MITRA-BHEDA CONTINUES
{DAMANAKA POISONS PINGALAKA’S MIND}
Then Damanaka observed that Pingalaka was without Sanjeevaka
and entered his presence; saluted him and sat down.
Pingalaka said-“O good one! How is it that you are seen
after a long time?”
Damanaka said- “We are no more useful to the lord’s feet.
That is why I did not come.
I found that some danger is awaiting the king; I felt my
heart burning and feeling highly apprehensive came here by myself to talk to
you.
It is said-
प्रियं वा
यदिद्वेष्यं शुभं वा यदि वाशुभम्
अपृष्टोsपि हितं
ब्रूयाद्यस्य नेच्छेत्पराभवम् [262]
He who does not like the friend to get
insulted should advise him the right thing,
whether it is pleasant or unpleasant; good or bad.
Pingalaka heard his words were purposeful and said-“What do
you want to say? Tell me whatever it is.”
Damanaka said-“Lord! Sanjeevaka is conspiring against you. I
managed to gain his trust somehow and he told me in private-“O Damanaka! I now
know the good and bad of the king. I will therefore kill him and will become
the king of all the animals and assign you the minister’s post.”
Pingalaka hearing those cruel words which hit him like a
thunder bolt fainted and did not say anything. Damanaka saw him in that
condition and started thinking-“This king is very much attached to Sanjeevaka.
Definitely this very minister is going to bring about his destruction. It is
said-
एकं भूमिपतिः
करोति सचिवं
राज्ये प्रमाणं
यदा
तं मोहाच्छ्रयते
मदः स
च मदाद्दास्येन निर्विद्यते
निर्विण्णस्य पदं
करोति हृदये
तस्य स्वतन्त्रस्पृहा
स्वातन्त्र्यस्पृहया ततः स नृपतेः प्राणेषु
अभिद्रुह्यते [263]
A king delegates the responsibility of the kingdom to the minister;
he becomes arrogant by getting the power;
because of arrogance he dislikes working under the king;
this distress makes him long for freedom.
Wanting to be freed of the slavery of the king,
he even commits the crime of
taking away the lives of the king.
{Praana-Vital forces are five
in number and are always denoted by plural number, as ‘lives’}
So what is to be done?”
Pingalaka regained consciousness and somehow managed to
speak; he said-“Sanjeevaka is a servant equal to my lives. How can he conspire
against me?”
Damanaka said-“Lord! A servant is just a servant; this type
of affection is not the fact observed everywhere.
It is said-
न सोsस्ति पुरुषो
राज्ञां यो
न कामयते
श्रियं
अशक्ता एव
सर्वत्र नरेन्द्रं
पर्युपासते [264]
There is not one man who works under the
king without desiring the wealth it offers.
Only people who are not much talented will serve the king.”
Pingalaka said-“Good one! Still I cannot bring myself to
suspect him.
It is rightly said-
अनेकदोषदुष्टोsपि कायः कस्य न वल्लभः
कुर्वन्नपि व्यलीकानि
यः प्रियः
प्रिय एव
सः [265]
Even if filled with many faults, who does
not love his own body?
Even if a loved one does mistakes, he is still the loved one.”
Damanaka said-“That is where the fault arises.
It is said-
यस्मिन्नेवाधिकं चक्षुरारोपयति पार्थिवः
अकुलीनः कुलीनो
वा स
श्रियो भाजनं
नरः [266]
The person on whom the king’s eyes fall most
of the time,
he alone becomes the fit receptacle of wealth,
whether he is from a good family or not.
What great quality is there in that characterless Sanjeevaka
that you always keep him next to you? Or Lord! If you think he is size-wise
bigger and so you can kill all your enemies with his help, then it cannot work
out. He is an herbivorous animal. The enemies of the highness are carnivorous.
Therefore conquering of the enemies cannot happen with his help. Therefore
accuse him of something and kill him.”
Pingalaka said-
उक्तो भवति
यः पूर्वं
गुणवानिति संसदि
तस्य दोषो
न वक्तव्यः
प्रतिज्ञाभङ्गभीरुणा [267]
“When a person has been extolled in the
assembly as a man of noble qualities,
one should not go back on his
words and point out his faults.
And again-
I have promised him sanctuary as per your request only. Then
how can I kill him myself? Sanjeevaka has always been my friend. I am not
annoyed with him in the least.
It is said-
इतः स
दैत्यः प्राप्तश्रीर्नेत
एवार्हति क्षयं
विषवृक्षोsपि संवर्ध्य स्वयं च्छेत्तुमसांप्रतं
[268]
This demon who has been granted the boon
from me
cannot be killed by me.
(Brahma’s statement about Taaraka demon)
Even if a poison tree has been planted and cared for by one,
it cannot be cut by the same
person.
आदौ न
वा प्रणयिनां
प्रणयो विधेयो
दत्तोsथवा प्रतिदिनं
परिपोषणीय:
उत्क्षिप्य यत्क्षिपति
तत्प्रकरोति लज्जां
भूमौ स्थितस्य
पतनाद्भयमेव नास्ति [269]
One should avoid falling into friendship in
the beginning itself.
If the friendship by chance occurs, one should increase it by proper
behavior.
Making one rise in friendship
and throw him down later out of friendship is a mean thing to do.
One who stays on the ground has no fear of falling.
उपकारिषु यः
साधुः साधुत्वे
तस्य को
गुणः
अपकारिषु यः
साधुः स
साधुः सद्भिरुच्यते
[270]
If one who acts well towards one who has helped him,
what goodness is there?
He who acts well towards one who has harmed him is really a good man,
so say the noble.
So even if he conspires against me, I cannot act against
him.”
Damanaka said-“Master! This is not the duty proper of a king
that you forgive even a conspirator.
It is said-
तुल्यार्थं तुल्यसामर्थ्यं
मर्मज्ञं व्यवसायिनं
अर्धराज्यहरं भृत्यं
यो न
हन्यात्स हन्यते
[271]
If the servant who has equal wealth, equal
talent,
who knows all the secrets,
who is efficient in his job,
who has stolen the hearts of the people,
does not get killed,
the master is sure to die at his
hands.
And another thing is –
You have forgotten all your kingly duties because of his
friendship. Since you do not any more protect them, all your servants are
annoyed with you. Sanjeevaka is a grass-eater; you are a meat-eater. Your
people also are meat-eaters.
When you are not engaged in killing any animal, how can they
eat any meat? With no meat to eat, they will all leave you and go away. Even
then you are destroyed. Because of Sanjeevaka’s company you will never ever get
interested in hunting.
It is said-
यादृशै: सेव्यते भृत्यै: यादृशान्श्चोपसेवते
कदाचिन्नात्र संदेह:
तादृक्भवतिपुरुषः [272]
By which type of servants one gets served
or which type of masters one serves,
the man takes on similar characters;
there is no doubt about this.
And also-
संतप्तायसि संस्थितस्य
पयसो नामापि
न ज्ञायते
मुक्ताकारतया तदेव
नलिनीपत्रस्थितं राजते
स्वातौ सागरशुक्तिकुक्षिपतितं
तज्जायते मौक्तिकं
प्रायेणाधममध्यमोत्तमगुण: संवासतो जायते
[273]
The water drop which falls on the hot iron
is not there the next instant
even as a namesake.
It shines like a pearl when it stays on the lotus leaf.
It becomes a pearl when in the star constellation of Svaati,
it falls into the oyster shell
inside the ocean.
Probably one becomes excellent, ordinary or worst
by the company one keeps.
And also-
असतां संगदोषेण
साधवो यान्ति
विक्रियां
दुर्योधनप्रसङ्गेन भीष्मो गोहरणे गत: [274]
By the company of the wicked,
even the good people get corrupted.
Being loyal to Duryodhana,
Bheeshma accompanied him when he went to steal the cows.
That is why the good people avoid the company of the bad.
It is said-
न ह्यविज्ञातशीलस्य
प्रदातव्य: प्रतिश्रय:
मत्कुणस्य च
दोषेण हता
मन्दविसर्पिणी [275]
One should not offer shelter to a person,
whose character is not known,
By the fault of Matkuna, Manda-Visarpinee got killed.”
Pingalaka said-“How is that so?”
Damanaka said-
[9]
मन्दविसर्पिणीमत्कुणकथा
{THE STORY OF THE SLOW-MOVING LOUSE AND THE BUG}
“In some king’s some palace there was a beautiful
bedroom. On that bed, in-between a pair of white sheets, a white louse named MANDA-VISARPINEE (slow crawler) was living. She
was enjoying the taste of the king’s blood and lived happily on that bed.
Some other day, one bug (MATKUNA) named AGNI- MUKHA
(Fire-mouth) arrived there in one of his wanderings. Seeing him the louse
felt distressed and said-“Ho Agnimukha, why did you come here? You should not
be found here. Before anybody sees, get away.”
The bug said-“Goddess! Even if an unworthy fellow arrives
at your door, this is not the way to talk to him.
It is said-
एह्यागच्छ समाश्वसासनमिदं
कस्माच्चिराद्दर्शयसे
का वार्ता
नान्वतिदुर्बलोsसि कुशलं प्रीतोsस्मि ते
दर्शनात्
एवं नीचजनोsपि
युज्यति गृहं
प्राप्ते सतां
सर्वदा
धर्मोयं गृहमेधिनां
निगदित: स्मार्थैर्लघुः
स्वर्गदः [276]
“Welcome, come inside, rest awhile, be seated.
How is it that you have not been seen for so long?
What is the news? It appears that you are weak.
Are you doing well? I am happy by your visit.”
In this manner good people should address
even if worst category of people arrive at their door.
The Smaartha Dharma followers state that
this is the rule laid for the
householders to reach the heaven easily.
And another thing-I have tasted varieties of bloods from
various humans. Because of their food habits, I have tasted only pungent,
bitter, astringent and sour essences. I never had a chance to taste the sweet
blood. Therefore if you grace me, I will be able to taste the sweet blood which
forms in the body because of the varieties of side-dishes, delicacies, flavored
drinks, sucked and licked foods that king partakes; by this I will make my
tongue happy.
It is said-
रन्कस्य नृपतेर्वापि
जिह्वासौख्यं समं स्मृतं
तन्मात्रं च
स्मृतं सारं
यदर्थं यतते
नरः [277]
A pauper and a king both enjoy the same
taste through their tongues.
The taste alone is the essence of joy;
the man strives only for that.
यद्येवं न
भवेल्लोके कर्म जिह्वाप्रतुष्टिदं
तन्न भृत्यो
भवेत् कश्चित्कस्यचिद्वशगोsथवा
[278]
If the act of pleasing the tongue was not
there in this world,
no body will become a servant to any body,
nor would they be under anybody’s control.
यदसत्यं वदेन्मर्त्यो यद्वाsसेव्यं च सेवते
यद्गच्छति विदेशं
च तत्सर्वमुदरार्थतः
[279]
If a man tells a lie, or if he serves an
idiot,
or ventures to foreign countries,
it is all for the sake of the stomach.
Therefore I beg you; I have come to your door; I am
suffering from hunger; I need food from your place. You alone cannot drink the
blood of the king.”
Hearing this, MandaVisarpinee said-“Ho Matkuna! I always
suck the blood from the king when he is asleep. You are a fire-mouth and very
greedy. If you will wait and drink the blood when I do, then stay here and suck
as much blood as you want.”
Matkuna said- “Goddess! I will do so. I promise in the
name of Gods and Guru that as long as you do not taste the blood first, I will
not dare taste the blood.”
As they were conversing thus, the king came to the bed
and lied down on it. Matkuna was forced by the greedy tongue and feeling
excited bit the king though he was awake.
Or it is rightly said-
स्वभावो नोपदेशेन
शक्यते कर्तुमन्यथा
सुतप्तमपि पानीयं
पुनर्गच्छति शीतताम् [280]
One cannot change the nature of a person
through advice.
Even if the water is well-heated, it again reverts back to being cold.
यदि स्याच्छीतलो वह्निः शीताम्शुर्दहनात्मक:
न स्वभावोsत्र
मर्त्यानां शक्यते कर्तुमन्यथा [281]
Even if the fire became cold or the moon
gives scorching heat,
the nature of men can never be made to change.
The king jumped out of the bed as if pierced by a sharp
needle and said-“Hey! There is some bug or louse inside this bed-spread which
has bitten me.”
The maids in armor who were guarding the room quickly
removed the bed spread and checked it all over. Meanwhile the restless bug
entered the inside of the cot. The maids saw the louse in the center of the
bed-spread and killed it.
That is why I say-
न ह्यविज्ञातशीलस्य
(without knowing one’s character).
Understand this, you must kill him; otherwise he will kill
you.
It is said-
त्यक्ताश्चाभ्यन्तरा येन बाह्याश्चाभ्यन्तरीकृता:
स एव मृत्युमाप्नोति मूर्खश्चण्डरवो
यथा [282]
He who rejects his own people and makes
friends with outsiders
definitely perishes like the foolish Chandarava.”
Pingalaka said-“How is that so?”
Damanaka said-
[10]
चण्डरवशृगालकथा
{THE STORY OF THE JACKAL NAMED CHANDARAVA}
“In some forest there lived a
fox named Chandarava (Fierce-howl).
He once became very hungry and forced by the greedy tongue entered a city. The
dogs in that city saw him; immediately they started barking at him; chased him;
attacked him biting him with their sharp teeth.
Getting bitten all over, the
jackal entered a washer-man’s house nearby. Inside the house there was a huge
vessel filled with blue dye. The jackal accidentally fell inside that vessel.
When he came out he had become blue in color. The dogs there did not recognize
him and went away in other directions. Chandarava ran for some distance and
later started to run towards the forest. The blue dye is never easily removed.
It is said-
वज्रलेपस्य मूर्खस्य
नारीणां कर्कटस्य
च
एको ग्रहस्तु
मीनानां नीलीमद्यपयोरपि
[283]
The diamond like cement (of the ancients),
the fool, the women, the crab, the fish, the blue dye, the alcoholic;
whatever these catch on to,
it cannot be removed easily.
Seeing the newly arrived animal who was colored like the
poison in the neck of Shiva and also like the leaf of Tamaala, all the forest
dwellers like lion, tiger, leopard, wolf and monkey etc. were terrified. They
all started running away in fear.
They said-“We do not know what he can do or what his
strength is. So we will go far from him.
It is said-
न यस्य
चेष्टितं विद्यान्न
कुलं न
पराक्रमं
न तस्य
विश्वसेत्प्राज्ञो यदीच्छेच्छ्रियमात्मनः [284]
A person desiring his own welfare should not place trust in a person
who is not known for his actions, family or valor.”
Chandarava understood that all those animals were afraid
of him. He shouted-
“Ho Ho you animals! Why do you all run away in fear just
by my sight? Do not be afraid. I was created by Brahma today and told-‘There is
no king to rule the wild animals. You are consecrated by me to be the king of
all animals. Your name will be Kakud-druma (Tree at the top). You go down to
the earth and rule all of them.’ That is why I have come here. Therefore all of
you wild animals stay under the shelter of my royal umbrella. I am the king
Kakud-druma in all the three worlds.”
Hearing this, all the wild animals like the lion, tiger
and others said-
“Master! Lord! Command us” and surrounded him on all
sides.
The blue-hued jackal
now appointed the lion as his minister; the tiger was given the job of
guarding the bed; the leopard was in charge of betel leaf and nut; the wolf
became the door-keeper; but he would not even utter one word to his own people of the jackal clan. All the
jackals were necked out. While he was acting as the king of all animals, the
lion and others would kill animals and deposit them in front of him. He being a
ruler divided the food among all.
