A traditional society is a God's world. 'Everybody is born into the world with his wherewithal. He cannot get more. Animals, birds and insects have subsistence marked out for them.'4 Far from 'man making himself, he cannot even produce his subsistence. Wealth cannot be produced; it can only change hands. The writer agrees with Guru Nanak that 'wealth cannot be collected without sin-fulness: it fails to accompany man to the next world.^ Tansukh makes out that 'wealth so got by difficulties invites misfortune and curse. It is the breeding ground of sin. He who believes in the happiness of riches is notwise.^ 'The kings. too. lay their hands on the treasures of the rich.'^Robber barons are never short of it. 'A proud man is like a lion. His violent campaigns win him the neighbouring country. His thirst is quenched with blood. Such high-souled men do not worry about riches.' The adventurer is idealized into a glorious type. 'He is full of initiative, patience and courage. He is gratefully obliging. He is stout of heart and shuns lies. He meets men with loving courtesy. Riches rush at him. A lion kills an elephant and many animals feed on it. Similarly numerous followers make a joyous life under a man of daring initiative.'s The state functionary makes his pile. 'It is difficult to part with money. Men keep it hidden employing numerous devices. An administrator is like a pus-filled sore. Unless squeezed it would not let out pus. A minister has to be tortured to recover wealth. A wet cloth has to be repeatedly squeezed to bring out its water.'4 Equally a royal servant should not be sure of his riches. The king can sequester it any time.10 Tansukh has a realistic attitude to money. 'A man can get anything by spending money. What to speak of men, even celestial nymphs are eager to oblige.' 'Wealth cannot be too much glorified.''' For the same reason the writer on politics has to modify the doctrine of karma so as to accommodate individual initiative.'^ 'Even a patrician should be full of initiative. One can literally eat into a fortune.''^ Amassing wealth and its enjoyment are equally emphasized. 'One should think of means to increase one's stock and live virtuously. None is glorious like a man who grows rich to spend.'14 'Money is to buy comforts and the profits of the next world. The sinful engrosser is bruited about in the world .'1S There is hardly any over-emphasis on spiritualism. To a rich benefactor redemption is one of the worldly goods. A man lives a fruitful life if thousands pass their lives happily because of him—ones like brothers, friends, relatives, Brahmins .servants and well-wishers. Such a man leaves the world for heaven/16 Such a person is the hero of the local community. He becomes a royal servant for the sake of the self and his kin to strike terror in the hearts of enemies, ultimately to win heaven. 'He takes up the royal service in self-interest and also for his brothers and friends. The enemies fear him. His family is playfully joyful to meet him. Men fill their bellies. But he who is responsible for the happiness of many redemptively succeeds in life.'17 The original text makes the 'family' unambiguously extended to include kinjati members and others. The enemies may include one's co-religionists, other jati leaders or rival communities. A rough sketch of the communal leaders of the following period would assume glaring colours with the shake-up in the social content of the category of the 'family'. 124 Numbers 14-15