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The third tantra of the Pancatantra is entitled as Kakolukiya [Kakolukiyam/Kakolookiyam]. It suggests that a person once made hostile or an enemy who has become a friend should not be trusted. This general statement is illustrated by the story of crows and owls, wherein the cave of owls was burnt down by the fire set by 8. yo mitrani karotyatra na kautilyena vartate | taih samam na parabhutim samprapnoti kathancana || Pancatantra, Mitrasamprapti, Katha - 6, verse - 196, p.80.

79 crows.¹ This tantra runs into seventeen stories. Yet, a perusal of these stories makes it evident that almost all stories herein have been enlaced into a single thread of the story of crows and owls. 1. The story of Meghavarna (king of crows) and Arimardana (king of owls): In this story Meghavarna the king of crows and Arimardana king of owls came to have enemity to each other as a consequence of coronation of Arimardana on the kings thrown. On the advice of Sthirajivi (minister of Meghavarna), the celebration of coronation was dropped. At this, Arimardana grew into enemity with Meghavarna. Then, Meghavarna called a counsel of ministers wherein Sthirajivi's opinion was unanimously accepted. Accordingly Sthirajivi was sent to the kingdom of owls and the former one doing so collected all the secrets, and one day it set fire on the cave of owls which then burnt down. In this flow of the story, when the coronation of the Arimardana was given up, one of the crows gave a suggestion that let Garuda be the king, though Garuda is of very less help to them. Yet, his very name could gain success in our endeavors. 1. na visvasetpurvavirodhitasya satrosca mitratvamupagatasya | dagdham guham pasya, ulukapurnam kakapranitena hutasanena || Pancatantra, Kakolukiyam, Katha - 1, verse - 1, p.1.

80 Thus it is said "great success is achieved by the designation of great personalities. To substantiate this statement that crow explained the story of the Caturdanta and a rabbit.2 1. The story of Caturdanta (an elephant) and rabbit : At the end of the previous story, a crow suggests that a mean-minded judge i.e. king should not be resorted to, because his words of justice would be naturally mean. Because, a person who seeks justice from such official would meant with destruction. In this connection the crow narrates the story of a rabbit, Kapinjala (a sparrow). 2. The story of a rabbit and Kapinjala (a sparrow) : Herein the rabbit and Kapinjala approach a mean minded Tiksnadamstra (a cat) for seeking judgement, but it resulted in their destruction. At the instance of this, the crow gives the suggestion of not having Arimardana as their king. At the end of this story, Sthirajivi suggests that one can deceive a person though he is very sharp and intellect. In this context, Sthirajivi starts narrating before Meghavarna the story of Mitrasarma.³ 2. vyapadesena mahatam siddhih sanjayate para | 3. sasinam vyapadesena vasanti sasakah sukham || Pancatantra, Kakolukiyam, verse 81, p.24. bahubuddhisamayuktah suvijnana balotkatan | sakta vancayitum dhurta brahmanam chagaladiva || Pancatantra, Kakolukiyam, Katha - 2, verse - 116, p.39.

81 3. The story of Mitrasarma : Herein, brahmin called Mitrasarma obtained a got for new moon day sacrifice from a gentlemen. While he was carrying it home the three croocked persons saw the same and snatch that goat away from the brahmin. However, by faul means they were successful in their work. At the end of this story, Sthirajivi stresses the point that even if many persons can be deceived by the faul means, yet, it is not proper to grow enemity with many persons though weak. Because, even weaker ones when get together can subdue a stronger enemy like huge serpent (Atidarpa) killed by ants in consequence of former's enemity with the latter.4 4. The story of Atidarpa (a serpent) : In delineating this story, ants having inborn enemity with serpent, saw wounded serpent Atidarpa which was going through a shorter route. All ants attacked the serpent and made it more wounded and die. Therefore one should not develop enemity with many persons. Further, as per the plan of Sthirajivi it approached Arimardana and asked to get himself retained with owls. But, 4. bahavo na viroddhavya durjaya hi mahajanah | sphurantamapi nagendram bhaksayanti pipilikah || Pancatantra, Kakolukiyam, Katha - 3, verse - 121, p.42.