As time went by, once when he had arrived at the court,
he heard the howling noise made by the group of jackals from far. Hearing that
sound, his body was filled with horripilations; eyes were filled with tears of
joy; he got up and started to howl in a sharp pitch.
The lion and others heard his sharp howling and
recognized him as a jackal; they bent their heads for a second with
embarrassment and said to each other-
“Aha! We have been deceived by this wretched jackal. Let
us kill him.”
The jackal heard this and tried to run away but was
caught by the lion and others; was torn to pieces and died.
That is why I say-
त्यक्ताश्चाभ्यन्तरा येन (he
who rejects his own people).”
Pingalaka heard this and said-“O Damanaka! What proof is
there that he is conspiring against me?”
Damanaka said-“In my presence he decided, ‘I will kill
Pingalaka in the early morning tomorrow.’ This is the proof for that; in the
morning when he comes to see you, his face and eyes will be red; the lips will
be trembling; he will look restlessly in all directions; he will sit in a place
not allotted to him; he will look at you with cruel eyes. Understand what I
said and do the needful.”
{DAMANAKA POISONS SANJEEVAKA’S MIND}
Then Damanaka went to meet Sanjeevaka; saluted him and sat
next to him.
Sanjeevaka observed that Damanaka was worried about
something and had walked very slowly lost in thoughts. He asked him
affectionately-“O Friend! Welcome! You have been seen after a long time. Are
you in good health? Tell me whatever you want. I will give you anything as you
have cared to visit my house.
It is said-
ते धन्यास्ते
विवेकज्ञास्ते सभ्या इह भूतले
आगच्छन्ति गृहं
येषां कार्यार्थं
सुहृदो जनाः
[285]
Those are really blessed; those are really
the learned ones;
those are really the cultured ones;
whose houses are sought by friends with some expectation getting
fulfilled.”
Damanaka said-“Aha! What good is there for servants?
संपत्तयः परायत्ताः
सदा चित्तमनिर्वृतं
स्वजीवितेsप्यविश्वासस्तेषां ये राजसेवकाः
[286]
The wealth belongs to the owner;
the mind is always apprehensive;
there is no trust in one’s own life even;
this is the fate of the king’s servants.
And also-
सेवया धनमिच्छद्भिः
सेवकैः पश्य
यत्कृतं
स्वातन्त्र्यं यच्छरीरस्य
मूढैस्तदपि हारितं [287]
Look at those servants who want to earn by serving the king.
Those fools have lost even the freedom to move their own bodies at
will.
तावज्जन्मापि दुःखाय
ततो दुर्गतता
सदा
तत्रापि सेवया
वृत्तिरहो दुःखपरम्परा [288]
Birth itself is there to experience pain;
More painful is poverty; even worse is serving another person;
Alas, life is a succession of pains.
जीवन्तोsपि मृताः
पञ्च व्यासेन
परिकीर्तिताः
दरिद्रो व्याधितो
मूर्खः प्रवासी
नित्यसेवकः [289]
Sage Vyaasa states five categories of people
as dead even while alive;
one who is stuck by poverty; one who is chronically ill;
one who is an idiot without brains; a traveler far from home;
and one who is a servant at all hours.
नाश्नाति स्वेच्छयौत्सुक्याद्विनिद्रो
न प्रबुध्यते
न निःस्पृहं
वचो ब्रूते
सेवकोsप्यत्र जीवति [290]
He does not eat fully as he desires;
he does not wake up after
sleeping enough;
he cannot speak whatever he feels without fear.
Is this life of a servant truly lived?
सेवा श्ववृत्तिराख्याता
यैस्तैर्मिथ्या प्रजल्पितं
स्वच्छन्दं चरति
श्वाsत्र सेवकः
परशासनात् [291]
Servant’s life is said to equal a dog’s life! That is false statement.
The dog at least moves freely;
but the servant moves only by the order of another person.
भूशय्या ब्रह्मचर्यञ्च
कृशत्वं लघुभोजनं
सेवकस्य यतेर्यद्वद्विशेषः
पापधर्मजः [292]
Sleeping on the ground; practice of
celibacy; thin stature; light food;
all these are practiced by both the servant and a recluse;
but the servant does these things as the result of his past sins;
the latter follows them as duties prescribed to achieve his higher
goals.
शीतातपादिकष्टानि सहते यानि सेवकः
धनाय तानि
चाल्पानि यदि
धर्माय मुच्यते
[293]
If he
suffers what the servant undergoes
even a little for the sake of
some righteous purpose,
he will be freed of all
sufferings and be liberated.
मृदुनापि सुवृत्तेन
सुमिष्टेनापि हारिणा
मोदकेनापि किं
तेन निष्पत्तिर्यस्य
सेवया [294]
What worth is that sweetmeat which is soft,
well-prepared, very tasty and pleasant
but gained only by serving others?”
Sanjeevaka said- “So what do you want to tell me?”
Damanaka said-“Friend! It is not proper to discuss things
discussed in private by the ministers.
It is said-
यो मन्त्रं
स्वामिनो भिन्द्यात्साचिव्ये
संनियोजित:
स हन्ति
नृपकार्यं तत्स्वयं च नरकं व्रजेत्
[295]
He who exposes the secret shared by the king
when acting as his minister,
does harm to the king and will
end up in the hell for sure.
येन यस्य
कृतो भेद:
सचिवेन महीपतेः
तेनाशस्त्रवधस्तस्य कृत इत्याह नारदः [296]
‘The minister who exposes the secret of the
king
actually kills him without the use of a weapon’;
so says Sage Naarada.
Still I am bound to you by the rope of friendship and that is
why I am disclosing the secrets. You entered the company of the king trusting
him because of my words.
It is said-
विश्रंभाद्यस्य यो
मृत्युमवाप्नोति कथञ्चन
तस्य हत्या
तदुत्था सा
प्राहेदं वचनं
मनुः [297]
‘If any one gets killed by trusting someone,
the sin of his death belongs to the person who acted as a trustworthy
person’;
states Manu, the maker of rules.
This Pingalaka is conspiring against you. Today he told me
in privacy –‘I will kill Sanjeevaka early in the morning and feed all the
animals to their fill who have been hungry for long.’ Then I told him, ‘Master!
It is not right that we try to live by deceiving a friend. It is said-
अपि ब्रह्मवधं
कृत्वा प्रायश्चित्तेन
शुध्यति
तदर्हेण विचीर्णेन
न कथन्चित्सुहृद्द्रुहः [298]
If one commits the sin of killing a Brahmin,
He can get purified through the performance of particular rituals;
but a person who cheats his friend has no redemption at all.’
Then he got angry and told me-“O wicked soul! Sanjeevaka is
a grass eater; we are meat eaters. By nature we are enemies; how can one ignore
an enemy? He should be killed by using any one of the strategies like Saama (alliance)
etc. If he is killed it is not considered wrong.
It is said-
दत्त्वापि कन्यकां
वैरी निहन्तव्यो
विपश्चिता
अन्योपायैरशक्यो यो हते दोषो न
विद्यते [299]
An intelligent man should kill his enemy
even by offering his daughter in marriage to him.
Whatever means are employed in killing an enemy,
there is no sin attached to
such actions.
कृत्याकृत्यं न
मन्येत क्षत्रियो
युधि संगतः
प्रसुप्तो द्रोणपुत्रेण
धृष्टद्युम्नः पुरा हतः [300]
The warrior who has entered the war-field
does not bother about the right or wrong of actions.
Ashvatthaama, the son of Dronaachaarya
had killed his enemy
Drshtadyumna when he was asleep.”
I heard his decision and came directly to inform you. I have
not in any way proved distrustful. I have disclosed to you the secret plan. So
do whatever you feel fit to do.”
Sanjeevaka heard his words which hit him like a thunderbolt
and fainted on the ground. Later he regained consciousness and said-
“Ah! It is rightly said-
दुर्जनगम्या नार्यः
प्रायेणास्नेहवान् भवति
राजा
कृपणानुसारी च
धनं मेघो
गिरिदुर्गवर्षी च [301]
The women prefer the company of the wicked.
The king never has true friends.
Money is always with the miserly.
The clouds pour only on the rocky mountains.
अहं हि
समर्थो राजा
य एवं
मन्यते कुधी:
बलीवर्द: स
विज्ञेयो विषाणपरिवर्जित:
[302]
‘I am the favorite of the king’;
The idiot who thinks like this, is
a bull without horns (is fated to labor).
वरं वनं
वरं भैक्ष्यं
वरं भारोपजीवनं
वरं विपन्मनुष्याणां
नाधिकारेण संपद: [303]
Living in a forest is better;
begging is better;
making a living by carrying loads is better;
facing difficulties in life is better;
but not gaining money through serving an authority.
I did not do the right thing when I developed friendship
with this person.
It is said-
ययोरेव समं
वित्तं ययोरेव
समं कुलं
तयोर्मैत्री विवादश्च
न तु पुष्टविपुष्टयो: [304]
Men of equal wealth and equal class should
only become friends or enemies;
never a strong and a weak
person.
And also-
मृगा मृगैः सङ्गमनुव्रजन्ति
गावश्च गोभिस्तुरगास्तुरङ्गैः
मूर्खाश्च मूर्खे:
सुधियः सुधीभिः
समानशीलव्यसनेषु सख्यं [305]
Deer stay with deer; cows with cows; horses
with horses; fools with fools;
intelligent with the intelligent;
friendship can occur only among those with equal behavior and habits.
Even if I go now and try to appease him, he will not get
appeased.
It is said-
निमित्तमुद्धिश्य हि यः प्रकुप्यति ध्रुवं
स तस्यापगमे
प्रशाम्यति
अकारणद्वेषपरो हि
यो भवेत्
कथं नरस्तं
परितोषयिष्यति [306]
One who gets angry for some particular
reason
will quieten down once that reason gets alleviated.
If one hates without any reason, how can he be conciliated?
Aha, it is rightly said-
भक्तानामुपकारिणां परहितव्यापारयुक्तात्मनां
सेवासम्व्यवहारतत्वविदुषां द्रोहच्युतानामपि
व्यापत्ति: स्खलितान्तरेषु
नियता सिद्धिर्भवेद्वा
न वा
तस्मादंबुपतेरिवावनिपते: सेवा सदा
शङ्किनी [307]
Those who are devoted to deities, those who
help others,
those who try to solve the problems of others,
those who are learned in the science of service,
those who are without malice;
they may attain or not attain their respective goals
if they swerve a little in their practice.
Likewise the service to a king is filled with apprehension;
the fate is always unpredictable
as when taking a journey on the ocean.
And also-
भावस्निग्धैरुपकृतमपि द्वेष्यतां याति किन्चिच्छाट्याद्
अन्यैरपकृतमपि प्रीतिमेवोपयाति
दुर्ग्राह्यत्वात्नृपतिमनसां नैकभावाश्रयाणाम्
सेवाधर्मः परमगहनो
योगिनाप्यगम्यः [308]
A person serving with extreme affection may
be disliked;
a person who harms through deceitful means may become a receptacle of
love.
The profession of service is very mysterious
because the king’s thoughts and moods are unpredictable.
Even great Yogis cannot fathom it.
Now I understand that Pingalaka must have been made to turn
against me by those near him who did not like him favoring me. That is the
reason why he is finding fault with me.
It is said-
प्रभो प्रसादमन्यस्य
न सहन्तीह
सेवकाः
सपत्न्य इव
संक्रुद्धा: सपत्न्या सुकृतैरपि [309]
The servants cannot bear their master’s
favor diverted to another servant.
They get annoyed like co-wife
who pretends to be well behaved
towards the other co-wife.
If a man of noble characters is there, then those without
such qualities cannot shine in his proximity.
गुणवत्तरपात्रेण च्छाद्यन्ते गुणिनां गुणाः
रात्रौ दीपशिखाकान्तिर्न
भानावुदिते सति [310]
The virtues of a noble man
remain unseen in the presence of a person with better virtues.
The lamp has its shine only at night; not when the sun rises.”
Damanaka said-“Friend! If that is so, then you need not
fear. Even if he is angry because of the influence of the wicked servants, he
will be appeased by your talented talks.”
Sanjeevaka said-“Aha! You have not said the right thing.
Even if the wicked are just ordinary, still one cannot live in their midst.
They will somehow plan some trick and kill the good man.
It is said-
बहवः पण्डिताः क्षुद्राः
सर्वे मायोपजीविन:
कुर्युः कृत्यमकृत्यं
वा उष्ट्रे
काकादयो यथा
[311]
When all those who scheme, who are mean, and
who cheat,
get together,
they are capable of any type of action proper or improper,
like the crow and others cheated the camel through foul means.”
Damanaka said-“How is that so?
Damanaka said-”
[11]
उष्ट्रकाकादिकथा
{THE STORY OF THE CAMEL AND THE CROW}
“Once there lived in some forest a lion named Madotkata (Arrogant Person). A leopard, crow and a
jackal were his followers. Once as they were wandering here and there, they saw
a camel named Krathanaka (Fit to be
slaughtered), who had been abandoned there by the merchants.
Then the lion said-“Aha! This is some unique creature.
Find out whether it belongs to the village or forest.” Hearing this, the crow
said-“O Master! This belongs to the village and is known as a camel. It is an
animal fit to be eaten by you. Kill it.”
The lion said-“I will not kill the person who has arrived
at our home.
It is said-
गृहे शत्रुमपि
प्राप्तं विश्वस्तमकुतोभयं
यो हन्यात्तस्य
पापं स्याच्छतब्राह्मणघातजं
[312]
If anyone kills even
an enemy who has entered one’s house fearless and full of trust,
his sin will equal the killing of hundred Brahmins.
Promise him sanctuary and bring him here; I will ask him
the reason for his arrival here.”
Then the camel was promised sanctuary and was brought to
the presence of Madotkata. The camel saluted him and sat down.
When questioned, he told them that he was abandoned by
the merchants in that forest.
The lion said-“O Krathanaka! Do not return to the village
and again engage yourself in carrying loads and suffer. Stay in this forest
eating grass shoots shining like emerald and live here without any anxiety.”
The camel agreed and lived happily moving along with them
and was not afraid of anything.
Some other day Madotkata fought with a huge elephant
living in that forest. The lion was wounded by the tusks which were like
pestles. He did not die though wounded heavily.
He was not able to walk even one step anywhere. All his
companions suffered from hunger as their leader was ill.
Then the king told them-“Ho! Search for some animal from
somewhere and bring him here. Even though I am in such a state, I will
kill it and feed you.” All four of them wandered everywhere; but could not find
any animal. Then the jackal and the crow discussed some plan.
The jackal said-“Hey crow! Why should we wander so much?
This camel is here and trusts our king. Let us kill him and save our lives.”
The crow said-“You said the right thing. But the Master
has promised him sanctuary saying- I will not kill you”.
The jackal said-“Hey Crow! I will take permission from
the king and will do something by which the Master will kill the camel. You
people stay here. I will go home; take the orders of the king and come.”
Having said this, he quickly went to meet the king.
He went to the king and said-“Master! We have wandered
all over the forest. No animal was found. So what shall we do? Because of
hunger we cannot move even one step. Lord also needs regular food being ill. If
the Lord commands we can have enough meat by killing Krathanaka.”
The king was enraged by such cruel words spoken by the
jackal.
He said with anger-“Fie on you, wicked soul! If you say
such words again I will immediately kill you. I have promised Krathanaka
sanctuary. So how can I kill him?
