SHREEVISHNUSHARMAPRANEETAM
PANCHATANTRAM
श्रीविष्णुशर्मप्रणीतं
पञ्चतन्त्रं
SANSKRIT TEXT
WITH
ENGLISH COMMENTARY
by
TEJASVINI
FIVE COURSES OF ACTION
PRESCRIBED IN THE ADMINISTRATIVE SCIENCE
{ANCIENT WISDOM}
INTRODUCTION
The First Section of Panchatantra was all about how scheming minds can break up friendship and how people belonging to different classes of society can never become true friends. The second section is all about the greatness of friendship, and how friendship can even develop between people belonging to different classes and so on.
The main story revolves round a crow, a mouse, a tortoise, a deer and also a pigeon making a brief appearance.
CROW:
The crow is named LaghuPatanaka, one who easily floats. Crow represents the easy-going person we find in the world, who is light hearted, easily makes friendship with any body, is happy and contended with whatever life has to offer ,who does not own much property yet keeps his daily earnings enough to satisfy his basic needs.
MOUSE:
Mouse is named Hiranyaka who represents the wealthy middle class person of the society who has managed to acquire some property through hard work, who does not trust any one easily, but who does not mind lending a hand to anybody in need, who is honest, hard working and an important dignified member of the society whose words make a mark everywhere.
TORTOISE:
The tortoise, named Mantharaka (a person who can churn or analyze), represents the wise old men and women of society who are always kind and compassionate towards the erring youngsters; who are learned and wise; content with whatever position the life has offered.
DEER:
The deer is named Chitraanga, and represents the youthful person in the society, who is pleasant to the eyes, who readily faces adventures and gets into problems frequently by acting with haste.
PIGEON:
The pigeon is named ChitraGreeva and represents the persons belonging to the higher class, who are naturally born rich, who have lot of admirers hovering around them, and who do not mind taking advantage of the lower sections of the society when needed, but remain slightly aloof and high headed at other times.
Leave out the arrogant rich class of the society, for except wealth they do not have any other virtue to speak of and so are not worthy of stable friendship. Their only identity is wealth and without it they are not worth anything.
But the other members of the society like the hard working dignified middle class men who live in their own houses; the easy going cheerful men of the society who do not mind living in rented houses, and do not bother about acquiring property or bank balance; the wise old members with much learning and knowledge hidden under their grey hair; the youth with high potentiality for achieving any thing in life; if these people join together, exchange their ideas, and act as friends, what is impossible? No one will ever be left to suffer alone. Each person will strive hard to make the other friend happy. Trust, confidence, learning from each other, will be the rules followed by one and all making the society a heaven to be coveted by Indra even.
Vishnu Sharma with his narrative skill again weaves a story around these animals and takes us to another world of imagination, where we forget our human garbs and fly with the crow, crawl with the mouse, swim with the tortoise and run with the deer.
After finishing the study of this section, maybe we will bring to our busy minds all the forgotten friends who helped us in our need.
पञ्चतन्त्रं
द्वितीयं तन्त्रं
{SECOND SECTION}
मित्रसंप्राप्तिः
{ATTAINMENT OF FRIENDS}
Now begins the second section named मित्रसंप्राप्ति (Attainment of Friends) where the first verse begins like this:
असाधनाsपि प्राज्ञा बुद्धिमन्तो बहुश्रुताः
साधयन्त्याशु कार्याणि काकाखुमृगकूर्मवत् [1]
Though not willfully doing any effort,
the wise ones endowed with intelligence and learned in many scriptures
achieve their goals
like the crow, mouse, deer and the tortoise grouped together.
Then it is so heard-
There is a city named Mahilaaropya in the southern region. There was a huge fig-tree not far from that city; it covered a large area; varieties of birds ate the abundant fruits produced by the tree; its hollows were filled with various types of insects; the travelers rested happily under its cool shade. Or it is rightly said-
च्छायासुप्तमृगः शकुन्तनिवहैर्विष्वग्विलुप्तच्छदः
कीटैरावृतकोटरः कपिकुलैः स्कन्धे कृतप्रश्रयः
विश्रब्धं मधुपैर्निपीतकुसुमः श्लाघ्यः स एव द्रुमः
सर्वाङ्गैर्बहुसत्वसंङ्गसुखदो भूभारभूतोsपरः [2]
Various animals slept in its shade.
The foliage of the tree was completely obscured by the countless birds that lived there.
The hollows were filled with insects. The monkey clans lived on its branches.
The bees sucked the honey from the flowers undisturbed.
The tree was indeed praiseworthy.
It gave happiness to various living beings through its various parts;
other trees were just some weights borne by the earth.
There lived a crow named LaghuPatanaka (floating lightly) on that tree. On some day, when he started flying towards the city in order to collect some food, he saw in front of him a man looking like the servant of Lord Yama, the God of Death; that man held a net in his hand; was extremely dark in hue; his feet were all cracked up; his hair was tied high. The crow saw him and became apprehensive and thought-“This wicked man is now walking towards the fig tree where I live. I wonder whether the birds residing on this tree will be killed or not?!” After thinking for a while with high anxiety, he immediately flew towards his fig tree and said to all the birds living there-“Ho! This wicked hunter is coming here carrying the net in his hand. Do not ever trust him. He will spread the net and throw the rice grains on it. You all should look at those grains as deadly poison.”
As he was uttering these words, the hunter came to the base of the fig tree, spread his net, threw some rice grains which looked attractive like the flowers of the SinduVaara tree (five leaved Chaste tree with blue flowers) ; and hid himself close by. The birds on that tree, blocked as if by the words of LaghuPatanaka looked at those rice grains like sprouts of poison and remained hidden inside the thick foliage of the tree.
Meanwhile a king of pigeons named ChitraGreeva (one with beautiful neck), followed by a family of thousand pigeons flew there searching for food. He saw the rice grains from afar and even as LaghuPatanaka was warning him about the danger lying ahead, he descended down on the net greedy for food along with his followers and was immediately trapped in the net. Or, it is well-said,
जिह्वालौल्यप्रसक्तानां जलमध्यनिवासिनां
अचिन्तितो वधोsज्ञानां मीनानामिव जायते [3]
The destruction of the ignorant occurs unpredictably
similar to that of the fish living in the waters chasing the object of taste.
Or, it can also happen by the act of fate. It is not his fault. It is said-
पौलस्त्यः कथमन्यदारहरणे दोषं न विज्ञातवान्
रामेणापि कथं न हेमहरिणस्यासम्भवो लक्षितः
अक्षैश्चापि युधिष्टिरेण सहसा प्राप्तो ह्यनर्थः कथं
प्रत्यासन्नविपत्तिमूढमनसां प्रायो मतिः क्षीयते [4]
How is it that Raavana, the son of Pulastya
did not know that kidnapping another’s wife is wrong?
(He was greatly learned and wise)
How is it that Rama did not doubt the reality of a golden deer?
(He was a realized Sage and wise beyond his years)
How is it that Yudhishtira lost everything in an instant through gambling?
(He as the name itself suggests was adept in the science of Dharma
and knew the right or wrong of things)
When calamities are ready to hit,
most probably the minds become inert and the intellect becomes inefficient!
And also-
कृतान्तपाशबद्धानां दैवोपतचेतसां
बुद्धयः कुब्जगामिन्यो भवन्ति महतामपि [5]
Bound by the deadly rope of the Death-God, minds controlled by fate;
the intellects of even great persons make wrong decisions.
Meanwhile the hunter saw the trapped birds and felt very happy. He held high his rod and ran towards the net in order to kill those birds. ChitraGreeva observed that he and his people were trapped in the net; he saw the hunter rushing towards them; he said to the other pigeons-“Ho! Do not be afraid.
It is said-
व्यसनेष्वेव सर्वेषु यस्य बुद्धिर्न हीयते
स तेषां पारमभ्येति तत्प्रभावादसंशयं [6]
He whose intelligence does not waver in difficult situations,
somehow will cross over them undoubtedly through the help of his intellect.
सम्पत्तौ च विपत्तौ च महतामेकरूपता
उदये सविता रक्तो रक्तश्चास्तमये तथा [7]
Either in prosperity or in difficulty, the noble men maintain equanimity.
The sun is red-hued when rising; it is red-hued when setting also.
Therefore, let us all rise up in the sky as if in sport along with net which has trapped us; go somewhere where the hunter cannot see us; and free ourselves. Otherwise, if we panic and do not rise up in the sky with ease, then we will die without doubt. It is said-
तनवोsप्यायता नित्यं तन्तवो बहुलाः समाः
बहून्बहुत्वादायासान् सहन्तीत्युपमा सतां [8]
The threads which are extremely thin and light and of different lengths
when weaved and joined together,
have the capacity to bear many difficult weights;
this is the case with the good people too.”
As it was done so, the hunter ran after those birds carrying away the net in the sky. Running on the ground, looking up at those birds, he read this verse:
जालमादाय गच्छन्ति संहताः पक्षिणोsप्यमी
यावच्च विवदिष्यन्ति पतिष्यन्ति न संशयः [9]
“These birds are carrying away the net because they are doing it jointly.
Once they break out,
they will fall down undoubtedly.”
LaghuPatanaka also stopped searching for food and followed those pigeons curious to know what would happen to them. The hunter soon lost sight of the birds and returned home disappointed at heart. He said-
“It is said-
नहि भवति यन्न भाव्यं भवति च भाव्यं विनापि यत्नेन
करतलगतमपि नश्यति यस्य हि भवितव्यता नास्ति [10]
That which is not supposed to happen, does not happen.
That which has to happen, happens without any effort also.
That which should not belong to one perishes
even if it is kept in the palm of one’s hand.
And also-
पराङ्ग्मुखे विधौ चेत्स्यात्कथ कथन्चिद्द्रविणोदयः
तत्सोsन्यदपि संगृह्य याति शङ्खनिधिर्यथा [11]
If the fate is against one,
even when some wealth is obtained,
it vanishes along with what one already had
as with the ‘Shanka-Nidhi’.