82 Arimardana called a counsel with his five ministers to take decision in this regard. At that time his minister called Raktaksa says that for last several years crows have been their enemies. After the gap of long period, if the friendship is reformed, it would not last for longer period because the route of the affection for those two is cut off. Even if the affection grows, it will not see many days to come, but the enemity itself grows, like that of brahmin called Haridatta and a serpent. Thus makes a room for fifth story.5 5. The story of Haridatta : Herein, Haridatta develops a practice of feeding a serpent with milk considering it to be a divine being. As a result of this, he is being given by the serpent a gold coin. When he happens to go out of station Haridatta asks his son to feed the serpent. But, the son out of greed for gold coins, strikes it, which resulted in his death. On returning home Haridatta comes to know what had happened through his relatives, and then justifies serpent's act. In this context, Haridatta said to his relatives "he who does not show favour to those seeking his protection, loses his possession as in the case of swans in Padmasara." 5. citikam dipitam pasya bhagnam mamaiva ca | "6 鈥� bhinnalista tu ya pritirna sa snehena vardhate || 6. Pancatantra, Kakolukiyam, Katha - 4, verse - 132, p.49. bhutan yo nanugrhnati hyatmanah saranagatan | bhutarthastasya nasyanti hamsah padmavane yatha || Pancatantra, Kakolukiyam, Katha 5, verse - 133, p.50.

83 6. The story of Citraratha : In this story, golden swans living in Padmasara belonging to the king Citraratha had a quarrel with another big swan (which later comes to the lake) regarding golden swans' leaving the lake. The king as a result declared the punishment of killing the golden swans. Knowing this all golden swans took off in the air. Thus the king lost an opportunity of getting golden feather being given by those swans. Having known the opinion of Raktaksa, Arimardana asked Kruraksa another minister, for his suggestion. Then Kruraksa said that a person who has surrendered, should not be killed. In this connection, he tells the story of the pegion-couple." 7. The story of pegion-couple : In this story, an hunter surrenders unto a tree for protection from cold and hunger. The pegions living in that tree came forth to fetch his need, though he is their enemy, by feeding him with his own flesh. Afterwards Arimardana asked another minister called Diptaksa to give his opinion regarding Sthirajivi. He also gives the same opinion of not killing it, giving an example of a story of a thief. 7. sruyate hi kapotena satruh saranamagatah | pujitasca yathanyayam svaisca mamsainimantritah || Pancatantra, Kakolukiyam, Katha - 6, verse - 134, p.52.

84 8. The story of an old man and a thief : The old man (Kamatura) was benefitted in the form of getting an embrace out of fear of his young wife, who was keeping him away. Then Arimardana asked another minister named Vakrasana about his opinion, who also gave the same opinion of killing him. To support his view, Vakrasana narrated the story of a thief and demon. 9. The story of a demon and a thief: Herein a thief entering the house of a brahmin saves his life and made the demon flee away and thereby the two cows of brahmin remained with him.8 Further, Arimardana asks Prakarakarna about his opinion. He also said that Sthirajivi should not be killed. By protecting such person, one would be benefitted by knowing the secrets of the enemies through him any time in future. But on any account, our secrets should not get disclosed before Sthirajivi. Otherwise person is responsible for disclosure will die like the serpents' living in the cavity of their home.⁹ 8. 9. satravo'pi hitayaiva vivadantah parasparam | caurena jivitam raksasena tu goyugam || 1 Pancatantra, Kakolukiyam, Katha - 8, verse - 190, p.64. parasparasya marmani ye na raksanti jantavah | ta eva nidhanam yanti valmikodarasarpavatu || Pancatantra, Kakolukiyam, Katha -9, verse - 191, p.67.