It is said-
न गोप्रदानं
न महीप्रदानं
न चान्नदानं हि तथा प्रधानं
यथा वदन्तीह
बुधा: प्रधानं
सर्वप्रदानेष्वभयप्रदानं [313]
Offering a cow, or land, or food are not of
much value.
The wise say that ‘offering sanctuary’ is the best of all charities.”
Hearing this, the jackal said-“Master! After giving a
promise of sanctuary the killing occurs, then it is wrong. But suppose due to
excessive devotion to the feet of your highness he offers his life, then that
is not wrong. If he wants to get killed by his own will, then he has to be
killed. Otherwise you kill one from among the three of us. You are now a
patient requiring proper food. By controlling hunger, untoward things can
happen. What use are our lives if they do not depart in the service of our
Lord! Another thing is that if something
happens to you the master, we will enter the fire and give up our lives.
It is said-
यस्मिन्कुले यः पुरुषः प्रधानः स सर्वयत्नैः परिरक्षणीयः
तस्मिन्विनष्टे हि कुलं विनष्टं न नाभिभङ्गे ह्यरका वहन्ति [314]
That person needs to be protected well
through extreme efforts,
who is the most important of all in the family.
If he perishes, the family perishes.
When the nave of the wheel is broken, the spokes do not move the
chariot.
Madotkata then said-“If it is so, then do the needful.”
Hearing this, the jackal quickly went to his friends and
said-
“Hey! The Master
is in serious condition. What is the use of roaming about searching for food?
Who will protect us if he is no more? Therefore let us all go to his place.
Because of hunger he may die any moment. Let us go and offer our bodies to him.
Let us fulfill our obligation to our master.
It is said-
आपदं प्राप्नुयात्स्वामी
यस्य भृत्यस्यपश्यत:
प्राणेषु विद्यमानेषु
स भृत्यो
नरकं व्रजेत् [315]
As the servant lives, if the master gets
into danger in his very presence,
that servant is sure to end up
in the hell.”
Later they all went to Madotkata and sat; their eyes were
filled with tears. Seeing them, Madotkata questioned-“Hey! Did you see or get
any creature?”
Then the crow got up from amongst them and said-“Master!
We looked everywhere. But no animal was seen or got which could be used as
food. Therefore eat me and save your life. The Master will live and I will
reach heaven.
It is said-
स्वाम्यर्थे यस्त्यजेत् प्राणान् भृत्यो
भक्तिसमन्वितः
परम् स
पदमाप्नोति जरामरणवर्जितं [316]
That devoted servant
who gives up his lives for the sake of the Master,
will attain the highest state free of old age and death.”
Hearing this, the jackal said-“Oh No! You are too small
in size. By eating you the Master will not be able to survive and he will get
the sin of killing you.
It is said-
काकमांसं शुनोच्छिष्टं
स्वल्पं तदपि
दुर्लभं
भक्षितेनापि किं
तेन तृप्तिर्येन
न जायते
[317]
What is the use of eating
the flesh of a crow; the food leftover by a dog,
or even a little food got after a lot of struggle;
as it will never satiate.
You have shown your devotion to the Master. You have
freed yourself of the debt of the food offered by the Master. You will be
praised in both the worlds. So move away from the front. I have something to
communicate to the master.”
The crow moved away. The jackal saluted the lion and said
with all humbleness-
“Master! Eat me and save yourself today. Give me the
chance to become famous in both the worlds-here and hereafter.
It is said-
स्वाम्यायत्ता: सदा प्राणा: भृत्यानामर्जिता धनैः
यतस्ततो न
दोषोsस्ति तेषां ग्रहणसंभव: [318]
The lives of a servant belong to the Master as he has purchased them
with money.
If he takes them away, there is no sin attached to that action.”
Hearing this, the leopard said-
“Oh wait! You have said the right thing; but you are also
small in size and belong to the same clan. You also have nails as your weapons
so you can’t be eaten.
It is said-
नाभक्ष्यं भक्षयेत् प्राज्ञः
कण्ठगतैरपि
विशेषात्तदपि स्तोकं
लोकद्वयविनाशकं [319]
A wise man should not eat that which is not
to be eaten
even if his lives are ready to depart;
as it is too little to satisfy
the hunger in this world
and will destroy the chance of
getting higher worlds after death.
You have shown how great your clan is.
Or it is rightly said-
एतदर्थं कुलीनानां
नृपा कुर्वन्ति
संग्रहं
आदिमध्यावसानेषु न ते गच्छन्ति विक्रियां
[320]
The kings employ only persons of good
families
because these servants will never sell their loyalty for wealth
and will remain with the king from the beginning to the end.
So move away from the front. I have something to
communicate to the master.”
The jackal moved away. The leopard saluted Madotkata and
said-
“Master! Take away my life and save your life. Give me
never ending place in heaven. Let my fame spread everywhere on earth. There is
nothing to hesitate.
It is said-
मृतानां स्वामिनः
कार्ये भृत्यानामनुवर्तिनां
भवेत् स्वर्गेsक्षयो
वास: कीर्तिश्च
धरणीतले [321]
Those servants who die in the service of
their master
will get eternal place in heaven and fame on this earth”.
Hearing this Krathanaka started thinking-“All of them
have spoken well and were not killed by the Master. Then I will also say
something appropriate so these other three friends will praise me.” Deciding in
this manner, he said-
“Ho! What you have said is true. But you are also having
nails as weapons. How can the Master eat you?
It is said-
मनसापि स्वजात्यानां
योsनिष्टानि प्रचिन्तयेत्
भवन्ति तस्य
तान्येव इह
लोके परत्र
च [322]
He who thinks harm to his own people
will get the same thing in return here and hereafter.
So move away from the front. I have something to
communicate to the master.”
The leopard moved away. The camel stood in front of the
king and said-
“Master! All these three are not fit to be your food.
Therefore save yourself with my life. I will also attain fame in both the
worlds.
It is said-
न यज्वानोsपि गच्छन्ति
तां गतिं
नैव योगिनः
यं यान्ति
प्रोन्जितप्राणाः स्वाम्यर्थे सेवकोत्तमाः
[323]
Those who perform sacrificial rites and
those who are Yogis
do not attain that highest state
which the excellent servants get
by giving up the lives for the
sake of their master.”
As he said these words, the jackal and the leopard
pounced on him following the slight nod of the lion; they tore the stomach of
the camel and he died instantly. All of them ate the camel’s meat to their
content and satiated their hunger.
अशुद्धप्रकृतौ राजनि
जनता नानुरज्यते
यथा गृध्रसमासन्नः
कलहंस: समाचरेत्
[324]
The people are not happy with the king who
is surrounded by wicked men;
even a good natured swan will imitate the
cruel vulture
if it
lives in its company.
And also-
गृध्राकारोsपि सेव्यः
स्याद्धम्साकारैः सभासदैः
हंसाकारोsपि संत्याज्यो
गृध्राकारैः स तैर्नृपः [325]
If the king is like a vulture but surrounded
by swan-like courtiers,
he must be served well.
If a swan-like king is surrounded by people
who act like vultures,
then he should be ignored.
Definitely some wicked person is angry with me. That is why
you are saying like this.
Or it may be like this also.
It is said-
मृदुना सलिलेन
हन्यमानान्यवधृष्यन्ति गिरेरपि स्थलानि
उपजापविदां च
कर्णजापैः किमु चेतांसि मृदूनि मानवानां
[326]
Even mountain regions get cracked up
when the soft waters fall continuously from
a height.
Will not the tender hearts of the men change
by the backbiting done by those
who have expertise in creating scandals?
कर्णविषेण च
भग्नः किं
किं न
करोति बालिशो
लोकः
क्षपणकतामपि धत्ते
पिबति सुरां
नरकपालेन [327]
What all the fools do when their ears get
poisoned (back-biting, slandering etc.)?
They will even undress in front of others or
drink liquor from a skull.
Or it is rightly said-
पादाहतोsपि दृढदण्डसमाहतोsपि
यं दंष्ट्रया
स्पृशति तं
किल हन्ति
सर्पः
कोsप्येष एव
पिशुनोsस्त्यमनुष्यधर्मा
कर्णे परम्
स्पृशति हन्ति
परं समूलं [328]
Whether kicked by the feet or beaten by a
rod,
the snake kills only that person whom it
bites (touches).
But whatever this wicked creature is which
is wholly inhuman,
it
touches the ear of someone and
destroys another one completely along with his
family.
And also-
अहो खलभुजङ्गस्य
विपरीतो वधक्रमः
कर्णं लगति
चैकस्य प्राणैरन्यो
वियुज्यते [329]
Aha! The killing technique of
the snake namely the deceitful man is
unique.
He contacts the ear of someone and some one
else dies.
Therefore, in this situation I do not know what to do. I am
asking you like a friend. Advise me.”
Damanaka said- “It is better that you escape to some other
country. It is not proper to serve such an evil master.
It is said-
गुरोरप्यवलिप्तस्य कार्याकार्यमजानत:
उत्पथप्रतिपन्नस्य परित्यागो विधीयते [330]
It is a prescribed rule that one should
reject a Guru,
if he
is of a haughty disposition,
if he
does not know the difference between proper and improper actions,
and
if he is following a corrupt route.”
Sanjeevaka said- “If the Master is angry with me, then I
cannot go anywhere. Even if I go anywhere I will not be peaceful.
It is said-
महतां योsपराध्येत दूरस्थोsस्मीति नाश्वसेत्
दीर्घौ बुद्धिमतो
बाहू ताभ्यां
हन्ति स
हिम्सकं [331]
He who offends a great person should not
feel secure by staying far.
The arms of the wise are long and will
extend to wherever he is and kill him.
Therefore there is no other course left for me except to
fight.
It is said-
न यान्ति
तीर्थैस्तपसा च लोकान्
स्वर्गैषिणो दानशतैः
सुवृत्तैः
क्षणेन यान्यान्ति
रणेषु धीराः
प्राणान्समुञ्जन्ति
हि ये
सुशीलाः [332]
The worlds which those noble men endowed
with courage attain in an instant
by giving up their lives in the battlefield
cannot be attained by visiting pilgrimage
centers; by performing penance;
or by hundreds of charities;
by
‘those men of virtues who desire the heavens’.
मृतैः संप्राप्यते
स्वर्गो जीवद्भिः
कीर्तिरुत्तमा
तदुभावपि शूराणां
गुणावेतौ सुदुर्लभौ
[333]
Dead, they attain the heaven;
living they attain excellent fame.
These are the two characters of the
courageous men
not found in anyone else.
ललाटदेशे रुधिरं
स्रवत्तु शूरस्य
यस्य प्रविशेच्च
वक्त्रे
तत्सोमपानेन समं
भवेच्च संग्रामयज्ञे
विधिवत्प्रदिष्टं [334]
The blood which flows from the forehead
into the mouth of the brave man
is the sacred Soma liquid used in the sacrifice of the battlefield
accompanied by Vedic chants.
होमार्थेर्विधिवत्प्रदानविधिना सद्विप्रवृन्दार्चनैः
यज्ञैर्भूरिसुदक्षिणैः सुविहितैः संप्राप्यते यत्फलं
सत्तीर्थाश्रमवासहोमनियमैश्चान्द्रायणाद्यैः कृतैः
पुम्भिस्तत्फलमाहवे विनिहतैः संप्राप्यते तत्क्षणात् [335]
Fire-Sacrifice, charities prescribed in the
scriptures,
worship of virtuous Brahmins,
sacrifices accompanied by abundant offerings of wealth to one and all,
living in sacred pilgrimage centers and ashrams,
following the vows of chaandraayana etc;
the merits got by the performance of all these
are attained by the soldiers dying in the battlefield.”
Hearing this Damanaka started thinking-“This wicked soul is
ready to fight. If he pierces the Master with his sharp horns then it will be a
great tragedy. There fore I will change his mind using my intellect and make
him go away to another country.”
He said-“Ho Friend! You have said the right thing. But how
can a Master and the servant fight?
It is said-
बलवन्तं रिपुं
दृष्ट्वा नैवात्मानं
प्रकोपयेत्
बलवद्भिश्च कर्तव्या
शरच्चन्द्रप्रकाशता [336]
One should not exhibit anger at a strong foe.
One should become the cool light of the autumn moon with a stronger
foe.
And also-
शत्रोर्विक्रममज्ञात्वा वैरमारभते हि
यः
स पराभवमाप्नोति
समुद्र: टिट्टिभाद्यथा [337]
Without knowing the strength of the enemy,
if one starts his fight,
he will surely get defeated
like the ocean from the Tittibha bird.
Sanjeevaka said- How is that so?
Damanaka said-
[12]
टिट्टिभसमुद्रकथा
{THE STORY OF THE TITTIBHA BIRD (PARRA JACANA)
AND THE OCEAN}
“In some place on the ocean bank there lived a Tittibha
bird couple. In course of time, in some appropriate season, the female Tittibha
bird became pregnant. When her delivery time was close she told her
husband-“Lover! My delivery time is approaching. Think of some undisturbed
place, where I can lay my eggs in peace.”
The Male Tittibha said-“Good lady! This ocean is a
beautiful place. You can lay your eggs here.” She said-“Here on the full moon
day, the ocean will have high rising waves. Even huge ‘musth’ elephants will
drown in there. So search for a place far from here.”
Hearing her words, the male Tittibha laughed aloud and
said-“O good lady! What you say is not right. What power has this ocean that it
can carry away my progeny!
Haven’t you heard-
रुद्धाम्बरचरमार्गं व्यपगतधुमं सदा महद्भयदं
मन्दमतिः क:
प्रविश्यति हुताशनं स्वेच्छया मनुजः [338]
Which idiot will voluntarily enter the
smokeless and terrifying fire of destruction
whose waves rise high blocking the path of the birds and others!
मत्तेभकुम्भविदलनकृतश्रमं सुप्तं अन्तकप्रतिमं
यमलोकदर्शनेच्छुः सिंहं बोधयति को नाम
[339]
Which person is ready to visit the land of Death
which looks like Death personified and
which is sleeping after getting exhausted
by splitting open the head of the ‘musth’ elephant?
So without any anxiety deliver your eggs here itself.
It is said-
यः पराभवसन्त्रस्तः
स्वस्थानं संत्यजेन्नरः
तेन चेत्पुत्रिणी
माता तद्वन्ध्या
केन कथ्यते
[342]
Who dares to visit the palace of Yama
“If you have any power to speak of, then try taking my lives away!”
Hearing his words, the ocean started thinking-“Aha! How
arrogant this tiny bird is!
Or it is rightly said-
उत्क्षिप्य टिट्टिभः
पादावास्ते भङ्गभयाद्दिवः
स्वचित्तकल्पितो गर्वः कस्य नात्रापि विद्यते
[343]
The Tittibha bird flies with its feet spread out to hold back the
falling sky.
(imagining itself to be very powerful and thus arrogant)
Who does not think high of his own greatness in this world?
I am curious to know
how he will prove his words and save his eggs if I take them away.”
He thought like this and remained waiting.
After laying the eggs, the Tittibha birds flew away in
search of food. In their absence, the ocean carried away the eggs through high
rising waves. The female bird saw the empty nest when she returned. She wept
hard and said to her husband-“Oh Fool! I told you that the eggs will get
destroyed when the waves ride high and that let us move far. But you did not
act according to my words due to arrogance and foolishness.
Or it is rightly said-
सुहृदां हितकामानां
न करोतीह
यो वचः
स कूर्म इव
दुर्बुद्धिः काष्टाद्भ्रष्टो विनश्यति
[344]
He who does not follow the advice of his friends and well-wishers
will die like the foolish
tortoise
which fell down leaving the stick it was holding on to.”
