳 賳爻禺賴 乇購 亘賴 賳丕賲 "讴賱蹖賱賴 賵 丿賲賳賴" 賲蹖 卮賳丕爻蹖賲.听
亘丕蹖丿 鬲賵噩賴 丿丕卮鬲 讴賴 讴賱蹖賱賴 賵 丿賲賳賴 亘丕 丕蹖賳讴賴 鬲乇噩賲賴 倬賳趩丕鬲賳鬲乇丕 賴爻鬲 丕賲丕 鬲賮丕賵鬲 賴丕蹖 亘夭乇诏蹖 賴賲 亘丕 丕賵賳 丿丕乇賴. 倬賳趩丕鬲丕賳鬲乇丕貙 丕夭 賳馗乇 爻亘讴 賳诏丕乇卮蹖 爻丕丿賴 鬲乇 賴爻鬲 丕賲丕 爻丕禺鬲丕乇蹖 倬蹖趩蹖丿賴 鬲乇 丿丕乇賴. 丿丕爻鬲丕賳 丿乇 丿丕爻鬲丕賳 讴賴 鬲乇賮賳丿蹖 賴爻鬲 丕夭 賲賳卮丕 賮賱爻賮賴 賴賳丿 賵 夭亘丕賳 爻丕賳爻讴乇蹖鬲 丿乇 倬賳趩丕鬲丕賳鬲乇丕 亘丕乇賴丕 賵 亘丕乇賴丕 鬲賵丿乇鬲賵鈥屫� 丕夭 讴賱蹖賱賴 賵 丿賲賳賴 爻鬲.听
鬲賮丕賵鬲 亘毓丿蹖貙 賮賱爻賮賴 賵 賴丿賮 丌賲賵夭卮蹖 丕蹖賳 丿賵 讴鬲丕亘賴. 丿乇 倬賳趩丕鬲丕賳鬲乇丕 賲丕 亘蹖卮鬲乇 亘賴 禺賽乇丿 讴丕乇亘乇丿蹖貙 丕爻鬲乇丕鬲跇蹖 爻蹖丕爻蹖 賵 賮賱爻賮賴 賲卮丕乇讴鬲 賮毓丕賱 (丿乇 夭賲蹖賳賴 噩亘乇 賵 丕禺鬲蹖丕乇) 爻乇 賵 讴丕乇 丿丕乇蹖賲 賵 賴丿賮 賳賴丕蹖蹖鈥屫й� 讴賴 賵蹖卮賳賵 卮乇賲丕 亘乇丕蹖 賲禺丕胤亘 鬲丿乇蹖爻 賲蹖讴賳賴 "亘賯丕 亘賴 賴乇 賵爻蹖賱賴" 爻鬲. 讴賴 丕賱亘鬲賴 丕蹖賳 亘乇丿丕卮鬲 卮禺氐蹖 禺賵丿賲賴 丕夭 丿丕爻鬲丕賳 賴丕.听
丕賲丕 丿乇 讴賱蹖賱賴 賵 丿賲賳賴 亘丕 丕蹖賳讴賴 亘爻蹖丕乇蹖 丕夭 丿丕爻鬲丕賳賴丕蹖 倬賳趩丕鬲賳鬲乇丕 毓蹖賳丕賸 丕賵賲丿賳貙 丕賲丕 賳鬲蹖噩賴 诏蹖乇蹖 賳賴丕蹖蹖 亘乇 賲亘賳丕蹖 賮囟丕蹖賱 丕禺賱丕賯蹖 賴爻鬲 賵 賴賲賵賳 倬賳丿丕乇 賳蹖讴 賵 讴乇丿丕乇 賳蹖讴. 丿乇 讴賱蹖賱賴 賵 丿賲賳賴 亘賯丕蹖 噩丕賲毓賴 亘賴 賮乇丿 丕乇噩丨蹖鬲 丿丕乇賴.
鉁ㄘ� 倬賳趩丕鬲賳鬲乇丕 亘丕 丕蹖賳讴賴 丿賵 賲賯賵賱賴 噩亘乇 賵 丕禺鬲蹖丕乇听 亘丕乇賴丕 丿乇 賲賯丕亘賱 賴賲 鬲氐賵蹖乇 賲蹖 卮賳貙 丕賲丕 丿乇 賳诏丕賴 讴賱蹖貙 賵蹖卮賳賵 卮乇賲丕 賲毓鬲賯丿 亘賴 鬲囟丕丿 丕蹖賳 丿賵 賳蹖爻鬲. 鬲丕讴蹖丿 丿丕爻鬲丕賳 賴丕 亘賴 禺乇丿貙 丿乇爻 诏乇賮鬲賳 丕夭 鬲噩丕乇亘 賵 賳賯丿 匕賴賳蹖鬲 亘乇賴賲賳( 丿乇 爻丕賳爻讴乇蹖鬲賽 倬賳趩丕鬲賳鬲乇丕 亘乇賴賲賳 賲毓賳蹖 丿蹖賳丿丕乇 賲蹖丿賴)貙 賳卮賵賳 丿賴賳丿賴 丿乇賴賲鈥屫①呟屫� 噩亘乇 賵 丕禺鬲蹖丕乇 蹖丕 賴賲賵賳 賮賱爻賮賴 賲卮丕乇讴鬲 賮毓丕賱 賴爻鬲.
鈾︼笍丿乇亘丕乇賴 "丿丕爻鬲丕賳 丿乇 丿丕爻鬲丕賳":
蹖讴蹖 丕夭 丿賱丕蹖賱蹖 讴賴 禺賵丕爻鬲賲 丕蹖賳 讴鬲丕亘賵 鬲噩乇亘賴 讴賳賲貙 鬲丕孬蹖乇 丕蹖賳 讴鬲丕亘 丿乇 爻丕禺鬲丕乇 丿丕爻鬲丕賳 丿乇 丿丕爻鬲丕賳賽 (frame story ) 讴鬲丕亘 賴夭丕乇 賵 蹖讴 卮亘 亘賵丿. 丿乇 賴夭丕乇 賵 蹖讴 卮亘 蹖讴 丿丕爻鬲丕賳 丕氐賱蹖 丿丕乇蹖賲 讴賴 丿乇 亘胤賳卮 丿丕爻鬲丕賳賴丕蹖 丿蹖诏賴 丕乇丕卅賴 賲蹖卮賳. 賴乇 讴丿賵賲 丕夭 丕蹖賳 丿丕爻鬲丕賳賴丕 亘賴 氐賵乇鬲 爻乇乇丕爻鬲 丕夭 蹖讴 賳賯胤賴 卮乇賵毓 賵 丿乇 蹖讴 賳賯胤賴 賴賲 鬲賲賵賲 賲蹖卮賳 鬲丕 亘賴 丌禺乇蹖賳 丿丕爻鬲丕賳 亘乇爻蹖賲 賵 亘毓丿 丕夭 倬丕蹖丕賳 丕蹖賳 丿丕爻鬲丕賳 賽 噩丕賳亘蹖貙 倬丕蹖丕賳 丿丕爻鬲丕賳 丕氐賱蹖 乇購 禺賵丕賴蹖賲 丿丕卮鬲.听
丕賲丕貙 丕賲丕貙 丕賲丕貙
丿乇 倬賳趩丕鬲賳鬲乇丕貙 丿丕爻鬲丕賳 丕氐賱蹖 卮乇賵毓 賲蹖 卮賴 賵賱蹖 丿丕爻鬲丕賳 賴丕蹖 噩丕賳亘蹖 亘賴 胤乇夭 丿蹖賵丕賳賴 賵丕乇蹖 丿乇 賴賲 鬲賳蹖丿賴 賵 丌賳鬲丕賱賵噩蹖讴丕賱 賴爻鬲賳. 倬蹖趩蹖丿诏蹖 亘賴 胤賵乇蹖賴 讴賴 亘蹖賳 卮乇賵毓 丿丕爻鬲丕賳 噩丕賳亘蹖 丕賵賱 賵 倬丕蹖丕賳 丕蹖賳 丿丕爻鬲丕賳貙 亘蹖卮 鬲乇 丕夭 20 丿丕爻鬲丕賳 丿蹖诏賴 诏賮鬲賴 賲蹖卮賴 讴賴 賴乇 讴丿賵賲 鬲賵爻胤 丿丕爻鬲丕賳 亘毓丿蹖 賯胤毓 賲蹖卮賴 賵 趩賳丿蹖賳 丿丕爻鬲丕賳 胤賵賱 賲蹖讴卮賴 鬲丕 倬丕蹖丕賳蹖 亘乇丕卮 匕讴乇 亘卮賴 賵 丕蹖賳 賮賯胤 丿乇 賲賵乇丿 丿丕爻鬲丕賳 賴丕蹖蹖 賴爻鬲 讴賴 倬丕蹖丕賳卮賵賳 丕賵賲丿賴. 禺蹖賱蹖 丕夭 丿丕爻鬲丕賳 賴丕蹖蹖 讴賴 賯胤毓 卮丿賳 賴乇诏夭 鬲賲賵賲 賳賲蹖 卮賳. 讴賴 丕蹖賳 丕賱亘鬲賴 亘賴 賳爻禺賴 丕氐賱蹖 賴夭丕乇 賵 蹖讴 卮亘 讴賴 賴乇诏夭 亘賴 倬丕蹖丕賳 賳賲蹖 乇爻賴 賵 匕讴乇蹖 丕夭 賴賲賳賵丕蹖蹖 卮賴乇蹖丕乇 賵 卮賴乇夭丕丿 賴乇诏夭 诏賮鬲賴 賳賲蹖卮賴貙 爻賽賳禺蹖鬲 睾蹖乇賯丕亘賱 丕賳讴丕乇 丿丕乇賴.
鉁ㄛ屬� 賳讴鬲賴 讴賴 蹖丕丿賲 乇賮鬲 亘诏賲 丿乇 賲賵乇丿 POV 丕賵賱 卮禺氐 賴爻鬲. 丿丕爻鬲丕賳 诏賵蹖蹖 丕夭 賳賯胤賴 賳馗乇 丕賵賱 卮禺氐貙 丨丕賱丕 亘賳丕 亘賴 丿賱丕蹖賱 賮乇賴賳诏蹖 賵 賲匕賴亘蹖貙 噩夭 丿乇 賴賲蹖賳 賯乇賵賳 賲毓丕氐乇 丕氐賱丕 賲賵噩賵丿蹖鬲 賯丕亘賱 匕讴乇蹖 賳丿丕卮鬲賴 賵賱蹖 丿乇 丕蹖賳 讴鬲丕亘 賵 丿丕爻鬲丕賳 "丨購讴賲 诏乇亘賴 the cat's judgment" 丿丕爻鬲丕賳貙 乇丕賵蹖 丕賵賱 卮禺氐 丿丕乇賴 讴賴 丿乇 賳賵毓 禺賵丿卮 鬲丕乇蹖禺爻丕夭 賲丨爻賵亘 賲蹖卮賴.
鈾︼笍鬲丕孬蹖乇 丿乇 爻丕蹖乇 賮乇賴賳诏 賴丕:
亘毓丿 丕夭 鬲乇噩賲賴 丕蹖賳 讴鬲丕亘 亘賴 倬賴賱賵蹖 賵 亘毓丿 賴賲 毓乇亘蹖 丕蹖賳 讴鬲丕亘 亘賴 毓亘乇蹖貙 蹖賵賳丕賳蹖 賵 賱丕鬲蹖賳(Directorium Humanae Vitae) 鬲乇噩賲賴 卮丿賴 賵 禺蹖賱蹖 爻乇蹖毓 丿乇 讴賱 賯丕乇賴 丕乇賵倬丕 賵 卮賲丕賱 丌賮乇蹖賯丕 賲丨亘賵亘 卮丿 鬲丕 丨丿蹖 讴賴 讴鬲丕亘 La Fontaine鈥檚 Fables 讴賴 賯乇丕乇賴 丨讴丕蹖丕鬲 丕禺賱丕賯蹖 賲乇丿賲 亘賵賲蹖 賮乇丕賳爻賴 亘丕卮賴貙 鬲乇噩賲賴 賴賲蹖賳 讴賱蹖賱賴 賵 丿賲賳賴 爻鬲 丕賲丕 賯丿賲鬲 賵 鬲丕孬蹖乇 噩賴丕賳鈥屫促呝堎勜� 亘賴 丨丿蹖賴 讴賴 賮乇丕賳爻賵蹖 賴丕 丕蹖賳賵 亘禺卮蹖 丕夭 賮乇賴賳诏 禺賵丿卮賵賳 賲蹖丿賵賳賳.听
毓賱丕賵賴 亘乇 丕蹖賳 丿乇 賯乇賳 賴丕 12-13 賵乇跇賳 賴丕蹖 爻丕賳爻讴乇蹖鬲 倬丕賳趩丕鬲賳鬲乇丕 亘丕 賲亘賱睾丕賳 亘賵丿丕蹖蹖 賵丕乇丿 趩蹖賳 賵 爻倬爻 跇丕倬賳 卮丿 讴賴 鬲賯乇蹖亘丕 賴賲賴 丿丕爻鬲丕賳 賴丕蹖 讴鬲丕亘 讴賵丕蹖丿丕賳 亘丕乇賯賴 賴丕蹖蹖 丕夭 倬丕賳趩丕鬲賳鬲乇丕 乇購 丿乇禺賵丿卮賵賳 丨賲賱 賲蹖讴賳賳.
馃敶趩賳丿鬲丕 賳讴鬲賴 亘丕賲夭賴 讴鬲丕亘:
1-亘賴 賳馗乇 賲蹖丕丿 丕賱丕睾 (Ass) 丿乇 丕賵賳 夭賲丕賳 賳噩爻 亘賵丿賴 賵 亘毓丿 丕夭 丿爻鬲 夭丿賳 亘賴 丕賱丕睾 亘丕蹖丿 胤賴丕乇鬲 賲蹖诏乇賮鬲賳:
If you should touch an ass鈥攂e it In ignorance or not鈥擸ou needs must wash your clothes and bathe, To cleanse the sinful spot.
2-囟丿 夭賳 亘賵丿賳 讴鬲丕亘 賴賲 賽賱賵賱 賴丕蹖 賲禺鬲賱賮蹖 丿丕乇賴貨 丕夭 鬲賲噩蹖丿賽 夭蹖乇讴蹖賽 夭賳蹖 讴賴 鬲賵賳爻鬲賴 亘丕 "禺賽乇丿" 禺賵丿卮 禺蹖丕賳鬲卮 乇購 倬賳賴丕賳 讴賳賴 鬲丕 賯鬲賱 夭賳 賮賯胤 亘賴 丿賱蹖賱 賳賯 夭丿賳.
A wife forever nagging And falling in a rage,
Is not a wife, say sages, But premature old age.
Therefore with patient effort Avoid the very name
Of every earthly woman, If comfort be your aim.
蹖丕 丕蹖賳
From cows expect subsistence; From Brahmans, self-denial;
From women, fickle conduct; From relatives, a trial
3- 蹖讴蹖 丕夭 鬲賳亘蹖賴丕鬲 亘丕賲夭賴貙 賳卮賵賳 丿丕丿賳 亘丕爻賳 亘乇賴賳賴 亘賴 胤乇賮 賲賯丕亘賱 亘賵丿賴 讴賴 亘丕乇賴丕 賵 亘丕乇賴丕 鬲賵蹖 讴鬲丕亘 匕讴乇 賲蹖卮賴. 賲禺氐賵氐丕賸 丿乇 賴賲賵賳 丿丕爻鬲丕賳 丕氐賱蹖 讴賴 賲毓賱賲 丕蹖賳噩賵乇蹖 乇賵卮 鬲丿乇蹖爻卮賵 鬲囟賲蹖賳 賲蹖讴賳賴:
If I fail to render your sons, in six months鈥� time, incomparable masters of the art of intelligent living, then His Majesty is at liberty to show me His Majestic bare bottom.鈥�
4- 禺蹖賱蹖 噩丕賴丕 賮囟丕蹖賱 丕禺賱丕賯蹖貙 賮囟丕卅賱 賯丕亘賵爻賳丕賲賴-胤賵乇 丿丕乇賳. 禺蹖賱蹖 噩丕賴丕!
Where bribes and flattery would fail,
Intrigue is certain to avail
馃敶
賵 賴賲蹖賳胤賵乇 賴賲 丿乇 爻丕蹖鬲 Librivox 賲賵噩賵丿賴 讴賴 丕賱亘鬲賴 賱蹖亘乇蹖賵丕讴爻賴 丿蹖诏賴 賵 丕夭 讴丕乇 禺賵丿噩賵卮 賳亘丕蹖丿 丕賳鬲馗丕乇 夭蹖丕丿蹖 丿丕卮鬲貙 賴乇趩賳丿 讴賴 賲賳 亘賴 丌丿蹖賵亘賵讴卮 賳賲乇賴 賯亘賵賱蹖 賲蹖丿賲. 賲禺氐賵氐丕 丕蹖賳讴賴 乇丕賵蹖 賱丨噩賴 賴賳丿蹖 丿丕卮鬲.听
丕蹖賳 讴鬲丕亘 賴賲 亘賴 禺丕胤乇 倬蹖卮賳賴 賵 鬲丕孬蹖乇 鬲丕乇蹖禺蹖/賮乇賴賳诏蹖卮 賵 賴賲 亘賴 禺丕胤乇 丕爻賱賵亘 賳诏丕乇卮蹖 賵 賴賲 賳诏丕賴 賮賱爻蹖賮蹖卮 亘賴 噩亘乇/丕禺鬲蹖丕乇 丕乇夭卮 鬲噩乇亘賴 讴乇丿賳賵 丿丕乇賴.