{The wealth which does not stay with any one is known as Shankha-Nidhi. Such a wealth when is obtained by any one, disappears along with the accumulated wealth of that person.}
That is why the gain of the bird-meat along with the net which was used as a means for maintaining my family, is also lost.”
ChitraGreeva understanding that he and his followers were out of sight of the hunter, addressed them like this-
“Ho! That wicked hunter has been left behind. We are all safe now; let us fly towards the north-east of the city of Mahilaaropya . There lives my mouse-friend named Hiranyaka. He will free us all from this net.
It is said-
सर्वेषामेव मर्त्यानां व्यसने समुपस्थिते
वाङ्गमात्रेणापि साहाय्यं मित्रादन्यो न संदधे [12]
For all the humans, when they are in trouble,
none else but a friend alone can offer help
at least in the form of verbal consolation.”
Hiranyaka (the golden one) stayed secure inside his fort made of an underground hole with thousand doors and lived happily.
Or it is well-said:
अनागतं भयं दृष्ट्वा नीतिशास्त्रविशारदः
अवसन्मूषकस्तत्र कृत्वा शतमुखं बिलं [13]
The mouse learned in the science of administration,
anticipating troubles in the future,
had constructed an underground tunnel with thousand doors and lived there.
दंष्ट्राविरहितः सर्पो मदहीनो यथा गजः
सर्वेषां जायते वश्यो दुर्गहीनस्तथा नृपः [14]
The snake removed of his fangs,
the elephant which is not ‘musth’
and a king not residing in a fort
easily get controlled by anyone.
And also-
न गजानां सहस्रेण न च लक्षेण वाजिनां
तत्कर्म साध्यते राज्ञां दुर्गेणैकेन यद्रणे [15]
Thousand elephants and lakhs of horses do not equal a fort
when the king is battling his enemies.
शतमेकोsपि संधत्ते प्राकारस्थो धनुर्धरः
तस्माद्दुर्गं प्रशंसन्ति नीतिशास्त्रविदो जनाः [16]
An archer standing at the rampart of the fort
can fight hundred enemy soldiers single handedly.
That is why the learned in the science of administration
extol the virtues of a fort.
ChitraGreeva approached the hole where Hiranyaka lived and called out in a high pitched voice-“Ho Ho! Friend Hiranyaka! Quickly come out. I am in great trouble!”
Hearing this, Hiranyaka without coming out questioned from inside the fortress of the hole itself- “Ho! Who are you? Why have you come here? For what reason? What sort of trouble are you in? Explain.”
Hearing this ChitraGreeva said-“Ho! I am your friend ChitraGreeva, your friend, the king of the pigeons. Quickly come out. It is extremely urgent.”
Hearing this, Hiranyaka felt horripilations all over his body; felt extremely happy; lost his apprehension; and quickly came out. Or it is well-said,
सुहृदः स्नेहसंपन्ना लोचनानन्ददायिनः
गृहे गृहवतां नित्यमागच्छन्ति महात्मनां [17]
Friends endowed with affection
regularly visit the houses of the great ones to meet them and
give joy to their eyes.
आदित्यस्योदयस्यस्तात ताम्बूलं भारती कथा
इष्टाभार्या सुमित्रं च अपूर्वाणि दिने दिने [18]
O child! Sunrise
a loving wife, and a good friend
are experienced as ever new every day.
{Tamboola is chewed together with other fragrant substances -- cloves, Cardamom, kankol, camphor, and nutmeg, betel nut -- as Mukha-vaasa (kept in the mouth and chewed slowly). Added with chunam (lime), the mouth turns red, amorous, and the person feels inebriant, as though he has drunk ancient wine.}
सुहृदो भवने यस्य समागच्छन्ति नित्यशः
चित्ते च तस्य सौख्यस्य न किन्चित्प्रतिमं सुखं [19]
The happiness which arises in a man,
to whose house friends visit daily, has no equal.
Observing ChitraGreeva caught in the trap along with all his people, Hiranyaka felt very much grieved and asked- “Ho! What is this?”
ChitraGreeva said-“Ho! You must guess what happened! Why do you ask? It is said-
यस्माच्च येन च यदा च यथा यच्च
यावच्च यत्र च शुभाशुभमात्मकर्म
तस्माच्च तेन च तदा च तथा च तच्च
तावच्च तत्र च कृतान्तवशादुपैति [20]
By what, by whom, when, how, what, for however long, where;
by that, by him, then, in that manner, that , for that much long, there;
will occur the good and bad results of one’s actions
in course of time.
That is how I got bound in this manner by the greed of the tongue. Please you quickly free us now from this net.”
Hearing the words of ChitraGreeva, Hiranyaka said-
अर्धार्धाद्योजनशतादामिषं वीक्षते खगः
सोsपि पार्श्वस्थितं दैवाद्बन्धनं न च पश्यति [21]
“A bird observes the piece of meat on the ground
from twenty five Yojanas of height in the sky;
but unfortunately, it does not see the net spread out for its capture.
And also-
रविनिशाकरयोर्ग्रहपीडनं गजभुजङ्गविहङ्गमबन्धनं
मतिमतां च निरीक्ष्य दरिद्रतां विधिरहो बलवानिति मे मतिः [22]
The sun and the moon are affected by planets (Raahu and Ketu).
Elephants, snakes and birds get trapped easily.
Observing the tragedies in store for the intelligent ones,
I think that fate indeed is very powerful.
And also-
व्योमैकान्तविहारिणोsपि विहगाः संप्राप्नुवन्त्यापदं
बध्यन्ते निपुणैरगाधसलिलान्मीनाः समुद्रादपि
दुर्नीतं किमिहास्ति किं च सुकृतं कः स्थानलाभे गुणः
कालो हि व्यसनप्रसारितकरो गृह्णाति दूरादपि [23]
Though floating alone in the sky, the birds get into dangers.
The fish which reside in the deep oceans get caught by expert fishermen.
What should be considered here as mis-conduct?
What is meritorious conduct? Which place is safe and secure?
Time extends its hand in the form of difficulty and catches any one from any distance.”
Having said this, Hiranyaka got ready to chew off that part of the net in which ChitraGreeva was trapped.
ChitraGreeva said-“O good one! No! Don’t do like that! First release my friends from the net; then attend to me in the last.”
Hearing his words, Hiranyaka got angry. “Ho! What you say is not right! First the Master; then the servants!”
ChitraGreeva said-“O good one! Do not say like that! All these poor souls are under my care. They have left their families back and have followed me faithfully. How can I not do even this much favor to them?
It is said-
यः समानं सदा धत्ते भृत्यानां क्षितिपोsधिकं
वित्ताभावेsपि तं हृष्टाः ते त्यजन्ति न कर्हिचित् [24]
If the king treats his servants with excessive respect,
they feel grateful to him and do not desert him
even when he is in dire financial difficulties.
And also-
विश्वासः संपदां मूलं तेन यूथपतिर्गजः
सिंहो मृगाधिपत्येsपि न मृगैः परिवार्यते [25]
Trust is the root-cause of prosperity.
That is why the elephant surrounded by his followers leads them as their master.
No animal stays close to the lion,
though he is titled as the king of all animals.
Moreover, suppose your teeth get damaged while chewing my portion of the net, or by chance the hunter comes off here, then I will be fated to live in hells forever.
It is said-
सदाचारेषु भृत्येषु संसीदत्सु च यः प्रभुः
सुखी स्यान्नरकं याति परत्रेह च सीदति [26]
That master who remains happy and carefree
when his loyal servants are in trouble,
is sure to enter the hell after his death
fated to suffer in this life also.”
Hearing these words of ChitraGreeva, Hiranyaka was pleased and said-“Ho! I know the dictums prescribed in the ‘Science relating to Kings’; yet I wanted to test you. First I will release all these other pigeons from the net. By this, you will always be surrounded by all your people. It is said-
कारुण्यं संविभागश्च तस्य भृत्येषु सर्वदा
संभवेस्त्स महीपालस्त्रैलोक्यस्यापि रक्षणे [27]
He who is treats all his servants equally and with compassion always,
is fit to rule the three worlds.”
Having said this, Hiranyaka released all the birds from the net and said to ChitraGreeva-“Friend! Now you can return home. You are free to come to me any time you are in trouble again.” He bid them farewell and entered his fortress of a hole.
ChitraGreeva went back home along with his people happily.
Or it is well-said-
मित्रवान्साधयत्यर्थान्दुःसाध्यानपि वै यतः
तस्मान्मित्राणि कुर्वीत समानान्येव चात्मनः [28]
As a man having a friend can accomplish even the most difficult things,
one should always develop friendship with equal minded ones.
Meanwhile LaghuPatanaka, the crow saw how the pigeons freed themselves from the trapped net; he was highly surprised and thought-“Aha! Great indeed is the intelligence of Hiranyaka, his strength and his fortress! So this is how the birds trapped can be freed! Though I do not easily trust anyone and am myself slightly of an unstable nature, yet I would like to make Hiranyaka my friend.
It is said-
अपि संपूर्णतायुक्तैः कर्तव्याः सुहृदो बुधैः
नदीशः परिपूर्णोsपि चन्द्रोदयमपेक्षते [29]
Though complete in everything, wise should seek the friendship of other men.
The ocean, the Lord of rivers though full to the brim
desires the rise of the moon.
(It welcomes the moon with high-raising waves)”
Having pondered thus, LaghuPatanaka climbed down from the tree and stood near the entrance of the hole where Hiranyaka lived. He imitated the voice of ChitraGreeva and called out-“Come out, Come out Hiranyaka! Come out!”
Hearing this Hiranyaka thought-“Is there any other pigeon that has been left out by me while freeing them from the net?! Is that why he is calling me to come out?”
He said-“Ho! Who are you?”
LaghuPatanaka said-“I am a crow named LaghuPatanaka.”
Hearing this, Hiranyaka hid himself more inside his hole and said-“Ho! Please quickly get away from this place.”
The crow said-“Ho! I have come here with some important work to be done; then why do you not come out and see me?”