The male Tittibha said-“How is that so?”
She said-
[13]
मूर्खकच्छपकथा
{THE STORY OF THE FOOLISH TORTOISE}
“In some lake there lived a tortoise named KAMBUGREEVA (conch-neck). Two swans named Sankata
and Vikata were extremely friendly with him. Daily they came to the lake
and related to him many stories of Gods and Sages. When the Sun set they went
off to their own nests elsewhere. As time went by, the lake slowly started to
dry up. Grieved by the grief of their friend they said-
“O Friend! The lake is only left with mud now. We are
worried about how you are going to survive here.”
Kambugreeva said-
“Alas! I will not be able to stay alive when the water is
gone. So think of some plan.
It is said-
त्याज्यं न धैर्यं विधुरेsपि काले
धैर्यात्कदाचित्स्थितिमाप्नुयात्सः
जाते समुद्रेsपि
च पोतभङ्गे
सांयात्रिको वान्छति
तर्त्तुमेव [346]
One should not give up courage even at times
of danger.
Through courage one can somehow cross over the danger and live as
before.
The traveler in the ocean tries his level best to reach the shore
even if his ship sinks midway.
And also-
मित्रार्थे बान्धवार्थे
च बुद्धिमान्यतते
सदा
जातावापत्सु यत्नेन
जगादेदं वचो
मनुः [346]
An intelligent man should always try to help
his friends and relatives.
Constant effort can get rid of difficulties- so says Manu.
You both bring one strong rope and a light stick. Search
for a lake with abundant water. I will hold on to the center of the stick with
my teeth. You both hold on to the two ends of the stick with your beaks and
carry me away along with the stick to that lake.”
They both said-
“O Friend! We will do so. But you have to be silent all
through the journey. Otherwise you will fall down from the stick.”
As they travelled in the sky like this, Kambugreeva saw a
city down below. The citizens who saw the tortoise getting carried by the swans
were surprised and said
-“Oh look! Some round thing is getting carried away by
the swans. Look! Look!”
Hearing the commotion made by them Kambugreeva said-
“O! What is this commotion?”
He wanted to say this, but fell down by the time he
uttered the first word. The citizens killed it.
That is why I say
- सुहृदां
हितकामानां
(advice
of his friends and well-wishers).
And also-
अनागतविधाता च
प्रत्युत्पन्नमतिस्तथा
द्वावेतौ सुखमेधेते
यद्भविष्यो विनश्यति [347]
‘Before fate intervenes’, ‘Quick witted’
both lived happily;
‘Whatever happens’ died.”
The male Tittibha
said- “How is that so?”
She said-
[14]
मत्स्यत्रयकथा
{THE STORY OF THE THREE FISH}
“In some lake there lived three fish.
Their names were like this-
Anaagata Vidhaataa (Before the fate acts)
Pratyutpanna Matihi (Quick-witted),
and Yad Bhavishyaha (Whatever happens, happens).
Once some fisher men passing that way saw the lake and
said to each other-
“This lake has abundant fish population. We never have
seen this lake before. Today we have anyhow caught enough fish. It is already
nearing the sun-set time. Let us come here early in the morning for sure.”
Hearing the words which stuck like a thunderbolt, ANAAGATA VIDHAATAA said to the other fish-
“Have you all heard what the fishermen said? So, quickly
move off to another lake which is close by.
It is said-
अशक्तैर्बलिन: शत्रोः
कर्तव्यं प्रपलायनं
श्रवितव्योsथवा दुर्गो
नान्या तेषां
गतिर्भवेत् [348]
When one faces a strong enemy,
either he should escape or take shelter in a fort;
there is no other course left for him.
Definitely the fisher men will arrive here early in the
morning and kill all the fish; that is what I feel. It is not right to stay
here even a moment more.
It is said-
विद्यमाना गतिर्येषामन्यत्रापि
सुखावहा
ते न पश्यन्ति विद्वांसो
देशभङ्गं कुलक्षयम्
[349]
When there is a chance of being happy
elsewhere,
the wise men never passively watch their family and country
getting destroyed.”
Hearing this, PRATYUTPANNA
MATIHI said-“Yes! You have spoken the truth. I also think that we should
all move away.
It is said-
परदेशभयाद्भीता बहुमाया
नपुम्सका:
स्वदेशे निधनं
यान्ति काका:
कापुरुषाः: मृगाः [350]
The deluded cowardly idiots who are afraid
of foreign lands
die in their own country like
crows, wretched men and deer.
यस्यास्ति सर्वत्र
गति: स
कस्मात्
स्वदेशरागेण हि याति नाशं
तातस्य कूपोयमिति
ब्रुवाणा:
क्षारं जलं
कापुरुषाः पिबन्ति [351]
When a person has the chance to go anywhere
in the world,
why should he perish by attachment to his own place?
The idiots who hold on to the old dilapidated well saying-
‘this is the well constructed by my father’
are fated to drink the pungent dirty water only.”
Hearing all that, YATBHAVISHYAHA
laughed aloud and said-“HO! What you
have discussed is not proper at all! Just because of some words uttered by some
one, do you think one can leave this lake where our fathers and fore-fathers
have lived? If one is fated to die, he will face death even if he moves away to
another lake.
It is said-
अरक्षितं तिष्टति
दैवरक्षितं सुरक्षितं दैवहतम् विनश्यति
जीवत्यनाथोsपि वने
विसर्जित: कृतप्रयत्नोsपि गृहे विनश्यति [352]
Even that which is left unprotected does not
perish being protected by fate.
Even that is well-protected perishes when fate is against it.
Even an orphan left to die in the forest lives;
a person living in the comfort of the house dies,
even if one tries hard to save him through all available means.
Therefore I am not going anywhere. You people do whatever
you feel right.”
Hearing his decision, ANAAGATA
VIDHAATAA and PRATYUTPANNA MATIHI
moved away from that lake along with their people. In the morning the fishermen
came, spread their net all over the lake, and all the fish were taken away
along with YATBHAVISHYAHA. The
lake was completely empty of fish now.
That is why I said- अनागतविधाता (Before fate intervenes).”
Hearing her words the male Tittibha said-“O good lady! Do
you think I am like that YADBHAVISHYAHA?
See the power of my intelligence. I will dry this wicked ocean with my beak.”
The female bird said-“Ohoho! Why do you want to fight the
ocean? It is not right that you show your anger on him.
It is said-
पुंसामसमर्थानामुपद्रवायात्मनो भवेत्कोपः
पिठरं ज्वलदतिमात्रं
निजपार्श्वानेव दहतीतरां [353]
An inefficient man only harms himself by
getting angry.
The red hot vessel can burn only the thing next to it.
And also-
अविदित्वात्मना शक्तिं
परस्य च
समुत्सुकः
गच्छन्नभिमुखो नाशं
याति वह्नौ
पतङ्गवत् [354]
He who faces his enemy with enthusiasm
not knowing the strength of his enemy
nor judging his own capabilities,
perishes like a moth entering
the fire.”
The male bird said-
“Beloved! Do not talk like that. Those who have the power
of enthusiasm will win over bigger people even if they are smaller in size.
It is said-
विशेषात्परिपूर्णस्य याति शत्रोरमर्षणः
आभिमुख्यं शशाङ्कस्य
यथाद्यापि विधुन्तुदः [355]
People attack their enemies unable to
withstand their glory.
Raahu even now keeps blocking the moon shining in its full splendor.
And also-
प्रमाणाधिकस्यापि गण्डश्याममदच्युते:
पदं मूर्ध्नि
समाधत्ते केसरी मत्तदन्तिनः [356]
The lion puts his foot on the head of the elephant in ‘musth’
which has its neck region darkened by the oozing of ‘temporin’
though the elephant is much larger in size than itself.
And also-
बालस्यापि रवेः
पादाःपतत्युपरि भूभृतां
तेजसा सह
जातानां वय:
कुत्रोपयुज्यते [357]
Even the just-born rays of the sun keep
their feet first on top of the mountains.
What has ‘age’ to do with those born with excellent talents?
हस्ती स्थूलतरः
स चाङ्कुशवशःकिं हस्तिमात्रोङ्कुशो
दीपे प्रज्वलिते
प्रणश्यति तमःकिं दीपमात्रं तम:
वज्रेणापि हत:
पतन्ति गिरयःकिं
वज्रमात्रो गिरिः
तेजो यस्य
विराजते स
बलवान्स्थूलेषु कः प्रत्ययः [358]
Elephant is huge; he gets controlled by a
goad;
is the goad the size of the elephant?
When the lamp shines, the darkness perishes;
is the darkness equal to the size of the lamp?
The mountains fall hit by the Vajra (thunderbolt of Indra);
is the mountain the size of the Vajra?
One who shines with the luster of efficiency alone wins;
what use is just the size?
Therefore I will dry up this entire ocean with my beak.”
The female bird said-
“Hey lover! The River Ganges
carries along with it nine hundred rivers and enters the ocean continuously; so
does the River Sindhu. So, how are you going to dry up the ocean which gets
filled continuously with eighteen hundred rivers, with your little beak through
which only drops of water pass through? Why do you talk unbelievable words?”
The male bird said-
“Beloved!
अनिर्वेदा: श्रियो
मूलं चञ्चुर्मे
लोहसन्निभा
अहोरात्राणि दीर्घाणि
समुद्रः किं
न शुष्यति
[359]
Confidence is the root of prosperity. My
beak is hard like iron.
Time extends with countless days and nights;
Can’t the ocean be sucked out completely?!
दुरधिगम: परभागो
यावत्पुरुषेण पौरुषं न कृतं
जयति तुलामधिरूड:
भास्वान्
इह जलदपटलानि [360]
The sun drives away hosts of clouds
when he climbs the ‘Tulaa’ (balance) (Libra) constellation.
Any achievement is impossible for a man
as long as he does not try with full effort (take risks).”
The female bird said-
“If you really want to fight the ocean, collect all the
other birds and do the needful accompanied by your friends.
It is said-
बहुनामप्यसाराणां समवायो हि दुर्जयः
तृणैरावेष्ट्यते रज्जुर्येन नागोsपि बद्ध्यते [361]
When even weak persons unite together they become unconquerable.
The rope is made up of dry grass; but it can bind even elephants.
And also-
चटका काष्टकुट्टेण
मक्षिका दर्दुरैस्तथा
महाजनविरोधेन कुञ्जरः
प्रलयं गतः
[362]
The sparrow joined the wood-pecker;
the bee joined the frog;
they all joined together and killed the elephant.”
The male bird asked-“How is that so?”
She said-
[15]
चटककुञ्जर कथा
{THE STORY OF THE SPARROW AND THE ELEPHANT}
“In some forest region there lived a sparrow couple in a
Tamaala tree. In course of time, the female bird laid eggs. Some day some
‘musth’ elephant suffering from the heat of the sun came to that Tamaala tree
to rest in its shade. Mad with intoxication, he pulled the branch which was
occupied by the sparrow couple with his trunk and broke it. When the branch
broke, all the eggs laid by the sparrow shattered to pieces. The two sparrows
barely managed to escape with life.
The two sparrows were heart broken by the destruction of
their eggs and wept a lot and never were happy again. Meanwhile a woodpecker
named KAASHTAKUTTA
who was their close friend heard their cries and said-
“Lady! What is the use of crying?
It is said-
नष्टं मृतमतिक्रान्तं
नानुशोचन्ति पण्डिताः
पण्डितानां च
मूर्खाणां विशेषोयं यतः स्मृतः [363]
Wise men do not worry about
that which is lost, that which is dead or that which is past.
This is the main difference between the fools and the wise.
And also-
अशोच्यानीह भूतानि
मूढस्तानि शोचति
स दुःखे
लभते दुःखं
द्वावनर्थौ निषेवते [364]
A fool worries about beings (dead) which
serves no purpose.
He adds one more grief to the already existing grief
and doubles his suffering.
And also-
श्लेश्माश्रुबान्धवैर्मुक्तम् प्रेतो भुङ्क्ते
यतोsवशः
तस्मान्न रोदितव्यं
हि क्रियाः
कार्याश्च शक्तितः [365]
The person on death-bed who is losing
control over his body,
swallows the tears mixed with phlegm pouring out of the relatives’
eyes.
Therefore one should not cry
but attend to the rites which
will help the dead to a better state.”
The sparrows said-“It is true. But the wicked elephant
simply destroyed our eggs in arrogance. If you are our true friend then think
of some plan by which this wretched elephant can be killed. That alone can
alleviate our grief arising from the loss of children.
It is said-
आपदि येनापकृतं
येन च
हसितं दशासु
विषमासु
अपकृत्य तयोरुभयोः
पुनरपि जातं
नरं मन्ये
[366]
If one can avenge him who has done more harm
or him who has ridiculed at times of difficulties
he is reborn again as a man.”
The wood pecker said-
“Lady! You spoke the truth!
It is said-
स सुहृद्व्यसने
यः स्यादन्यजात्युद्भवोsपि
सन्
वृद्दौ सर्वोsपि मित्रं स्यात्सर्वेषामेव देहिनां [367]
He is a true friend who helps at the time of
difficulties
even if he belongs to some other caste.
For everyone on this earth,
everyone is a friend when in prosperity.
स सुहृद्व्यसने यः
स्यात्स पुत्रो
यस्तु भक्तिमान्
स भृत्यो
यो विधेयज्ञः
सा भार्या
यत्र निर्वृतिः
[368]
He is a true friend who helps you in
difficulties.
He is a true son who has devotion to the father.
He is a true servant who is obedient.
She is a true wife who gives only happiness.
Therefore see now the power of my intelligence.
There is a bee named VEENAA-RAVA
(sound of Veena) who is my friend. I will bring him here. We can soon get that
evil elephant killed.”
Then he brought the bee to the sparrows and said to the
bee-
“Lady! This sparrow is my friend. Some wicked elephant
has destroyed her eggs and made her suffer. I want you to help me in killing
that elephant.”
The bee said-
“Good one! What is there to request me for this simple
thing?
It is said-
पुन: प्रत्युपकाराय
मित्राणां क्रियते प्रियं
यत्पुनर्मित्रमित्रस्य कार्यं मित्रैर्न किं कृतं [369]
One pleases the friend by his actions
mainly with intention of reciprocating the good received by the friend.
Therefore will not the friends help the friend of their friend?
It is true. I have got another frog friend named MEGHANAADA (Thunder-Sound). We will consult him
also and do the needful.
It is said-
हितैः साधुसमाचारैः
शास्त्रज्ञैर्मतिशालिभिः
कथन्चिन्न विकल्पन्ते
विद्वद्भिश्चिन्तिता नयाः [370]
The plans made with the help of
well-wishers, virtuous men,
learned men, intelligent men, and men of wisdom never can go wrong.
Then, all those three went to MeghaNaada and reported
everything.
He said-
“When people are enraged, what does this idiot of an
elephant amount to! But we will have to think of a plan. Bee! At noon you go to
that elephant and make a humming noise in his ears like the sound of the Veena.
The elephant will listen to the music and close his eyes in rapture. Then the
woodpecker will peck his eyes and make him blind.
The elephant will feel thirsty and search for a
water-hole. I will stay on the edge of a huge hole in the ground and make
croaking noise along with my own people. He will come there believing it to be
a lake. He will fall into the hole and die. We should all join together and act
so we can defeat the enemy.”
It was acted out as planned. The elephant closed his eyes
enthralled by the music of the bee; the woodpecker pecked out his eyes; the noon
sun made it thirsty; he wandered away in search of water; he followed the
croaking noise of the frog; fell inside the huge hole in the ground and died.