鈾︼笍蹖賴 鬲賵囟蹖丨 賲禺鬲氐乇 丿乇亘丕乇賴 讴鬲丕亘:
倬賳趩丕鬲丕賳鬲乇丕 (倬賳噩 讴鬲丕亘 蹖丕 倬賳噩 乇賴賳賲賵賳) 賳賵卮鬲賴 [丕丨鬲賲丕賱丕賸] 賵蹖卮賳賵 卮賻賲乇丕 丿乇 (丨丿賵丿丕賸 鄢郯郯 爻丕賱 賯亘賱 丕夭 賲蹖賱丕丿) 賴賲賵賳 讴鬲丕亘蹖 賴爻鬲 讴賴 丿乇 賯乇賳 卮卮賲 賲蹖賱丕丿 亘賴 丿爻鬲賵乇 禺爻乇賵 丕賵賱貙 卮丕賴 爻丕爻丕賳蹖貙 鬲賵爻胤 亘乇夭賵蹖賴 亘賴 倬丕乇爻蹖 賲蹖丕賳賴 (倬賴賱賵蹖) 賵 爻倬爻 鬲賵爻胤 乇賵夭亘賴 倬賵乇丿丕賵丿蹖賴(丕亘賳 賲賯賮毓) 亘賴 毓乇亘蹖 鬲乇噩賲賴 卮丿 賵 賲丕 丕賲乇賵夭 丕蹖賳 賳爻禺賴 乇購 亘賴 賳丕賲 "讴賱蹖賱賴 賵 丿賲賳賴" 賲蹖 卮賳丕爻蹖賲.听
亘丕蹖丿 鬲賵噩賴 丿丕卮鬲 讴賴 讴賱蹖賱賴 賵 丿賲賳賴 亘丕 丕蹖賳讴賴 鬲乇噩賲賴 倬賳趩丕鬲賳鬲乇丕 賴爻鬲 丕賲丕 鬲賮丕賵鬲 賴丕蹖 亘夭乇诏蹖 賴賲 亘丕 丕賵賳 丿丕乇賴. 倬賳趩丕鬲丕賳鬲乇丕貙 丕夭 賳馗乇 爻亘讴 賳诏丕乇卮蹖 爻丕丿賴 鬲乇 賴爻鬲 丕賲丕 爻丕禺鬲丕乇蹖 倬蹖趩蹖丿賴 鬲乇 丿丕乇賴. 丿丕爻鬲丕賳 丿乇 丿丕爻鬲丕賳 讴賴 鬲乇賮賳丿蹖 賴爻鬲 丕夭 賲賳卮丕 賮賱爻賮賴 賴賳丿 賵 夭亘丕賳 爻丕賳爻讴乇蹖鬲 丿乇 倬賳趩丕鬲丕賳鬲乇丕 亘丕乇賴丕 賵 亘丕乇賴丕 鬲賵丿乇鬲賵鈥屫� 丕夭 讴賱蹖賱賴 賵 丿賲賳賴 爻鬲.听
鬲賮丕賵鬲 亘毓丿蹖貙 賮賱爻賮賴 賵 賴丿賮 丌賲賵夭卮蹖 丕蹖賳 丿賵 讴鬲丕亘賴. 丿乇 倬賳趩丕鬲丕賳鬲乇丕 賲丕 亘蹖卮鬲乇 亘賴 禺賽乇丿 讴丕乇亘乇丿蹖貙 丕爻鬲乇丕鬲跇蹖 爻蹖丕爻蹖 賵 賮賱爻賮賴 賲卮丕乇讴鬲 賮毓丕賱 (丿乇 夭賲蹖賳賴 噩亘乇 賵 丕禺鬲蹖丕乇) 爻乇 賵 讴丕乇 丿丕乇蹖賲 賵 賴丿賮 賳賴丕蹖蹖鈥屫й� 讴賴 賵蹖卮賳賵 卮乇賲丕 亘乇丕蹖 賲禺丕胤亘 鬲丿乇蹖爻 賲蹖讴賳賴 "亘賯丕 亘賴 賴乇 賵爻蹖賱賴" 爻鬲. 讴賴 丕賱亘鬲賴 丕蹖賳 亘乇丿丕卮鬲 卮禺氐蹖 禺賵丿賲賴 丕夭 丿丕爻鬲丕賳 賴丕.听
丕賲丕 丿乇 讴賱蹖賱賴 賵 丿賲賳賴 亘丕 丕蹖賳讴賴 亘爻蹖丕乇蹖 丕夭 丿丕爻鬲丕賳賴丕蹖 倬賳趩丕鬲賳鬲乇丕 毓蹖賳丕賸 丕賵賲丿賳貙 丕賲丕 賳鬲蹖噩賴 诏蹖乇蹖 賳賴丕蹖蹖 亘乇 賲亘賳丕蹖 賮囟丕蹖賱 丕禺賱丕賯蹖 賴爻鬲 賵 賴賲賵賳 倬賳丿丕乇 賳蹖讴 賵 讴乇丿丕乇 賳蹖讴. 丿乇 讴賱蹖賱賴 賵 丿賲賳賴 亘賯丕蹖 噩丕賲毓賴 亘賴 賮乇丿 丕乇噩丨蹖鬲 丿丕乇賴.
鉁ㄘ� 倬賳趩丕鬲賳鬲乇丕 亘丕 丕蹖賳讴賴 丿賵 賲賯賵賱賴 噩亘乇 賵 丕禺鬲蹖丕乇听 亘丕乇賴丕 丿乇 賲賯丕亘賱 賴賲 鬲氐賵蹖乇 賲蹖 卮賳貙 丕賲丕 丿乇 賳诏丕賴 讴賱蹖貙 賵蹖卮賳賵 卮乇賲丕 賲毓鬲賯丿 亘賴 鬲囟丕丿 丕蹖賳 丿賵 賳蹖爻鬲. 鬲丕讴蹖丿 丿丕爻鬲丕賳 賴丕 亘賴 禺乇丿貙 丿乇爻 诏乇賮鬲賳 丕夭 鬲噩丕乇亘 賵 賳賯丿 匕賴賳蹖鬲 亘乇賴賲賳( 丿乇 爻丕賳爻讴乇蹖鬲賽 倬賳趩丕鬲賳鬲乇丕 亘乇賴賲賳 賲毓賳蹖 丿蹖賳丿丕乇 賲蹖丿賴)貙 賳卮賵賳 丿賴賳丿賴 丿乇賴賲鈥屫①呟屫� 噩亘乇 賵 丕禺鬲蹖丕乇 蹖丕 賴賲賵賳 賮賱爻賮賴 賲卮丕乇讴鬲 賮毓丕賱 賴爻鬲.
鈾︼笍丿乇亘丕乇賴 "丿丕爻鬲丕賳 丿乇 丿丕爻鬲丕賳":
蹖讴蹖 丕夭 丿賱丕蹖賱蹖 讴賴 禺賵丕爻鬲賲 丕蹖賳 讴鬲丕亘賵 鬲噩乇亘賴 讴賳賲貙 鬲丕孬蹖乇 丕蹖賳 讴鬲丕亘 丿乇 爻丕禺鬲丕乇 丿丕爻鬲丕賳 丿乇 丿丕爻鬲丕賳賽 (frame story ) 讴鬲丕亘 賴夭丕乇 賵 蹖讴 卮亘 亘賵丿. 丿乇 賴夭丕乇 賵 蹖讴 卮亘 蹖讴 丿丕爻鬲丕賳 丕氐賱蹖 丿丕乇蹖賲 讴賴 丿乇 亘胤賳卮 丿丕爻鬲丕賳賴丕蹖 丿蹖诏賴 丕乇丕卅賴 賲蹖卮賳. 賴乇 讴丿賵賲 丕夭 丕蹖賳 丿丕爻鬲丕賳賴丕 亘賴 氐賵乇鬲 爻乇乇丕爻鬲 丕夭 蹖讴 賳賯胤賴 卮乇賵毓 賵 丿乇 蹖讴 賳賯胤賴 賴賲 鬲賲賵賲 賲蹖卮賳 鬲丕 亘賴 丌禺乇蹖賳 丿丕爻鬲丕賳 亘乇爻蹖賲 賵 亘毓丿 丕夭 倬丕蹖丕賳 丕蹖賳 丿丕爻鬲丕賳 賽 噩丕賳亘蹖貙 倬丕蹖丕賳 丿丕爻鬲丕賳 丕氐賱蹖 乇購 禺賵丕賴蹖賲 丿丕卮鬲.听
丕賲丕貙 丕賲丕貙 丕賲丕貙
丿乇 倬賳趩丕鬲賳鬲乇丕貙 丿丕爻鬲丕賳 丕氐賱蹖 卮乇賵毓 賲蹖 卮賴 賵賱蹖 丿丕爻鬲丕賳 賴丕蹖 噩丕賳亘蹖 亘賴 胤乇夭 丿蹖賵丕賳賴 賵丕乇蹖 丿乇 賴賲 鬲賳蹖丿賴 賵 丌賳鬲丕賱賵噩蹖讴丕賱 賴爻鬲賳. 倬蹖趩蹖丿诏蹖 亘賴 胤賵乇蹖賴 讴賴 亘蹖賳 卮乇賵毓 丿丕爻鬲丕賳 噩丕賳亘蹖 丕賵賱 賵 倬丕蹖丕賳 丕蹖賳 丿丕爻鬲丕賳貙 亘蹖卮 鬲乇 丕夭 20 丿丕爻鬲丕賳 丿蹖诏賴 诏賮鬲賴 賲蹖卮賴 讴賴 賴乇 讴丿賵賲 鬲賵爻胤 丿丕爻鬲丕賳 亘毓丿蹖 賯胤毓 賲蹖卮賴 賵 趩賳丿蹖賳 丿丕爻鬲丕賳 胤賵賱 賲蹖讴卮賴 鬲丕 倬丕蹖丕賳蹖 亘乇丕卮 匕讴乇 亘卮賴 賵 丕蹖賳 賮賯胤 丿乇 賲賵乇丿 丿丕爻鬲丕賳 賴丕蹖蹖 賴爻鬲 讴賴 倬丕蹖丕賳卮賵賳 丕賵賲丿賴. 禺蹖賱蹖 丕夭 丿丕爻鬲丕賳 賴丕蹖蹖 讴賴 賯胤毓 卮丿賳 賴乇诏夭 鬲賲賵賲 賳賲蹖 卮賳. 讴賴 丕蹖賳 丕賱亘鬲賴 亘賴 賳爻禺賴 丕氐賱蹖 賴夭丕乇 賵 蹖讴 卮亘 讴賴 賴乇诏夭 亘賴 倬丕蹖丕賳 賳賲蹖 乇爻賴 賵 匕讴乇蹖 丕夭 賴賲賳賵丕蹖蹖 卮賴乇蹖丕乇 賵 卮賴乇夭丕丿 賴乇诏夭 诏賮鬲賴 賳賲蹖卮賴貙 爻賽賳禺蹖鬲 睾蹖乇賯丕亘賱 丕賳讴丕乇 丿丕乇賴.
鉁ㄛ屬� 賳讴鬲賴 讴賴 蹖丕丿賲 乇賮鬲 亘诏賲 丿乇 賲賵乇丿 POV 丕賵賱 卮禺氐 賴爻鬲. 丿丕爻鬲丕賳 诏賵蹖蹖 丕夭 賳賯胤賴 賳馗乇 丕賵賱 卮禺氐貙 丨丕賱丕 亘賳丕 亘賴 丿賱丕蹖賱 賮乇賴賳诏蹖 賵 賲匕賴亘蹖貙 噩夭 丿乇 賴賲蹖賳 賯乇賵賳 賲毓丕氐乇 丕氐賱丕 賲賵噩賵丿蹖鬲 賯丕亘賱 匕讴乇蹖 賳丿丕卮鬲賴 賵賱蹖 丿乇 丕蹖賳 讴鬲丕亘 賵 丿丕爻鬲丕賳 "丨購讴賲 诏乇亘賴 the cat's judgment" 丿丕爻鬲丕賳貙 乇丕賵蹖 丕賵賱 卮禺氐 丿丕乇賴 讴賴 丿乇 賳賵毓 禺賵丿卮 鬲丕乇蹖禺爻丕夭 賲丨爻賵亘 賲蹖卮賴.
鈾︼笍鬲丕孬蹖乇 丿乇 爻丕蹖乇 賮乇賴賳诏 賴丕:
亘毓丿 丕夭 鬲乇噩賲賴 丕蹖賳 讴鬲丕亘 亘賴 倬賴賱賵蹖 賵 亘毓丿 賴賲 毓乇亘蹖 丕蹖賳 讴鬲丕亘 亘賴 毓亘乇蹖貙 蹖賵賳丕賳蹖 賵 賱丕鬲蹖賳(Directorium Humanae Vitae) 鬲乇噩賲賴 卮丿賴 賵 禺蹖賱蹖 爻乇蹖毓 丿乇 讴賱 賯丕乇賴 丕乇賵倬丕 賵 卮賲丕賱 丌賮乇蹖賯丕 賲丨亘賵亘 卮丿 鬲丕 丨丿蹖 讴賴 讴鬲丕亘 La Fontaine鈥檚 Fables 讴賴 賯乇丕乇賴 丨讴丕蹖丕鬲 丕禺賱丕賯蹖 賲乇丿賲 亘賵賲蹖 賮乇丕賳爻賴 亘丕卮賴貙 鬲乇噩賲賴 賴賲蹖賳 讴賱蹖賱賴 賵 丿賲賳賴 爻鬲 丕賲丕 賯丿賲鬲 賵 鬲丕孬蹖乇 噩賴丕賳鈥屫促呝堎勜� 亘賴 丨丿蹖賴 讴賴 賮乇丕賳爻賵蹖 賴丕 丕蹖賳賵 亘禺卮蹖 丕夭 賮乇賴賳诏 禺賵丿卮賵賳 賲蹖丿賵賳賳.听
毓賱丕賵賴 亘乇 丕蹖賳 丿乇 賯乇賳 賴丕 12-13 賵乇跇賳 賴丕蹖 爻丕賳爻讴乇蹖鬲 倬丕賳趩丕鬲賳鬲乇丕 亘丕 賲亘賱睾丕賳 亘賵丿丕蹖蹖 賵丕乇丿 趩蹖賳 賵 爻倬爻 跇丕倬賳 卮丿 讴賴 鬲賯乇蹖亘丕 賴賲賴 丿丕爻鬲丕賳 賴丕蹖 讴鬲丕亘 讴賵丕蹖丿丕賳 亘丕乇賯賴 賴丕蹖蹖 丕夭 倬丕賳趩丕鬲賳鬲乇丕 乇購 丿乇禺賵丿卮賵賳 丨賲賱 賲蹖讴賳賳.
馃敶趩賳丿鬲丕 賳讴鬲賴 亘丕賲夭賴 讴鬲丕亘:
1-亘賴 賳馗乇 賲蹖丕丿 丕賱丕睾 (Ass) 丿乇 丕賵賳 夭賲丕賳 賳噩爻 亘賵丿賴 賵 亘毓丿 丕夭 丿爻鬲 夭丿賳 亘賴 丕賱丕睾 亘丕蹖丿 胤賴丕乇鬲 賲蹖诏乇賮鬲賳:
If you should touch an ass鈥攂e it In ignorance or not鈥擸ou needs must wash your clothes and bathe, To cleanse the sinful spot.
2-囟丿 夭賳 亘賵丿賳 讴鬲丕亘 賴賲 賽賱賵賱 賴丕蹖 賲禺鬲賱賮蹖 丿丕乇賴貨 丕夭 鬲賲噩蹖丿賽 夭蹖乇讴蹖賽 夭賳蹖 讴賴 鬲賵賳爻鬲賴 亘丕 "禺賽乇丿" 禺賵丿卮 禺蹖丕賳鬲卮 乇購 倬賳賴丕賳 讴賳賴 鬲丕 賯鬲賱 夭賳 賮賯胤 亘賴 丿賱蹖賱 賳賯 夭丿賳.
A wife forever nagging And falling in a rage,
Is not a wife, say sages, But premature old age.
Therefore with patient effort Avoid the very name
Of every earthly woman, If comfort be your aim.
蹖丕 丕蹖賳
From cows expect subsistence; From Brahmans, self-denial;
From women, fickle conduct; From relatives, a trial
3- 蹖讴蹖 丕夭 鬲賳亘蹖賴丕鬲 亘丕賲夭賴貙 賳卮賵賳 丿丕丿賳 亘丕爻賳 亘乇賴賳賴 亘賴 胤乇賮 賲賯丕亘賱 亘賵丿賴 讴賴 亘丕乇賴丕 賵 亘丕乇賴丕 鬲賵蹖 讴鬲丕亘 匕讴乇 賲蹖卮賴. 賲禺氐賵氐丕賸 丿乇 賴賲賵賳 丿丕爻鬲丕賳 丕氐賱蹖 讴賴 賲毓賱賲 丕蹖賳噩賵乇蹖 乇賵卮 鬲丿乇蹖爻卮賵 鬲囟賲蹖賳 賲蹖讴賳賴:
If I fail to render your sons, in six months鈥� time, incomparable masters of the art of intelligent living, then His Majesty is at liberty to show me His Majestic bare bottom.鈥�
4- 禺蹖賱蹖 噩丕賴丕 賮囟丕蹖賱 丕禺賱丕賯蹖貙 賮囟丕卅賱 賯丕亘賵爻賳丕賲賴-胤賵乇 丿丕乇賳. 禺蹖賱蹖 噩丕賴丕!
Where bribes and flattery would fail,
Intrigue is certain to avail
馃敶
賵 賴賲蹖賳胤賵乇 賴賲 丿乇 爻丕蹖鬲 Librivox 賲賵噩賵丿賴 讴賴 丕賱亘鬲賴 賱蹖亘乇蹖賵丕讴爻賴 丿蹖诏賴 賵 丕夭 讴丕乇 禺賵丿噩賵卮 賳亘丕蹖丿 丕賳鬲馗丕乇 夭蹖丕丿蹖 丿丕卮鬲貙 賴乇趩賳丿 讴賴 賲賳 亘賴 丌丿蹖賵亘賵讴卮 賳賲乇賴 賯亘賵賱蹖 賲蹖丿賲. 賲禺氐賵氐丕 丕蹖賳讴賴 乇丕賵蹖 賱丨噩賴 賴賳丿蹖 丿丕卮鬲.听
February 7, 2021
Always a good collection to start with 馃挐
November 18, 2018
The Panchatantra means five codes of conduct is an ancient Indian collection of interrelated animal fables. Originally narrated in Sanskrit. The Panchatantra illustrates the primary Hindu principles of niti - the wise conduct of life 鈥� through stories largely based on animal characters. It is one of the surviving work is dated to about 300 BCE, but the fables or stories are likely much more ancient. The text's author is unknown, but has been attributed to Vishnu Sharma. These stories of India is translated in many languages around the world and they are very famous.