Hiranyaka said-“I do not have any useful purpose served by seeing you.”
LaghuPatanaka said-“Ho! I saw how you freed ChitraGreeva from the net; I have developed great admiration for you. In future, if I also get trapped in some net, I can come to you and get myself freed from the net. So please become my friend.”
Hiranyaka said-“Alas! You are a person who eats mice. I am your food. What friendship can be there between us? So please go away. How can two natural enemies become friends? It is said-
ययोरेव समं वित्तं ययोरेव समं कुलं
तयोर्मैत्री विवादश्च न तु पुष्टविपुष्टयोः [30]
Friendship or discussion can happen
only among those with equal wealth and equal status,
not between the strong and the weak.
And also-
यो मित्रं कुरुते मूढ आत्मनोsसदृशं कुधीः
हीनं वाप्यधिकं वापि हास्यतां यात्यसौ जनः [31]
The fool who without proper thinking,
develops friendship with persons not equal to him;
be they higher in status to him or lower,
will become the object of ridicule.
So please go away.”
The crow said-“Ho Hiranyaka! Here I am sitting at the entrance of your hole! If you do not become my friend, I will give up my life here itself. Or I will just give up food and die.” Hiranyaka said-“Ho! How will I make friendship with you who are by nature my enemy? It is said-
वैरिणा न हि संदध्यात्सुश्लिष्टेनापि संधिना
सुतप्तमपि पानीयं शमयत्येव पावकं [32]
One should not make peace with an enemy even if closely associated.
The water even if well heated (by the proximity of the fire)
will only put off the fire.”
The crow said-“Ho! I have not even seen you yet; where is the question of enmity? Why do you say the improbable things?”
Hiranyaka said-“There are two types of enmity; natural and acquired. You are my natural enemy. It is said-
कृत्रिमं नाशमभ्येति वैरं द्राक्कृत्रिमैर्गुणैः
प्राणदानं विना वैरं सहजं याति न क्षयं [33]
The acquired enmity rises by some chance-events
and is short lived.
The natural enmity does not end without the destruction of one’s life.”
The crow said-“Ho! I want to know the characteristics of both types of enmities. Explain them to me.”
Hiranyaka said-“Ho! The acquired enmity rises because of some reason. It can be remedied by proper befitting actions. The natural enmity does not perish however much you try.
For example, the serpent and mongoose are natural enemies; so are herbivorous (grass eaters) and carnivorous (those which use nails as weapons) animals; the water and fire; gods and demons; dog and the cat; rich and the poor; the co-wives of a man; lion and the elephant; hunter and the deer; a learned one and the wrong-doers; crow and the owl; fool and the wise; chaste woman and a whore; good and wicked men; none of them actually kill the other in most cases, yet will wish for the other’s death.”
The crow said-“Ho! This sort of reasoning is unacceptable.
Listen to my words-
कारणान्मित्रतां याति कारणादेति शत्रुतां
तस्मान्मित्रत्वमेवात्र योज्यं वैरं न धीमता [34]
Friendship happens by some cause; enmity occurs by some cause.
Therefore a wise man should only strive to make friendship, not enmity.
Therefore please join me to fulfill the proper rules of friendship.”
Hiranyaka said-“Ho! Where is the question of joining you? Listen to this dictum stated by the learned-
सकृद् दुष्टं च यो मित्रं पुनः संधातुमिच्छति
स मृत्युमुपगृह्णाति गर्भमश्वतरी यथा [35]
A person who wants to rejoin a person
after the friendship has broken once,
will surely die like the mule delivering a cub after mating with a horse.
Or, ‘I am a person of good character; no body will be my enemy’; even such a thing is not possible. It is said-
सिंहो व्याकरणस्य कर्तुरहरत् प्राणान्प्रियान्पाणिनेः
मीमांसकृतमुन्ममाथ सहसा हस्ती मुनिं जैमिनीं
च्छन्दोज्ञाननिधीं जघान मकरो वेलातटे पिङ्गलं
अज्ञानावृतचेतसामतिरुषां कोsर्थः तिरश्चांगुणैः [36]
The lion stole the endeared lives of Panini, the creator of grammar texts.
The elephant crushed instantly Sage Jaimini who upheld the ‘Meemaamsa’ theory.
The crocodile killed Sage Pingala,
the treasure chest of Vedic Knowledge on the ocean beach.
What value do the ignorant, violent creatures have for good characters of a person?”
The crow said-“It may be so! But listen to this-
उपकाराच्च लोकानां निमित्तान्मृगपक्षिणां
भयाल्लोभाच्च मूर्खाणां मैत्री स्याद्दर्शनात्सतात् [37]
By helping each other people become friends in this world.
Animals and birds also can become friendly by some reason or other.
The fools act friendly by fear or by greed.
But the virtuous men become friends by seeing each other.
मृद्घट इव सुखभेद्या दुःसंधानश्च दुर्जनो भवति
सुजनस्तु कनकघट इव दुर्भेदः सुकरसन्धिश्च [38]
Friendship with a wicked man is like an earthen pot;
will never ever become the same again if broken.
But the friendship of a virtuous man is like a golden pot, difficult to break
and can be easily be molded back to its original shape if broken.
इक्षोरग्रात्क्रमश: पर्वाणि पर्वाणि यथा रसविशेषः
तद्वत्सज्जनमैत्री विपरीतानां तु विपरीता [39]
The sugarcane becomes juicier and sweeter
as you bite through each node, one after the other.
The friendship of the good men is like that;
for the other type, it is the other way!
आरम्भगुर्वी क्षयिणी क्रमेण लघ्वी पुरा वृद्धिमती च पश्चात्
दिनस्य पूर्वार्धपरार्धभिन्ना छायेव मैत्री खलसज्जनानां [40]
The friendship of the wicked and good can be compared
to the shadow of the first and second part of the day.
The shadow that falls on the first half of the day
is large in the beginning, reduces in size slowly;
the shadow that falls on the latter part of the day
is small in the beginning bur increases in size gradually .
Therefore I have been a good person always. Moreover I will remove your distrust with my promises.” Hiranyaka said-“I do not have belief in your promises.
It is said-
शपथैः संधितस्यापि न विश्वासं व्रजेद्रिपोः
श्रूयते शपथं कृत्वा वृत्रः शक्रेण सूदितः [41]
Even if an enemy attempts to conciliate through promises,
one should not trust his words.
It is well known that the demon Vrtra was killed by Indra
by deceiving him with promises.
न विश्वासं विना शत्रुर्देवानापि सिद्ध्यति
विश्वासात् त्रिदशेन्द्रेण दितेर्गर्भो विदारितः [42]
Even gods cannot win over their enemies without getting them to trust them.
The womb of Diti was torn by Indra by deceiving her with false promises.
And also-
बृहस्पतेरपि प्राज्ञस्तस्मान्नैवात्र विश्वसेत्
य इच्छेदात्मनो वृद्धिमायुष्यं च सुखानि च [43]
A wise man should not trust even Brhaspati the preceptor of Gods,
if he desires his own welfare, long life and happiness.
And also-
सुसूक्ष्मेणापि रन्ध्रेण प्रविश्याभ्यन्तरं रिपुः
नाशयेच्च शनैः पश्चात्प्लवं सलिलपूरवत् [44]
Entering inside through even very meager means
an enemy should be destroyed
like the waters sinking the boat
by entering it through whichever holes available.
न विश्वसेदविश्वस्तं विश्वस्तं नाति विश्वसेत्
विश्वासाद्भयमुत्पन्नं मूलान्यपि निकृन्तति [45]
One should not trust him who is not fit to be trusted.
If one trusts anyone, still one should not trust fully.
The fear (of getting betrayed) rising from trust
cuts away even the roots of the relationship.
न वध्यते ह्यविश्वस्तो दुर्बलोsपि मदोत्कटै:
विश्वस्ताश्चाशु वध्यन्ते बलवन्तोsपि दुर्बलैः [46]
If one does not trust anyone, even if be weak,
he will not be destroyed by the arrogant bullies.
If one trusts anyone, even if he be strong,
will be destroyed by weaker persons.
सुकृत्यं विष्णुगुप्तस्य मित्राप्तिर्भार्गवस्य च
बृहस्पतेरविश्वासो नीतिसन्धिस्त्रिधा स्थितः [47]
These three strategies are mentioned by the wise:
‘Acting appropriate to circumstances’- according to VishnuGupta;
‘Developing the friendship of many’ -according to Shukraachaarya;
‘Never trusting anyone’ -according to Brhaspati.
And also-
महताप्यर्थसारेण यो विश्वसिति शत्रुषु
भार्यासु च विरक्तासु तदन्तं तस्य जीवितं [48]
Even if one has abundant wealth
and based on that trusts enemies or wives who do not love him,
lives only that much time till his trust lasts.”
Hearing this LaghuPatanaka was lost for answers and thought-“Aha! This Hiranyaka is very learned in the science of administration. That is why I still am very much in need of his friendship.” He said to Hiranyaka -“Ho! Hiranyaka!
सख्यं साप्तपदीनं स्यादित्याहुर्विबुधा जनाः
तस्मात्त्वं मित्रतां प्राप्तो वचनं मम तच्छ्रुणु [49]
Wise ones state that a friendship occurs
even if one walks with the other at least seven steps.
So you are my friend now.
Please listen to my words.
Though you do not trust me, there is no harm in discussing various topics with me on different sciences daily as you remain secure inside your fortress.”
Hearing these words, Hiranyaka thought-“LaghuPatanaka looks adept in conversational skills and appears to be honest also. I think it will be a good thing to develop his friendship.” He said-“Ho! However, do not ever try to trespass the limits of my fortress. It is said-
भीतभीतः पुरा शत्रुर्मन्दं मन्दं विसर्पति
भूमौ प्रहेलया पश्चाज्जारहस्तोsङ्गनास्विव [50]
In the beginning,
a person fearfully moves extremely slow and cautious in the enemy grounds,
but later he is very fast once the territory offers him no resistance;
like the lustful man approaching a woman cautiously at first only touching her hand first; and then when offered no resistance
has no hesitation in touching any part of her body.”
