O wise one, listen to this tale as Lomasha narrated it. Devadatta, a Brahmin of noble lineage, found himself the target of Gobhila’s wrath. With humility, Devadatta addressed Gobhila, saying, “O foremost of Brahmins, why are you angry with me without cause, when I am blameless? For sages free from anger always bring happiness.” He lamented, “For such a minor fault, why have you cursed me? I am childless and already afflicted; now you have caused me further suffering.” Devadatta spoke with sorrow, reflecting on the teachings of the Vedas: “Those who know the Vedas say that having no son is better than having a foolish son; yet, a foolish Brahmin is always to be condemned by all. Like an animal or a Shudra, he is unfit for all rites. O best of twice-born, what can I do with a foolish son here? A foolish Brahmin is just like a Shudra—there is no doubt of this; he is not worthy of worship or gifts, and is to be censured in all rites. A Brahmin living in a land without Vedic knowledge should be regarded by the king as liable to pay taxes, just like a Shudra. A foolish Brahmin should not be seated in rituals for ancestors or gods by one who desires results. By the king, he should be considered equal to a Shudra and not employed in any rites; a Brahmin without Vedic knowledge should be made a cultivator. Shraddha should be performed without a Brahmin, using only a blade of kusa grass, rather than with a foolish Brahmin. Food beyond what is necessary should not be given to an unlearned person; the giver attains hell, especially the receiver. Fie on the kingdom of that king in whose land ignorant Brahmins are honored with gifts and respect. Where there is not even the slightest distinction in seating, worship, or giving between the foolish and the learned, the wise must discern the difference. Where the foolish are excessively proud through gifts and honors, a learned person should never dwell in such a land. The wealth of the wicked serves only to benefit the unworthy; just as the bhallataka tree, though rich in fruit, is enjoyed only by crows.” He continued, extolling the virtue of Vedic knowledge: “A Brahmin learned in the Vedas, after eating food, studies the Vedas; his ancestors rejoice in heaven, delighted indeed. O best knower of the Vedas, you have freed me from the bondage of Gobhila; in this world, having a foolish son is more blameworthy than death. Have mercy, O greatly fortunate one, regarding the favor of the curse; you are able to uplift the distressed—I fall at your feet.” Saying this, Devadatta fell at Gobhila’s feet, his heart full of sorrow, his eyes brimming with tears. Gobhila, seeing Devadatta so dejected, was moved. Though anger can be intense, it is fleeting, while sinful wrath lingers for ages. Just as water, naturally cool, becomes hot by contact with fire but quickly cools again once the fire is removed, so too did Gobhila’s anger subside. Moved by compassion, Gobhila said to Devadatta, “Your son, though he becomes foolish, will also become wise.” Delighted to receive this boon, Devadatta, the foremost of twice-born, completed the ritual and dismissed the Brahmins according to proper procedure. After some time, his beautiful and virtuous wife conceived, and at the proper time, like Rohini, she bore a child. Devadatta performed all the prescribed rites—from conception to ceremonies for producing a male child and acts of adornment. He joyfully performed the ceremony of parting the hair as prescribed in the Vedas, gave gifts, and felt the ritual had borne fruit. On an auspicious day, his wife gave birth to a son, possessing Rohini’s qualities. At a highly favorable time, Devadatta performed the birth rites. Seeing his son, he performed the naming ceremony and, according to ancient tradition, named him Utathya. Then, in the eighth year, on an auspicious day, he performed the sacred thread ceremony for Utathya. The teacher began to instruct Utathya in the Vedas as he observed the vow, but the boy did not recite; he remained silent, bewildered. Though his father repeatedly taught him, Utathya did not grasp the lessons, standing as if dull-witted, causing his father to grieve. Despite constant practice, when Utathya reached twelve years of age, he could not properly perform the prescribed Vedic rituals or the Sandhya prayers. News of Utathya’s foolishness spread among all Brahmins and ascetics. Wherever Devadatta went, people laughed at him; his parents reproached him, harshly scolding their foolish son. Criticized by people, parents, and relatives, Utathya developed dispassion and went to the forest. His parents exclaimed, “A blind or lame son is preferable, but a foolish son is not a blessing.” Thus, Utathya entered the forest. On the bank of the Ganges, at a beautiful spot, Utathya built a fine hut and resolved to live on forest produce, staying there with focused mind. He undertook strict discipline, declaring, “I will not speak untruth,” and remained in that pleasant hermitage, observing the vow of celibacy. Lomasha continued: Utathya knew nothing of Vedic study or recitation, nor of meditation on deities or their worship. He did not know the posture for worship, nor the practice of breath control; he also did not know withdrawal of the senses or the rite of elemental purification. He did not know the mantra’s seal, nor the recitation, nor the Gayatri; he also did not know the rules for purity, bathing, or sipping water.