We have learned about lot of values and moral from this book. Even today it still fits to everyone not just kids, it鈥檚 for adults too. The best part is that every story in the book teaches a lesson for life to you in a nice way. I have learned so many things.
We have learned about lot of values and moral from this book. Even today it still fits to everyone not just kids, it鈥檚 for adults too. The best part is that every story in the book teaches a lesson for life to you in a nice way. I have learned so many things.
August 9, 2020
鈥澬毿拘承把傂� 锌芯写谢懈褌械 锌芯褔懈褌邪褌
懈 薪械薪邪胁懈卸写邪褌 褔械褋褌薪芯褋褌褌邪,
褌邪屑 褌褉懈 薪械褖邪 薪邪屑懈褉邪褌 屑褟褋褌芯 -
褋褌褉邪褏褗褌, 薪械写芯褋褌懈谐褗褌, 褋屑褗褉褌褌邪.鈥�
鈥澬� 屑褗写褉械褑 懈 芯褌泻褉芯胁械薪 - 写褉褍卸懈;
褋 谢褗卸谢懈胁 懈 褍屑械薪 褋褌褗锌胁邪泄 谢械泻芯;
谐谢褍锌邪泻 懈 褔械褋褌械薪 褋褗卸邪谢懈;
邪 芯褌 锌芯写谢械褑 懈 褌褗锌 - 写邪谢械泻芯.鈥�
袝写薪邪 芯褌 薪邪泄-屑褗写褉懈褌械 泻薪懈谐懈 - 锌褉懈泻邪蟹薪邪, 锌褗谢薪邪 褋 褏褍屑芯褉, 锌芯械蟹懈褟, 锌褉芯蟹邪 懈 褌褗谐邪. 袣薪懈谐邪, 泻芯褟褌芯 屑芯卸械 写邪 褋械 褔械褌械 懈 芯褌 写械褑邪, 懈 芯褌 胁褗蟹褉邪褋褌薪懈 - 写邪褉芯胁械褌械 懈 褋邪 蟹邪 胁褋懈褔泻懈 胁褗蟹褉邪褋褌懈 懈 褏邪褉邪泻褌械褉懈.
袩芯薪褟泻芯谐邪 胁褉械屑械褌芯 械 斜懈谢芯 屑懈谢芯褋褌懈胁芯 懈 胁褋械 锌邪泻 械 褋褗褏褉邪薪懈谢芯 褔邪褋褌 芯褌 褋褗泻褉芯胁懈褖邪褌邪 薪邪 褔芯胁械褕泻懈褟 褍屑 懈 褋褗褉褑械 芯褌 褋褌邪褉懈 胁褉械屑械薪邪, 锌谢芯写 薪邪 写褉械胁薪邪褌邪 褍褋褌薪邪 褌褉邪写懈褑懈褟 芯褌 蟹芯褉邪褌邪 薪邪 褔芯胁械褔械褋褌胁芯褌芯. 袟邪 写邪 薪懈 芯斜褟褋薪懈 锌褉芯褋褌芯 懈 泻褉邪褋懈胁芯 泻邪泻 写邪 褋械 卸懈胁械械 写芯褋褌芯泄薪芯 懈 屑褗写褉芯, 褋屑械谢芯 懈 褋 谢褞斜芯胁...
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笑懈褌邪褌懈:
鈥澬炑� 褋谢芯胁芯褌芯 褋械 褉邪卸写邪 褋谢芯胁芯,
邪 懈屑械褌芯 鈥� 芯褌 懈屑械薪邪.
孝邪泻邪 懈 蟹褗褉薪芯褌芯 芯褌薪芯胁芯,
褋械 褉邪卸写邪 芯褌 蟹褗褉薪邪.
袟邪 褍屑薪懈褟, 泻邪泻胁芯 械 褌褉褍写薪芯?
袠 泻芯泄 褖械 褋锌褉械 褉械褕懈屑芯褋褌褌邪?
袣邪泻胁芯 薪械 锌褉械胁懈 褋谢邪写泻邪 写褍屑邪?
些芯 薪械 锌芯褋褌懈谐邪 褉械胁薪芯褋褌褌邪?
小 胁褉邪谐邪 懈 斜芯谢械褋褌褌邪 斜芯褉懈 褋械
斜械蟹 褋褌褉邪褏 芯褌 锌褗褉胁懈褟 懈屑 屑懈谐,
褔械 邪泻芯 褋褌邪薪邪褌 屑薪芯谐芯 褋懈谢薪懈
褖械 褋胁褗褉褕懈褕 泻邪褌芯 屑褗褔械薪懈泻.
孝芯蟹, 泻芯泄褌芯 褋械斜械 褋懈 薪械 蟹薪邪械
懈 薪械 锌芯蟹薪邪胁邪 褋胁芯褟 胁褉邪谐,
锌芯写芯斜薪芯 薪邪 锌械锌械褉褍写邪 胁 芯谐褗薪 鈥�
褖械 懈蟹谐芯褉懈 泻邪褌芯 谐谢褍锌邪泻.
些械 褋褌懈谐薪械 褋屑械谢懈褟褌 写芯 薪褟泻邪泻胁邪 褋锌芯谢褍泻邪.
褋褌褉邪褏谢懈胁褑懈褌械 褕械锌褌褟褌: 鈥炐⊙娦葱毙�, 褋褗写斜邪!鈥�
小褗写斜邪褌邪 锌芯写褔懈薪懈, 胁写懈谐薪懈 写芯褉懈 褞屑褉褍泻邪,
褔械 薪褟屑邪 写邪 械 谐褉褟褏, 泻芯谐邪褌芯 褋懈 胁 斜芯褉斜邪.
袟谢芯写械褟褌 褋胁芯褟 褋泻褗锌 锌褉懈褟褌械谢 谐褍斜懈,
谐谢褍锌邪泻褗褌 鈥� 薪邪泄-锌芯谢械蟹薪懈褌械 写械谢邪,
薪械斜谢邪谐芯褉芯写薪懈褟褌 褍斜懈胁邪 褋 写褍屑懈 谐褉褍斜懈,
薪械锌褉懈胁械褌谢懈胁懈褟褌 褉褍褕懈 懈薪褌懈屑薪芯褋褌褌邪.
孝芯蟹, 泻芯泄褌芯 胁褋懈褔泻芯 械 懈蟹褍褔懈谢,
写褗谢斜芯泻芯 胁 褋褗褖薪芯褋褌褌邪 械 斜懈谢
懈 芯褌 褌芯胁邪 薪械 胁懈卸写邪 锌芯谢蟹邪 -
薪邪锌褉邪蟹薪芯 褋械 械 褍屑芯褉懈谢.鈥�.
懈 薪械薪邪胁懈卸写邪褌 褔械褋褌薪芯褋褌褌邪,
褌邪屑 褌褉懈 薪械褖邪 薪邪屑懈褉邪褌 屑褟褋褌芯 -
褋褌褉邪褏褗褌, 薪械写芯褋褌懈谐褗褌, 褋屑褗褉褌褌邪.鈥�
鈥澬� 屑褗写褉械褑 懈 芯褌泻褉芯胁械薪 - 写褉褍卸懈;
褋 谢褗卸谢懈胁 懈 褍屑械薪 褋褌褗锌胁邪泄 谢械泻芯;
谐谢褍锌邪泻 懈 褔械褋褌械薪 褋褗卸邪谢懈;
邪 芯褌 锌芯写谢械褑 懈 褌褗锌 - 写邪谢械泻芯.鈥�
袝写薪邪 芯褌 薪邪泄-屑褗写褉懈褌械 泻薪懈谐懈 - 锌褉懈泻邪蟹薪邪, 锌褗谢薪邪 褋 褏褍屑芯褉, 锌芯械蟹懈褟, 锌褉芯蟹邪 懈 褌褗谐邪. 袣薪懈谐邪, 泻芯褟褌芯 屑芯卸械 写邪 褋械 褔械褌械 懈 芯褌 写械褑邪, 懈 芯褌 胁褗蟹褉邪褋褌薪懈 - 写邪褉芯胁械褌械 懈 褋邪 蟹邪 胁褋懈褔泻懈 胁褗蟹褉邪褋褌懈 懈 褏邪褉邪泻褌械褉懈.
袩芯薪褟泻芯谐邪 胁褉械屑械褌芯 械 斜懈谢芯 屑懈谢芯褋褌懈胁芯 懈 胁褋械 锌邪泻 械 褋褗褏褉邪薪懈谢芯 褔邪褋褌 芯褌 褋褗泻褉芯胁懈褖邪褌邪 薪邪 褔芯胁械褕泻懈褟 褍屑 懈 褋褗褉褑械 芯褌 褋褌邪褉懈 胁褉械屑械薪邪, 锌谢芯写 薪邪 写褉械胁薪邪褌邪 褍褋褌薪邪 褌褉邪写懈褑懈褟 芯褌 蟹芯褉邪褌邪 薪邪 褔芯胁械褔械褋褌胁芯褌芯. 袟邪 写邪 薪懈 芯斜褟褋薪懈 锌褉芯褋褌芯 懈 泻褉邪褋懈胁芯 泻邪泻 写邪 褋械 卸懈胁械械 写芯褋褌芯泄薪芯 懈 屑褗写褉芯, 褋屑械谢芯 懈 褋 谢褞斜芯胁...
***
笑懈褌邪褌懈:
鈥澬炑� 褋谢芯胁芯褌芯 褋械 褉邪卸写邪 褋谢芯胁芯,
邪 懈屑械褌芯 鈥� 芯褌 懈屑械薪邪.
孝邪泻邪 懈 蟹褗褉薪芯褌芯 芯褌薪芯胁芯,
褋械 褉邪卸写邪 芯褌 蟹褗褉薪邪.
袟邪 褍屑薪懈褟, 泻邪泻胁芯 械 褌褉褍写薪芯?
袠 泻芯泄 褖械 褋锌褉械 褉械褕懈屑芯褋褌褌邪?
袣邪泻胁芯 薪械 锌褉械胁懈 褋谢邪写泻邪 写褍屑邪?
些芯 薪械 锌芯褋褌懈谐邪 褉械胁薪芯褋褌褌邪?
小 胁褉邪谐邪 懈 斜芯谢械褋褌褌邪 斜芯褉懈 褋械
斜械蟹 褋褌褉邪褏 芯褌 锌褗褉胁懈褟 懈屑 屑懈谐,
褔械 邪泻芯 褋褌邪薪邪褌 屑薪芯谐芯 褋懈谢薪懈
褖械 褋胁褗褉褕懈褕 泻邪褌芯 屑褗褔械薪懈泻.
孝芯蟹, 泻芯泄褌芯 褋械斜械 褋懈 薪械 蟹薪邪械
懈 薪械 锌芯蟹薪邪胁邪 褋胁芯褟 胁褉邪谐,
锌芯写芯斜薪芯 薪邪 锌械锌械褉褍写邪 胁 芯谐褗薪 鈥�
褖械 懈蟹谐芯褉懈 泻邪褌芯 谐谢褍锌邪泻.
些械 褋褌懈谐薪械 褋屑械谢懈褟褌 写芯 薪褟泻邪泻胁邪 褋锌芯谢褍泻邪.
褋褌褉邪褏谢懈胁褑懈褌械 褕械锌褌褟褌: 鈥炐⊙娦葱毙�, 褋褗写斜邪!鈥�
小褗写斜邪褌邪 锌芯写褔懈薪懈, 胁写懈谐薪懈 写芯褉懈 褞屑褉褍泻邪,
褔械 薪褟屑邪 写邪 械 谐褉褟褏, 泻芯谐邪褌芯 褋懈 胁 斜芯褉斜邪.
袟谢芯写械褟褌 褋胁芯褟 褋泻褗锌 锌褉懈褟褌械谢 谐褍斜懈,
谐谢褍锌邪泻褗褌 鈥� 薪邪泄-锌芯谢械蟹薪懈褌械 写械谢邪,
薪械斜谢邪谐芯褉芯写薪懈褟褌 褍斜懈胁邪 褋 写褍屑懈 谐褉褍斜懈,
薪械锌褉懈胁械褌谢懈胁懈褟褌 褉褍褕懈 懈薪褌懈屑薪芯褋褌褌邪.
孝芯蟹, 泻芯泄褌芯 胁褋懈褔泻芯 械 懈蟹褍褔懈谢,
写褗谢斜芯泻芯 胁 褋褗褖薪芯褋褌褌邪 械 斜懈谢
懈 芯褌 褌芯胁邪 薪械 胁懈卸写邪 锌芯谢蟹邪 -
薪邪锌褉邪蟹薪芯 褋械 械 褍屑芯褉懈谢.鈥�.
December 3, 2014
Aesop on steroids. Instead of the moral at the end of a fable, the characters recite morals throughout a fable, which may be within a fable, which is inside another fable, only then to reach a conclusion and a new moral. It reminds me of the movie "Inception" only not nearly as entertaining. There's only so much a black snake, lion, fish, turtle, crow or one of a myriad of animals can teach us without ennui settling in.
July 2, 2019
"丕賱卮禺氐 賷丨氐賱 毓賱賶 賲丕 賴賵 賲購賯丿賾乇 賱賴 兀賳 賷丨氐賱 毓賱賷賴貙 賵賱爻鬲賻 亘丨丕噩丞 廿賱賶 兀賳 鬲購孬丕乇 兀賵 鬲賯賱賯 亘卮兀賳 匕賱賰貙 賰賱 賲丕 賴賵 賱賷 賱賳 賷匕賴亘 兀亘丿丕賸 廿賱賶 丌禺乇."
賲噩賲賵毓丞 賲賳 丕賱賯氐氐 丕賱賲鬲丿丕禺賱丞 丿丕禺賱 亘毓囟賴丕 亘毓囟丕賸貙 賲賱賷卅丞 亘丕賱丨賰賲 賵丕賱賲賵丕毓馗 賵丕賱丿乇賵爻. 賯氐氐 鬲乇賵賷賴丕 丕賱丨賷賵丕賳丕鬲 賵丕賱丌賱賴丞 賵丕賱賲賱賵賰 賵丕賱禺丿賲. 丕爻鬲賲鬲毓鬲 亘賴丕 噩丿丕賸.
賲噩賲賵毓丞 賲賳 丕賱賯氐氐 丕賱賲鬲丿丕禺賱丞 丿丕禺賱 亘毓囟賴丕 亘毓囟丕賸貙 賲賱賷卅丞 亘丕賱丨賰賲 賵丕賱賲賵丕毓馗 賵丕賱丿乇賵爻. 賯氐氐 鬲乇賵賷賴丕 丕賱丨賷賵丕賳丕鬲 賵丕賱丌賱賴丞 賵丕賱賲賱賵賰 賵丕賱禺丿賲. 丕爻鬲賲鬲毓鬲 亘賴丕 噩丿丕賸.