Hearing his words, the crow said-“Good one! Let it be so!”
From then onwards both of them spent their days happily discussing various good scriptures. They helped each other whenever any problem arose. LaghuPatanaka brought varieties of food in the form of meat pieces and food offered at holy places and houses; and affectionately offered them to Hiranyaka. Hiranyaka also saved grains of rice and other food he found at night times and gave them to LaghuPatanaka when he visited him to spend time with him. Or, it is quite proper they both behaved like this. It is said-
ददाति प्रतिगृह्णाति गुह्यमाख्याति पृच्छति
भुङ्क्ते भोजयते चैव षड्विधं प्रीतिलक्षणम् [51]
The love or friendship is expressed in six ways.
Gives; accepts; confides secrets; enquires; accepts food; offers food.
नोपकारं विना प्रीतिः कथन्चित्कस्यचिद्भवेत्
उपयाचितदानेन यतो देवा अभीष्टदाः [52]
Without helping each other, friendship cannot occur however to whomsoever.
Even gods fulfill the desires only by getting offered the suitable things.
तावत्प्रीतिर्भवेल्लोके याववद्दानं प्रदीयते
वत्सः क्षीरक्षयं दृष्ट्वा परित्यजति मातरं [53]
The friendship or love remains only
till there is something given regularly.
The child rejects the mother’s company
once he discovers the amount of milk on the decrease.
पश्य दानस्य माहात्म्यं सद्यः प्रत्ययकारकं
यत्प्रभावादपि द्वेषी मित्रतां याति तत्क्षणात् [54]
Observe the greatness of ‘giving’ which immediately bestows the fruit.
By ‘giving’ even the enemy instantly becomes a friend.
पुत्रादपि प्रियतरम् खलु तेन दानं मन्ये पशोरपि विवेकवर्जितस्य
दत्ते खले नु निखिलं खलु येन दुग्धं नित्यं ददाति महिषी ससुतापि पश्य [55]
‘Giving’ is more appreciated than a son, I believe;
even an ordinary animal like a cow without the discriminating power,
though with a child,
gives all the milk always to another one, if he feeds it fodder regularly.
What more-
प्रीतिं निरन्तरं कृत्वा दुर्भेद्यां नखमांसवत्
मूषको वायसश्चैव गतावेकान्तमित्रतां [56]
Cultivating friendship like this,
the mouse and the crow became thick friends
inseparable like the nail and the flesh.
In this manner, the mouse pleased by the help offered by the crow trusted him so much that he used to sit inside the wings of the crow and talk to his heart’s content.
One day, the crow approached him with tear filled eyes and said with a choking voice-
“O Good Hiranyaka! I have developed aversion to this place at present and want to go elsewhere.” Hiranyaka said-“O good one! What causes this aversion in you?”
The crow said-“Listen! A great famine and calamity has occurred in this place. People are suffering without food and no one offers any food to us crows. Moreover, the hungry people have kept snares made of ropes to catch the unwary birds. I myself was caught in one of those snares and escaped with life by some luck. That is why I have developed aversion to this place. That is why I am crying because I am going away to another place.” Hiranyaka said-“So, where do you intend to go?”
The crow said-“There is a huge lake in the middle of the dense forest in the southern region. I have got a very good tortoise friend closer to me than you, named Mantharaka. He will offer me pieces of fish-meat. Eating the food offered by him and conversing with him on nice topics I will pass away the rest of my life. I cannot bear to see the birds dying caught in the snares.
It is said-
अनावृष्टिहते देशे सस्ये च प्रलयङ्गते
धन्यास्तात न पश्यन्ति देशभङ्गं कुलक्षयम् [57]
When the country is hit by famine, when the plant-life has dried up,
those are the fortunate ones
who do not see their country and family perishing in front of their eyes.
कोsतिभारः समर्थानां किं दूरं व्यवसायिनाम्
को विदेशः सविद्यानां कः परः प्रियवादिनाम् [58]
What can be heavy for an efficient man?
What is distance for those who have a goal to reach?
Which country is foreign to the learned?
Who is not related to a man with pleasant speech?
विद्वत्वञ्च नृपत्वञ्च नैव तुल्यं कदाचन
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते [59]
The abundance of knowledge in a wise man and the abundance of wealth in a king
have nothing common to compare with.
The king is respected only in his country; the learned are revered everywhere.
Hiranyaka said- “If that is the case, then let me also go along with you. Even I am highly distressed.”
The crow said-“Ho! What is your problem, tell me!”
Hiranyaka said-“Ho! There is a lot to say about it. Let us first go to the place you mentioned; then I will tell you everything in detail.”
The crow said-“I will fly in the sky. Then how will you accompany me?”
Hiranyaka said-“If you carry me carefully, I will sit on your back and you take me there. I cannot think of any other course to follow.”
The crow felt very happy by his words and said-“If that is so, then indeed I feel blessed, for I will have your company there also. I know eight methods of flying like ‘Sampaata’ etc. So climb on to my back; I will take you to that lake without any problem.”
Hiranyaka said-“I want to know the terms used for the eight types of flying.”
The crow said-
संपातञ्च विपातञ्च महापातं निपातनम्
वक्रं तिर्यक् तथा चोर्ध्वमष्टमं लघुसंज्ञकं [60]
“Flying low; altering the course; long flight; descending suddenly;
retrograde motion; flying obliquely; flying high; and floating lightly.”
Hearing his words, Hiranyaka immediately climbed on to his back. The crow slowly carried him flying very low and reached the pre-mentioned huge lake at the due hour. Mantharaka, the tortoise who was always alert to what happened around him, saw from a distance LaghuPatanaka carrying a mouse on his back; he mistook LaghuPatanaka to be an ordinary crow and immediately entered the waters of the lake.
LaghuPatanaka made Hiranyaka get down near some hollow of a tree; climbed onto its branch and spoke with a high pitched voice-
“Ho Mantharaka! Come Come! I am your crow-friend LaghuPatanaka. I have been longing to see you from a long time and came here to meet you. Come out and hug me.
It is said-
किं चन्दनैः सकर्पूरैस्तुहिनै: किं च शीतलैः
सर्वे ते मित्रगात्रस्य कलां नार्हन्ति षोडशीं [61]
The fragrant sandal paste sprinkled with camphor powder
or the cool snow flakes
do not equal the coolness obtained by one sixteenth part of the
full moon namely the body of a friend.
And also-
केनामृतमिदं सृष्टं मित्रमित्यक्षरद्वयं
आपदां च परित्राणं शोकसन्तापभेषजं [62]
Who created this nectar which contains the two letters-‘MI’ and ‘TRAM’ (Friend),
which saves you at times of peril
and which acts as a medicine when in distress!”
Hearing these words, analyzing well the character of the visitor, Mantharaka immediately came out of the water filled with horripilations, shedding tears of joy and said-
“Come Come my friend! Embrace me. As I had not seen you for such a long time, I did not expect you to visit. That is why I entered the waters.
It is said-
यस्य न ज्ञायते वीर्यं न कुलं न विचेष्टितं
न तेन संगतिं कुर्यादित्युवाच बृहस्पतिः [63]
Brhaspati has said,
‘One should not make friendship with a person
if one does not know his valor, family and actions’.”
As he said this, LaghuPatanaka flew down from the branch and embraced him.
Or it is well-said,
अमृतस्य प्रवाहै: किं कायक्षालनसम्भवै:
चिरान्मित्रपरिश्वङ्गो योsसौ मूल्यविवर्जितः [64]
What greatness is there in the floods of nectar that bathe you?
They just clean your body.
But an embrace from a friend who has not been seen long,
has no measurable value.”
In this manner, both of them embraced each other; had horripilations in their body; sat under the tree; and exchanged accounts of their own lives. Hiranyaka also came there, saluted Mantharaka and sat next to the crow.
Seeing him, Mantharaka questioned LaghuPatanaka -“Ho! Who is this mouse? Though this fellow is a food to be consumed by you, why have you brought him here carrying him on your back? I believe there is more to it than the eyes see!”
Hearing this, LaghuPatanaka said-“Ho! This is my mouse-friend named Hiranyaka equal to my life.
What more-
पर्जन्यस्य यथा धारा यथा च दिवि तारकाः
सिकतारेणवो यद्वत् संख्यया परिवर्जितः [65]
Like the showers that fall from the clouds,
like the stars that twinkle in the sky,
like the sand particles spread out on the beach,
his virtues are beyond numbers.
गुणाः संख्यापरित्यक्तास्तद्वदस्य महात्मनः
परम् निर्वेदमापन्नः संप्राप्तोsयं तवान्तिकं [66]
This great person has unlimited virtues;
yet for some reason he has developed dispassion
and has come here to live with you.”
Mantharaka said-“what is the cause of his dispassion?”
Crow said-“I questioned about it there itself; but he said that there is a lot to explain and that he would rather relate it all in detail once he reaches your place and has not told me anything yet. Therefore, O good Hiranyaka! Now tell us both what has made you so dispassionate.”
Hiranyaka said-
हिरण्यकताम्रचूडकथा
{STORY OF HIRANYAKA AND TAAMRACHOODA}
“There is a city named Mahilaaropya in the southern region. In its close proximity lies a monastery of Lord MahaaDeva. There lived a recluse named TaamraChooda (one with reddish hair). He made his living by begging in the city. At night whatever was left back from the begging, he deposited it safely in the begging bowl; hung it on an elephant-tusk stuck to the wall; and slept at night freed of anxiety. In the morning he gave all the left over food kept in the bowl to the laborers and made them clean the monastery and decorate it properly.
One day my relatives came and told me-“Master! The food in the monastery is always hung on the elephant’s tusk for fear of rats. We have no way of eating it. There is nothing that the Master cannot attain. Why search for food here and there? By your grace, let us all eat to out heart’s content in that monastery today.”