That is why I say- चटका काष्टकुट्टेण (sparrows by the wood-pecker).”
The male bird said-
“O good lady! Let it be so. I will collect all my friends
and dry up the ocean.”
Having decided thus, he called all his friends like
cranes, swans, peacocks etc. and said-“Ho! This ocean has made me suffer by
stealing my eggs. Think of a plan to dry up the ocean.”
They all discussed within themselves and said-
“We are not capable of drying the ocean; why try for the
impossible?
It is said-
अबला: प्रोन्नतं
शत्रुं यो
याति मदमोहितः
युद्धार्थं स
निवर्तेत शीर्णदन्तो
गजो यथा
[371]
If a weak person stupidly encounters a
stronger foe in a battle
he will return like the elephant with its tusks broken.
Therefore let us go to our King Garuda, the son of
Vinataa and we will report to him everything that has happened. He will get
angry because his people have been harassed and consider the ocean as an enemy.
Even if he behaves haughty, then also it is no problem.
It is said-
सुहृदि निरन्तरचित्ते
गुणवति भृत्येsनुवर्तिनी
कलत्रे
स्वामिनि शक्तिसमेते
निवेद्य दुःखं
सुखी भवति
[372]
One becomes happy when he confides his grief
to a stable minded friend,
or a servant of good character,
or a devoted wife or a powerful master.
Let us all go to Veinateya, as he is our Master.”
They all went to Garuda. With distressed faces and eyes
filled with tears, they all pitiably cried in front of Garuda and said-
“Alas! It is against the rule of Brahma! When the
Tittibha is under your protection, and he has done no harm to anybody, this
ocean takes away his eggs. The clan of birds is ruined now. All the other birds
also will be destroyed by the ocean.
It is said-
एकस्य कर्म
संवीक्ष्य करोत्यन्योsपि गर्हितं
गतानुगतिको लोको
न लोकः
पारमार्थिकः [373]
Observing the action of one person,
another also will perform the same derogatory action.
Imitation is the way of the world;
not the thoughtful act.
And also-
चाटुतस्करदुर्वृर्त्तैस्तथा
साहसिकादिभिः
पीड्यमानाः प्रजाः
रक्ष्याः कूटच्छद्मादिभिस्तथा [374]
The king has to protect the people
from getting harassed by those
who mislead with pleasant talks;
the wicked men; the looters; cheats and deceitful persons.
प्रजानां धर्मशतभागो
राज्ञो भवति
रक्षितुः
अधर्मादपि षड्भागो
जायते यो
न रक्षति
[375]
A king who protects his people deserves
one sixth of the public money earned righteously.
If the king does not protect his
people,
he partakes one sixth of a
thief’s wealth earned through unrighteous means.
प्रजापीडनसन्तापात्समुद्भूतो हुताशनः
राज्ञः श्रियं
कुलं प्राणान्नादग्ध्वा विनिवर्तते
[376]
The fire which rises from the grieving
people who are tormented
subsides only after
burning away completely all the property, family and lives of the king.
राजा बन्धुरबन्धूनां राजा
चक्षुरचक्षुषां
राजा पिता
च माता
च सर्वेषां
न्यायवर्तनात् [377]
The king is the relative for those without
relatives;
he is the eye for the blind;
he is the father and the mother
for all those following the path
of justice and righteousness.
फलार्थी पार्थिवो
लोकान्पालयेद्यत्नमाश्रितः
दानमानादितोयेन मालाकारो
अङ्कुरानिव [378]
The king who expects wealth
should take care of his people through effort;
he should sprinkle the water of charity and respect,
like the florist sprinkles water on the sprouts.
यथा बीजाङ्कुरः
सूक्ष्मः प्रयत्नेनाभिरक्षितः
फलप्रदो भवेत्काले
तद्वल्लोकः सुरक्षितः [379]
The tiny sprout inside the seed will give
fruit some day
if protected through proper means;
same is the case with people who are well protected.
हिरण्यधान्यरत्नानि यानानि विविधानि च
तथान्यदपि यत्किन्चित्प्रजाभ्य:
स्यान्नृपस्य
तत् [380]
The gold, grains, gems, various types of
vehicles
and many more things belong to the king,
only because of the people.”
Garuda heard all this and was highly distressed by the
distress of the birds.
“Aha! The birds
have spoken the truth. I will go and dry up the ocean.”
As he was thinking like this, a messenger from Lord
Vishnu came and said-
“O Garuda! I have been sent to you by Lord Naaraayana.
You must immediately take him to Amaraavati, the capital city of Indra
Hearing this, Garuda who was in a bad mood said-
“Hey messenger! What does the Lord have to do with this
worthless servant? Go and tell him that he can use some other bird as his
vehicle instead of me. Convey my salutations to him.
It is said-
यो न वेत्ति गुणान्यस्य न तं सेवेत पण्डितः
न हि तस्मात्फलं किन्चित्सुकृष्टादूषरादिव
[381]
A wise man should not serve a person who does not value his virtues.
There will not be any gain in such a service,
like the barren land well-ploughed.”
The messenger said-
“O Veinateya! Never have you uttered such offensive words
towards our Lord! What did our Lord do to deserve such words?”
Garuda said-
“The ocean which is under the protection of our Lord has
stolen the eggs of the Tittibha couple. If he does not punish the ocean, then I
am not his servant; convey this message to him. Go quickly and report all this
to the Lord.”
After the messenger reported everything, Lord Naaraayana
understood that Garuda was angry with him in a friendly manner and thought-
“Aha! Veinateya’s anger is proper only. I will visit him
and invite him with due respect. It is said-
भक्तं शक्तं
कुलीनं च
न भृत्यमपमानयेत्
पुत्रवल्लालयेन्नित्यं य इच्छेच्छ्रियमात्मनः
[382]
He who desires his own welfare
should never insult a servant
who is loyal, efficient and born in a good family;
but pamper him like a son.
And also-
राजा तुष्टोsपि
भृत्यानामर्थमात्रं प्रयच्छति
ते तु
संमानितास्तस्य प्राणैरप्युपकुर्वते [383]
The king if pleased will only reward the
servants with money.
But the servants who are treated with respect
will save the king even risking their lives.”
Having pondered thus, he came to the city of Rukmapura
“Lord! I have been insulted by the ocean which is under
your protection, by stealing the eggs that belong to the Tittibha birds which
serve me. I did not want to offend you by punishing him myself. That is why I
did not take any action immediately. Otherwise I would have dried him up by
now. It is a well known fact that even a dog will not be hit for fear of the
Master.
It is said-
येन स्याल्लघुता
वाथ पीडा
प्रभोः क्वचित्
प्राणत्यागेsपि तत्कर्म
न कुर्यात्कुलसेवकः
[384]
A servant who has been serving the family
for long
should not do any act that will offend or hurt the Master
even if his own life is at stake.”
Lord replied-
“O Veinateya! You have spoken the truth.
It is said-
भृत्यापराधजो दण्ड:
स्वामिनो जायते
यतः
तेन लज्जापि
तस्यैव न
भृत्यस्य तथा
पुनः [385]
If the servant commits any mistake, the
master alone suffers the consequences;
the master alone feels the
embarrassment ,not the servant.
Therefore come, we will get those eggs from the ocean and
return it to the Tittibha birds; and go to Amaraavati immediately.”
They all went to the ocean and the Lord angrily took out
his ‘Fire-Missile’ and said-“Hey wicked ocean! Give back those eggs of Tittibha
birds, or I will make you empty of all waters.”
The ocean was frightened and immediately gave back the
eggs to the Tittibha bird; Tittibha bird gave them to his wife.
That is why I say- शत्रोर्विक्रममज्ञात्वा (without knowing the strength of the enemy).
Therefore a person never should give up the attempt.”
{DAMANAKA CONTINUES HIS DECEITFUL TALKS WITH
SANJEEVAKA}
Hearing Damanaka’s words, Sanjeevaka questioned him
again-“Hey friend! How can I know that he has evil intentions against me? All
these days when I was in his company enjoying the excessive limits of
friendship, I have not seen him once swerve from that state. If you can prove
it, I will get ready to protect myself and kill him at the same time.”
Damanaka said-“Good one! What is there to prove? To ensure
your belief, if you see him with reddened eyes, a three-lined frown, raised
eyebrows, licking his lips with the tongue,
know that his intentions are not good towards you. Otherwise he is in friendly
terms with you. So permit me; I will return home. Please see that you do not reveal
this secret to anyone. If you can wait till the night-fall, then escape to
another country.
Because-
त्यजेदेकं कुलस्यार्थे
ग्रामस्यार्थे कुलं त्यजेत्
ग्रामं जनपदस्यार्थं
आत्मार्थे पृथिवीं त्यजेत् [386]
One can renounce a person for the sake of
the whole family;
one can renounce a family for
the sake of the village;
one can renounce a village for the sake of the country;
One can renounce the earth for the sake of Self.
आपदर्थे धनं
रक्षेद्दारान् रक्षेद्धनैरपि
आत्मानं सततं
रक्षेद्दारैरपि धनैरपि [387]
One should collect money and store it to
meet emergencies;
one should protect the wife spending any amount of money;
one should protect the self even if the wife and money are at stake.
(if the wife is leading one towards unrighteous way of life).
If the enemy is stronger, it is better that one escapes to
foreign lands; or he must be ready to surrender. Therefore it is better that
you leave this forest. Or, one should protect oneself with some strategy like
conciliation etc.
It is said-
अपि पुत्रकलत्रैश्च
प्राणान्
रक्षेत पण्डितः
विद्यमानैर्यतस्तै: स्यात्सर्वं भूयोsपि देहिनां [388]
A wise man should save his life
even at the risk of losing his son or wife;
if he lives he can again get a
wife or son.
And also-
येनाकेनाप्युपायेन शुभेनाशुभेन वा
उद्दरेद्दीनमात्मानम् समर्थो धर्ममाचरेत् [389]
Through some means god or bad, one should
change oneself
from the wretched state to a worthy state.
If one somehow improves his
position
then he can afford to think of the good or bad of the actions.
यो मायां
कुरुते मूढाःप्राणत्यागे
धनादिषु
तस्य प्राणाः
प्रणश्यन्ति तैर्नष्टैःनष्टमेव तत्
[390]
If one does not save himself for fear of
losing money,
then he will lose his life;
once life is lost, it is lost forever.”
{KARATAKA OPPOSES DAMANAKA’S FRAUDULENT WAYS}
Having said this, Damanaka went back to Karataka. Karataka
saw him coming and said-“O Good one! What did you do there?”
Damanaka said-“I have planted the seeds of division. Rest is
in the hands of fate.
It is said-
पराङ्ग्मुखेsपि दैवेsत्र
कृत्यं कार्यं
विपश्चिता
आत्मदोषविनाशाय स्वचित्तस्तंभनाय
च [391]
A wise man should do the needful even if the
fate is against him,
for the sake of removing his own faults and for his own satisfaction.
And also-
उद्योगिनं पुरुषसिम्हमुपैति
लक्ष्मी:
दैवं हि
दैवमिति कापुरुषा
वदन्ति
दैवं निहत्य
कुरु पौरुषमात्मशक्त्या
यत्ने कृते
यदि न
सिद्ध्यति कोsत्र दोषः [392]
The Goddess of prosperity seeks that lion among men
who sincerely engages himself in his work.
Only the wretched men say that fate alone decides the fate of all.
Forget the fate and do whatever you have to do with sincerity.
If the attempt is there and yet it fails, nothing is lost.”
Karataka said-“Tell me how you planted the seeds of
division?”
He said-“I have made them both against each other through
many false statements; you will never again see them again conversing with
affection.”
Karataka said-“Aha! You did not do the right thing. You have
made ‘two hearts which were wet with affection and happy’ drown in the ocean of
anger.
It is said-
अविरुद्धं सुखस्थं
यो दुःखमार्गे
नियोजयेत्
जन्मजन्मान्तरं दुःखी
स नर:
स्यादसंशयं [393]
If one guides a man
who has been living without opposing any one;
who is happy and contended;
in a path ending in pain
he will undoubtedly suffer in many births.
Another thing is that you are satisfied just by separating
them; that is also not proper. Everyone is adept in breaking up things; not in
helping.
It is said-
घातयितुमेव नीच:
परकार्यं वेत्ति
न प्रसाधयितुं
पातयितुमस्ति शक्तिर्वायोः
वृक्षं न चोन्नमितुं [394]
The mean minded man knows how to ruin
another’s work;
but does not know how to help others in achieving the goal.
The wind can uproot a tree; it cannot re-root the tree.”
Damanaka said-“You are ignorant of the science of Administration;
that is why you talk like this.
It is said-
जातमात्रं न
यः शत्रुं
व्याधिञ्च प्रशमं नयेत्
महाबलोsपि तेनेव
वृद्धिं प्राप्य
स हन्यते
[395]
If one does not subdue the enemy or disease
the moment they appear,
both of them will increase in strength
and kill him even if he very powerful.
Having made me lose my post of the minister, Sanjeevaka is
my enemy now.
It is said-
पितृपैतामहं स्थानं
यो यस्यात्र
जिगीषति
स तस्य
सहजः शत्रुच्छेद्योsपि
प्रिये स्थितः
[396]
He who tries to take away the post of
someone
whose family has been enjoying that post for generations,
that fellow becomes the natural enemy
and should be killed even if he is a well-wisher.
As a stranger he was brought by me and I got him sanctuary
here; but he got me dismissed from my job.
It is rightly said-
दद्यात्साधुर्यदि निजपदे दुर्जनाय प्रवेशं
तन्नाशाय प्रभवति
ततो वाञ्चमाना:
स्वयं सः
तस्माद्देयो विपुलमतिभिर्नावकाशोsधमानाम्
जारोsपि स्याद्
गृहपतिरिति श्रूयते वाक्यतोsयं [397]
If a good man allows a wicked man equal
position,
then he will be ruined
because the wicked man will try to take over the post completely.
So the wise men should never allow the mean minded persons to handle
their post.
It is heard that
even a paramour will become the master of the house
if he gets a chance.
Therefore I have planned to get him killed. Either he gets
killed or moves away to another country. Except you, no one knows about the
plan acted out by me. What I have done is right and for my self-protection
only.
It is said-
निस्त्रिंशं हृदयं
कृत्वा वाणीमिक्षुरसोपमां
विकल्पोSत्र न
कर्तव्यो हन्यादेवापकारिणं
[398]
Keeping the heart hard as a diamond,
speaking words pleasant like the sugarcane juice,
one should kill the harmful person without hesitation.
Another thing is that if he dies, he can be eaten by us. On
the one hand I would have succeeded in subduing the enemy, and on the other
hand I will regain my post as a minister and moreover satiate my hunger qualms
too. When three benefits are awaiting me in the future, why do you blame me
like a fool?
It is said-
परस्य पीडनं
कुर्वन्
स्वार्थसिद्धिं च पण्डितः
गूढबुद्धिर्न लक्ष्येत
वने चतुरको
यथा [399]
After bringing harm to the enemy and getting his own desires fulfilled,
a wise man who hides his intentions
may get away without getting caught by anybody
like Chaturaka in the forest.”
Karataka said-“How is that so?”