October 5, 2019
唳唳苦Σ唳距Π唰嬥Κ唰嵿Ο唰� 唳班唳溹唳唳� 唳む唳� 唳唳班唳� 唳班唳溹Κ唰佮Δ唰嵿Π唳曕 唳多唳曕唳粪唳� 唳唳� 唳ㄠ唳� 唳唳粪唳｀唳多Π唰嵿Ξ唳距イ 唳む唳ㄠ 唳唳む唳班Ν唰囙Ζ,唳唳む唳班Κ唰嵿Π唳距Κ唰嵿Δ唳�, 唳曕唰嬥Σ唰傕唰€唳, 唳侧Μ唰嵿Η唳唳班Γ唳距Χ 唳� 唳呧Κ唳班唳曕唳粪唳む唳距Π唳� - 唳忇 唳唳佮唳熰 唳むΘ唰嵿Δ唰嵿Π 唳多唳曕唳粪 唳︵唳唰� 唳む唳︵唳� 唳多唳曕唳粪唳� 唳曕Π唰� 唳む唳侧唳ㄠイ
唳涏唳熰Μ唰囙Σ唳� 唳ム唳曕 唳膏唳︵唳� 唳椸唳班唳膏Ζ唰囙Χ唰囙Π 唳堗Χ唳唳� 唳椸Σ唰嵿Κ 唳Α唳监 唳唳權唳侧 唳呧Ν唰嵿Ο唳膏唳むイ 唳呧Ε唳� 唳堗Χ唳唳� 唳氞' 唳唰佮唰佮Γ 唳膏Ξ唰冟Ζ唰嵿Η 唳椸Σ唰嵿Κ唰囙Π 唳膏唳曕Σ唳� "唳唰嵿唳むΘ唰嵿Δ唰嵿Π" 唳忇 唳夃Κ唳唳距Ζ唰囙Χ唰囙 唳嗋唰囙イ唳唳粪唳｀唳多Π唰嵿Ξ唳距Π 唳唳� 唳唰嵿唳むΘ唰嵿Δ唰嵿Π 唳忇唳� 唳嗋Π 唳呧Μ唳苦唰冟Δ 唳ㄠ唳囙イ 唳曕唳ㄠ唳む 唳Π唰嵿Δ唳唳� 唳唳� 唳班唳 唳唰嵿唳むΘ唰嵿Δ唰嵿Π 唳唳� 唳む唳� 唳Ε唰囙Ψ唰嵿 唳唳Θ唳距Π 唳栢唳班唳� 唳唳椸唳,唳唳︵唳о唳曕 唳多唳｀唳� 唳曕Π唰囙イ 唳椸唳侧唳� 唳唳膏唳む唳曕唳唳� "唳膏唳唳� 唳唳溹Δ唳 唳嗋Σ唰€唳� 唳唳班Ω唳權唳� 唳呧Κ唰嵿Π唳膏唰嵿" 唳唳む 唳唳�, 唳唳班 唳侧唳栢 唳灌Δ唰� 唳氞唳� 唳唳溹Δ唳 唳嗋Σ唰€ 唳む唳︵唳� 唳溹Θ唰嵿Ο 唳唳粪唳｀唳多Π唰嵿Ξ唳距Π "唳唰嵿唳むΘ唰嵿Δ唰嵿Π" 唳呧Μ唳多唳Κ唳距唰嵿Ο 唳Σ唰囙唰囙Θ啷�
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唳涏唳熰Μ唰囙Σ唳� 唳ム唳曕 唳膏唳︵唳� 唳椸唳班唳膏Ζ唰囙Χ唰囙Π 唳堗Χ唳唳� 唳椸Σ唰嵿Κ 唳Α唳监 唳唳權唳侧 唳呧Ν唰嵿Ο唳膏唳むイ 唳呧Ε唳� 唳堗Χ唳唳� 唳氞' 唳唰佮唰佮Γ 唳膏Ξ唰冟Ζ唰嵿Η 唳椸Σ唰嵿Κ唰囙Π 唳膏唳曕Σ唳� "唳唰嵿唳むΘ唰嵿Δ唰嵿Π" 唳忇 唳夃Κ唳唳距Ζ唰囙Χ唰囙 唳嗋唰囙イ唳唳粪唳｀唳多Π唰嵿Ξ唳距Π 唳唳� 唳唰嵿唳むΘ唰嵿Δ唰嵿Π 唳忇唳� 唳嗋Π 唳呧Μ唳苦唰冟Δ 唳ㄠ唳囙イ 唳曕唳ㄠ唳む 唳Π唰嵿Δ唳唳� 唳唳� 唳班唳 唳唰嵿唳むΘ唰嵿Δ唰嵿Π 唳唳� 唳む唳� 唳Ε唰囙Ψ唰嵿 唳唳Θ唳距Π 唳栢唳班唳� 唳唳椸唳,唳唳︵唳о唳曕 唳多唳｀唳� 唳曕Π唰囙イ 唳椸唳侧唳� 唳唳膏唳む唳曕唳唳� "唳膏唳唳� 唳唳溹Δ唳 唳嗋Σ唰€唳� 唳唳班Ω唳權唳� 唳呧Κ唰嵿Π唳膏唰嵿" 唳唳む 唳唳�, 唳唳班 唳侧唳栢 唳灌Δ唰� 唳氞唳� 唳唳溹Δ唳 唳嗋Σ唰€ 唳む唳︵唳� 唳溹Θ唰嵿Ο 唳唳粪唳｀唳多Π唰嵿Ξ唳距Π "唳唰嵿唳むΘ唰嵿Δ唰嵿Π" 唳呧Μ唳多唳Κ唳距唰嵿Ο 唳Σ唰囙唰囙Θ啷�
唳嗋Π 唳椸Σ唰嵿Κ唳椸唳侧 唳ㄠ唳唰� 唳唳多唳粪Ν唳距Μ唰� 唳Σ唳距Π 唳曕唳涏 唳ㄠ唳囙イ 唳唳唳ㄠ唳� 唳溹唳�-唳溹Θ唰嵿Δ唰佮 唳忇 唳唳唰囙Π 唳曕Ε唳曕イ 唳む唳︵唳� 唳溹Μ唳距Θ唳苦Δ唰囙 唳椸Σ唰嵿Κ唰囙Π 唳唳犩 唳椸Σ唰嵿Κ 唳忇唳苦Ο唳监唳涏啷� 唳嗋Π 唳唳班Δ唳苦唳� 唳椸Σ唰嵿Κ唰囙Π 唳多唳粪唳� 唳ム唳曕唰� 唳忇唳熰 唳曕Π唰� 唳ㄠ唳む唳多唳曕唳粪啷�
唳栢唳� 唳膏唳ㄠ唳︵Π 唳 "唳唰嵿唳むΘ唰嵿Δ唰嵿Π"啷� 唳嗋Π 唳灌唳, 唳唳班 唳唳熰唳曕 唳多唳多唳唳犩唳� 唳唳唰囙Θ,唳む唳︵唳� 唳溹Θ唰嵿Ο 唳班唳� 唳膏Ξ唳唳︵Θ唳距イ
July 16, 2007
These animal fables within the five books (pancha tantra) of a frame story collectively constitute nitishastra or scriptures on the wise conduct of life, not for the ascetic but for the person in the world. Apart from being the recognizable source for versions of fables later recounted by Aesop and others, the narratives are entertaining for their humor and social calculus. One of my favorite sections is the fourth book, Crows and Owls. After a parliament of the birds has decided to make owl their king to administer them (holy Garuda being too busy serving Lord Vishnu), the crow, who had missed the meeting, threw everything into turmoil with these words: (this is from memory so caveat lector)
Big hooked nose and eyes a-squint,
Ugly face without a hint
of tenderness or beauty in it
Good natured he is fierce to see
If he were mad, what would he be?
Stupid, cruel and full of spleen,
Every word he speaks is mean,
If you make an owl your king,
You will fail in everything.
The d茅nouement of the endless feud between crows and owls is no more than a just-so story of zoologic antipathies but the spectacle of animals quoting scripture to each other while all the time scheming towards their own advantage is delicious.
Big hooked nose and eyes a-squint,
Ugly face without a hint
of tenderness or beauty in it
Good natured he is fierce to see
If he were mad, what would he be?
Stupid, cruel and full of spleen,
Every word he speaks is mean,
If you make an owl your king,
You will fail in everything.
The d茅nouement of the endless feud between crows and owls is no more than a just-so story of zoologic antipathies but the spectacle of animals quoting scripture to each other while all the time scheming towards their own advantage is delicious.
September 3, 2013
FOLKTALES AND FABLES IN WORLD LITERATURE--THE PANCHATANTRA, THE INDIAN AESOP, LA FONTAINE'S FABLES, THE PALI JATAKAS, THE BROTHERS GRIMM, CHARLES PERRAULT'S MOTHER GOOSE, THE CHINESE MONKEY KING, JOEL CHANDLER HARRIS' TAR-BABY & THE AMERINDIAN COYOTE AND TRICKSTER TALES ----FROM THE WORLD LITERATURE FORUM RECOMMENDED CLASSICS AND MASTERPIECES SERIES VIA GOODREADS鈥�-ROBERT SHEPPARD, EDITOR-IN-CHIEF
Folk tales, folk song, folk legend and and folk lore have been with us since time immemorial and incorporate the primal archetypes of the collective unconscious and the folk wisdom of the human race. Very often these were passed down for millennia in oral form around primal campfires or tribal conclaves as "orature" before the invention of writing and the consequent evolution of "literature," later to be recorded or reworked in such immortal collections as "Aesop's Fables" of the 6th Century BC. In the 1700-1800's a new interest in folk tales arose in the wake of the Romantic Movement which idealized the natural wisdom of the common people, inducing the systematic efforts of scholars and writers to collect and preserve this heritage, as exemplified in such works as Sir Walter Scott's "Minstrelsy of the Scottish Border," (1802) Goethe's friend Johann Gottfried Herder's "Folksongs," (1779) and the "German Folktales" (1815) of "The Brothers Grimm"---Jacob and Wilhelm.
With the evolution of World Literature in our globalized modern world these enduring folk tales remain a continuing source of wisdom and delight. We encounter them as children in our storybooks and we gain the enhanced perspectives of maturity on them as we introduce them to our own children and grandchildren. Additionally, we have the opportunity to learn of the folk wisdom and genius of other peoples and civilizations which add to our own heritage as the common inheritance of mankind.
Thus World Literature Forum is happy to introduce such masterpieces of the genre as the "Panchatantra" of ancient India, similar to the animal fables of our own Western Aesop, the "Pali Jatakas," or fabled-accounts of the incarnations of Buddha on the path of Enlightenment, folk-tales of the Chinese Monkey-King Sun Wu Kong and his Indian prototype Hanuman from the Ramayana, and the Amerincian Coyote and Trickster Tales. Also presented is some of the history and evolution of the classics of our own Western heritage, whose origins may have slipped from memory, such as Charles Perrault's "Mother Goose" tales, La Fontaine's "Fables," and American Southern raconteur Joel Chandler Harris's "Tar Baby," derived from the African tales of the black slaves,and perhaps of earlier Indian origin.
AESOP---FATHER OF THE FOLK AND ANIMAL FABLE
Aesop's "Fables" (500 BC) were very popular in ancient Athens. Little is known of Aesop himself, though legends have it that he was very ugly and that the citizens of Athens purportedly threw him off a cliff for non-payment of a charity, after which they were punished by a plague. Most Europeans came to know the Fables through a translation into Latin by a Greek slave Phaedrus in Rome, which collected ninety-seven short fables became a children's primer as well as a model text for learning Latin for the next two millennia throughout Europe. An example is:
The Fox and the Crow
A Fox once saw a crow fly off with a piece of cheese in its beak and settle on a branch of a tree. "That's for me, as I am a Fox," said Master Reynard, and he walked up to the foot of the tree. "Good-day, Mistress Crow," he cried. "How well you are looking today: how glossy your feathers; how bright your eye. I feel sure your voice must surpass that of all other birds, just as your figure does; let me hear but one song from you that I may greet you as the Queen of Birds." The Crow lifted up her head and began to caw her best, but the moment she opened her mouth the piece of cheese fell to the ground, only to be snapped up by Master Fox. "That will do," said he. "That was all I wanted. In exchange for your cheese I'll give you a piece of advice for the future: 'Do not trust flatterers.'"
THE PANCHATANTRA---THE INDIAN AESOP
Sometime around 600 AD the enlightened King of Persia Nushirvan sent a delegation to India headed by the renown scholar Barzoye to obtain a copy of a book reputed to be replete with political wisdom. Barzoye visited the court of the most powerful king in India and at last obtained copies of not only that book but of many others. Fearful that the Indian king would take back the books, he quickly made copies and translated the works into Persian, or Pahlavi. On returning to the royal court in Persia Barzoya recited the works aloud to the King and court, who were so delighted they became Persian classics. Thus began the travels of the Panchatantra, which would be brought to Paris in the 1600's translated from the Persian into French, and from thence into all the modern European languages.
The Panchatantra, or "The Five Principles," is ascribed in India to a legendary figure, Vishnusharma, and is the most celebrated book of social wisdom in South Asian history. It is framed as a series of discourses for the education of royal princes, though like the Fables of the Greek Aesop, it utilizes the odd motif of talking animals--animal fables. Thus the core ethical problems of human existence such as the nature of trust and the limits of risk are entrusted to the wisdom of the beasts.
One of the most famous of the Aesopian animal fables of the Panchatantra is that of "The Turtle and the Geese." In the story two geese are close friends with a turtle in a pond named Kambugriva, but the pond is quickly drying up threatening all three with death. The geese resolve to fly away to a large lake and come to say good-bye to Kambugriva. He replies:
鈥淲hy are you saying good-bye to me? If you love me, you should rescue me from the jaws of death. For you when the lake dries up you will only suffer some loss of food, but for me it means death. What is worse, loss of food or loss of life?鈥�
鈥淲hat you say is true, good friend. We will take you with us: but don鈥檛 be stupid enough to say anything on the way.鈥� The geese said.
鈥淚 won鈥檛鈥� Kambugriva promised.
So the geese brought a long stick and said to the turtle: 鈥淣ow, hold onto the middle of this stick firmly with your teeth. We will then hold the two ends in our beaks and fly you through the air to a large beautiful lake far away.鈥�
So the two geese stretched out their wings and flew with the stick in their mouths, the turtle hanging on by his teeth over the hills and forests until they flew over a town just near the lake. Looking up the townspeople saw the two birds flying, carrying the hanging turtle and exclaimed: 鈥淲hat is that pair of birds carrying through the air? It looks ridiculous, like a large cartwheel!鈥�
鈥淲ho are you laughing at?鈥� shouted the turtle with indignation, but as soon as he had opened his mouth to chastise them he fell from the stick and landed amoungst the townfolk, who proceeded to shell and cut him up for meat in their soup.
Moral:
鈥淲hen a man does not heed the words of friends
Who only wish him well,
He will perish like the foolish turtle
Who fell down from the stick.鈥�
LA FONTAINE'S FABLES--AN INDIAN TALE TRAVELS ROUND THE WORLD TO EUROPE
One way in which folk tales travel about the world is through the process of conscious adoption and adaptation by authors in other nations. La Fontaine (1621-1695) was a literary courtier in the court of Louis XIV of France. The raciness, dangerous ambiguity and rampant wit of some of his tales led sometimes to the disfavour of Louis, but the purity and grace of his style led to his election to the Academie Francaise. His first edition of verse "Fables" was modeled on Aesop, but in later editions he turned to oriental sources, of which a French translation by Pilpay of the Indian "Panchatantra" from the Persian and Arabic was one. Its moral had survival value in the treacherous world of the French court at Versailles, particularly in its invocation to keep one's wits about you in a crowd and learn how to hold one's tongue:
The Tortoise and the Two Ducks
A light-brain鈥檇 tortoise, anciently,
Tired of her hole, the world would see.
Prone are all such, self-banish鈥檇, to roam 鈥�
Prone are all cripples to abhor their home.
Two ducks, to whom the gossip told
The secret of her purpose bold,
Profess鈥檇 to have the means whereby
They could her wishes gratify.
鈥極ur boundless road,鈥� said they, 鈥榖ehold!
It is the open air;
And through it we will bear
You safe o鈥檈r land and ocean.
Republics, kingdoms, you will view,
And famous cities, old and new;
And get of customs, laws, a notion, 鈥�
Of various wisdom various pieces,
As did, indeed, the sage Ulysses.鈥�
The eager tortoise waited not
To question what Ulysses got,
But closed the bargain on the spot.
A nice machine the birds devise
To bear their pilgrim through the skies. 鈥�
Athwart her mouth a stick they throw:
鈥楴ow bite it hard, and don鈥檛 let go,鈥�
They say, and seize each duck an end,
And, swiftly flying, upward tend.
It made the people gape and stare
Beyond the expressive power of words,
To see a tortoise cut the air,
Exactly poised between two birds.
鈥楢 miracle,鈥� they cried, 鈥榠s seen!
There goes the flying tortoise queen!鈥�
鈥楾he queen!鈥� (鈥檛was thus the tortoise spoke;)
鈥業鈥檓 truly that, without a joke.鈥�
Much better had she held her tongue
For, opening that whereby she clung,
Before the gazing crowd she fell,
And dash鈥檇 to bits her brittle shell.
Imprudence, vanity, and babble,
And idle curiosity,
An ever-undivided rabble,
Have all the same paternity.
THE PALI JATAKAS--TALES OF THE PREVIOUS INCARNATIONS OF THE BUDDHA ON THE PATH TO ENLIGHTENMENT
The Pali Jatakas are preserved in the "Pali Canon of Buddhist Scripture" which was compiled about the same time as the Christian Bible, in the first centuries AD. Each story purports to tell of a previous life of the Buddha in which he learned some critical lesson or acheived some moral attainment of the "Middle Path" in the course of the vast cycle of transmigration and reincarnation that led to his Buddhahood. The story of "Prince Five Weapons" represents one such prior life of the Buddha. The core of the story is the account of a battle against an adversary upon whose tacky and sticky body all weapons stick, a symbolical case study of a nemesis of the Buddhist virtue of "detachment."
In the opening frame tale of "Prince Five Weapons" the Buddha counsels an errant monk: "Are you a backslider?" he questioned. "Yes, Blessed One." confesses the monk, who had given up discipline. Then Buddha tells the story of his past life: A Prince was born to a great king. The Queen, seeking a name for him asked of 800 Brahmins for a name. Then she learned that the King would soon die and the baby Prince would become a great king, conquering with the aid of the Five Weapons. Sent to Afghanistan for martial arts training in the Five Weapons, on his return he encounters a great demon named "Hairy Grip" with an adhesive hide to which all weapons stick fast. the Prince uses his poison arrows, but they only stick to his hairy-sticky hide. He uses his sword, spear, and club but all stick uselessly. Then he uses his two fists, his two feet and finally butts him with his head, all of which stick uselessly to the hide. Finally, hopelessly stuck to the the monster, the demon asks if he is afraid to die. The Prince answers that he has a fifth weapon, that of Knowledge which he bears within him, and that if the monster devours him the monster will be punished in future lives and the Prince himself will attain future glories. The monster is taken aback by the spirit of the Prince and, becoming a convert to Buddhism releases him, after which the Prince fulfills his destiny of becoming a great King, and in a later life, the Buddha. Thereby, the backslider is counseled to persevere and end his backsliding, with the moral: "With no attachment, all things are possible."
"THE TAR BABY"---FROM THE AFRICAN SLAVE TALES OF UNCLE REMUS---(BRER FOX AND BRER RABBIT)--BY JOEL CHANDLER HARRIS---A FOLK STORY CIRCUMNAVIGATES THE WORLD
Joel Chandler Harris (1848-1908) was born in Ante-Bellum Georgia, worked as a reporter and writer and like the Brothers Grimm and Scott collected folk tales by talking with the African slaves working on the Southern plantations, publishing them most famously as the "Uncle Remus" tales of Brer Fox and Brer Rabbit, told by an old and wise slave to the young son of the master of the plantation. Like the Amerindian "Trickster" tales or the cartoon series the "Roadrunner and the Coyote," or "Bugs Bunny" they often focus on how the smart and wily Brer Rabbit outthinks and tricks Brer Fox who constantly seeks to catch and eat him. The most famous of these stories is that of "The Tar Baby" in which Brer Fox covers a life-like manniquin in sticky tar and puts it in Brer Rabbit's path. The rabbit becomes angry that the Tar Baby will not answer his questions and losing his temper strikes him, causing his hand to stick fast. Then in turn he hits, kicks and head butts him until his whole body is stuck fast to the "Tar Baby." The secret of how Brer Rabbit escapes is deferred by the sagacious storyteller Uncle Remus "until the next episode."