Hearing this, I collected all my people together and immediately went there. I jumped up and sat on that begging bowl. I distributed all the food to my people and I ate what was left back. When everyone had their fill, I returned home. This became a daily routine. Whatever methods the recluse used to protect is food, I waited till he fell asleep; climbed on to the bowl and did my work.
One day TaamraChooda decided to beat me up. He brought an old bamboo stick. All through the night he was hitting at the bowl as he lay on the bed half-awake. I was terribly frightened of getting hit by the rod and kept away from the food and did not eat anything. The whole night was spent like this with him hitting the bowl and myself running away.
Next day, there arrived a guest at that monastery; he was a recluse friend of TaamraChooda named BrhatSphik (one with huge buttocks); he was visiting some holy places and stopped here on his way. Seeing him, TaamraChooda stood up with respect and welcomed him with due rites. At night both of them lay on mats made of Kusha grass and stated discussing some topics on ethics. Taamrachooda’s mind was absorbed in catching the mouse and so as Brhatsphik talked something, he never answered him back properly and kept hitting at the begging bowl. His mind fully absorbed in that act, he was uttering meaningless sentences.
The guest became irritated by Taamrachooda’s behavior and said with anger-
“Hey TaamraChooda! I understood today what your friendship amounts to. You cannot even spend a few minutes talking with me happily. I am getting out of this monastery immediately and will take shelter in some other monastery. It is said-
एह्यागच्छ समाश्रयासनमिदं कस्माच्चिराद् दृश्यसे
का वार्ता ह्यतिदुर्बलोsसि कुशलं प्रीतोsस्मि ते दर्शनात् [67]
एवं ये समुपागतान्प्रणयिनः प्रह्लादयन्त्यादरात्
तेषां युक्तमशङ्कितेन मनसा हर्म्याणि गन्तुं सदा [68]
‘Welcome; come inside.
Make yourself comfortable. Be seated.
Why you have not been seen for such a long time?
What is the news?
You have become thin and weak. I am doing well.
I am happy by seeing you.’
Those who welcome their guests with such affectionate gestures and words,
their houses are fit to visit without any apprehension in the mind.
गृही यत्रागतं दृष्ट्वा दिशो वीक्षेत वाप्यधः
तत्र ये सदने यान्ति ते शृङ्गरहिता वृषाः
नाभ्युत्थानक्रिया यत्र नालापा मधुराक्षराः
गुणदोषकथा नैव तत्र हर्म्ये न गम्यते [69]
If anyone visits the house of such a house-holder
who sees the guest coming and alters his gaze to elsewhere or looks downwards,
they are bulls without horns indeed.
One should not visit a house
where no one gets up with respect;
where pleasant words are not spoken;
where no conversations about good or bad take place.
You just own one monastery and yet are so proud that you insult a friend like me in this manner; I think you do not know that you are bound to hell by masking your evil nature by living in this monastery.
It is said-
नरकाय मतिस्ते चेत्पौरोहित्यम् समाचर
वर्षं यावत्किमन्येन मठचिन्तां दिनत्रयं [70]
If you really want to go to hell, then act as a priest for one year.
Or if you want earlier result, then take care of a monastery for three days.
(Cheating people by acting virtuous and hiding one’s evil nature)
O fool, instead of worrying about the duties to be performed in a monastery, you are acting arrogant and proud. Therefore, I am leaving this monastery immediately and moving elsewhere.”
Hearing these words, TaamraChooda became extremely frightened and said-“O lord! Do not say like that! I do not have any other friend as respected as you. But please understand the reason for my not concentrating on the conversation. I store the food in the bowl and hang it high on the wall on a tusk. Yet this wicked mouse climbs it and eats off all the stored food there itself. Because of this, I am not able to engage laborers to clean the monastery also. In order to keep away that mouse I keep hitting at the bowl with this bamboo stick again and again. There is no other reason. The fact really amazes me that this wicked mouse can jump better than a cat or a monkey.”
BrhatSphik said-“Do you know where its hole is situated?”
TaamraChooda said-“Lord! I don’t think I know.”
He said-“Surely it must be living in a hole above a hidden treasure (objects collected by the mouse). The heat of the treasure helps him jump higher. It is said-
ऊष्मापि वित्तजो वृद्धिं तेजो नयति देहिनां
किं पुनस्तस्य संभोगस्त्यागकर्मसमन्वितः [71]
The heat of the wealth increases the luster of men.
If the wealth is spent in the proper manner, what to say of the benefits thereof!
And also-
नाकस्माच्छाण्डिली मात: विक्रीणाति तिलैस्तिलान्
लुञ्चितानितरैर्येन हेतुरत्र भविष्यति [72]
Hey mother! If the lady born of ‘Shaandilya Gotra’
is suddenly offering her cleaned sesamum seeds for unclean seeds,
there must be some good reason behind it.
TaamraChooda said-“How is that so?”
He said-
तिलचूर्णविक्रयकथा
{THE STORY OF SELLING SESAMUM SEEDS}
“Once I needed to spend the months of monsoon at one single place because of the performance of some religious rites connected to it. So I requested a Brahmin to give me shelter. He agreed and I spent my days happily in his house served by him and performing my religious rites. One morning I woke up earlier than usual and heard the Brahmin couple conversing within themselves.
The Brahmin said-“Hey wife! Today in the early morning there will occur the sacred phenomenon of the Sun changing its course from south to north. People give a lot of charities on this day. Therefore I will go to other villages to accept those charities.
Here at this place, you invite some Brahmin and offer him some food in the name of God Sun.” Hearing this, the lady rudely retorted-“You wretched man stuck with poverty! Where has the attainment of food written in your fate? Why are you feeling ashamed to accept this fact? I have not lived one day happily after I got married to you; never have I tasted one single tasty dish; never have I got one ornament to adorn my hand or feet or neck!” Hearing this, the Brahmin being afraid of getting heard by the sleeping recluse, said softly-“Wife! It is not proper of you to talk like this. It is said-
ग्रासादपि तदर्धं च कस्मान्नो दीयतेsर्थिषु
इच्छानुरूपो विभवः कदा कस्य भविष्यति [73]
Why does not one give the needy at least half of one’s food?
Who has ever had enough wealth or prosperity as per one’s desire?
ईश्वरा भूरिदानेन यल्लभन्ते फलं किल
दरिद्रस्तच्च काकिण्या प्राप्नुयादिति नः श्रुतं [74]
The fruit obtained by the rich through the act of offering abundant wealth in charity is got by a poor man by just giving a tiny coin in charity; so it is heard by us.
दाता लघुरपि सेव्यो भवति न कृपणो महानपि समृद्ध्या
कूपोsन्तःस्वादुजलः प्रीत्यै लोकस्य न समुद्रः [75]
A person who even gives a little is praiseworthy
not a miser with great wealth.
The sweet water in the small well pleases all;
not the ocean with all its salt waters.
And also-
अकृतत्यागमहिम्ना मिथ्या किं राजराजशब्देन
गोप्तारं न निधीनां कथयन्ति महेश्वरं विबुधाः [76]
A person who has not attained greatness by the act of charity
is not fit to be called as ‘the king of kings’!
A watchman guarding the wealth is not praised as the great lord by the wise.
सदा दानपरिक्षीणः शस्त एव करीश्वरः
अदानः पीनगात्रोsपि निन्द्य एव हि गर्दभः [77]
The leader of the elephant herd is praiseworthy
though he is continuously oozing out the temporin (Daana) and becomes thin.
The fat donkey who does not give away anything is worthy of censure.
सुशीतोsपि सुवृत्तोsपि यात्यदानादधो घटः
पुनः कुब्जापि काणापि दानादुपरि कर्करी [78]
Though cool, though perfectly round, the good earthen pot is kept below,
because it does not give away anything.
Though small, though having a hole, the’ karkaree’ (sieving pot) is kept on top
because it gives away whatever it has.
यच्छञ्जलमपि जलदो वल्लभतामेति सकललोकस्य
नित्यं प्रसारितकरो मित्रोsपि न वीक्षितुं शक्यः [79]
The water-bearing cloud just gives water but is loved by all.
The sun keeps extending his hands (rays) always
and is unbearable to look at.
Knowing all this, even those who live in utter poverty should give something or other as per their capacity to the needy in times of difficulties. It is said-
सत्पात्रे महती श्रद्धा देशे काले यथोचिते
यद्देयते विवेकज्ञैस्तदानन्त्याय कल्पते [80]
That which is given to the befitting person
at proper time and place with great faith by the wise,
gives fruit forever.
And also-
अतितृष्णा न कर्तव्या तृष्णां नैव परित्यजेत्
अतितृष्णाभिभूतस्य शिखा भवति मस्तके [81]
One should not desire for pleasures in an excessive manner;
nor should one completely discard the desiring nature.
The person who desires a lot grows hair on his head.”
The Brahmin lady said-“How is that so?”
शबरशूकरकथा
{THE STORY OF THE HUNTER AND THE HOG}
“There lived hunter in some forest. He once went into the forest to hunt animals. As he slowly moved hiding behind bushes he came across a huge hog equaling a back mountain in color and size. Seeing him, immediately the hunter shot a sharp arrow by pulling the bow string up to his ears wounding the hog. The hog went wild and pounced on the hunter; tore his belly with his sharp teeth shining like the early moon. The hunter fell on the ground bleeding profusely and died. After killing the hunter, the hog also died having been hit by the hunter’s arrow.
Meanwhile, some jackal who was destined to die soon, and feeling extremely hungry came there searching for food. Seeing the dead bodies of the hunter and the hog, he felt very happy and said- HOHO! The fate is favoring me! That is why today I have come across so much food unexpectedly! Or it is well-said,
अकृतेsप्युद्यमे पुम्सामन्यजन्मकृतं फलं
शुभाशुभं समभ्येति विधिना संनियोजितं [82]
Though not doing the needed action, though not doing any effort,
the fruit of the actions done in the past births- good or bad,
are obtained by men, as destined by the fate.