Damanaka said-
[16]
सिंहशृगालकथा
{THE STORY OF THE LION AND THE JACKAL}
“There lived a lion named VAJRA-DAMSHTRA (One with teeth sharp like diamonds) in a forest
region. A jackal named CHATURAKA
(clever fellow) and a wolf named
KRAVYAMUKHA (flesh-mouth) lived in that forest as the servants of that lion and always followed him
wherever he went. One day the lion met a camel; the camel had been separated
from its group; she was in delivery pains; she had taken shelter in some dense
forest region in order to deliver her baby. The lion killed the camel by
tearing its belly with its nails. But out of that belly, a camel baby came out
alive and unharmed. The lion ate the camel meat to its fill along with its
companions. But feeling affectionate towards the orphaned camel baby he brought
it home and said-
“O good one! There is no fear of death for you from me or
from anyone else. Therefore wander in this forest freely. You have conch liker
ears; so you will be known as SHANKU-KARNA.”
All the four later on lived at one place; discussed
various things and lived happily. ShankuKarna in course of time became a
handsome young camel and never ever left the company of the lion.
Once, VajraDamshtra had a fight with a ‘musth’ elephant.
The mad elephant pierced him with his tusks; and the lion fell down wounded all
over; he was not even able to move his limbs. Suffering the pangs of hunger and
thirst he said-
“Ho! Search for some animal or other; I will kill it from
this position itself and help you satiate your hunger too.”
The three friends of the lion agreed and searched for
some animal to be eaten as food all day long. It became evening and still they
could not find anything.
Chaturaka thought-“If this ShankuKarna is killed then all
three of us can have enough food for some days. But the Master will not kill
him as he has affection for him and has given shelter. Or it may possible to
convince the Master with intelligent talk and make him kill the camel.
It is said-
अवध्यं चाथवागम्यमकृत्यं
नास्ति किञ्चन
लोके बुद्धिमतां
बुद्धेस्तस्मात्तां विनियोजयेत् [400]
There is no being that need to be preserved
or no goal that cannot be
achieved for a wise man.
Therefore one should always act with intelligence.”
Having thought like this, he said to ShankuKarna-
“Ho ShankuKarna! Without proper food, Master is suffering
the hunger pangs. Without the Master to hunt for us, our death is also certain.
I will tell you something for the good of the master, listen.”
ShankuKarna said-
“Ho! Quickly tell me what is to be done so I can finish
it without any hesitation. Moreover if I do any good act for the Master, I will
get the merit of hundred good acts.”
Chaturaka said-
“O good one! Offer your body to the king so he returns it
double fold. Your body will become double; the master also can live on.”
Hearing this, ShankuKarna said-
“O good one! If that is the plan, it will only benefit
me. Tell the master. Let him take my body and give two bodies in return. Let
Dharma be the witness in this transaction.”
Having discussed in this manner all went to the king.
Chaturaka said-
“Lord! No animal could be found. Sun has set already. If
Master will give back twice the amount of the body received, then this
ShankuKarna will give his body to increase it double its number.”
The king said-
“Ho! If that is the offer, then it is very nice. Let
Dharma be the witness in this transaction”.
After the lion spoke like this, the jackal and the wolf
pounced on the camel and tore his stomach to pieces and ShankuKarna died.
Then VajraDamshtra said to Chaturaka-
“Hey Chaturaka! I will bathe in the river; worship the
god and return. Till then wait here in strict control of yourself.”
The lion went to the river to bathe.
When the lion was gone, Chaturaka thought-“How do I
manage to eat all this meat alone?” After some thinking he said to KravyaMukha-
“Ho KravyaMukha! You are hungry. As long as the Master is
not here, you keep eating this meat. I will not betray your guilt to the
Master.”
The wolf agreed and ate a little portion of the meat.
Chaturaka said-
“Ho KravyaMukha! Master is coming. Leave the meat alone
and stand at a distance so he does not see his food as disturbed.”
The wolf got frightened; he immediately moved away and
stood at a distance. The lion observed that the camel’s body was without its
heart portion. He frowned in anger and said harshly-
“Aha! Who has tasted this camel’s body before me and
polluted it? I will kill him instantly.”
KravyaMukha trembled and gave the jackal a pitiable look
requesting to say something and save the situation.
Chaturaka laughed aloud and said-
“Ho! You disregarded my words and ate the meat in our
Master’s absence and now are pleading with your eyes? Now taste the
result of that ingratitude.”
Hearing this, KravyaMukha was afraid of getting killed by
the lion and ran away from that very forest.
Meanwhile, a herd of camels arrived there carrying load. A
huge bell hung on the neck of the leading camel. The lion heard the sound of
the bell and said to the jackal-
“O Good one! What is this terrible sound that is
approaching us? I have never heard such a sound till now.”
Hearing this, Chaturaka went inside the forest as if
following the source of the sound; he came back hurriedly and said-
“Master! Run away, if possible!”
The lion said-
“O good one! Why are you making me worried? Tell me what
the matter is?”
Chaturaka said-“Master! The Lord of Dharma is angry with
you. ‘This lion has killed the camel belonging to me before the fixed time of
his death. I will take back thousand camels from him.’ Thinking like this he
has tied a huge bell on the neck of the leading camel and bringing all the
well-wishers, relatives, fathers and grandfathers of that camel to take revenge
on you.”
The lion heard his words saw at a distance a huge herd of
camels coming towards him. He was afraid for his life and ran away leaving the
dead camel. Chaturaka kept eating that meat slowly for a long time.
That is why I say- परस्य पीडनं
कुर्वन् (After bringing harm to the enemy).”
{SANJEEVAKA FIGHTS WITH PINGALAKA}
When Damanaka was gone, Sanjeevaka started thinking-“Aha!
What have I done! I am a grass-eater, and I yet became a friend of a
meat-eater.
Or it is rightly said-
अगम्यान् यः पुमान् याति
असेव्यान्श्च निषेवते
स मृत्युमुपगृह्णाति
गर्भमश्वतरी यथा [401]
That man who seeks the company of those who
have to be avoided,
and serves those who don’t deserve to be served,
will die like the mule which dies when delivering a cub.
(The mule mates with a horse
and dies when delivering a huge-sized cub.)
So what shall I do? Where shall I go? Where will I get
peace? Or I will approach Pingalaka and surrender; may be he will protect me
who has taken shelter with him! He may not kill me also.
It is said-
धर्मार्थं यततामपीह
विपदो दैवाद्यदि
स्यु: क्वचित्
तत्तासामुपशान्तये सुमतिभिः कार्यो विशेषान्नयः
लोके ख्यातिमुपागतात्र
सकले लोकोक्तिरेषा
यतो
दग्धानां किल
वह्निना हितकरः
सेकोsपि तस्योद्भवः
[402]
If those who strive to achieve righteous
goals meet with obstacles by fate,
the wise ones should plan some trick to save themselves.
It is a well-known statement in the world
that
‘for those burnt by fire, the very same heat acts as a healer when used
as a massage’.
And also-
लोकेsथवा तनुभृतां
निजकर्मपाकं
नित्यं समाश्रितवतां
विहितक्रियाणां
भावार्जितं शुभमथाप्यशुभं
निकामं यद्भावि
तद्भवति नात्र
विचारहेतुः [403]
In this world for those who are bound by
bodies,
it is unavoidable that,
the results of their own
actions have to be experienced.
A man needs to always perform the duties allotted to him to his
complete satisfaction
and experience the good or bad results of those actions.
What results arise whatever way, should not be a cause of worry.
And another thing is, even if I go elsewhere some other
violent meat-eater may kill me; it is better then to die at the hands of the
lion.
महद्भिः स्पर्धमानस्य
विपदेव गरीयसी
दन्तभग्नोsपि नागानां
श्लाघ्यो गिरिविदारणे
[404]
It is a better fate to face difficulties by
competing with the great.
If the tusk is broken by attacking a mountain, the elephant becomes
praise worthy.
And also-
महतोsपि क्षयं
लब्ध्वा श्लाघां
नीचोsपि गच्छति
दानार्थी मधुपो
यद्वद्गजकर्णसमाहत: [405]
Even a person belonging to the worst
category
will be praised if he gets defeated by the great.
The bee desiring the taste of
the ‘temporin’ oozing from the elephant’s neck
dies when hit by its ears; yet it is considered praiseworthy.”
Having decided thus, with his feet shaking at every step, he
slowly went towards the lion’s abode. Looking at the lion’s cave he said-
“Aha! It is rightly said-
अन्तर्लीनभुजङ्गमं गृहमिव व्यालाकुलं वा वनं
ग्राहाकीर्णमिवाभिरामकमलच्छायासनाथं सरः
नित्यं दुष्टजनैरसत्यवचनासक्तैरनार्यै:
वृतं
दुःखेन प्रतिगम्यते
प्रचकितैर्राज्ञाम् गृहम् वार्द्धिवत्
[406]
A house where a snake hides;
a forest filled with wild
animals;
a lake covered by the shadow of the leaves of beautiful lotuses yet
having crocodiles;
and ‘a palace of the king
where wicked men roam about with ungentlemanly behavior
interested only in speaking falsehood’;
is entered with apprehension by the trembling populace
as if entering the huge ocean with unpredictable dangers.”
As he reached the cave, he saw the lion exactly as portrayed
by Damanaka. Surprised he contracted his whole body and without saluting the
lion sat at a distance.
Pingalaka saw Sanjeevaka and remembered what Damanaka had
told him before. He immediately pounced on Sanjeevaka. Sanjeevaka’s back was
torn by the sharp nails of the lion. Sanjeevaka tore the belly of the lion and
somehow releasing himself from his hold stood up ready to kill the lion with
its horns.
Both were looking like two Palaasha trees in full blossom
(blood on the bodies looking like the red flowers of the tree) and were ready
to kill each other.
{KARATAKA DISAPPROVES DAMANAKA’S STRATEGY}
Seeing them like this, Karataka spoke to Damanaka with
scorn-“You fool! You have not done the right thing by creating enmity between
these two. You do not know any laws of administration also.
The learned in political science say-
कार्याणि उत्तमदण्डसाहसा फलान्यायाससाध्यानि ये
प्रीत्या संशमयन्ति
नीतिकुशला साम्नैव ते मन्त्रिणः
निःसाराल्पफलानि ये त्वविधिना वाञ्छन्ति दण्ड़ोद्यमैः
तेषां दुर्नयचेष्टितैर्नरपतेरारोप्यते
श्रीस्तुलां [407]
They are said to be
perfect ministers and experts in
the science of administration,
who solve the problems
which need to be necessarily dealt with violent and tiring methods,
through conciliatory methods
dealt with love.
Those ministers who try to get worthless results
through violent methods breaking
the rules
place the prosperity of the king
in a doubtful state through their illegal acts.
If the Master dies, what use is a minister like you to him?
Even if Sanjeevaka dies, then also it is improper. After such a violent attack,
it is certain that he will die. Therefore fool, how do you crave for the minister’s
post? You do not know how to apply peaceful strategies and win. You are only
interested in violent strategies; your desires are also wasteful.
It is said-
सामादिर्दण्डपर्यन्तो नय: प्रोक्त: स्वयंभुवा
तेषां दण्डस्तु
पापीयान्स्तं पश्चाद्विनियोजयेत् [408]
Lord Brahma has given the rules of the four strategies
of
‘Conciliation’, ‘Violence’ etc.
Worst of them all is ‘Violence’.
It should be used only as a last
inevitable strategy.
And also-
साम्नैव यद्सिद्धिर्न
तत्र दण्डो
बुधेन विनियोज्य:
पित्तं यदि
शर्करया शाम्यति
कोsर्थ: पटोलेन
[409]
Where one can succeed through conciliatory
methods alone,
violence should not be resorted to according to the wise.
If the bile can be subdued through sugar, why go for a bitter medicine?
And also-
आदौ साम
प्रयोक्तव्यं पुरुषेण विजानता
सामसाध्यानि कार्याणि
विक्रियां यान्ति न क्वचित् [410]
First a wise man should only use the conciliatory method.
The actions which are conciliatory never fail.
न चन्द्रेण
न चौषध्या
न सूर्येण
न वह्निना
साम्नैव विलयं
याति विद्वेषिप्रभवं
तमः [411]
The darkness arising from the hatred of the
enemies
gets subdued only through
conciliation,
and not by the moon, not by any medicine, not by the sun or fire.
So your desiring for a minister’s post also is a wasteful
venture. You do not even know proper strategies to be followed.
The strategies are five-fold.
Planning at the beginning of any action; the use of army and
wealth; discretion as per the time and place; finding solution to the problems
which arise suddenly; success in all enterprises.
Your planning is leading to the death of one or both the
king and the minister. If you have any brains, think of some plan where such a
tragedy can be avoided. The real test for the minister comes when rejoining
what is broken.
It is said-
मन्त्रिणां भिन्नसन्धाने
भिषजां सान्निपातके
कर्मणि व्यज्यते
प्रज्ञा स्वस्थे
को वा
न पण्डितः
[412]
Reuniting those who are separated by enmity
is the test for a minister;
curing a dangerous epidemic is the test for the physician;
the intelligence is proved in emergency situations.
Who is not wise when everything is alright?
Therefore, O fool! You cannot ever do that, I know! You have
a crooked brain!
It is said-
घातयितुमेव नीचः
परकार्यं वेत्ति
न प्रसाधयितुं
पातयितुमेव शक्तिर्नाखोरुद्धर्तुमन्नपिटकं
[413]
A wretched mean person knows how to ruin;
not how to achieve.
The rat is strong enough to make the rice-pot fall down;
not to keep it straight.
Or, you alone are not entirely at fault. The master is also
to blame that he trusts your words.
It is said-
नराधिपा नीचजनानुवर्तिनो
बुधोपदिष्टेन पथा न यान्ति ये
विशन्ति ते
दुर्गममार्गनिर्गमं सपत्नसंबाधमनर्थपन्जरं [414]
Those kings who follow the advice of the
wicked men and
do not tread the path shown by
the learned, get imprisoned in a cage
packed with innumerable harassments thought out by the enemies
from which they can never hope to get out.
If you become his minister, no one with virtues will ever
approach him.
It is said-
गुणालयोsप्यसन्मन्त्री नृपति: नाधिगम्यते
प्रसन्नस्वादुसलिलो दुष्टग्राहो यथा ह्रदः [415]
Even if the king is an abode of all virtues,
if he is advised by a wicked minister, he is avoided by all,
like a lake filled with pure tasty water
is avoided if it contains a
crocodile in it.
Without the advice of noble men, the king is sure to perish
in such a case.
It is said-
चित्रास्वादकथै: भृत्यैरनायासितकार्मुकैः
ये रमन्ते
नृपास्तेषां रमन्ते रिपवः श्रियं [416]
If the kings enjoy the various entertaining
stories told by their servants,
while the bows are kept unused,
the enemies of that king keep enjoying all the prosperities.
What is the use of advising a fool like you? It is just a waste of time giving no good
results.
It is said-
नानाम्यं नमते
दारु नाश्मनिस्यात्क्षुरक्रिया
सुचीमुख विजानीहि
नाशिष्यायोपदिश्यते [417]
The dry log which cannot be bent, does not
ever bend.
The barber’s blade cannot cut the stone;
SoocheeMukha!
Know that an undeserving student should not be instructed.”
Damanaka said- “How is that so?”
Karataka said-
[17]
सूचीमुखवानरयूथकथा
{THE STORY OF SOOCHEEMUKHA BIRD AND THE GROUP OF
MONKEYS}
“In some mountain region there lived a group of monkeys.
Once in the snow-season there was heavy storms; the monkeys shivered caught in
the cold winds; the snow-fall
accompanied by heavy torrents of rainfall hit at them
giving them no peace. Some monkeys collected some Gunja fruits (red/black
berries) at one place; sat all around those seeds; kept blowing on them to make
it glow like a fire.