Scholars, discovering the similarity of the "Tar Baby" story with the Pali Jataka story of "Prince Five Weapons" debated whether the story had travelled across the world and centuries in the most astonishing way or was simply independently invented in two places. These two competing theories, "Monogenesis and Diffusion" vs "Polygenesis" remain competing explanations. Further research documented how the Pali Jataka had, like the "Panchatantra" been translated into Persian, then Arabic, then into African dialects in Muslim-influenced West Africa, where many American slaves hailed from. Polygenesis Theory also gained some competing support from C.G. Jung's theory of "Archetypes" and the "Universal Collective Unconscious" which would provide a psychological force and source for the continuous regeneration of similar stories and dreams throughout the world. The two theories continue to compete and complement each other as explanations of cultural diffusion and similiarity.
CHARLES PERRAULT'S "MOTHER GOOSE" TALES--ROYAL COURTS AND THE FOLK
Charles Perrault (1628-1703) was a contemporary of La Fontaine at the court of France's Louis XIV, with whom he was elected to the Academie Francaise. He won the King's favor and retired on a generous pension from the finance minister Colbert. He was associated with the argument between two literary factions which became known in England as "The Battle of the Books" after Swift, and which focused on the question of whether the modern writers or the ancients were the greater. Perrault argued in favor of the moderns, but Louis XIV intervened in the proceedings of the Academie and found in favor of the ancients. Perrault persisted,however, in trying to outdo Aesop in his "Mother Goose" collection of folk and children's tales. One of the most famous was that of "Donkey Skin," a kind of variation on the better-known Cinderella theme, in which a Princess, fearful of the attempt of her own father to an incestuous marriage, flees, disguising herself as a crude peasant-girl clothed in a donkey-skin. Arriving at the neighboring kingdom she works as a scullery maid until the Prince observes her in secret dressed in her most beautiful royal gown. Falling in love with her the Prince is unable to establish her true identity but finds a ring from her finger and declares he will marry the girl whose finger fits the ring. As in the case of Cinderella's glass slipper, all the girls of the kingdom attempt but fail to put on the ring, until the very last, Donkey-Skin succeeds. At the marriage it is discovered that she is really a Princess and she is reconciled with her father, who has abandoned his incestuous inclinations. The story is partially a satire on Louis XIV, who himself took as a mistress Louise de la Valliere, a simple girl with a lame foot while surrounded by the most elegant beauties of Paris.
THE CHINESE MONKEY KING AND HANUMAN FROM THE INDIAN RAMAYANA
Another remarkable instance of the diffusion of a story or character is that of the character of the Monkey King Sun Wu Kong in the immortal Chinese classic "Journey to the West" or "Xi You Ji." In this instance the character of the Monkey King originated in India as the Hanuman of the Ramayana, a half-man, half-monkey with magical superpowers who aids Rama in recovering his wife Sita from the evil sorcerer Ravanna. This tale was embodied in Indian lore which passed into China with the coming of Buddhism and was later incorporated into the classic novel by Wu ChengEn. Other Indian tales travelled through Persia into the Abbasid Caliphate to become part of the "One Thousand and One Nights."
THE AMERINDIAN COYOTE AND TRICKSTER TALES
The indiginous peoples of the Americas had rich narrative oral traditions ranging from tales of hunting and adventure to the creation myth of the Navajo "Story of the Emergence" and the Mayan "Popul Vuh." These tales circulated around the two continents and were most commonly associated with the "Trickster" tales---a devious, self-seeking, yet powerful and even sacred character, often embodied, like the Aesopian tradition, in animal form. In Southwest North America this often took the form of the Coyote. who constantly seeks to get his way by trickery, amorality and double-dealing, and who sometimes is successful but sometimes brings about his own ruin through his own deceit,insatiable appetites or curiosity. In the lustful tale "The Coyote as Medicine Man" the trickster gets all he desires. The Coyote walking along a lake sees an old man with a penis so long he must coil it around his body many times like a rope. Then he sees a group of naked girls jumping and playing in the water. He asks the old man if he can borrow his penis, which the old man lends him. Then the Coyote sticks the enormous penis onto his own and enters the water, at which the enormous penis slithers like an eel into the vagina of one of the girls, who cut it off with a knife, but with one part remaining inside, making her sick. Later the Coyote transforms himself into a Medicine Man shaman to whom the girls go to cure their sick friend. He uses this opportunity and trickery to sexually fondle all the girls as well as curing the sick one by an additional act of copulation, which fuses the two segments of the severed penis again into one, allowing him to extract the whole from her.
World Literature Forum invites you to check out the great Folk Tales and Fables of World Literature, and also the contemporary epic novel Spiritus Mundi, by Robert Sheppard. For a fuller discussion of the concept of World Literature you are invited to look into the extended discussion in the new book Spiritus Mundi, by Robert Sheppard, one of the principal themes of which is the emergence and evolution of World Literature:
For Discussions on World Literature and n Literary Criticism in Spiritus Mundi:
Robert Sheppard
Editor-in-Chief
World Literature Forum
Author, Spiritus Mundi Novel
Author鈥檚 Blog:
Spiritus Mundi on 欧宝娱乐:
Spiritus Mundi on Amazon, Book I:
Spiritus Mundi, Book II: The Romance
Copyright Robert Sheppard 2013 All Rights Reserved
Folk tales, folk song, folk legend and and folk lore have been with us since time immemorial and incorporate the primal archetypes of the collective unconscious and the folk wisdom of the human race. Very often these were passed down for millennia in oral form around primal campfires or tribal conclaves as "orature" before the invention of writing and the consequent evolution of "literature," later to be recorded or reworked in such immortal collections as "Aesop's Fables" of the 6th Century BC. In the 1700-1800's a new interest in folk tales arose in the wake of the Romantic Movement which idealized the natural wisdom of the common people, inducing the systematic efforts of scholars and writers to collect and preserve this heritage, as exemplified in such works as Sir Walter Scott's "Minstrelsy of the Scottish Border," (1802) Goethe's friend Johann Gottfried Herder's "Folksongs," (1779) and the "German Folktales" (1815) of "The Brothers Grimm"---Jacob and Wilhelm.
With the evolution of World Literature in our globalized modern world these enduring folk tales remain a continuing source of wisdom and delight. We encounter them as children in our storybooks and we gain the enhanced perspectives of maturity on them as we introduce them to our own children and grandchildren. Additionally, we have the opportunity to learn of the folk wisdom and genius of other peoples and civilizations which add to our own heritage as the common inheritance of mankind.
Thus World Literature Forum is happy to introduce such masterpieces of the genre as the "Panchatantra" of ancient India, similar to the animal fables of our own Western Aesop, the "Pali Jatakas," or fabled-accounts of the incarnations of Buddha on the path of Enlightenment, folk-tales of the Chinese Monkey-King Sun Wu Kong and his Indian prototype Hanuman from the Ramayana, and the Amerincian Coyote and Trickster Tales. Also presented is some of the history and evolution of the classics of our own Western heritage, whose origins may have slipped from memory, such as Charles Perrault's "Mother Goose" tales, La Fontaine's "Fables," and American Southern raconteur Joel Chandler Harris's "Tar Baby," derived from the African tales of the black slaves,and perhaps of earlier Indian origin.
AESOP---FATHER OF THE FOLK AND ANIMAL FABLE
Aesop's "Fables" (500 BC) were very popular in ancient Athens. Little is known of Aesop himself, though legends have it that he was very ugly and that the citizens of Athens purportedly threw him off a cliff for non-payment of a charity, after which they were punished by a plague. Most Europeans came to know the Fables through a translation into Latin by a Greek slave Phaedrus in Rome, which collected ninety-seven short fables became a children's primer as well as a model text for learning Latin for the next two millennia throughout Europe. An example is:
The Fox and the Crow
A Fox once saw a crow fly off with a piece of cheese in its beak and settle on a branch of a tree. "That's for me, as I am a Fox," said Master Reynard, and he walked up to the foot of the tree. "Good-day, Mistress Crow," he cried. "How well you are looking today: how glossy your feathers; how bright your eye. I feel sure your voice must surpass that of all other birds, just as your figure does; let me hear but one song from you that I may greet you as the Queen of Birds." The Crow lifted up her head and began to caw her best, but the moment she opened her mouth the piece of cheese fell to the ground, only to be snapped up by Master Fox. "That will do," said he. "That was all I wanted. In exchange for your cheese I'll give you a piece of advice for the future: 'Do not trust flatterers.'"
THE PANCHATANTRA---THE INDIAN AESOP
Sometime around 600 AD the enlightened King of Persia Nushirvan sent a delegation to India headed by the renown scholar Barzoye to obtain a copy of a book reputed to be replete with political wisdom. Barzoye visited the court of the most powerful king in India and at last obtained copies of not only that book but of many others. Fearful that the Indian king would take back the books, he quickly made copies and translated the works into Persian, or Pahlavi. On returning to the royal court in Persia Barzoya recited the works aloud to the King and court, who were so delighted they became Persian classics. Thus began the travels of the Panchatantra, which would be brought to Paris in the 1600's translated from the Persian into French, and from thence into all the modern European languages.
The Panchatantra, or "The Five Principles," is ascribed in India to a legendary figure, Vishnusharma, and is the most celebrated book of social wisdom in South Asian history. It is framed as a series of discourses for the education of royal princes, though like the Fables of the Greek Aesop, it utilizes the odd motif of talking animals--animal fables. Thus the core ethical problems of human existence such as the nature of trust and the limits of risk are entrusted to the wisdom of the beasts.
One of the most famous of the Aesopian animal fables of the Panchatantra is that of "The Turtle and the Geese." In the story two geese are close friends with a turtle in a pond named Kambugriva, but the pond is quickly drying up threatening all three with death. The geese resolve to fly away to a large lake and come to say good-bye to Kambugriva. He replies:
鈥淲hy are you saying good-bye to me? If you love me, you should rescue me from the jaws of death. For you when the lake dries up you will only suffer some loss of food, but for me it means death. What is worse, loss of food or loss of life?鈥�
鈥淲hat you say is true, good friend. We will take you with us: but don鈥檛 be stupid enough to say anything on the way.鈥� The geese said.
鈥淚 won鈥檛鈥� Kambugriva promised.
So the geese brought a long stick and said to the turtle: 鈥淣ow, hold onto the middle of this stick firmly with your teeth. We will then hold the two ends in our beaks and fly you through the air to a large beautiful lake far away.鈥�
So the two geese stretched out their wings and flew with the stick in their mouths, the turtle hanging on by his teeth over the hills and forests until they flew over a town just near the lake. Looking up the townspeople saw the two birds flying, carrying the hanging turtle and exclaimed: 鈥淲hat is that pair of birds carrying through the air? It looks ridiculous, like a large cartwheel!鈥�
鈥淲ho are you laughing at?鈥� shouted the turtle with indignation, but as soon as he had opened his mouth to chastise them he fell from the stick and landed amoungst the townfolk, who proceeded to shell and cut him up for meat in their soup.
Moral:
鈥淲hen a man does not heed the words of friends
Who only wish him well,
He will perish like the foolish turtle
Who fell down from the stick.鈥�
LA FONTAINE'S FABLES--AN INDIAN TALE TRAVELS ROUND THE WORLD TO EUROPE
One way in which folk tales travel about the world is through the process of conscious adoption and adaptation by authors in other nations. La Fontaine (1621-1695) was a literary courtier in the court of Louis XIV of France. The raciness, dangerous ambiguity and rampant wit of some of his tales led sometimes to the disfavour of Louis, but the purity and grace of his style led to his election to the Academie Francaise. His first edition of verse "Fables" was modeled on Aesop, but in later editions he turned to oriental sources, of which a French translation by Pilpay of the Indian "Panchatantra" from the Persian and Arabic was one. Its moral had survival value in the treacherous world of the French court at Versailles, particularly in its invocation to keep one's wits about you in a crowd and learn how to hold one's tongue:
The Tortoise and the Two Ducks
A light-brain鈥檇 tortoise, anciently,
Tired of her hole, the world would see.
Prone are all such, self-banish鈥檇, to roam 鈥�
Prone are all cripples to abhor their home.
Two ducks, to whom the gossip told
The secret of her purpose bold,
Profess鈥檇 to have the means whereby
They could her wishes gratify.
鈥極ur boundless road,鈥� said they, 鈥榖ehold!
It is the open air;
And through it we will bear
You safe o鈥檈r land and ocean.
Republics, kingdoms, you will view,
And famous cities, old and new;
And get of customs, laws, a notion, 鈥�
Of various wisdom various pieces,
As did, indeed, the sage Ulysses.鈥�
The eager tortoise waited not
To question what Ulysses got,
But closed the bargain on the spot.
A nice machine the birds devise
To bear their pilgrim through the skies. 鈥�
Athwart her mouth a stick they throw:
鈥楴ow bite it hard, and don鈥檛 let go,鈥�
They say, and seize each duck an end,
And, swiftly flying, upward tend.
It made the people gape and stare
Beyond the expressive power of words,
To see a tortoise cut the air,
Exactly poised between two birds.
鈥楢 miracle,鈥� they cried, 鈥榠s seen!
There goes the flying tortoise queen!鈥�
鈥楾he queen!鈥� (鈥檛was thus the tortoise spoke;)
鈥業鈥檓 truly that, without a joke.鈥�
Much better had she held her tongue
For, opening that whereby she clung,
Before the gazing crowd she fell,
And dash鈥檇 to bits her brittle shell.
Imprudence, vanity, and babble,
And idle curiosity,
An ever-undivided rabble,
Have all the same paternity.
THE PALI JATAKAS--TALES OF THE PREVIOUS INCARNATIONS OF THE BUDDHA ON THE PATH TO ENLIGHTENMENT
The Pali Jatakas are preserved in the "Pali Canon of Buddhist Scripture" which was compiled about the same time as the Christian Bible, in the first centuries AD. Each story purports to tell of a previous life of the Buddha in which he learned some critical lesson or acheived some moral attainment of the "Middle Path" in the course of the vast cycle of transmigration and reincarnation that led to his Buddhahood. The story of "Prince Five Weapons" represents one such prior life of the Buddha. The core of the story is the account of a battle against an adversary upon whose tacky and sticky body all weapons stick, a symbolical case study of a nemesis of the Buddhist virtue of "detachment."
In the opening frame tale of "Prince Five Weapons" the Buddha counsels an errant monk: "Are you a backslider?" he questioned. "Yes, Blessed One." confesses the monk, who had given up discipline. Then Buddha tells the story of his past life: A Prince was born to a great king. The Queen, seeking a name for him asked of 800 Brahmins for a name. Then she learned that the King would soon die and the baby Prince would become a great king, conquering with the aid of the Five Weapons. Sent to Afghanistan for martial arts training in the Five Weapons, on his return he encounters a great demon named "Hairy Grip" with an adhesive hide to which all weapons stick fast. the Prince uses his poison arrows, but they only stick to his hairy-sticky hide. He uses his sword, spear, and club but all stick uselessly. Then he uses his two fists, his two feet and finally butts him with his head, all of which stick uselessly to the hide. Finally, hopelessly stuck to the the monster, the demon asks if he is afraid to die. The Prince answers that he has a fifth weapon, that of Knowledge which he bears within him, and that if the monster devours him the monster will be punished in future lives and the Prince himself will attain future glories. The monster is taken aback by the spirit of the Prince and, becoming a convert to Buddhism releases him, after which the Prince fulfills his destiny of becoming a great King, and in a later life, the Buddha. Thereby, the backslider is counseled to persevere and end his backsliding, with the moral: "With no attachment, all things are possible."
"THE TAR BABY"---FROM THE AFRICAN SLAVE TALES OF UNCLE REMUS---(BRER FOX AND BRER RABBIT)--BY JOEL CHANDLER HARRIS---A FOLK STORY CIRCUMNAVIGATES THE WORLD
Joel Chandler Harris (1848-1908) was born in Ante-Bellum Georgia, worked as a reporter and writer and like the Brothers Grimm and Scott collected folk tales by talking with the African slaves working on the Southern plantations, publishing them most famously as the "Uncle Remus" tales of Brer Fox and Brer Rabbit, told by an old and wise slave to the young son of the master of the plantation. Like the Amerindian "Trickster" tales or the cartoon series the "Roadrunner and the Coyote," or "Bugs Bunny" they often focus on how the smart and wily Brer Rabbit outthinks and tricks Brer Fox who constantly seeks to catch and eat him. The most famous of these stories is that of "The Tar Baby" in which Brer Fox covers a life-like manniquin in sticky tar and puts it in Brer Rabbit's path. The rabbit becomes angry that the Tar Baby will not answer his questions and losing his temper strikes him, causing his hand to stick fast. Then in turn he hits, kicks and head butts him until his whole body is stuck fast to the "Tar Baby." The secret of how Brer Rabbit escapes is deferred by the sagacious storyteller Uncle Remus "until the next episode."
Scholars, discovering the similarity of the "Tar Baby" story with the Pali Jataka story of "Prince Five Weapons" debated whether the story had travelled across the world and centuries in the most astonishing way or was simply independently invented in two places. These two competing theories, "Monogenesis and Diffusion" vs "Polygenesis" remain competing explanations. Further research documented how the Pali Jataka had, like the "Panchatantra" been translated into Persian, then Arabic, then into African dialects in Muslim-influenced West Africa, where many American slaves hailed from. Polygenesis Theory also gained some competing support from C.G. Jung's theory of "Archetypes" and the "Universal Collective Unconscious" which would provide a psychological force and source for the continuous regeneration of similar stories and dreams throughout the world. The two theories continue to compete and complement each other as explanations of cultural diffusion and similiarity.
