The love of women but a moment lasts. Like colours of the dawn or evening red; Their aims are crooked like a river's course; Inconstant are they as the lightning flash; Like serpents, they deserve no confidence (Kathas. xxxvii. 143). At the same time there are several passages in which female character is represented in a more favourable light, and others sing the praise of faithful wives. Here, too, we meet with many pithy sayings about the misery of poverty and the degradation of servitude; while the power of money to invest the worthless man with the appearance of every talent and virtue is described with bitter irony and scathing sarcasm. As might be expected, true knowledge receives frequent and high appreciation in Sanskrit ethical poetry. It is compared with a rich treasure which cannot be divided among relations, which no thief can steal, and which is never diminished by being imparted to others. Contempt, on the other hand, is poured on pedantry and spurious learning. Those who have read many books, without understanding their sense, are likened to an ass laden with sandal wood, who feels only the weight, but knows nothing of the value of his burden. As the belief in transmigration has cast its shadow over Indian thought from pre-Buddhistic times, it is only natural that the conception of fate should be prominent in Sanskrit moral poetry. Here, indeed, we often read that no one can escape from the operation of destiny, but at the same time we find constant admonitions not to let this fact paralyse human effort. For, as is shown in the Hitopadeça and elsewhere, fate is nothing else than the result of action done in a former birth. Hence every man can by right conduct shape his future fate, just as a potter can mould a lump of clay into whatever form he desires. Human action is thus a necessary complement to fate; the latter cannot proceed without the former any more than a cart, as the Hitopadeça expresses it, can move with only one wheel. This doctrine is inculcated with many apt illustrations. Thus in one stanza of the Hitopadeça it is pointed out that "antelopes do not enter into the mouth of the sleeping lion"; in another the question is asked, "Who without work could obtain oil from sesamum seeds?" Or, as the Mahabharata once puts it, fate without human action cannot be fulfilled, just as seed sown outside the field bears no fruit. For those who are suffering from the assaults of adverse fate there are many exhortations to firmness and constancy. The following is a stanza of this kind from the Panchatantra:-- In fortune and calamity The great ever remain the same: The sun is at its rising red, Red also when about to set.