A bird named SOOCHEEMUKHA
(needle-mouth) saw their wasteful venture and said-
“Ho! You are all fools! These are not embers; they are
Gunja fruits. Why do you tire yourselves? This is not going to help you escape
cold. Search for some forest region unaffected by winds, or a cave, or a
mountain hole. The clouds are still hovering above monstrously.”
An old monkey amongst them said-
“Hey fool! Why do you bother? Get away.”
It is said-
मुहुर्विघ्नितकर्माणं द्यूतकारं पराजितं
नालापयेद्विवेकज्ञो यदीच्छेत्सिद्धिमात्मन: [418]
If one desires one’s own welfare,
he should not converse with a
person has failed in his task
and a gambler who has been defeated.
And also-
आखेटकं वृथाक्लेशं
मूर्खं व्यसनसंस्थितं
आलापयति यो
मूढः स
गच्छति पराभवं
[419]
The fool who talks
to a hunter, or an idiot who has failed, or a person in difficulty
gets derided only.”
The bird ignored his words and again started telling the
monkeys repeatedly-
“Ho! Why are you tiring yourself in a useless venture?”
As he did not stop his pestering for a moment, a monkey
which was already tired of blowing on the fruits without any result thereof got
angry; jumped over the bird; caught him; struck him on a rock; and went back.
That is why I say- नानाम्यं
नमते दारु
(The dry log which cannot be bent).
And also-
उपदेशो हि
मूर्खाणां प्रकोपाय न शान्तये
पयःपानं भुजङ्गानां
केवलं विषवर्धनं
[420]
Advice given to the fools always annoys
them; does not enlighten them.
The milk fed to the snake just increases its poison content.
And also-
उपदेशो न
दातव्यो यादृशे
तादृशे जने
पश्य वानरमूर्खेण
सुगृही निर्गृही कृतः [421]
Advice should not be offered to each and everyone.
Observe how the person with a nice home was made homeless.”
Damanaka said-“How is that so?”
Karataka said-
[18]
वानरचटकदंपतीकथा
{THE STORY OF THE MONKEY AND THE SPARROW COUPLE}
“There was a Shamee tree in some forest. On one of its
hanging branches, a sparrow couple had built a nest and lived there. They were
very happy. Once in the snow season a light drizzle started to fall. Meanwhile,
some monkey suffering by the onslaught of cold winds was shivering terribly;
his body was drenched thoroughly; his teeth rattled continuously. He came to
the Shamee tree and sat under it. Seeing
him in that condition the female sparrow said-
“O good one!
हस्तपादसमायुक्तो दृश्यसे पुरुषाकृतिः
शीतेन भिद्यसे
मूढ कथं
न कुरुषे
गृहं [422]
You have feet and hands. You look like a man only.
Why are you suffering from cold? Why don’t you build a home?”
Hearing these words, the monkey became angry. He said-
“You mean wretch! Why don’t you shut your mouth and keep
quite? What vanity she has; makes fun of me on this day!
सूचीमुखी दुराचारा
रण्डा पण्डितमानिनी
नाशङ्कते प्रजल्पन्ती
तत्किमेनां न हन्म्यहं [423]
This bird has a mouth sharp as a needle.
She is ill-behaved; she is a whore; she thinks she is too clever;
she does not fear me and keeps on prattling;
why should I not kill her?”
Thinking like this, he said-
“You idiot! Why do you have to worry about me?
It is said-
वाच्यं श्रद्धासमेतस्य
पृच्छतश्च विशेषत:
प्रोक्तं श्रद्धाविहीनस्य
अरण्यरुदितोपमं [424]
One should talk to a person with faith,
especially only when questioned.
That which is spoken to a person without faith
is equal to crying in a desolate forest.”
What more to say? The monkey climbed the Shamee tree and
went near the nest from where she was ridiculing him, and broke it into hundred
pieces.
That is why I say – उपदेशो न
दातव्यो (Advice
should not be offered).
Therefore fool! You will not learn anything even if taught
meticulously. Or it is not your fault; when a good man is taught, he increases
his virtues; not so the bad one.
It is said-
किं करोत्येव
पाण्डित्यं अस्थाने विनियोजितं
अन्धकारप्रतिच्छन्ने घटे दीप इवाहित: [425]
What use is the wisdom given to an undeserving person?
The lamp kept inside the dark closed pot serves no purpose.
Having only the surface-knowledge of sciences, you will not
listen to my words also; you do not even know what tragedy may befall you. You
are a worthless idiot.
It is said-
जात: पुत्रोsनुजातश्च
अतिजातस्तथैव च
अपजातश्च लोकेsस्मिन्मन्तव्यः
शास्त्रवेदिभिः [426]
मातृतुल्यगुणो जातस्त्वनुजातः
पितु समः
अतिजातस्त्वाधिकस्तस्मादपजातोsधमाधमः [427
According to the learned there are four
types of sons in this world;
JAATA, ANUJAATA, ATIJAATA, and APAJAATA.
A son who has the qualities of the mother is known as a ‘born son’.
A son who has the qualities of the father is known as a ‘born following
oneself’
A son who has superior qualities
than the parents is called the ‘son who excels’.
A son who has the worst of all
qualities is said to be ‘quality-less’ son.
अप्यात्मनो विनाशं
गणयति न
खलः परव्यसनहृष्टः
प्रायो मस्तकनाशे
समरमुखे नृत्यति
कबन्धः [428]
A wicked person does not bother about his
own loss;
he is happy when others suffer.
That is why, when the head is cut off,
the headless body dances in the battlefield.
Aha! It is rightly said-
धर्मबुद्धिः कुबुद्धिश्च
द्वावेतौ विदितौ
मम
पुत्रेण व्यर्थपाण्डित्यात्
पिता धूमेन घातितः [429]
I know both Dharma Buddhi and Paapa Buddhi;
By the stupid idea of the son, the father suffered the smoke.”
Damanaka said-“How is that so?”
Karataka said-
[19]
धर्मबुद्धिपापबुद्धिकथा
{THE STORY OF DHARMA BUDDHI AND PAAPA BUDDHI}
“Once in some city lived two friends named Dharma Buddhi
(Righteous-minded person) and Paapa Buddhi (Wicked-minded person).
Once Paapa Buddhi thought –
“I am a fool and stuck in poverty. I will request Dharma
Buddhi to accompany me to foreign countries; by his goodness earn a lot of
wealth; later cheat him of that money too; and live happily.”
Next day Paapa Buddhi said to Dharma Buddhi-
“Hey Friend! What will we remember in our old age as
accomplishments? What stories can you tell the grand children if you do not
visit foreign lands now?
It is said-
देशान्तरेषु बहुविधभाषावेषादि
येन न
ज्ञातं
भ्रमता धरणीपीठे
तस्य फलम्
जन्मनो व्यर्थं [430]
If one does not travel abroad and understand
the various languages and cultures,
there is no meaning in his taking birth on this earth.
And also-
विद्यां वित्तं
शिल्पं तावन्नाप्नोति
मानवः सम्यक्
यावद्व्रजति न भूमौ
देशदेशान्तरं हृष्टः [431]
One cannot ever attain the knowledge
in the fields of education, wealth, and architecture
as long as he has not wandered all over the earth visiting many
countries.”
Hearing his words, Dharma Buddhi felt very happy. On an
auspicious day blessed by the elders, both of them set out on their journey.
Paapa Buddhi could make a lot of money using the influence of Dharma Buddhi.
They both started on their return journey happily after earning a huge amount
of money.
It is said-
प्राप्तविद्यार्थशिल्पानां देशान्तरनिवासिनां
क्रोशमात्रोsपि भूभागः
शतयोजनवद्भवेत् [432]
For those who have attained expertise in the
fields of education,
wealth and architecture while travelling abroad,
even an ‘Koss’ (quarter) of land equals hundred Yojanas.
{One Yojanaa = four Koss;
eight to nine miles}
As they reached the outskirts of their village, Paapa
Buddhi said to Dharma Buddhi-“Good man! We should not take the entire lot of
money to our homes. The family people, relatives and others will beg us for
money. So let us bury this money in some forest area and take home just the
minimum amount. When the need arises we will come here together and take out
whatever amount is required and use it.
It is said-
न वित्तं
दर्शयेत्प्राज्ञ: कस्यचित्स्वल्पमप्यहो
मुनेरपि यतस्तस्य
दर्शनाच्छ्लते मन: [433]
A wise man should not exhibit his wealth to
others even if it is very little.
Even the mind of a Sage may waver by the sight of money.
And also-
यथामिषं जले
मत्स्यैर्भक्ष्यते श्वपादैर्भुवि
आकाशे पक्षिभिश्चैव
तथा सर्वत्र
वित्तवान् [434]
A piece of meat is eaten by fish in the
water;
by wild animals on the ground;
by birds in the sky;
so does a wealthy man gets looted everywhere.”
Dharma Buddhi agreed.
Then they did likewise and returned home with minimal
amount of money and spent their life happily. Some other day, Paapa Buddhi went
to the forest at night, took out all the money; filled the hole; and returned
home.
Next day he went to Dharma Buddhi and said-
“Friend! I have a
large family to care for. I am suffering for lack of money. Therefore let us go
to our secret place and get some money from there.”
Dharma Buddhi agreed.
Later both of them went to the secret place and dug the
place where the money was buried. The vessel where the money had been kept was
empty. Immediately Paapa Buddhi started beating his head and shouted-
“Hey Dharma Buddhi! No one else but you could have stolen
that money; because the hole has been closed after taking the money out. So give me half of it or I will complain to
the king.”
Dharma Buddhi said-
“Hey you wicked man! Do not say like that. I am a
righteous minded person as my name itself denotes. I will never steal money.
It is said-
मातृवत्परदाराणि
परद्रव्याणि लोष्टवत्
आत्मवत्सर्वभूतानि वीक्ष्यन्ते धर्मबुद्धयः
[435]
The men of virtues look upon another man’s
wife as their mother;
another’s wealth as a clump of mud;
and all beings as their Self.”
Arguing like this they both went to the authorities who
judged such feuds and complained against each other. The authorities ordered
them to take oaths to prove their points. Afraid of the truth being found out,
Paapa Buddhi said-
“Aha! The judgment is not fair.
It is said-
विवादेsन्विष्यते पत्रं तदभावेsपि साक्षिणः
साक्ष्यभावात्ततो दिव्यं प्रवदन्ति मनीषिणः [436]
When arguments arise, first documents are
referred to.
If they are not there, witnesses are interrogated.
If there are no witnesses, wise men take recourse to ‘divine proof’.
In my case the tree-goddesses stand as my witnesses. They
will reveal the truth and point out who is the real thief in between us.”
All of them agreed to his words and said-
“You are right.
It is said-
अन्त्यजोsपि यदा
साक्षी विवादे
संप्रजायते
न तत्र
विद्यते दिव्यं
किं पुनर्यत्र
देवता [437]
Even if a man of low caste becomes a witness
in a case where there is no
divine proof, it is accepted by all;
what is to there to doubt in the words of a goddess?
We are eager see the end result of the case. Tomorrow
early in the morning you both will accompany us to that particular place in the
forest where the money was stolen.”
Meanwhile Paapa Buddhi went home and told his father-
“Father! I have stolen a lot of money which belonged to
Dharma Buddhi. If you can give false evidence, the money will remain with us;
otherwise it will disappear along with my life.”
The father said-
“Son! Tell me quickly what I should do to make the money
remain with us.”
Paapa Buddhi said-
“Father! There is a huge Shamee tree with a big hollow
inside it. You immediately go and hide inside it. I will come there in the
morning with the authorities and ask the tree goddess to tell the truth. Then
you shout loudly that Dharma Buddhi is the thief.”
It was done as planned.
Paapa Buddhi bathed in the morning and went to the forest
along with Dharma Buddhi and the authorities.
He stood in front of the Shamee tree and shouted loudly –
आदित्यचन्द्रावनिलोsनलश्च द्यौभूमिरापो हृदयं
यमश्च
अहश्च रात्रिश्च
उभे च
संध्ये धर्मश्च
जानाति नरस्य
वृत्तं [438]
“The sun, the moon, the wind, the fire, the
sky, the earth, the water,
the heart, Yama, day, night, the
two twilights, and Dharma
know the actions of a man.
Goddess of the forest! Who is the thief between us? State
the truth.”
Paapa Buddhi’s father who was hiding in the hollow of the
tree said-
“HO! Listen! Listen! The money was stolen by Dharma
Buddhi.”
All the authorities were amazed by the super-natural
event and started discussing the suitable punishment to be meted out to Dharma
Buddhi. Dharma Buddhi meanwhile collected some dry sticks and filled the hollow
of the Shamee tree with those sticks and set the whole thing on fire. As the
hollow started burning, Paapa Buddhi’s father jumped out of the hollow screaming
in pain; his body was burnt all over and eyes were swollen.
All those assembled there, questioned him-
“Ho! What is this?”
The father related all that Paapa Buddhi had done and ran
away.
The authorities arrested Paapa Buddhi; hung him on the
branch of the Shamee tree; praised Dharma Buddhi and said-
“Aha! It is
rightly said-
उपायं चिन्तयेत्प्राज्ञस्तथापायं च चिन्तयेत्
पश्यतो बकमूर्खस्य
नकुलेन हता
बका: [439]
A wise man should think of a good plan (to
get out of dangers);
but he must be aware of the dangers
that can arise also.
All the cranes were killed by the mongoose
because of the foolishness of
the crane.
Dharma Buddhi asked-“How is that so?”
They said-
[20]
बकनकुलकथा
{THE STORY OF THE CRANE AND THE MONGOOSE}
“In some forest there lived a group of crane birds in a
fig tree. A black serpent lived in the hollow of that tree. That serpent always
devoured all the crane-babies which had not grown wings and satiated its
hunger.
One of the cranes saw the remains of its babies after
being eaten by the serpent; feeling extremely sad, it went to the bank of the
lake; stood there with bent head and tear-filled eyes. Observing him in that
condition, a crab asked-
“Uncle! Why are you crying like this today?”
The crane said-
“O good one! What shall I do? I am stuck by mis-fortune;
all my children have been eaten by the serpent living in the hollow of the tree
where I live. That is why I am crying unable to bear the grief. Tell me some
plan by which the serpent can be killed”.
The crab started thinking-
“This crane is the enemy of our clan by nature. I will
suggest to him a plan, actually a ‘lie masked as truth’ by which the whole herd
of cranes living on that tree gets destroyed. It is said-
नवनीतसमां वाणीं
कृत्वा चित्तं
तु निर्दयं
तथा प्रबोध्यते
शत्रु: सान्वयो
म्रियते यथा
[440]
Uttering words as soft as the butter;
keeping the heart merciless;
the enemy should be brought
under control;
so that he perishes along with
his people.”
The crab said-
“Uncle! You deposit tiny pieces of meat all over the path,
from outside the hole where the mongoose lives to the hollow of the tree where
the snake lives. The mongoose will follow the track while eating those meat
pieces and kill the serpent at the end of the road.”
It was done so. The mongoose followed the track of meat
pieces and killed the black serpent; he also ate off all the cranes slowly one
by one.
That is why I say- उपायं
चिन्तयेत्प्राज्ञ: (A
wise man should think of a good plan).”
Dharma Buddhi thought of a plan to save himself; not a
plan to endanger his life. He got the required fruit.
That is why I say - धर्मबुद्धिः
कुबुद्धिश्च (Dharma Buddhi and Paapa Buddhi).