CHARLES PERRAULT'S "MOTHER GOOSE" TALES--ROYAL COURTS AND THE FOLK
Charles Perrault (1628-1703) was a contemporary of La Fontaine at the court of France's Louis XIV, with whom he was elected to the Academie Francaise. He won the King's favor and retired on a generous pension from the finance minister Colbert. He was associated with the argument between two literary factions which became known in England as "The Battle of the Books" after Swift, and which focused on the question of whether the modern writers or the ancients were the greater. Perrault argued in favor of the moderns, but Louis XIV intervened in the proceedings of the Academie and found in favor of the ancients. Perrault persisted,however, in trying to outdo Aesop in his "Mother Goose" collection of folk and children's tales. One of the most famous was that of "Donkey Skin," a kind of variation on the better-known Cinderella theme, in which a Princess, fearful of the attempt of her own father to an incestuous marriage, flees, disguising herself as a crude peasant-girl clothed in a donkey-skin. Arriving at the neighboring kingdom she works as a scullery maid until the Prince observes her in secret dressed in her most beautiful royal gown. Falling in love with her the Prince is unable to establish her true identity but finds a ring from her finger and declares he will marry the girl whose finger fits the ring. As in the case of Cinderella's glass slipper, all the girls of the kingdom attempt but fail to put on the ring, until the very last, Donkey-Skin succeeds. At the marriage it is discovered that she is really a Princess and she is reconciled with her father, who has abandoned his incestuous inclinations. The story is partially a satire on Louis XIV, who himself took as a mistress Louise de la Valliere, a simple girl with a lame foot while surrounded by the most elegant beauties of Paris.
THE CHINESE MONKEY KING AND HANUMAN FROM THE INDIAN RAMAYANA
Another remarkable instance of the diffusion of a story or character is that of the character of the Monkey King Sun Wu Kong in the immortal Chinese classic "Journey to the West" or "Xi You Ji." In this instance the character of the Monkey King originated in India as the Hanuman of the Ramayana, a half-man, half-monkey with magical superpowers who aids Rama in recovering his wife Sita from the evil sorcerer Ravanna. This tale was embodied in Indian lore which passed into China with the coming of Buddhism and was later incorporated into the classic novel by Wu ChengEn. Other Indian tales travelled through Persia into the Abbasid Caliphate to become part of the "One Thousand and One Nights."
THE AMERINDIAN COYOTE AND TRICKSTER TALES
The indiginous peoples of the Americas had rich narrative oral traditions ranging from tales of hunting and adventure to the creation myth of the Navajo "Story of the Emergence" and the Mayan "Popul Vuh." These tales circulated around the two continents and were most commonly associated with the "Trickster" tales---a devious, self-seeking, yet powerful and even sacred character, often embodied, like the Aesopian tradition, in animal form. In Southwest North America this often took the form of the Coyote. who constantly seeks to get his way by trickery, amorality and double-dealing, and who sometimes is successful but sometimes brings about his own ruin through his own deceit,insatiable appetites or curiosity. In the lustful tale "The Coyote as Medicine Man" the trickster gets all he desires. The Coyote walking along a lake sees an old man with a penis so long he must coil it around his body many times like a rope. Then he sees a group of naked girls jumping and playing in the water. He asks the old man if he can borrow his penis, which the old man lends him. Then the Coyote sticks the enormous penis onto his own and enters the water, at which the enormous penis slithers like an eel into the vagina of one of the girls, who cut it off with a knife, but with one part remaining inside, making her sick. Later the Coyote transforms himself into a Medicine Man shaman to whom the girls go to cure their sick friend. He uses this opportunity and trickery to sexually fondle all the girls as well as curing the sick one by an additional act of copulation, which fuses the two segments of the severed penis again into one, allowing him to extract the whole from her.
World Literature Forum invites you to check out the great Folk Tales and Fables of World Literature, and also the contemporary epic novel Spiritus Mundi, by Robert Sheppard. For a fuller discussion of the concept of World Literature you are invited to look into the extended discussion in the new book Spiritus Mundi, by Robert Sheppard, one of the principal themes of which is the emergence and evolution of World Literature:
For Discussions on World Literature and n Literary Criticism in Spiritus Mundi:
Robert Sheppard
Editor-in-Chief
World Literature Forum
Author, Spiritus Mundi Novel
Author鈥檚 Blog:
Spiritus Mundi on 欧宝娱乐:
Spiritus Mundi on Amazon, Book I:
Spiritus Mundi, Book II: The Romance
Copyright Robert Sheppard 2013 All Rights Reserved
July 22, 2015
The title and description are slightly misleading if you expect everyday folk wisdom. Without spoiling anything, the work consists of five ''books'' that are narrations by a wise man (Visnus谩rman), trying to educate three young stupid princes in the art of governance and general social conduct. The stories are riddled with their own sub-stories and fables, making it a very diverse read.
Basically, at any given point, you could be reading a story about a Brahmin and his Mongoose, which a snake is telling a mouse, which an owl is telling a monkey, which a jackal is telling a lion, which is being told by Visnus谩rman.
It's surprising that this is not a more spoken of work, as it is incredibly elaborate, but intriguing nonetheless.
The ''religion -> Hinduism'' tag is a bit strange, as it is not at all a religious work. Gods are mentioned here and there, but their being a deity is not at all the focus of the work, nor are the lessons being taught to the princes.
Basically, at any given point, you could be reading a story about a Brahmin and his Mongoose, which a snake is telling a mouse, which an owl is telling a monkey, which a jackal is telling a lion, which is being told by Visnus谩rman.
It's surprising that this is not a more spoken of work, as it is incredibly elaborate, but intriguing nonetheless.
The ''religion -> Hinduism'' tag is a bit strange, as it is not at all a religious work. Gods are mentioned here and there, but their being a deity is not at all the focus of the work, nor are the lessons being taught to the princes.
January 22, 2009
I learned so many things from ythis book, and yes this book is really superb.
June 5, 2013
I really wanted to read this book because it is a very early record of the art of the fable, using animals for moral and/or philosophical teaching purposes. I think that having grown up learning and reciting one Lafontaine fable after another, year after year, has made me sensitive to the genre. So after Lafontaine and Aesop, the natural progression is the Panchatantra, I thought. It may well be so, and I am glad I read those fables for that very reason. However, I did not derive much enjoyment from the process; I thought the construction was too repetitive and the characters not fleshed out enough. So, I will go ahead and recite to myself "The Hare and the Tortoise" while I cook dinner (if I still can!). So there!
Read
September 15, 2017I would have preferred growing up on these tales rather than the ones of Brothers Grimm.
September 1, 2008
Indian stories whose authorship is generally attributed to Visnu Sarma in Sanscrit. Originally part of the Indian oral tradition these stories where compiled by Sarma as a means to educate a King's dolt sons in the art of good government. Generally believed to be the original source of Aesop's Fables the stories use animals as the main characters to make a point on how to govern.
These stories can be suitable for children as well as adults, and even though violent ends come to some of the characters it is not troublesome because it is understood that violence can be the result of poor judgement, greed, or other types of wrong doing, and, therefore, to be avoided.
These stories can be suitable for children as well as adults, and even though violent ends come to some of the characters it is not troublesome because it is understood that violence can be the result of poor judgement, greed, or other types of wrong doing, and, therefore, to be avoided.
November 24, 2020
賰鬲丕亘 賲賱賷卅 亘丕賱丨賰賲 賵丕賱賲賵丕毓馗 丕賱鬲賷 鬲賯乇兀 賲乇賴 鬲賱賵 丕賱丕禺乇賶 亘丿賵賳 賲賱賱貙 賵賰丕賳鬲 丕賰孬乇 丨賰賲丞 兀孬乇鬲 賮賷賳賷 毓賳丿賲丕 鬲噩丿 丕賱丨賱 賱賲卮丕賰賱賰貙 鬲兀賰丿 兀賱丕 鬲禺賱賯 丕賱賲夭賷丿 賲賳 丕賱賲卮丕賰賱.
May 27, 2014
In the preamble, the genesis of the book and its lasting influence is described. 鈥淲ith the aid of these tales, he instructed the princes. They too, learning through these stories, became in six months what Visnu Sarna had promised they would. Since then, this work on practical wisdom has become celebrated as an excellent means of awakening and training young minds.鈥� (5) It is in this spirit that this great book of Sanskrit fables proceeds. Designed to train young minds, they are as a collection a great contribution to world literature, in much the same way that Aesop鈥檚 fables are. Its influence runs far and wide.
As fables, each has a lesson. There is an overall structure to the work, but the greatness rests in the sayings within the fables themselves, passed to us as poetic wisdom. I would highly recommend this book to anyone, to be read in short doses. My favorite quotations of wisdom are below:
鈥淲ith greatest effort are stones carried uphill;
and with the greatest ease do they tumble down;
so too with our own self, through Virtue and Vice.鈥� (17)
鈥淭he wise do not sorrow
for what is dead, or lost, or past.
Between the wise and the fools
Just this is the difference.鈥� (138)
鈥淎 father鈥檚 ways the son surely emulates, we know,
never on screw-pine do cherry-plums ever grow.鈥� (164)
鈥淣ever should you put your trust in villains;
Oh! How well have I understood their ways:
Wait upon a snake for ever so long,
He will always bite the hand that feeds him.鈥� (171)
鈥淐ourage and resoluteness, character and strength,
virtue and knowledge; of self-respecting men
such qualities are tested and known from results,
when fired by pride they abandon their native lands.鈥� (179)
鈥淎lliance with villains is like earthen pots
easily broken, difficult to mend;
alliance with the virtuous, like golden pots
difficult to break, easy to mend.鈥� (204)
鈥淧erseverance, not wishes, gets work done;
deer do not walk into the mouth of a sleeping lion.鈥� (240)
鈥淎n elephant kills by a mere touch;
a serpent if he only sniffs;
a king has only to smile to kill;
a knave by simply paying honour.鈥� (252)
As fables, each has a lesson. There is an overall structure to the work, but the greatness rests in the sayings within the fables themselves, passed to us as poetic wisdom. I would highly recommend this book to anyone, to be read in short doses. My favorite quotations of wisdom are below:
鈥淲ith greatest effort are stones carried uphill;
and with the greatest ease do they tumble down;
so too with our own self, through Virtue and Vice.鈥� (17)
鈥淭he wise do not sorrow
for what is dead, or lost, or past.
Between the wise and the fools
Just this is the difference.鈥� (138)
鈥淎 father鈥檚 ways the son surely emulates, we know,
never on screw-pine do cherry-plums ever grow.鈥� (164)
鈥淣ever should you put your trust in villains;
Oh! How well have I understood their ways:
Wait upon a snake for ever so long,
He will always bite the hand that feeds him.鈥� (171)
鈥淐ourage and resoluteness, character and strength,
virtue and knowledge; of self-respecting men
such qualities are tested and known from results,
when fired by pride they abandon their native lands.鈥� (179)
鈥淎lliance with villains is like earthen pots
easily broken, difficult to mend;
alliance with the virtuous, like golden pots
difficult to break, easy to mend.鈥� (204)
鈥淧erseverance, not wishes, gets work done;
deer do not walk into the mouth of a sleeping lion.鈥� (240)
鈥淎n elephant kills by a mere touch;
a serpent if he only sniffs;
a king has only to smile to kill;
a knave by simply paying honour.鈥� (252)
March 30, 2013
唳唳侧 唳侧唳椸Σ唰� 唳唳�! 唳呧Θ唰囙唳︵唳� 唳Π 唳ㄠ唳む唳曕Ε唳距Π 唳曕唳� 唳 唳Α唳监Σ唳距Ξ啷� 唳唳佮唳熰 唳むΘ唰嵿Δ唰嵿Π 唳 唳ㄠ唳む 唳ㄠ唳唰� 唳唰嵿唳むΘ唰嵿Δ唰嵿Π啷� 唳� 唳唳佮唳熰 唳むΘ唰嵿Δ唰嵿Π 唳灌Σ, (唰�) 唳唳む唳班Ν唰囙Ζ (唳Θ唰嵿Η唰�-唳唳氞唳涏唳�), (唰�) 唳唳む唳班Σ唳距Ν (唳Θ唰嵿Η唰� 唳侧唳�), (唰�) 唳曕唳曕唳侧唳曕唳 (唳氞唳班Χ唳む唳班唳む), (唰�) 唳侧Μ唰嵿Η唳唳班Θ唳距Χ (唳唳唰� 唳灌唳班唳ㄠ) 唳� (唰�) 唳呧Κ唳班唳曕唳粪唳む唳距Π唳� (唳ㄠ 唳唳 唳曕唳� 唳曕Π唳�)啷�
唳Χ唰� 唳唳栢唳� 唳唳� 唳︵唳唰� 唳椸Σ唰嵿Κ 唳Σ唳苦Ο唳监 唳灌唳溹唳� 唳栢唳ㄠ唳� 唳唳� 唳嗋唰囙 唳唳ㄠΜ 唳唳班唰冟Δ唳苦唰� 唳唳熰唳唳熰 唳忇唳熰 唳涏唰� 唳唳侧 唳︵唳唰囙唰� 唳忇 唳唳熰! 唳嗋唳曕唳� 唳︵唳ㄠ 唳ㄠ唳む唳曕Ε唳距Ω唰嵿Μ唳班唳� 唳忇 唳椸Σ唰嵿Κ唳椸唳侧唳� 唳嗋Μ唰囙Ζ唳� 唳曕Δ唳熰唳曕 唳溹唳ㄠ唳ㄠ 唳曕唳ㄠ唳む 唳膏唳� 唳膏Ξ唳唰囙Π 唳唳班唳曕唳粪唳む 唳椸Σ唰嵿Κ唳Σ唳苦Ο唳监唳� 唳Π唰嵿Ο唳唳曕唳粪Γ 唳嗋Π 唳夃Ζ唰嵿Ν唳距Μ唳ㄠ 唳曕唳粪Ξ唳む唳� 唳︵唳∴ 唳︵唳栢Σ唰� 唳曕唳涏唳熰 唳唳Δ唰� 唳灌Ο唳� 唳唰囙イ 唳唳粪唳｀唳多Π唰嵿Ξ唳距Π 唳忇 唳椸Σ唰嵿Κ唳椸唳侧唳� 唳膏唳ム 唳堗Χ唳唳� 唳曕唳涏 唳曕唳涏 唳椸Σ唰嵿Κ唰囙Π 唳嗋Χ唰嵿唳班唳� 唳唳侧 唳侧唰嵿Ψ唰嵿Ο唳ㄠ唳啷� 唳嗋Π唰囙唳熰 唳氞Ξ唰庎唳距Π 唳唳唳唳� 唳灌Σ 唳氞Π唳苦Δ唰嵿Π唳椸唳侧唳� 唳ㄠ唳唳班Γ啷� 唳曕唳班Ε唳ㄠ (唳娻), 唳Θ唰嵿Ε唳班 (唳曕唰嵿唳�), 唳︵Ξ唳ㄠ 唳� 唳曕Π唳熰 (唳多唳唳距Σ), 唳唳權唳椸Σ唳�(唳膏唳傕) 唳囙Δ唰嵿Ο唳距Ζ唳� 唳ㄠ唳唰佮Σ唰� 唳椸Σ唰嵿Κ唳椸唳侧唳曕 唳呧Θ唰嵿Ο唳班唳� 唳唳む唳班 唳︵唳唰囙唰囙イ 唳膏Μ唳氞唳唰� 唳 唳唳� 唳侧唳椸唳涏 唳む 唳灌Σ 唳椸Σ唰嵿Κ唳椸唳侧唳� 唳о唳班唳唳灌唳曕Δ唳距イ 唳唳ムΣ唳溹 唳溹唳む唳 唳曕唳溹唰佮Σ唰嬥Δ唰� 唳о唳班唳唳灌唳曕Δ唳� 唳唳距Ο唳� 唳班唳栢 唳椸Σ唰嵿Κ 唳Σ唳距Π 唳忇 唳⑧ 唳熰 唳唳班唳侧唳� 唳 唳椸Σ唰嵿Κ唰囙Π 唳嗋唳班唳粪Γ唳曕 唳嗋Π唰� 唳呧Θ唰囙 唳唳∴唳苦Ο唳监 唳む唳侧啷�
唳溹唳Θ唰� 唳唳多唳� 唳唳� 唳曕唳溹 唳ㄠ 唳唳 唳灌唳距 唳澿唳佮唰囙Π 唳Ω唰� 唳曕Π唳�, 唳む唳� 唳灌Ο唳监Δ 唰Ξ 唳むΘ唰嵿Δ唰嵿Π 唳熰唳� (唳ㄠ 唳唳 唳曕唳� 唳曕Π唳�) 唳唳多 唳唳侧 唳侧唳椸Σ唰嬥イ
唳Χ唰� 唳唳栢唳� 唳唳� 唳︵唳唰� 唳椸Σ唰嵿Κ 唳Σ唳苦Ο唳监 唳灌唳溹唳� 唳栢唳ㄠ唳� 唳唳� 唳嗋唰囙 唳唳ㄠΜ 唳唳班唰冟Δ唳苦唰� 唳唳熰唳唳熰 唳忇唳熰 唳涏唰� 唳唳侧 唳︵唳唰囙唰� 唳忇 唳唳熰! 唳嗋唳曕唳� 唳︵唳ㄠ 唳ㄠ唳む唳曕Ε唳距Ω唰嵿Μ唳班唳� 唳忇 唳椸Σ唰嵿Κ唳椸唳侧唳� 唳嗋Μ唰囙Ζ唳� 唳曕Δ唳熰唳曕 唳溹唳ㄠ唳ㄠ 唳曕唳ㄠ唳む 唳膏唳� 唳膏Ξ唳唰囙Π 唳唳班唳曕唳粪唳む 唳椸Σ唰嵿Κ唳Σ唳苦Ο唳监唳� 唳Π唰嵿Ο唳唳曕唳粪Γ 唳嗋Π 唳夃Ζ唰嵿Ν唳距Μ唳ㄠ 唳曕唳粪Ξ唳む唳� 唳︵唳∴ 唳︵唳栢Σ唰� 唳曕唳涏唳熰 唳唳Δ唰� 唳灌Ο唳� 唳唰囙イ 唳唳粪唳｀唳多Π唰嵿Ξ唳距Π 唳忇 唳椸Σ唰嵿Κ唳椸唳侧唳� 唳膏唳ム 唳堗Χ唳唳� 唳曕唳涏 唳曕唳涏 唳椸Σ唰嵿Κ唰囙Π 唳嗋Χ唰嵿唳班唳� 唳唳侧 唳侧唰嵿Ψ唰嵿Ο唳ㄠ唳啷� 唳嗋Π唰囙唳熰 唳氞Ξ唰庎唳距Π 唳唳唳唳� 唳灌Σ 唳氞Π唳苦Δ唰嵿Π唳椸唳侧唳� 唳ㄠ唳唳班Γ啷� 唳曕唳班Ε唳ㄠ (唳娻), 唳Θ唰嵿Ε唳班 (唳曕唰嵿唳�), 唳︵Ξ唳ㄠ 唳� 唳曕Π唳熰 (唳多唳唳距Σ), 唳唳權唳椸Σ唳�(唳膏唳傕) 唳囙Δ唰嵿Ο唳距Ζ唳� 唳ㄠ唳唰佮Σ唰� 唳椸Σ唰嵿Κ唳椸唳侧唳曕 唳呧Θ唰嵿Ο唳班唳� 唳唳む唳班 唳︵唳唰囙唰囙イ 唳膏Μ唳氞唳唰� 唳 唳唳� 唳侧唳椸唳涏 唳む 唳灌Σ 唳椸Σ唰嵿Κ唳椸唳侧唳� 唳о唳班唳唳灌唳曕Δ唳距イ 唳唳ムΣ唳溹 唳溹唳む唳 唳曕唳溹唰佮Σ唰嬥Δ唰� 唳о唳班唳唳灌唳曕Δ唳� 唳唳距Ο唳� 唳班唳栢 唳椸Σ唰嵿Κ 唳Σ唳距Π 唳忇 唳⑧ 唳熰 唳唳班唳侧唳� 唳 唳椸Σ唰嵿Κ唰囙Π 唳嗋唳班唳粪Γ唳曕 唳嗋Π唰� 唳呧Θ唰囙 唳唳∴唳苦Ο唳监 唳む唳侧啷�
唳溹唳Θ唰� 唳唳多唳� 唳唳� 唳曕唳溹 唳ㄠ 唳唳 唳灌唳距 唳澿唳佮唰囙Π 唳Ω唰� 唳曕Π唳�, 唳む唳� 唳灌Ο唳监Δ 唰Ξ 唳むΘ唰嵿Δ唰嵿Π 唳熰唳� (唳ㄠ 唳唳 唳曕唳� 唳曕Π唳�) 唳唳多 唳唳侧 唳侧唳椸Σ唰嬥イ
August 2, 2020
Oh man. Okay so I did not like this. Here are my reasons:
1. The introduction alone is a huge turnoff as it is so unnecessarily long and convoluted.
2. The writing style and the verses it contains are just repetitive rather than poetic.
3. It is way too preachy which leads to the reader not actually retaining any of the lessons from the stories.
AND MOST IMPORTANTLY:
4. It is so anti-women. Like there are entire verses (upon verses) explicitly saying how women are horrible and deceitful and stupid etc. Anytime women are mentioned, they are almost always shown as cheating scum or some other negative portrayal.