And also-
यस्मिन् देशे च काले च वयसा यादृशेन च
कृतं शुभाशुभं कर्म तत्तथा तेन भुज्यते [83]
The good or bad actions performed by any one
in whatever place, or time, or age, or manner,
are experienced accordingly.
Therefore I will ration out my food-consuming in a scheduled manner so that I will have food to eat for many days. First I will eat the sinew-string tied to the edge of the bow.
It is said-
शनैः शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम्
रसायनमिव प्राज्ञैर्हेलया न कदाचन [84]
The wise should enjoy the wealth earned by their own effort, very slowly
like licking a syrup, and not all at once.”
Having thought like this in the mind, he squeezed his face inside the bow tied to the string and started to chew the end of the string. The bow-string snapped the next moment and the bow-stick tore the palatal region of the jackal and came out of the center of the head; the projecting string piece at the edge of the bow protruding out of the head of the jackal appeared as if a tuft of hair had grown on his head. The jackal died that very instant. That is why I say- अतितृष्णा न कर्तव्या (one should not desire too much).”
He again said-“Wife! Haven’t you heard?
आयुः कर्म च वित्तं च विद्या निधनमेव च
पञ्चैतानि हि सृज्यन्ते गर्भस्थ्यस्यैव देहिनः [85]
Life-span; action; wealth; learning; death;
all these five get fixed for a man in the womb itself.”
Thus taught by her husband, the wife said- “If that is so, I will do what you say. I have some little heap of sesamum seeds in the house. I will remove the peels; clean the seeds; pound them; and feed a Brahmin.”
Hearing her words, the Brahmin went to the other village. The Brahmin’s wife washed the seeds in warm water and dried them in the sun. Meanwhile, as she was busy doing the house-work, some roadside dog urinated on the sesamum seeds spread out to dry. The Brahmin’s wife saw this and thought-“Alas! Look at the fate who has cleverly taken revenge on me, being angry with me! These sesamum seeds are not fit to be eaten now. I will take them to some house and exchange them for un-cleaned seeds. All the people follow this rule everywhere.”
Later I went to some house to beg for food. The Brahmin’s wife also entered the same house with her sesamum seeds to exchange them for un-cleaned ones. She said-“Accept these cleaned sesamum seeds and give me the un-cleaned seeds.”
The lady of that house was pleased and was about to exchange the un-cleaned ones for the cleaned ones, then her son who was adept in the political science authored by Kamandaka (Kamandakeeya Neetisaara) stopped her saying-“Mother! Do not accept these sesamum seeds. Do not exchange her cleaned ones for un-cleaned ones. There must be some reason for her exchanging cleaned ones for the un-cleaned ones.”
His mother immediately rejected the offer made by the Brahmin’s wife.
That is why I say- नाकस्माच्छाण्डिली मात: (Mother, if suddenly the lady born in the Shaandilee Gotra).”
{Shaandilya is a Sage who wrote the law-book. The term-‘lady born of Shaandilee Gotra’ is used in a sarcastic manner to show how ordinary rules set by the ancients are misused for selfish reasons. Exchanging clean goods for unclean goods is a common practice in the villages where both parties trust each other’s integrity. Since the Brahmin lady was known for her selfish and rude character, the son suspects her sudden offer of the cleaned goods for the un-cleaned ones and warns his mother.}
{BrhatSphik relates this story to prove that an ordinary mouse cannot jump so high unless there is a good reason behind it. So he surmises that some hidden wealth is giving the mouse, the power to jump high and that is the reason why the mouse excels even monkeys and cats in jumping.}
Having related the story of the Brahmin lady, BrhatSphik asked again-“Do you at least know which path the mouse takes to reach its hole?”
TaamraChooda said-“Lord! I do know its path. He never moves alone. He is always accompanied by countless followers of his. Even as I keep observing when he moves here and there, he comes and goes in a group always.”
The guest asked-“Do you have any digging tool?”
He said-“Yes! I have one iron spade.”
The guest said-“Then, be with me in the early morning. We will follow the foot-prints of the mouse on the muddy grounds and follow his course.”
Hiranyaka said-“I also heard his words and thought-“Alas! I am ruined! I now know what they are going to do. If he finds out about the wealth that is hidden there, then he will surely discover the whereabouts of my fortress also. I can understand all this by his intention.
सकृदपि दृष्ट्वा पुरुषं विबुधा जानन्ति सारतां तस्य
हस्ततुलयापि निपुणाः पलप्रमाणं विजानन्ति [86]
Just by a single glance, the wise can understand the essence of a person.
Experts can find out the weight of an object by just weighing it in their hands.
वान्च्छैव सूचयति पूर्वतरं भविष्यत्पुंसां यदन्यनुजं त्वशुभं शुभं वा
विज्ञायते शिशुरजातकलापचिह्नः प्रत्युद्गतैरपसरन् सरसः कलापी [87]
The very desire of a man discloses the good or bad events of the past or the future.
A peacock’s off-spring which has not developed its tails yet,
can be identified as a peacock by its attractive gait as it moves.”
Then I became frightened and decided to take my followers along a path leading away from my fortress, instead of the regular one. As I was moving slowly with my followers, suddenly I encountered a big cat on my way. Seeing the group of mice, he instantly jumped on them. Those other mice saw me taking another route going away from the fortress and began blaming me; they ran inside the fortress wounded heavily and bleeding profusely on the ground. Or it is well said-
च्छित्वा पाशमपास्य कूटरचनां भङ्क्त्वा बलाद्वागुरां
पर्यन्ताग्निशिखाकलापजटिलान्निर्गत्य दूरं वनात्
व्याधानां शरगोचरादपि जवेनोत्पत्य धावन्मृगः
कूपान्तः पतितः करोतु विधुरे किं वा विधौ पोरुषं [88]
Cutting away the binding rope;
escaping the hidden snare;
breaking out of the trap forcibly;
somehow getting out of the blazing flames of fire
rising all around oneself in the forest and running afar;
running fast and slipping through the arrows shot by the hunters;
the deer managed to get out of all the problems one by one;
but after all this,
he fell inside an open well and died.
What valor can stand against the fate which is acting against one?!
Left alone I ran elsewhere and saved my life. All the others foolishly entered that fortress and remained there. Meanwhile the wicked recluse followed the drops of blood fallen on the ground and reached the fortress. He started digging the ground with the spade. As he dug, he found the treasure on which I had built my house and had acquired the ability to cross even the biggest barricades by the heat of that treasure.
The guest was very happy and said to TaamraChooda-“Respected Sir! Now sleep without any apprehension. The heat of the treasure alone made the mouse keep you awake.” Both of them then took out the treasure and went off to the monastery.
When I returned to my place which was empty of its treasure, I could not bear to look at the ruin for a second even; it had lost all its beauty and had a desolate look.
I thought-“What shall I do? Where shall I go? How will I ever get back the peace of mind?” Thinking like this and worrying about my future I spent the whole day in apprehension and anxiety. When the sun set, feeling highly apprehensive I entered the monastery at night along with some of my followers who had escaped death.
Hearing the noise made by the mice, TaamraChooda started to hit the begging bowl with his old bamboo stick.
Then the guest said-“Friend! Are you not able to sleep tonight also without anxiety?”
He said-“Lord! That wicked mouse has again entered the monastery with his followers; I am afraid he will again steal food from the begging bowl; that is why I am hitting the bowl with the stick.”
The guest laughed aloud and said-“Friend! Do not fear. The mouse has lost the power of jumping along with the wealth. It is a common fact observed in all the beings. It is said-
यदुत्साही सदा मर्त्यः पराभवति यज्जनान्
यदुद्धतं वदेत्वाक्यं तत्सर्वं वित्तजं बलं [89]
If a man behaves always excited and enthusiastic;
if he looks down upon others with arrogance;
if he utters rude words;
it is all because of the wealth he owns.”
Hearing his words, I got angry and jumped towards the begging bowl with all the power I could muster; but unable to reach it fell on the ground. Hearing the noise of my fall, my enemy laughed aloud and said to TaamraChooda-“Observe this amusing happening!
It is said-
अर्थेन बलवान्सर्वोsप्य्यर्थयुक्तश्च पण्डितः
पश्यैनं मूषकं व्यर्थं स्वजातेः समतां गतं [90]
By wealth one becomes strong;
by possessing wealth, one is acclaimed as a learned man.
Look at this mouse!
With all the wealth gone, he has become an ordinary mouse!
Now sleep without any anxiety. We now possess the object which gave him the power to jump high.
Or it is well said-
द्रंष्ट्राविरहित: सर्पो मदहीनो यथा गजः
तथार्थेन विहीनोsत्र पुरुषो नामधारकः [91]
A serpent without fangs;
an elephant without its temporin flow;
and a man without wealth exist only namesake.”
Hearing his words I thought-“Aha! This enemy of mine has spoken rightly. I do not even have the power to jump as high as a thumb finger’s length now. Fie on the man without wealth.
It is said-
अर्थेन च विहीनस्य पुरुषस्याल्पमेधसः
उच्छिद्यन्ते क्रियाः सर्वाः ग्रीष्मे कुसरितो यथा [92]
All enterprises end up in ruin for a person,
who has no wealth and who has not much intelligence;
like the little streams of water
drying away in the summer season.
यथा काकयवाः प्रोक्ता यथारण्यभवास्तिलाः
नाममात्रा न सिद्ध्यर्थे स्युर्धनहीनास्तथा नराः [93]
The barren corn (the ear of which has no grain)
and the sesamum seeds growing wildly in the forest
exist for namesake, are not of much use;
so are the men without wealth.
संतोsपि न हि राजन्ते दरिद्रस्येतरे गुणाः
आदित्य इव भूतानां श्रीर्गुणानां प्रकाशिनी [94]
The many virtues of a saintly man do not shine if he is poor.
Like the sun lights up all the things for the people,
the Goddess of wealth alone reveals the virtues of men.