Therefore, O fool! You did not conceive a plan to save
yourself; you thought of a plan to endanger yourself like Paapa Buddhi did. You
are not a good person. You are of a wicked mind. The proof of your wickedness
is in front of us where our Master is in danger of getting killed. You have
exposed your own wicked nature and crooked mind.
Or it is rightly said-
यत्नादपि क:
पश्येच्छिखिनामाहारनि:सरणमार्गम्
यदि जलदध्वनिमुदितास्त
एव मूढा
न नृत्येयुः
[441]
If the foolish peacocks did not dance as
soon as they hear the thunder clouds,
who will make effort to go and see the places where they excrete?
If you can bring such a tragic fate to our own Master, what
will you care for ordinary beings like us? Please do not give me company any
more.
It is said-
तुलां लोहसहस्रस्य
यत्र खादन्ति
मूषिका:
राजानस्तत्र हरेच्छ्येनो
बालकं नात्र
संशय: [442]
Where rats can eat
a huge balance made of thousand units of weight, O king,
the hawk can easily carry off a child;
there is no doubt about it.
Damanaka said-“How is that so?”
Karataka said-
[21]
लोहतुलावणिक्पुत्रकथा
{THE STORY OF THE IRON-BALANCE AND THE MERCHANT’S
SON}
“In some city lived a merchant’s son named JEERNA-DHANA (a person who had lost all the
wealth). He lost all his wealth
and decided to go to foreign lands.
He thought-
यत्र देशेSथवा स्थाने भोगा भुक्ता
स्ववीर्यतः
तस्मिन्विभवहीनो यो वसेत्स पुरुषाधमः [443]
“After enjoying life in a country through
the money earned by one’s own effort,
if a man lives in the same country after the wealth is lost,
he is the worst-fated man.
And also-
येनाहङ्कारयुक्तेन चिरं विलसितं पुरा
दीनं वसति
तत्रैवयः परेषां
स निन्दितः
[444]
Where one who enjoyed everything acting
proud and arrogant,
if he lives there poor and pitiable,
then he will be ridiculed by everybody.”
In his house he had a balance made of cast iron handed
down from his ancestors. He deposited it with a prominent merchant and went off
on his journey. He wandered many countries for a long span of time and returned
home.
He said to the rich merchant-
“Sir! Give me back the balance I had deposited in your
trust.”
The rich man said-
“Ho! Your balance is no more. It was eaten by the rats.”
JeernaDhana said-
“Hey Sir! It is not your fault if the rats have eaten it.
Life in this world is like that. Nothing is permanent here. Any how I have to
go to the river to bathe. Please kindly send your child DhanaDeva with me with
all the bathing accessories.”
The rich man was afraid of being questioned about the
theft of the balance. Feeling relieved that JeernaDhana took it lightly he
decided to appease him with whatever small service he could render. He said to
his son-
“This uncle is going to the river to bathe; you go with
him carrying all the bathing accessories.”
Aha! It is rightly said-
न भक्त्या
कस्यचित्कोsपि प्रियं प्रकुरुते नर:
मुक्त्वा भयं
प्रलोभं वा
कार्यकारणमेव वा [445]
No one helps anyone through mere compassion;
The help is done through fear, greed or with some purpose or other.
And also-
अत्यादरो भवेद्यत्र
कार्यकारणवर्जितः
तत्राशङ्का प्रकर्तव्या
परिणामे सुखावहा
[446]
Where there is excessive attention and
respect shown without any particular reason,
one should be careful in that
place so that he meets no trouble.
The little boy happily accompanied the guest carrying all
the bathing accessories. JeernaDhana went to the river; bathed; hid the child
in a mountain cave; closed the entrance of the cave with a huge rock and
returned home.
He was questioned by the merchant-
“Ho! Visitor! Where is my child who accompanied you to
the river?”
JeernaDhana said –
“He was carried away by a hawk when he was on the river
bank”.
The rich merchant said-
“You liar! Can some hawk ever take away a child? Give me
back my son. Otherwise I will complain to the king.”
JeernaDhana said-
“Hey! You always speak the truth, I know! A hawk cannot
take away a child; mice also cannot eat a balance made of cast iron. If you
want your son back, return my balance.”
Arguing in this manner, they both went to the palace of
the king. There the rich merchant shouted angrily-
“Aha! Unbrahmanical act! Unbrahmanical act! My child has
been stolen by him.”
The authorities dealing with the case said-
“Hey! Return the rich man’s son.”
JeernaDhana said-
“What shall I do? He was just standing on the river bank;
and as I was looking, a hawk pounced on him and carried him away.”
The authorities said-
“Ho! You are not telling the truth. Can a hawk ever carry
a human child?
JeernaDhana said-
“Ho Ho! Listen to my words.
तुलां लोहसहस्रस्य
यत्र खादन्ति
मूषिका:
राजानस्तत्र हरेच्छ्येनो
बालकं नात्र
संशय: [442]
Where rats can eat
a huge balance made of thousand
units of weight, O king,
the hawk can easily carry off a child;
there is no doubt about it.
The authorities asked-
“How is that so?”
Then the merchant related all the events that had
occurred from the beginning. The authorities laughed aloud and ordered both of
them to return their belongings to the respective owners.
That is why I say-
“तुलां लोहसहस्रस्य” (The
balance made of thousand units of weight)
Therefore fool, you did what you did because you could not
tolerate the Master favoring Sanjeevaka.
Aha!
It is rightly said-
प्रायेणात्र कुलान्वितं
कुकुलजाः स्त्रीवल्लभं
दुर्भगाः
दातारं
कृपणा ऋजूननृजवस्तेजस्विनं कातराः
वैरूप्योपहताश्च कान्तवपुषं सौख्यस्थितम् दुःस्थिताः
नानाशास्त्रविचक्षणञ्च पुरुषं निन्दन्ति मूर्खा सदा
[448]
Usually
in this world,
persons born in worthless families blame those born in good families;
the unfortunate women blame a person who is loved by other women;
the misers blame charitable persons;
deceitful men blame straightforward persons;
the cowards blame the brave ones;
the ugly ones blame the handsome
men;
the unhappy ones blame the happy ones;
the fools always blame a man who
has mastered all the sciences.
And also-
मूर्खाणां पण्डिता
द्वेष्या निर्धनानां
महाधना:
व्रतिन: पापशीलानां
असतीनां कुलस्त्रियः [449]
The learned men are hated by fools; the rich
are hated by the poor;
the sinners hate those who live
a disciplined life;
the loyal devoted wives are hated by unchaste women.
Therefore fool, you brought only harm to the king in the
guise of well-being.
It is said-
पण्डितोsपि वरं
शत्रुर्न मूर्खो
हितकारक:
वानरेण हतो
राजा विप्राश्चौरेण रक्षिता: [450]
An enemy who is learned is better than a
well wishing idiot.
The king was killed by the monkey; the Brahmins were saved by the
thief.”
Damanaka said-“How is that so?”
Karataka said-
[22]
नृपसेवकवानरकथा
{THE STORY OF THE MONKEY WHO SERVED THE KING}
“There was once a monkey who always served the king as a
body guard with extreme devotion. He was highly trusted servant of the king and
had unrestricted access to any place in the palace including the harem. Once
the king was deep asleep on the bed; the monkey was holding a fan in his hand
and fanning him gently. Suddenly a fly sat on the chest of the king. The monkey
tried to remove it by fanning vigorously.
But the fly repeatedly sat on the king again and again.
The monkey was irritated; it took a sword and hit the fly with all its force.
The fly just flew away escaping the sword; but the king’s chest split into two
cut by the sharp edge of the sword and the king died.
Therefore a king who wants to live long should not employ
a fool as his servant.
[23]
चौरब्राह्मणकथा
{THE STORY OF THE BRAHMIN THIEF}
Once there lived a highly learned Brahmin in some city;
but by the results of the actions of the previous birth he had at present
become a thief. Once he saw four Brahmins who had come from outside; they were
selling lots of things.
The Brahmin thief thought-“Aha! How can I rob their
money?” He soon joined them; got into their trust by talking words which were
sweet, pleasant and taken from many scriptures; and soon got to serving them.
Or it is rightly said-
असती भवति
सलज्जा क्षारं
नीरं च
शीतलं भवति
दंभी भवति
विवेकी प्रियवक्ता
भवति धूर्तजनः
[451]
An unchaste woman acts very shy; saline
water is cooler;
A hypocrite has perfect behavior; a cheat talks pleasingly.
As he kept serving them, these Brahmins sold all the
things they had with them and purchased very valuable gems with the money
earned. As he watched, they hid the gems
inside their thighs and got ready to go back to their country. Observing those
Brahmins getting to ready to go away, the wicked Brahmin became worried and
thought-
“Aha! I could not lay hands on any part of the money. It
is better I go along with them; poison them on the way and take away all their
gems for myself.”
He approached them and lamented pitiably-
“Hey Friends! You people are all leaving me alone and
going away; I have become so much attached to you that I can’t bear even the
thought of living without you people; I feel lost. Please be kind and take me
also along with you as your helper.”
The four Brahmins were moved by compassion and left for
their country taking the wicked Brahmin also along with them. As these five
Brahmins passed a colony of hunters on their journey, the crows there started
shouting-
“Hey Hey Hunters! Run! Run! Rich men with one and a
quarter lakhs worth of money are going. Kill them and take all their money.”
The hunters came running instantly hearing the words of
the crows; they beat all the Brahmins hard with rods; searched all their
clothes; but could not find any money.
The hunters said to the Brahmins-
“Ho Travelers! Never have the crows given
mis-information. Whoever has the money, give it to us; or we will kill every
one of you; tear away your skins; check every part of your body and take away
your money.”
The Brahmin thief thought-“When they kill these other
Brahmins; search their bodies; and take away the gems, they will kill me also
thinking that I am one of them. Therefore I will ask them to kill me first and
get it proved that my body hides no gems.
It is said-
मृत्योर्बिभेषि किं
बाल न
स भीतं
विमुञ्चति
अद्य वाsब्दशतान्ते
वा मृत्युर्वै
प्राणिनां ध्रुवः [452]
Child! Why are you afraid of death?
‘Death’ does not spare even the frightened.
Today or after hundred years
‘Death’ is certain for every being.
And also-
गवार्थे ब्राह्मणार्थे
च प्राणत्यागं
करोति यः
सूर्यस्य मण्डलं
भित्वा स
याति परमां
गतिं [453]
Whoever sacrifices his body for the sake of
a cow or Brahmin
attains the highest state breaking through the solar sphere.”
Deciding thus, he said-
“Hey hunters! If that is what you want to do, then kill
me first and search my limbs.” They killed him and found no gems inside his
body. They released the other four unharmed.
That is why I say-
पण्डितोsपि वरं शत्रु: (An enemy who is learned is better).”
{SANJEEVAKA DIES; PINGALAKA REPENTS; DAMANAKA SMILES}
As they were conversing in this manner, Sanjeevaka fought
with Pingalaka for a second; was torn by the sharp nails of the lion; fell
lifeless on the ground.
Seeing the dead body of Sanjeevaka, Pingalaka remembered all
his virtues and moved by affection for him said-
“Ho! I am a sinner; I have not done the right thing by
killing Sanjeevaka; there is nothing heinous than breaking the trust.
मित्रद्रोही कृतघ्नश्च
यश्च विश्वासघातकः
ते नरा
नरकं यान्ति
यावच्चन्द्रदिवाकरौ [454]
A person who has sinned against a friend;
or one who his ungrateful,
or one who betrays the trust;
all these men suffer in hell
as long as the sun and the moon remain.
भूमिक्षये राजविनाश
एव भृत्यस्य
वा बुद्धिमतो
विनाशे
नो युक्तमुक्तं
ह्यनयोः समत्वं
नष्टापि भूमि:
सुलभा न
भृत्याः [455]
When the land is lost or an intelligent
servant is lost,
the king is sure to perish.
It is not proper to equal them both.
A land lost can be regained;
the servant cannot.
He was always extolled in the court by me. Now what shall I
tell them all?
It is said-
उक्तो भवति
यः पूर्वं
गुणवानिति संसदि
न तस्य
दोषो वक्तव्य:
प्रतिज्ञाभङ्गभीरुणा [456]
One should not point out the faults of a person
who has been extolled in the court as a man of virtues
if he desires his words to be trustworthy.”
As he was lamenting in this manner, Damanaka approached him
joyously and said-
“Lord! It is cowardly of you to kill a grass-eating
ungrateful wretch and feel sad. This is not the right way a king should behave.
It is said-
पिता वा
यदि वा
भ्राता पुत्रो
भार्याsथवा सुहृत्
प्राणद्रोहं यदा
गच्छेत्
हन्तव्यो नास्ति पातकं [457]
Father, or brother, or son, or brother or
friend;
if they turn against one’s life,
they can be killed; there is no sin in such an action.
And also-
राजा घृणी
ब्राह्मणःसर्वभक्षी स्त्री चाsत्रपा
दुष्टमति: सहाय:
प्रेष्या: प्रतीपोsधिकृतः प्रमादी त्याज्या
अमी यश्च
कृतं न वेत्ति
[458]
An overly compassionate king; a gluttonous
Brahmin;
a lady who is not bashful; a wicked minded helper;
a messenger who acts contradictory;
a person of authority who makes mistakes;
one who forgets the good done to him;
all these are to be rejected outright.
And also-
सत्यानृताच परुषा
प्रियवादिनी च हिंस्रा दयालुरपि चार्थपरा वदान्या
भूरिव्यया प्रचुरवित्तसमागमा
च वेश्याङ्गनेव
नृपनीतिरनेकरूपा [459]
Like the prostitutes, kings also behave in different
ways!
Sometimes they speak the truth, sometimes they utter falsehood;
sometimes they are rude, sometimes they utter pleasing words;
sometimes they are cruel, sometimes they are kind;
sometimes they are greedy for wealth, sometimes they are overtly
generous;
sometimes they become spendthrifts,
sometimes they are intent on acquiring abundant wealth.
And also-
अकृतोपद्रव: कश्चिन्महानापि
न पूज्यते
पूजयन्ति नरा
नागाश्च तार्क्ष्यं
नागघातिनं [460]
Even great persons do not get respect if they
do not torment any one.
The people always worship snakes, but not Garuda who kills the snakes.
{LIKE DAMANAKA, THE WICKED ALSO QUOTE PHILOSOPHY}
And also-
अशोच्यानन्वशोचस्त्वं प्रज्ञावादान्श्च भाषसे
गतासूनगतासून्श्च नानुशोचन्ति पण्डिताः
[461]
(Arjuna)
You are worrying about those who need not be worried about;
yet you speak like a man of wisdom.
The truly wise never grieve for those that are dead
or those who are not dead.”
Thus addressed by Damanaka, Pingalaka stopped worrying about
Sanjeevaka; appointed Damanaka as his minister and ruled the kingdom.
{The three princes decided
then and there that no Damanaka shall ever manipulate them in their future
lives as kings. They now knew the value of friendship.}
END
इति महामहोपाध्याय श्री विष्णुशर्मविरचिते
पञ्चतन्त्रे
मित्रभेदः नाम प्रथमं तन्त्रं समाप्तं II
THUS ENDS THE FIRST TANTRA
MITRA-BHEDA
IN THE TEXT
PANCHATANTRA
AUTHORED BY THE EXCELLENT TEACHER
SHREE VISHNUSHARMA
About
the Author:
Maa
Tejasvini
The author spent many years
doing research on ancient Sanskrit texts in the Himalayan region. She was
exposed to many unique spiritual experiences which are beyond human
comprehension.
Her mission in life was to
translate all renowned spiritual texts and literature of Sanskrit and bring
them to the light of the public.
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