Overall, it does contain some nice stories which are the backbone of many Indian childrens' childhoods. I would recommend you not to read the full book but rather read some other collection of stories from the Pancatantra because they only contain the nice stories. One that I particularly like is the Amar Chitra Kata ones.
June 19, 2017
Just one story!
There wasn't any moral or short summary of the book at the end of this story. I've have been hoping for some sort of collection of the best stories hand picked by the author.
There wasn't any moral or short summary of the book at the end of this story. I've have been hoping for some sort of collection of the best stories hand picked by the author.
August 29, 2022
鬲賯賷賷賲 丕賱賰鬲丕亘 猸愶笍猸愶笍猸愶笍猸愶笍
毓賳賵丕賳 丕賱賰鬲丕亘: "賯氐氐 丕賱賰鬲亘 丕賱禺賲爻丞 賰賱賷賱丞 賵丿賲賳丞"
賱賱賰丕鬲亘: 賮賷卮賳賵卮丕乇賲丕 賵兀毓丕丿 爻乇丿賴丕: 賮乇賷賳丿丕 賮丕乇賲丕 貙 鬲乇噩賲丞: 兀丨賲丿 氐賱丕丨 丕賱丿賷賳
毓丿丿 丕賱氐賮丨丕鬲: 369 氐賮丨丞
丿丕乇 丕賱賳卮乇: 丕賱賲丨乇賵爻丞
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乇兀賷賷:
"丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 5 賰鬲亘 (賮乇丕賯 丕賱兀氐丿賯丕亍貙賰爻亘 丕賱兀氐丿賯丕亍貙 丕賱亘賵賲 賵丕賱睾乇亘丕賳貙 禺爻丕乇丞 丕賱賲賰丕爻亘貙 廿噩乇丕亍丕鬲 睾賷乇 賲丿乇賵爻丞)貙 丕丨鬲賵賶 賰賱 賰鬲丕亘 賲賳賴賲 毓賱賶 賲噩賲賵毓丞 賲賳 丕賱丨賰丕賷丕鬲 賵賴賷 毓亘丕乇丞 毓賳 丨賰丕賷丞 丿丕禺賱 丨賰丕賷丞 賵賴賷 丨賰丕賷丕鬲 匕丕鬲 胤丕亘毓 鬲賵毓賵賷 賵鬲毓賱賷賲賷. 賮賷 亘丿丕賷丞 丕賱賰鬲丕亘 賷賵囟丨 丕賱賰丕鬲亘 亘兀賳 賴匕丕 丕賱賰鬲丕亘 賲賳 鬲兀賱賷賮 賮卮賳賵卮丕乇賲丕 丕賱匕賷 丕爻鬲丿毓丕賴 賲賱賰 賲賲賱賰丞 氐睾賷乇丞 賮賷 噩賳賵亘 丕賱賴賳丿 賱鬲毓賱賷賲 兀亘賳丕亍賴 丕賱孬賱丕孬 丕賱兀睾亘賷丕亍 賵囟毓賮丕亍 丕賱亘丿賷賴丞貙 丨賷孬 丕賳 賮卮賳賵卮丕乇賲丕 兀毓丕丿 賰鬲丕亘丞 賰賱 丨賰賲丞 賵賯賵賱 賲兀孬賵乇 賮賷 卮賰賱 禺乇丕賮丞 賵賯氐丞 賯氐賷乇丞鬲丿賵乇 丕丨丿丕孬賴丕 亘賷賳 丕賱亘卮乇 賵丕賱丨賷賵丕賳丕鬲 賵丕賱賰丕卅賳丕鬲 丕賱賲賯丿爻丞 賵丕賱禺乇丕賮賷丞 (賮賷 丕賱孬賯丕賮丞 丕賱賴賳丿賷丞).
丕丨鬲賵賶 丕賱賰丕亘 毓賱賶 賯氐氐 賲賲鬲毓賴 亘胤乇賷賯丞 爻賱爻賴 賵亘爻賷胤丞 鬲賳賮毓 賱賱兀胤賮丕賱 賵丕賱賲乇丕賴賯賷賳 賱賷賰鬲爻亘賵丕 賲賳賴丕 亘毓囟 丕賱賯賷賲 賵丕賱爻賱賵賰賷丕鬲 丕賱丨賲賷丿丞.
兀賳氐丨 亘賴 賱賱丌亘丕亍 賵丕賱兀賲賴丕鬲 賱賷賯氐賵丕 賴匕賴 丕賱賯氐氐 賱丕胤賮丕賱賴賲."
丕賯鬲亘丕爻丕鬲:
- "賱賷爻 賲賳 丕賱丨賰賲丞 兀賳 鬲賯賮夭 廿賱賶 兀賷 丕爻鬲賳鬲丕噩丕鬲 亘賳丕亍 毓賱賶 賲丕 爻賲毓鬲 賮賯胤."
- "丕賱賯賱賷賱 賲賳 丕賱匕賰丕亍 賵丕賱賯賱賷賱 賲賳 丕賱賲賰乇 賴賲丕 賰賱 賲丕 賴賵 賲胤賱賵亘 賱噩毓賱 丕賱賯賵賷 囟毓賷賮賸丕 賵丕賱囟毓賷賮 賯賵賷賸丕."
- "丕賱卮禺氐 賷丨氐賱 毓賱賶 賲丕 賴賵 賲賯丿乇 賱賴 兀賳 賷丨氐賱 毓賱賷賴貙 賵賱爻鬲 亘丨丕噩丞 廿賱賶 兀賳 鬲孬丕乇 兀賵 鬲賯賱賯 亘卮兀賳 匕賱賰. 賰賱 賲丕 賴賵 賱賷 爻賵賮 賱賳 賷匕賴亘 兀亘丿賸丕 廿賱賶 丌禺乇."
賲賱丕丨馗丞: "鬲乇噩賲丞 噩賷丿丞 噩丿賸丕."
毓賳賵丕賳 丕賱賰鬲丕亘: "賯氐氐 丕賱賰鬲亘 丕賱禺賲爻丞 賰賱賷賱丞 賵丿賲賳丞"
賱賱賰丕鬲亘: 賮賷卮賳賵卮丕乇賲丕 賵兀毓丕丿 爻乇丿賴丕: 賮乇賷賳丿丕 賮丕乇賲丕 貙 鬲乇噩賲丞: 兀丨賲丿 氐賱丕丨 丕賱丿賷賳
毓丿丿 丕賱氐賮丨丕鬲: 369 氐賮丨丞
丿丕乇 丕賱賳卮乇: 丕賱賲丨乇賵爻丞
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乇兀賷賷:
"丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 5 賰鬲亘 (賮乇丕賯 丕賱兀氐丿賯丕亍貙賰爻亘 丕賱兀氐丿賯丕亍貙 丕賱亘賵賲 賵丕賱睾乇亘丕賳貙 禺爻丕乇丞 丕賱賲賰丕爻亘貙 廿噩乇丕亍丕鬲 睾賷乇 賲丿乇賵爻丞)貙 丕丨鬲賵賶 賰賱 賰鬲丕亘 賲賳賴賲 毓賱賶 賲噩賲賵毓丞 賲賳 丕賱丨賰丕賷丕鬲 賵賴賷 毓亘丕乇丞 毓賳 丨賰丕賷丞 丿丕禺賱 丨賰丕賷丞 賵賴賷 丨賰丕賷丕鬲 匕丕鬲 胤丕亘毓 鬲賵毓賵賷 賵鬲毓賱賷賲賷. 賮賷 亘丿丕賷丞 丕賱賰鬲丕亘 賷賵囟丨 丕賱賰丕鬲亘 亘兀賳 賴匕丕 丕賱賰鬲丕亘 賲賳 鬲兀賱賷賮 賮卮賳賵卮丕乇賲丕 丕賱匕賷 丕爻鬲丿毓丕賴 賲賱賰 賲賲賱賰丞 氐睾賷乇丞 賮賷 噩賳賵亘 丕賱賴賳丿 賱鬲毓賱賷賲 兀亘賳丕亍賴 丕賱孬賱丕孬 丕賱兀睾亘賷丕亍 賵囟毓賮丕亍 丕賱亘丿賷賴丞貙 丨賷孬 丕賳 賮卮賳賵卮丕乇賲丕 兀毓丕丿 賰鬲丕亘丞 賰賱 丨賰賲丞 賵賯賵賱 賲兀孬賵乇 賮賷 卮賰賱 禺乇丕賮丞 賵賯氐丞 賯氐賷乇丞鬲丿賵乇 丕丨丿丕孬賴丕 亘賷賳 丕賱亘卮乇 賵丕賱丨賷賵丕賳丕鬲 賵丕賱賰丕卅賳丕鬲 丕賱賲賯丿爻丞 賵丕賱禺乇丕賮賷丞 (賮賷 丕賱孬賯丕賮丞 丕賱賴賳丿賷丞).
丕丨鬲賵賶 丕賱賰丕亘 毓賱賶 賯氐氐 賲賲鬲毓賴 亘胤乇賷賯丞 爻賱爻賴 賵亘爻賷胤丞 鬲賳賮毓 賱賱兀胤賮丕賱 賵丕賱賲乇丕賴賯賷賳 賱賷賰鬲爻亘賵丕 賲賳賴丕 亘毓囟 丕賱賯賷賲 賵丕賱爻賱賵賰賷丕鬲 丕賱丨賲賷丿丞.
兀賳氐丨 亘賴 賱賱丌亘丕亍 賵丕賱兀賲賴丕鬲 賱賷賯氐賵丕 賴匕賴 丕賱賯氐氐 賱丕胤賮丕賱賴賲."
丕賯鬲亘丕爻丕鬲:
- "賱賷爻 賲賳 丕賱丨賰賲丞 兀賳 鬲賯賮夭 廿賱賶 兀賷 丕爻鬲賳鬲丕噩丕鬲 亘賳丕亍 毓賱賶 賲丕 爻賲毓鬲 賮賯胤."
- "丕賱賯賱賷賱 賲賳 丕賱匕賰丕亍 賵丕賱賯賱賷賱 賲賳 丕賱賲賰乇 賴賲丕 賰賱 賲丕 賴賵 賲胤賱賵亘 賱噩毓賱 丕賱賯賵賷 囟毓賷賮賸丕 賵丕賱囟毓賷賮 賯賵賷賸丕."
- "丕賱卮禺氐 賷丨氐賱 毓賱賶 賲丕 賴賵 賲賯丿乇 賱賴 兀賳 賷丨氐賱 毓賱賷賴貙 賵賱爻鬲 亘丨丕噩丞 廿賱賶 兀賳 鬲孬丕乇 兀賵 鬲賯賱賯 亘卮兀賳 匕賱賰. 賰賱 賲丕 賴賵 賱賷 爻賵賮 賱賳 賷匕賴亘 兀亘丿賸丕 廿賱賶 丌禺乇."
賲賱丕丨馗丞: "鬲乇噩賲丞 噩賷丿丞 噩丿賸丕."
March 15, 2021
MR Kale have given translation for selected hard passages only, forcing the reader to actually read the Sanskrit text rather than relying on translation.
August 27, 2019
鈥淧anchatantra鈥� is 鈥淎esop鈥檚 Fables鈥� meets Machiavelli鈥檚 鈥淭he Prince,鈥� but with an Indian flavor. [I realize that the Panchatantra is much older than 鈥淭he Prince鈥� (though not as old as Aesop鈥檚 Fables -- at least not when comparing written editions) but I鈥檇 argue it鈥檚 still a useful tagline for general readers who aren鈥檛 particularly acquainted with Indian literature.] Like Aesop鈥檚 Fables, anthropomorphized animals make up the bulk of the cast in this set of stories within a story. Like 鈥淭he Prince,鈥� a lot of the the advice offers insight into how to lead (as opposed to just how to lead a moral life.) The topics addressed include: building sound alliances, avoiding deception, and making decisions regarding war and peace.
As the Sanskrit title -- Panchatantra [鈥淔ive Treatises鈥漖 -- suggests, this work is arranged into five books. Of the over eighty fables of the original, more than fifty are collected in this edition. [I suspect this was done to eliminate or consolidate stories that were essentially the same.] The first book is 鈥淭he Loss of Friends鈥� and it focuses on how alliances are broken up by enemies. The second is 鈥淭he Winning of Friends鈥� and it gives particular attention to alliance building. The third book is 鈥淥n Crows and Owls,鈥� and it鈥檚 about how to decide whether to go to war, choose peace, or seek some alternative. The penultimate book is 鈥淟oss of Gains鈥� and it discusses ways in which people forfeit (or have stolen from them) what they have gained. The last book is 鈥淚ll-Considered Action,鈥� and it advises against being hasty. The stories are skillfully written and translated, and they are thought-provoking. That said, they can be a tad hackneyed and simplistic as well. For example, a large number of these tales convey the same simple lesson that one should take advice from individuals who are wise and virtuous, and that lesson鈥檚 inverse (that one should ignore those who are foolish and / or immoral.)
I鈥檇 highly recommend giving the Panchatantra a read. It both conveys wisdom and offers good stories. It鈥檚 true that the stories can become a bit repetitive and also frequently have less than profound morals, but overall, it鈥檚 a smart and entertaining collection of fables.
As the Sanskrit title -- Panchatantra [鈥淔ive Treatises鈥漖 -- suggests, this work is arranged into five books. Of the over eighty fables of the original, more than fifty are collected in this edition. [I suspect this was done to eliminate or consolidate stories that were essentially the same.] The first book is 鈥淭he Loss of Friends鈥� and it focuses on how alliances are broken up by enemies. The second is 鈥淭he Winning of Friends鈥� and it gives particular attention to alliance building. The third book is 鈥淥n Crows and Owls,鈥� and it鈥檚 about how to decide whether to go to war, choose peace, or seek some alternative. The penultimate book is 鈥淟oss of Gains鈥� and it discusses ways in which people forfeit (or have stolen from them) what they have gained. The last book is 鈥淚ll-Considered Action,鈥� and it advises against being hasty. The stories are skillfully written and translated, and they are thought-provoking. That said, they can be a tad hackneyed and simplistic as well. For example, a large number of these tales convey the same simple lesson that one should take advice from individuals who are wise and virtuous, and that lesson鈥檚 inverse (that one should ignore those who are foolish and / or immoral.)
I鈥檇 highly recommend giving the Panchatantra a read. It both conveys wisdom and offers good stories. It鈥檚 true that the stories can become a bit repetitive and also frequently have less than profound morals, but overall, it鈥檚 a smart and entertaining collection of fables.
June 15, 2011
All of us have read or heard tales of 鈥淧anchatantra鈥� at some point of time or other in our life. These are classic animal fables attributed to have written by 鈥淰ishnu Sharma鈥� more than two thousand years ago in Sanskrit. The origin of stories must have been still older and probably they were passed on from generations to generations through the art of story telling. I wanted to get hold of complete book and read it in Hindi and luckily found the book in recent book festival and finished reading it recently.
As the name says, the book is divided into five sections talking about five different principals: Identifying friends, Making friends, Crows and Owls, Loss of gains, Ill considered action. According to known history, Vishnu Sharma had used these tales to teach common principles to children of a King. The stories are extremely simple and are interwoven together. You will find characters of one story telling another story to each other and it goes on like that. The author has used specific animal behaviour and instincts to provide insights on various principles. These stories have been translated, adapted and retold in almost all cultures around the world and are known in different forms. But the main idea still remains the same. Learn from animal behaviour and use that to make your life better.