85 10. The story of Devasakti : Herein it is described that two serpents, of which one is living in the ant-hill on the ground and the other is in the cavity of the stomach of a king's son, during their dialogue, disclosed one before the other the secret of the end of their lives. Listening to their talk the prince did accordingly and killed him. Having listened to opinions of his ministers, king Arimardana gets himself convinced and follows the same. But one of the minister called Raktaksa could not agree to them and foresees the evil effect causing the wrong decision taken by Arimardana. Therefore, Raktaksa speaks out that it was perceived and experienced the evil deeds and its effects on account of Meghavarna and his assistants. Yet, our king Arimardana listens to the sweet words of the ministers and gives shelter to Sthirajivi. This will result in one's destruction. To substantiate his view Raktaksa quotes the story of chariot maker, named Viravara, wherein he though saw his wife in the company of other person, confided the words of his wife and remained silent." When all owl ministers where intend upon bringing Sthirajivi to their kingdom, Sthirajivi expresses his desire to enter into the fire due to cruel deeds of Meghavarna against 10. pratyakse'pi krte pape murkhah samna prasamyati | rathakarah svakam bharyam sajaram sirasa'vahat || Pancatantra, Kakolukiyam, Katha - 10, verse - 193, p.70.

86 him. He also said that he wants to take birth as owl and to take revenge against Meghavarnna. Hearing the words of Sthirajivi, Raktaksa said that even after taking birth as owl Sthirajivi would retain affection and manner to its being as a crow in the last birth. In this connection, he tells the story of a mouse. Herein she-mouse by the grace of a sage gets turned into a girl at her marriagiable age. She was asked to accept the offer. But she rejects even the god Sun, the clouds, the wind and the mountain to be her husband. Yet, she readily accepts the offer of the mouse. Thus it proves that any being retains love and affection for another thing due to the impressions left on the mind in the last birth. 11 & 12. The story of a mouse : In this story, it is said that there are three brothers performing penance on the bank of a river. Salamkayana the eldest of them when is performing acamana, a mouse takes its shelter on his palm. With a feeling of impurity, Salamkayana bathes once again and turns that mouse into a girl for the purpose of protecting it from the falcon bird. Shalankayana fosters her with more affection. When she grows to puberty he brings the offers of the Sun, the clouds, the wind and the mountain. But she rejects all these offers and accepts the mouse 11. suryam bhartaramutsrjya parjanyam marutam girim | svajatim musika prapta svajatirduratikrama || Pancatantra, Kakolukiyam, Katha 10, verse - 199, p.76. - 鈥�

87 to be her husband. Thus, it is proved that each living being under any guise does not give up its primary taste, attaches to its own-catagory. Despite of Raktaksa's efforts to avoid Sthirajivi, owl-ministers including Arimardana brings Sthirajivi into their cave and gives him the place near by its main door as per the will of Sthirajivi. In course of time, once on seeing Sthirajivi growing robust, Raktaksa thinks of danger which would befall them all. Unhesitatingly, Raktaksa speaks out the words that these ministers as well as the king too are verily fools, as they have given more scope to Sthirajivi to grow robust. In order to illustrate the occurances in the world of fools. Raktaksa quotes a story of a bird Sindhuka. 13. The story of a bird Sindhuka : This story describes that a bird living in a tree on the hilly region has a peculiar nature of getting its excrement transformed into gold. Once, inspite of his awareness, that bird gets cought into the net of an hunter. Knowing its peculiar nature, that hunter hands over that bird to the king. Further, that king though having perceptual knowledge of bird's peculiar nature, is made unbelievable by his minister. As a result, the bird flys away saying that the king, the minister, the fowler and myself - all are fools.12 12. purvam tavadaham murkho dvitiyah pasabandhakah | 鈥� tato raja ca mantri ca sarve vai murkhamandalam || Pancatantra, Kakolukiyam, Katha -12, verse - 216, p. 86.

