Hearing him, Narada answered, "Teacher, the following of desires is happiness: why do you call such happiness misery?" Sarabhanga said, "Listen, then," and spoke the second stanza:--

Happiness and misery ever on each other's footsteps press:
Thou hast seen their alternation: seek a truer happiness.

[465] Narada said, "Teacher, such misery is hard to bear, I cannot endure it." The Great Being said, "Narada, the misery that comes has to be endured," and spoke the third stanza:--

He who endures in troublous time with troubles to contend
Is strong to reach that final bliss where all our troubles end.

But Narada answered, "Teacher, the happiness of love's desire is the greatest happiness: I cannot abandon it." The Great Being said, "Virtue is not to be abandoned for any cause," and spoke the fourth stanza:--

[466] For love of lusts, for hopes of gain, for miseries, great and small,
Do not undo your saintly past, and so from virtue fall.

Sarabhanga having thus shown forth the law in four stanzas, Kaladevala in admonition of his younger brother spoke the fifth stanza:--

Know the worldly life is trouble, victual should be freely lent.
No delight in gathering riches, no distress when they are spent.

The sixth stanza is one spoken by the Master in his Perfect Wisdom concerning Devala's admonition of Narada:

So far Black Devala most wisely spoke:
"None worse than he who bows to senses' yoke."

[467] Then Sarabhanga spoke in warning, "Narada, listen to this: he who will not do at first what is proper to be done, must weep and lament like the young man who went to the forest," and so he told an old tale.

Once upon a time in a certain town of Kasi there was a certain young brahmin, beautiful, strong, stout as an elephant. His thoughts were, "Why should I keep my parents by working on a farm, or have a wife and children, or do good works of charity and so forth? I won't keep anybody nor do any good work; but I will go into the forest and keep myself by killing deer." So with