I had a really great time reading these stories. After a long time, I was reading something that just revolves around animals and how they are supposed to get food for living. It was a great form of comfort reading. It takes you really back in time when life did not revolve around gadgets, technology and desires that go beyond your basic necessities. We have learned so much but have forgotten so many things that the behaviour of these animal characters teaches us.
December 17, 2018
Panchateertha
As the name describes, Panchateertha is an onomatopoeia which derives from the process of onomastics based on a linguistic language called 'sanskrit.' It refers to the five pilgrimages which enables & helps the soul seek salvation, freedom from all the shackles of materialistic life. It also helps it to reach the destination of enlightenment where all the living beings long for eternal peace.
Cover is okay. I feel it could have been better designed. It doesn't integrate much with the theme of the book.
Title is catchy, sounds interesting.
I won't discuss the plot neither the story as it may lead to spoilers. It's best if readers grab the book, read & explore on their own accord.
The book has a stark resemblances with the classic 'Panchatantra' by great Rishi Vishnu Sharma, later came to be known as the book with moral stories. It basically aims to teach mankind what it truly means to be honest, moral, ethical & walking in the path of dharma (righteousness). The philosophical analysis enhanced with sanskrit texts, words, anecdotes, prescribed with historical & mythological references makes it possible to discuss & make the readers aware of the complex topics.
Language is simple, good, easy to use & understand. Narration is good, gives an epic touch to it. Also, characterisation with plot & story is well justified.
Though the book is fictional, it seems almost realistic in every way.
The book has been written in a way which targets all the age groups & simply not restricted to the mere audience.
What I didn't like is the use of profane abusive words (slangs) at certain places in colloquial form which is often used in local languages. Also, the cover is poorly fragmented & designed. Needs much work.
As the name describes, Panchateertha is an onomatopoeia which derives from the process of onomastics based on a linguistic language called 'sanskrit.' It refers to the five pilgrimages which enables & helps the soul seek salvation, freedom from all the shackles of materialistic life. It also helps it to reach the destination of enlightenment where all the living beings long for eternal peace.
Cover is okay. I feel it could have been better designed. It doesn't integrate much with the theme of the book.
Title is catchy, sounds interesting.
I won't discuss the plot neither the story as it may lead to spoilers. It's best if readers grab the book, read & explore on their own accord.
The book has a stark resemblances with the classic 'Panchatantra' by great Rishi Vishnu Sharma, later came to be known as the book with moral stories. It basically aims to teach mankind what it truly means to be honest, moral, ethical & walking in the path of dharma (righteousness). The philosophical analysis enhanced with sanskrit texts, words, anecdotes, prescribed with historical & mythological references makes it possible to discuss & make the readers aware of the complex topics.
Language is simple, good, easy to use & understand. Narration is good, gives an epic touch to it. Also, characterisation with plot & story is well justified.
Though the book is fictional, it seems almost realistic in every way.
The book has been written in a way which targets all the age groups & simply not restricted to the mere audience.
What I didn't like is the use of profane abusive words (slangs) at certain places in colloquial form which is often used in local languages. Also, the cover is poorly fragmented & designed. Needs much work.
June 30, 2016
袠褌邪泻, 褋褉邪蟹褍 褋泻邪卸褍 - 褝褌褍 泻薪懈谐褍 褟 褋谢褍褕邪谢邪 胁 邪褍写懈芯-胁械褉褋懈懈 胁 懈褋锌芯谢薪械薪懈懈 袞邪薪薪褘 袞懈谐谢懈薪褋泻芯泄. 孝械泻褋褌褘 锌褉芯褔懈褌邪薪褘 薪邪 芯褋薪芯胁械 "袥懈褏褍褕懈薪邪 袧.袩. 袥械谐泻懈泄 褋邪薪褋泻褉懈褌 - 斜邪褋薪懈 袩邪薪褔邪褌邪薪褌褉褘".
袩邪薪褔邪褌邪薪褌褉邪 - 褝褌芯 褋斜芯褉薪懈泻 懈薪写懈泄褋泻懈褏 斜邪褋械薪, 泻芯褌芯褉褘褏 屑懈薪芯胁邪谢邪 "斜芯谢械械 锌芯蟹写薪褟褟 芯斜褉邪斜芯褌泻邪". 袩芯褝褌芯屑褍 芯薪懈 褋芯褏褉邪薪懈谢懈 胁械褋褜 褋胁芯泄 褋邪屑芯斜褘褌薪褘泄 泻芯谢芯褉懈褌, 芯褉懈谐懈薪邪谢褜薪褘泄 锌芯褋褘谢, 胁泻谢褞褔邪褟 "锌褉械写谢邪谐邪械屑褍褞 褋褌褉褍泻褌褍褉褍 锌芯胁械写械薪懈褟 胁 芯斜褖械褋褌胁械". 袚械褉芯懈 - 谢褞写懈, 蟹胁械褉懈, 锌褌懈褑褘 - 胁褋褌褍锌邪褞褌 胁 泻芯薪褎谢懈泻褌褘, 褍斜懈胁邪褞褌 懈 械写褟褌 写褉褍谐 写褉褍谐邪, 芯斜屑邪薪褘胁邪褞褌 懈 "褋谢械写褍褞褌 褋褍写褜斜械", 蟹邪褉邪斜邪褌褘胁邪褞褌 懈 芯褌褉邪斜邪褌褘胁邪褞褌 泻邪褉屑褍. 袧邪 锌褉懈屑械褉械 锌褉芯褋褌褘褏 褋泻邪蟹芯泻 褔懈褌邪褌械谢褜 蟹薪邪泻芯屑懈褌褋褟 褋 写芯胁芯谢褜薪芯 褌芯谢褋褌褘屑 锌谢邪褋褌芯屑 懈薪褎芯褉屑邪褑懈懈 芯 屑懈褉械 写谢褟 褔械谢芯胁械泻邪 "褝锌芯褏懈 褋邪薪褋泻褉懈褌邪". 袧械泻芯褌芯褉褘械 胁蟹谐谢褟写褘 褝褌芯谐芯 屑懈褉芯胁芯蟹蟹褉械薪懈褟 屑芯谐褍褌 锌褉芯褟胁谢褟褌褜褋褟 懈 锌芯薪褘薪械, 薪邪泄写褟 胁芯锌谢芯褖械薪懈械 胁 褉械谢懈谐懈芯蟹薪褘褏 褌褉邪写懈褑懈褟褏, 邪 薪械泻芯褌芯褉褘械 屑芯谐褍褌 斜褘褌褜 邪泻褌褍邪谢褜薪褘 懈 写谢褟 褋芯胁褉械屑械薪薪芯谐芯 械胁褉芯锌械泄褋泻芯谐芯 褔械谢芯胁械泻邪, 邪 写褉褍谐懈械 - 芯褋褌邪谢懈褋褜 谐写械-褌芯 胁 懈褋褌芯褉懈懈 袠薪写芯褋褌邪薪邪. 袧邪锌褉懈屑械褉, 懈 褋械泄褔邪褋 褍褋锌械褕薪褘屑 斜褉邪泻芯屑 褋褔懈褌邪褞褌 斜褉邪泻 "屑械卸写褍 褉邪胁薪褘屑懈", 褔褌芯 锌褉芯懈褋褏芯写懈褌 懈 泻芯谐写邪 袦褘褕泻邪 胁褘斜懈褉邪谢邪 褋械斜械 卸械薪懈褏邪 - 械泄 薪械 锌芯写芯褕械谢 薪懈 褋芯谢薪械褔薪褘泄 斜芯谐 小邪胁懈褌邪褉, 薪懈 胁械褌械褉, 薪懈 褍褌械褋, 薪懈 谢褍薪邪, 懈 写邪卸械 斜褍写褍褔懈 锌褉械胁褉邪褖械薪薪芯泄 胁 锌褉械泻褉邪褋薪褍褞 写械胁芯褔泻褍, 芯薪邪 胁褘斜褉邪谢邪 褋械斜械 胁 卸械薪懈褏懈 屑褘褕泻褍. 袣芯薪械褔薪芯, 褌邪泻懈械 褋泻邪蟹芯褔泻懈 薪械 锌芯褔懈褌邪械褕褜 写械褌褟屑 谢械褌 褝褌邪泻 写芯 14-褌懈 (胁 薪械泻芯褌芯褉褘褏 锌褉懈褋褍褌褋褌胁褍褞褌 薪械芯写薪芯泻褉邪褌薪褘械 "蟹邪泻谢褞褔械薪懈褟 斜褉邪泻邪 锌芯 褌褉邪写懈褑懈褟屑 谐邪薪写褏邪褉胁芯胁", 邪 胁 芯写薪芯泄 芯褔械薪褜 "屑懈谢芯" 芯锌懈褋褘胁邪褞褌褋褟 胁褋械 锌褉懈褔懈薪褘, 锌芯褔械屑褍 写械胁芯褔泻械 薪邪写芯 薪邪褏芯写懈褌褜 屑褍卸邪 懈褋泻谢褞褔懈褌械谢褜薪芯 胁 8 谢械褌, 胁 写褉褍谐芯泄 卸械 - 泻邪泻懈械 斜谢邪谐邪 锌芯谢褍褔邪械褌 卸械薪邪, 褉械褕懈胁褕邪褟褋褟 薪邪 褉懈褌褍邪谢 小邪褌懈...), 薪芯 "袟屑械泄, 泻邪褌邪褞褖懈泄 谢褟谐褍褕械泻" 胁锌芯谢薪械 屑芯卸械褌 薪邪褍褔懈褌褜 褉械斜械薪泻邪 芯褋褌芯褉芯卸薪芯褋褌懈 褋 谢褞写褜屑懈, 泻芯褌芯褉褘械 屑芯谐褍褌 斜褘褌褜 芯锌邪褋薪褘.
袩邪薪褔邪褌邪薪褌褉邪 - 褝褌芯 褋斜芯褉薪懈泻 懈薪写懈泄褋泻懈褏 斜邪褋械薪, 泻芯褌芯褉褘褏 屑懈薪芯胁邪谢邪 "斜芯谢械械 锌芯蟹写薪褟褟 芯斜褉邪斜芯褌泻邪". 袩芯褝褌芯屑褍 芯薪懈 褋芯褏褉邪薪懈谢懈 胁械褋褜 褋胁芯泄 褋邪屑芯斜褘褌薪褘泄 泻芯谢芯褉懈褌, 芯褉懈谐懈薪邪谢褜薪褘泄 锌芯褋褘谢, 胁泻谢褞褔邪褟 "锌褉械写谢邪谐邪械屑褍褞 褋褌褉褍泻褌褍褉褍 锌芯胁械写械薪懈褟 胁 芯斜褖械褋褌胁械". 袚械褉芯懈 - 谢褞写懈, 蟹胁械褉懈, 锌褌懈褑褘 - 胁褋褌褍锌邪褞褌 胁 泻芯薪褎谢懈泻褌褘, 褍斜懈胁邪褞褌 懈 械写褟褌 写褉褍谐 写褉褍谐邪, 芯斜屑邪薪褘胁邪褞褌 懈 "褋谢械写褍褞褌 褋褍写褜斜械", 蟹邪褉邪斜邪褌褘胁邪褞褌 懈 芯褌褉邪斜邪褌褘胁邪褞褌 泻邪褉屑褍. 袧邪 锌褉懈屑械褉械 锌褉芯褋褌褘褏 褋泻邪蟹芯泻 褔懈褌邪褌械谢褜 蟹薪邪泻芯屑懈褌褋褟 褋 写芯胁芯谢褜薪芯 褌芯谢褋褌褘屑 锌谢邪褋褌芯屑 懈薪褎芯褉屑邪褑懈懈 芯 屑懈褉械 写谢褟 褔械谢芯胁械泻邪 "褝锌芯褏懈 褋邪薪褋泻褉懈褌邪". 袧械泻芯褌芯褉褘械 胁蟹谐谢褟写褘 褝褌芯谐芯 屑懈褉芯胁芯蟹蟹褉械薪懈褟 屑芯谐褍褌 锌褉芯褟胁谢褟褌褜褋褟 懈 锌芯薪褘薪械, 薪邪泄写褟 胁芯锌谢芯褖械薪懈械 胁 褉械谢懈谐懈芯蟹薪褘褏 褌褉邪写懈褑懈褟褏, 邪 薪械泻芯褌芯褉褘械 屑芯谐褍褌 斜褘褌褜 邪泻褌褍邪谢褜薪褘 懈 写谢褟 褋芯胁褉械屑械薪薪芯谐芯 械胁褉芯锌械泄褋泻芯谐芯 褔械谢芯胁械泻邪, 邪 写褉褍谐懈械 - 芯褋褌邪谢懈褋褜 谐写械-褌芯 胁 懈褋褌芯褉懈懈 袠薪写芯褋褌邪薪邪. 袧邪锌褉懈屑械褉, 懈 褋械泄褔邪褋 褍褋锌械褕薪褘屑 斜褉邪泻芯屑 褋褔懈褌邪褞褌 斜褉邪泻 "屑械卸写褍 褉邪胁薪褘屑懈", 褔褌芯 锌褉芯懈褋褏芯写懈褌 懈 泻芯谐写邪 袦褘褕泻邪 胁褘斜懈褉邪谢邪 褋械斜械 卸械薪懈褏邪 - 械泄 薪械 锌芯写芯褕械谢 薪懈 褋芯谢薪械褔薪褘泄 斜芯谐 小邪胁懈褌邪褉, 薪懈 胁械褌械褉, 薪懈 褍褌械褋, 薪懈 谢褍薪邪, 懈 写邪卸械 斜褍写褍褔懈 锌褉械胁褉邪褖械薪薪芯泄 胁 锌褉械泻褉邪褋薪褍褞 写械胁芯褔泻褍, 芯薪邪 胁褘斜褉邪谢邪 褋械斜械 胁 卸械薪懈褏懈 屑褘褕泻褍. 袣芯薪械褔薪芯, 褌邪泻懈械 褋泻邪蟹芯褔泻懈 薪械 锌芯褔懈褌邪械褕褜 写械褌褟屑 谢械褌 褝褌邪泻 写芯 14-褌懈 (胁 薪械泻芯褌芯褉褘褏 锌褉懈褋褍褌褋褌胁褍褞褌 薪械芯写薪芯泻褉邪褌薪褘械 "蟹邪泻谢褞褔械薪懈褟 斜褉邪泻邪 锌芯 褌褉邪写懈褑懈褟屑 谐邪薪写褏邪褉胁芯胁", 邪 胁 芯写薪芯泄 芯褔械薪褜 "屑懈谢芯" 芯锌懈褋褘胁邪褞褌褋褟 胁褋械 锌褉懈褔懈薪褘, 锌芯褔械屑褍 写械胁芯褔泻械 薪邪写芯 薪邪褏芯写懈褌褜 屑褍卸邪 懈褋泻谢褞褔懈褌械谢褜薪芯 胁 8 谢械褌, 胁 写褉褍谐芯泄 卸械 - 泻邪泻懈械 斜谢邪谐邪 锌芯谢褍褔邪械褌 卸械薪邪, 褉械褕懈胁褕邪褟褋褟 薪邪 褉懈褌褍邪谢 小邪褌懈...), 薪芯 "袟屑械泄, 泻邪褌邪褞褖懈泄 谢褟谐褍褕械泻" 胁锌芯谢薪械 屑芯卸械褌 薪邪褍褔懈褌褜 褉械斜械薪泻邪 芯褋褌芯褉芯卸薪芯褋褌懈 褋 谢褞写褜屑懈, 泻芯褌芯褉褘械 屑芯谐褍褌 斜褘褌褜 芯锌邪褋薪褘.
March 12, 2009
This was a long read. Amusing, educational, and entertaining too.
The premise is simple: a King at wit's end about how to awaken the intelligence of his sons engages the services of Visnu Sarma, who proceed to educate the princes via tales, not unlike Aesop's fables.
What I enjoyed was how the stories were structured. Each of the five (panca) have a large frame within which many many MANY smaller tales appear. You'll have two characters in a situation, one wants to do something, the other either supports or disagrees by quoting a proverb or such, the one goes "Oh? How did that happen?" and so the other launches into the supporting tale, where, more often than not, you'll also have two or more characters who have a similar conversation, thus providing a tale within a tale within a tale within... well you get the idea. I actually laughed out loud at how some tales came one after another.
The first story - Estrangement of Friends - is by far the longest and most detailed. Once you make your way through this one, the remaining four frames can be zipped through quite quickly.
If you pick it up, prepare yourself for a heavy but fun read.
The premise is simple: a King at wit's end about how to awaken the intelligence of his sons engages the services of Visnu Sarma, who proceed to educate the princes via tales, not unlike Aesop's fables.
What I enjoyed was how the stories were structured. Each of the five (panca) have a large frame within which many many MANY smaller tales appear. You'll have two characters in a situation, one wants to do something, the other either supports or disagrees by quoting a proverb or such, the one goes "Oh? How did that happen?" and so the other launches into the supporting tale, where, more often than not, you'll also have two or more characters who have a similar conversation, thus providing a tale within a tale within a tale within... well you get the idea. I actually laughed out loud at how some tales came one after another.
The first story - Estrangement of Friends - is by far the longest and most detailed. Once you make your way through this one, the remaining four frames can be zipped through quite quickly.
If you pick it up, prepare yourself for a heavy but fun read.
September 19, 2016
It has been a while since I've read this, but only now am I taking the time to review it. Panchatantra, credited to Vishnu Sharma, is a very comprehensive book on correct Indian practices during the 3rd century BCE through mostly fables. One of the best parts of this book is the sort of matryoshka-ish storytelling that delves deeper into itself while explaining those practices and really immerses the reader into an interesting experience of learning.
Besides that, another interesting aspect of it is how pragmatic it is, when compared to the general idea of Indian esoterism. Deeply, it has some more religious- and spiritual-driven themes, but it ends up as a very life- and even success-coaching book.
Besides that, another interesting aspect of it is how pragmatic it is, when compared to the general idea of Indian esoterism. Deeply, it has some more religious- and spiritual-driven themes, but it ends up as a very life- and even success-coaching book.
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