88 He considers himself as a fool, as despite of his awareness, he is bound in the net; both minister and the king are considered as fools as they do not confide the words of fowler; and the fowler too is called fool as he gives such extra-ordinary bird to the king. Again Raktaksa gets all ministers together and informs that he who takes precaution before a thing comes to pass, lives happily, while he who does not think of the remedies for the impediments to come in future, suffers very much. In this regard the story of a lion called Kharanakhara and a jackal named Dadhipuccha is narrated. 13 14. The story of Kharanakhara (a lion) and Dadhipuccha (a jackal): In this story, with a view to confirming that whether the lion is there inside the jackal's cave or not, the latter plays a trick with the help of which, he comes to know that, lion is in the cave. Therefore the jackal does not enter it but runs away. Thus the jackal well in advance takes due care for protecting himself from getting into the clutches of the lion. After knowing the secrets of Arimardana and his ministers, Sthirajivi being unknown to the owls and approaches his king Meghavarna. 13. anagatam yah kurute sa sobhate, sa socyate yo na karotyanagatam | Il vane'prasamsyasya samagata jara vilasya vani na kadapi me sruta || Pancatantra, Kakolukiyam, Katha - 13, verse - 217, p.88.

89 Meghavarna asks about the well-being of Sthirajivi amidst his enemy owls. In response to his words, it says that one should be prepared to do anything else by which, the enemies would be gratified. He is a talented man who can bear his enemies on his shoulder. In this connection the story of a serpent Mandavisa and a frog is delineated. 14 15. The story of Mandavisa (a serpent) and a frog : The present story makes the reader know that in order to devour the frogs, the serpent pretends to be submissive before the frogs and gains their confidence through credible words. Consequently the serpent takes the frogs on his back and moves about in the lake. In the meantime, Jalapada the king of the frogs asks the serpent about the reason for serpent's moving slowly. Afterwards Jalapada comes to know that it is due to the want of food. Therefore it suggests to eat small frogs to fetch his hunger. Thus the serpent starts eating the frogs one by one. The other day, being asked by another serpent, Mandavisa replies that he is taking the frogs on his back to gain his end; on this pretext, the serpent says, he is waiting for an opportunity to devour of the frogs. 14. skandhenapi vahecchatram kalamasadya buddhiman | mahata krsnasarpena manduka bahavo hatah || Pancatantra, Kakolukiyam, Katha 14, verse - 238, p.97. -

90 Furthermore, Mandavisa explains the story of Yajnadatta, who is mad after the ghee. 15 16. The story of Yajnadatta : In this story, a brahmin called Yajnadatta has a wife with her mind attached to another. She wants her husband to be blind for her whereabouts. Once, when she is carrying sweet meat to her mate, her husband asks "where do you carry the sweet meats?". She tells that she is taking to the temple. After this, he just enters the temple and hides behind the goddess, before she comes. When she is before the goddess saying "In what way her husband would go blind ?" Hearing these words, Yajnadatta hiding behind the idol speaks out the words that he would go blind by feeding him with sweet meats. Thereafter she starts treating him well with sweet meats. After some days, Yajnadatta says that he has gone blind. On knowing this, his wife calls her mate to the house considering that she would not considering else. One day Yajnadatta gets burst out with anger at his wife and cuts off her nose. Thus Yajnadatta who is knowing bad traits of his wife, is waiting upon the opportunity to punish his wife. 15. sarvametadvijanami yatha vahyo'smi durduraih | kincitkalam pratikse'ham dhrtandho brahmano yatha || Pancatantra, Kakolukiyam, Katha 15, verse - 241, p.100. -

91 So, the approach of Mandavisa and this is how that Sthirajivi wanted to distroy his enemies. At last Sthirajivi says that they are free from any obstacle from the enemies. So that the life of all crows could be happy for ever. Here ends the third tantra Kakolukiya.