न तथा बाध्यते लोके प्रकृत्या निर्धनो जनः
यथा द्रव्याणि संप्राप्य तैर्विहीनः सुखे स्थितः [95]
A man who by nature has been without much money
does not suffer much in the world,
like the man who remained happy
with his accumulated wealth
and then lost it later.
शुष्कस्य कीटखातस्य वह्निदग्धस्य सर्वतः
तरोरप्यूषरस्थस्य वरं जन्म न चार्थिनः [96]
Even getting born as a tree in a desert,
dried up, eaten up by termites, scorched by fire all over,
can said to be worthier
than that of a man who extends his hand for money.
शङ्कनीया हि सर्वत्र निष्प्रतापा दरिद्रता
उपकर्तुमपि प्राप्तं निःस्वं संत्यज्य गच्छति [97]
Poverty indeed has no power
and is always in an uncertain state.
Even one who intends to help ignores the poor man
and moves away unable to lend a helping hand.
उन्नम्योन्नम्य तत्रैव निर्धनानां मनोरथाः
हृदयेष्वेव लीयन्ते विधवास्त्रीस्तनाविव [98]
The ambitions of those without wealth rise up again and again and fall back
without fulfillment in their minds
like the heaving breasts of the widows.
व्यक्तेsपि वासरे नित्यं दौर्गत्यतमसावृतः
अग्रतोsपि स्थितो यत्नान्न केनापीह दृश्यते [99]
Somehow a person covered by the darkness of poverty
though standing in broad day-light just in front,
never comes into the vision-field of anybody.”
Having lamented like this in many ways, I lost all enthusiasm; I saw that the treasure was tied up in a bag and was used as a pillow by the recluse; I understood that there was no use in trying any more for the food stored in the begging bowl; I returned home early in the morning. Then I heard my servants conversing with each other in the morning as they walked home-“Alas! This Hiranyaka is now incapable of providing us food. If we go behind him, we will just get attacked by cats and others. Why should we respect him any more? It is said-
यत्सकाशान्न लाभः स्यात्केवलाः स्युर्विपत्तयः
स स्वामी दूरतस्त्याज्यो विशेषादनुजीविभिः [100]
The master by whom no benefit is foreseen and only calamities are in wait,
should be kept at a distance
especially by the dependant servants.”
Listening to their talks, I slowly entered the fortress. Having no wealth in my possession, I observed that not one single follower of the past appeared before me. Then I thought-“Alas! Fie on this poverty. Or it is well-said,
मृतो दरिद्रः पुरुषो मृतं मैथुनमप्रजं
मृतमश्रोत्रियं श्राद्धं मृतो यज्ञस्त्वदक्षिणः [101]
A poor man without any money is to be considered dead. (Worthless)
Funeral rites for the ancestors should be considered dead
if there are no learned Brahmins present to conduct them.
A sacrificial rite performed without any charity should be considered as dead.”
As I was thinking like this, my servants left me and joined another mouse who was my rival. They even had the audacity to make fun of me as I stayed alone without any friend or follower. As I lay on my bed, I could not sleep and thought like this-
“Why not I go to that monastery; wait for that wicked recluse to fall asleep; slowly tear up that pillow; and bring off my treasure box to my fortress?! Then I will get back my leadership by re-possession of that wealth.
It is said-
व्यथयन्ति परम् चेतो मनोरथशतैर्जनाः
नानुष्टानैर्धनैर्हीनाः कुलजा विधवा इव [102]
People without any money injure the mind very much
by entertaining hundreds of desires and trying to fulfill them in various ways
like the widows born in good families.
दौर्गत्यं देहिनां दुःखमपमानकरं वरं
येन स्वैरपि मन्यन्ते जीवन्तोsपि मृता इव [103]
The state of poverty for the embodied beings
is a curse bestowing sorrows and insults;
for even those who are one’s own relatives or friends
think of the men without wealth as equal to dead.
दैन्यस्य पात्रतामेति पराभूतेः परं पदं
विपदामाश्रयः शश्वद्दौर्गत्यकलुषीकृतः [104]
The man who has been tainted by poverty
attains the extreme state of wretchedness
becoming a target for insults and disdain.
He always keeps attracting problems to himself.
लज्जन्ते बान्धवास्तेन संबन्धं गोपयन्ति च
मित्राण्यमित्रतां यान्ति यस्य न स्यु: कपर्दकाः [105]
When a man owns not even cowries (small coins)
the relatives feel embarrassed in his presence;
they hide the fact that they are related to him; friends stop acting as friends.
मूर्तं लाघवमेवैतदापायानामिदं गृहं
पर्यायो मरणस्यायं निर्धनत्वं शरीरिणां [106]
The state of poverty for the humans is the personification of insignificance;
a store house of problems; a synonym for death.
अजाधूलिरिव त्रस्तैर्मार्जनी रेणुवज्जनैः
दीपखट्वोत्थाच्छायेव त्यज्यते निर्धनो जनः [107]
People avoid a man without money
like the dust rising from the moving goats;
like the dust particles rising from the sweeping broom,
like the places where the shadows rising from the lamp or the cot fall.
शौचावशिष्ट्याप्यास्ति किन्चिकार्यं क्वचिन्मृदा
निर्धनेन जनेनैव न तु किन्चित्प्रयोजनं [108]
The mud which is thrown away after being used for cleaning the hand or feet,
may also have some use later;
but there is absolutely no benefit
that can arise from a man without money.
अधनो दातुकामोsपि संप्राप्तो धनिनां गृहं
मन्यते याचकोsयं धिग्दारिद्र्यं खलु देहिनां [109]
A man without money
even if he goes to a rich man’s house to give something,
is treated only as a beggar.
Fie on the state of poverty!
As my wealth was getting removed, it would have been better if I had met death at that moment. It is said-
स्ववित्तहरणं दृष्ट्वा यो हि रक्षत्यसून्नरः
पितरोsपि न गृह्णन्ति तद्दत्तं सलिलाञ्जलिं [110]
Even the dead spirits will not accept the ablutions offered by the man
who saves his own lives (plural word as the Praanaas are five)
instead of protecting his wealth which is getting stolen in his very presence.
And also-
गवार्थे ब्राह्मणार्थे च स्त्रीवित्तहरणे तथा
प्राणान्स्त्यजति यो युद्धे तस्य लोकाः सनातनाः [111]
He who sacrifices his lives
for the sake of a cow, a Brahmin, a woman, wealth or in the battlefield
reaches the eternal worlds.”
Having decided that it was the right course to follow, I went to that monastery at night and tore open the bag containing the treasure. But the recluse woke up immediately and started hitting at me with the bamboo stick. Beaten on the head and wounded, I barely escaped with life as my life-span was not yet over.
It is said-
प्राप्तव्यमर्थं लभते मनुष्यः
देवोऽपि तं लङ्गयितुं न शक्तः
तस्मान्न शोचामि न विस्मयो मे
यदस्मदीयं न हि तत्परेषां [112]
A man surely attains the wealth that is destined for him.
Even the creator cannot change his destiny.
Therefore I do not worry or feel surprised.
That which is mine cannot belong to others.
The crow and the tortoise asked-“How is that so?”
Hiranyaka said-
वणिक्पुत्रकथा
{THE STORY OF THE MERCHANT’S SON}
“Once in some city there lived a merchant named SaagaraDatta. His son once bought a book paying hundred rupees for it. These words were written in that book.
प्राप्तव्यमर्थं लभते मनुष्यः
देवोऽपि तं लङ्गयितुं न शक्तः
तस्मान्न शोचामि न विस्मयो मे
यदस्मदीयं न हि तत्परेषां [113]
A man surely attains the wealth that is destined for him.
Even the creator cannot change his destiny.
Therefore I do not worry or feel surprised.
That which is mine cannot belong to others.
The merchant saw this and questioned his son-“Son! How much did you pay for this book?” He said-“Hundred rupees!”
Hearing his words, SaagaraDatta said-“You fool! Fie on you! You wasted hundred rupees for a book which just contains one verse? However will you earn any money in the future with such a brain? Get out of my house and do not enter it again.”
The son felt very unhappy and somehow facing many difficulties went out of that country, reached another city and started living there. One day some citizen residing there asked him-“From where have you come? What is your name?” and so on.
The merchant’s son replied-
“प्राप्तव्यमर्थं लभते मनुष्यः” (A man surely attains the wealth that is destined for him.)
When some one else questioned him, he repeated the same words. Whenever anyone asked any question, he said those same words. So everyone started calling him- प्राप्तव्यमर्थं (PRAAPTAVYAMARTHAM) in that city.
The king of that country had a daughter named Chandravatee. She was young, beautiful and charming. One day she attended a festival conducted in the city accompanied by her maid. She somehow chanced to see a very handsome and charming prince there. She was immediately hit by the arrows of Love-God and said to her friend-“Friend! Please do something and make me have his company.”
Hearing this, the maid quickly approached him and said-“I have been sent to you by Chandravatee. She has sent this message-‘The moment I saw you, the God of Love has thrown me to the extremity of passion. If you do not meet me soon, I will have to take shelter in death to end my pains’.”
Hearing her words, he said- “If I should necessarily meet her, then tell me how can I enter the palace without anybody’s knowledge?”
The maid said to him-“Chandravatee will wait on the terrace of her palace for you tonight. There will be a thick rope hanging down from the terrace. You must hold on to it and climb up.”
He said-“If that is what you want me to do, I will definitely do so.”
The maid went back to Chandravatee satisfied that her plan was infallible.
That night the prince felt anxious about the whole thing. He thought-“Aha! This is a wrong act. It is said-
गुरोः सुतां मित्रभार्यां स्वामिसेवकगेहिनीं
यो गच्छति पुमान् लोके तमाहुर्ब्रह्मघातिनम् [114]
It is said that in this world,
he who copulates with the daughter of the teacher,
the wife of a friend, the wife of the employer or the wife of the servant
commits a sin equal to that of killing a Brahmin.
And also-
अयशः प्राप्यते येन येन चाप्यगतिर्भवेत्
स्वार्थाच्च भ्रश्यते येन तत्कर्म न समाचरेत् [115]
One should not perform an action
which gets him ill-fame, which does not lead him to heavens after death,
which ruins the very result of his action.”
After analyzing well in this manner, he decided to call the whole thing off and did not go and meet the princess as planned.
Then ‘Praaptavyamartha’ who was wandering near the palace saw the thick rope hanging from the terrace; he felt curious and climbed up the rope. The princess mistook him to be the prince seen in the city and offered him all comforts like bath, food, drink and clothes. Later as she lay on the bed next to him, she felt horripilations of joy by his touch and uttered in excitement-“I fell in love with you just by looking at you once. I have lost my heart to you. I cannot think of any other person as my husband even in my mind.”
But as he made no reply, she asked-“Why are you not saying anything to me?”
He said-
“प्राप्तव्यमर्थं लभते मनुष्यः (A man surely attains the wealth that is destined for him.)”
She immediately understood him to be another person and got him thrown out of the palace. He found an old ruin of a temple and slept there the rest of the night.
Meanwhile a head police officer came there as he had been instructed by a wanton woman to meet her there in that ruined temple. He came there at the appointed time and saw Praaptavyamartha sleeping there already. Intending to hide his own secret, he asked Praaptavyamartha-“Who are you?”
Praaptavyamartha said-
“प्राप्तव्यमर्थं लभते मनुष्यः (A man surely attains the wealth that is destined for him.)”
The police officer said-“This temple is in ruins and desolate. So go and sleep in my house.” Praaptavyamartha got up and went to the police officer’s house. But as he was very sleepy and tired, he entered another room instead of the one belonging to the police officer.
The police officer had a daughter named Vinayavatee. The pretty young girl had been waiting for her own lover who was supposed to meet her there in her room that night. She was lying on the bed waiting for him. The night was dark and nothing could be clearly seen. She saw Praaptavyamartha entering her room and mistook him to be her lover. She served him food and clothing; and married him through the rites of Gaandharva Marriage. (Gaandharva marriage is one contracted by mutual consent and without formal rituals.) As she lay next to him on the bed she felt very happy and asked him with a smile-“Today there is no cause for fear; my father is out. Why then are you not saying anything?”
Praaptavyamartha said-
“प्राप्तव्यमर्थं लभते मनुष्यः (A man surely attains the wealth that is destined for him.)”
Hearing his words, she was shocked and thought-“Any act done without proper analysis ends up in a wrong result.” Thinking like this, she felt very much distressed and threw Praaptavyamartha out of the house.
Praaptavyamartha started walking on the road without any aim. At that time a bridegroom named VaraKeerti who belonged to another city, was going in a procession accompanied by a huge orchestra. Praaptavyamartha joined that group and walked along with him.
A merchant’s daughter decorated with all the auspicious bridal ornaments and clothes was waiting on the stage set for marriage at the end of the royal road. The time fixed for the marriage was nearing. At that time suddenly an elephant became musth. It killed the guard seated on its back; and as the people ran helter skelter in fear, it lost control and rushed madly killing many people; and it arrived at the place set for the marriage of VaraKeerti and the merchant’s daughter. Seeing the elephant, the bride-groom, his friends and relatives ran away from that place in all directions afraid of that elephant.
The bride stood there alone, trembling in fear. Praaptavyamartha took her hand in his right hand and bravely said -“Do not fear. I will save you” and consoled her. He shouted at the elephant harshly and brought it under control.
When the elephant moved away from that place, all the people along with the bridegroom returned to the marriage hall. The holy hour set for the marriage had passed already and VaraKeerti saw the bride holding the hand of another man. He was enraged and shouted at the bride’s father-“Hey father-in law! You have broken your words. You promised me to offer your daughter in marriage to me and now have given her off to some one else.”
The bride’s father said-“Ho! Even I ran along with you people frightened of the elephant. I do not know what happened.”
He asked his daughter-“Daughter! You have not acted properly. Tell me what happened.”
She said-“This person saved me from death. As long as I live, no one else but him will ever hold my hand in marriage.”
As the arguments went on, the night came to an end. A huge crowd had collected there to watch the proceedings. The princess heard the noise from her palace and came there curious to know the cause of such disturbance. The police officer’s daughter also arrived there, hearing about the commotion in the marriage hall. The king also came there to settle the issue.
He asked Praaptavyamartha –
“Ho! Speak without fear. What really happened?”
He answered-
“प्राप्तव्यमर्थं लभते मनुष्यः” (A man surely attains the wealth that is destined for him.)
The princess remembered everything and said-
“देवोऽपि तं लङ्गयितुं न शक्तः” (Even the creator cannot change his destiny.)
The daughter of the police officer said-
“तस्मान्न शोचामि न विस्मयो मे” (Therefore I do not worry or feel surprised.)
Listening to all their stories the daughter of the merchant said-
“यदस्मदीयं न हि तत्परेषां”(That which is mine cannot belong to others.)
The king promised Praaptavyamartha sanctuary and enquired everyone separately what they did. He understood all the facts; he offered his daughter to him in marriage accompanied by maids decorated with all ornaments; gifted him thousand villages and said-“You are my son.” He consecrated Praaptavyamartha as the prince on the throne on an auspicious day in front of his citizens.
The chief police officer also offered him his daughter in marriage along with the gifts of clothes and gold according to his capacity. Praaptavyamartha brought his parents and relatives to that village with due honors. He lived happily in that city enjoying many pleasures along with his family.
That is why I say-
प्राप्तव्यमर्थं लभते मनुष्यः (A man surely attains the wealth that is destined for him.)
After experiencing all these good and bad events, I have become distressed and have come to you along with this friend. This in brief is the cause of my dispassion.”
Mantharaka said-“Good one! This LaghuPatanaka is indeed a trustworthy friend. Though suffering from the drought situation and hungry he did not eat you who are his natural enemy and food. He brought you here safely carrying you on his back and did not eat you on the way.
That is why it is said-
विकारं याति नो चित्तं वित्ते यस्य कदाचन
मित्रं स्यात् सर्वकाले च कारयेन्मित्रमुत्तमं [116]
He will be a true friend always who will not change by the wealth;
one should strive to make him one’s friend.
विद्वद्भिः सुहृदामत्र चिह्नैरेतैरसंशयं
परीक्षाकारणं प्रोक्तं होमाग्नेरिव पण्डितैः [117]
The wise mention that these qualities of friends
as the sure test for their loyalty
like the scholar’s ability is understood
when conducting sacrificial rites.
And also-
आपत्काले तु संप्राप्ते यन्मित्रं मित्रमेव तत्
वृद्धिकाले तु संप्राप्ते दुर्जनोsपि सुहृद् भवेत् [118]
He who is friend when in trouble is a true friend.
When prosperous even a wicked man will act like a friend.
Therefore now I have begun to trust this person, though it is not natural that aquatic beings make friends with meat eating crows.
Or it is well-said,
मित्रं कोsपि न कस्यापि नितान्तं न च वैरकृत्
दृश्यते मित्रविध्वस्तात्कार्यात् वैरी परीक्षितः [119]
No one is a friend; no one maintains a deep enmity towards anybody.
The success or failure of an enterprise becomes the test for an enemy or friend.
Welcome to you. Live on the bank of this lake as if it is your home. Do not worry about the wealth that is lost and the fate of living in another country.
It is said-
अभ्रच्छाया खलप्रीतिः सिद्धं अन्नं च योषितः
किञ्चित्कालोपभोग्यानि यौवनानि धनानि च [120]
The shade provided by a cloud, the regard shown by the cheat,
the food which is ready to eat,
women, the pleasures of youth and money,
are all short-time enjoyments.
That is why wise men and men with self control do not entertain desire for wealth.
It is said-
सुसंचितैर्जीवनवत् रक्षितैः
निजेsपि देहे न नियोजितैः क्वचित्
पुंसो यमान्तं व्रजतोsपि निष्टुरै:
एतैर्धनैः पञ्चपदी न दीयते [121]
A man collects money carefully through proper ventures;
he protects money like his own lives;
he does not even spend the money for the comforts of his own body;
yet, when he is on the way to meet the God of Death,
these cruel monies do not walk five steps along with him.
And also-
यथामिषं जले मत्स्यैर्भक्ष्यते श्वापदै: भुवि
आकाशे पक्षिभिश्चैव तथा सर्वत्र वित्तवान् [122]
A meat piece is sought after and eaten
by fishes in the water; by dogs on the land; by birds in the sky.
Similar is the fate of a wealthy man wherever he goes.
निर्दोषमपि वित्ताढ,यं दोषैर्यो जायते नृपः
निर्धनः प्राप्तदोषोsपि सर्वत्र निरुपद्रवः [123]
Even if innocent, a wealthy man gets accused by the king.
Even if guilty, a poor man is left untouched.
अर्थानामार्जने दुःखमर्जितानां च रक्षणे
नाशे दुःखं व्यये दुःखं दिगर्थान् कष्टसंश्रयान् [124]
Earning wealth is painful; protecting wealth is painful;
losing wealth is painful; spending wealth is painful.
Fie on the wealth which is a store-house of pains.
अर्थार्थी यानि कष्टानि मूढोयं सहते जनः
शतांशेनापि मोक्षार्थी तानि चेन्मोक्षमाप्नुयात् [125]
Even if one hundredth part of the pain endured by a foolish man in earning wealth
is suffered by a man after liberation, he will surely become liberated.
And also do not feel averse to living in a different country. Because-
को धीरस्य मनस्विनः स्व विषयः को वा विदेशः स्मृतो
यं देशं श्रयते तमेव कुरुते बाहुप्रतापजितं
यं दंष्ट्रानखलाङ्गुलप्रहरण: सिंहो वनं गाहते
तस्मिन्नेव हतद्विपेन्द्ररुधिरैः तृष्णां च्छिनत्यात्मनः [126]
What is one’s own land or foreign land to a valorous person of a steady mind!
He will make the land his own by conquering it by the strength of his shoulders.
Whichever forest he moves onto,
the lion which uses its teeth and nails as his weapons,
will kill the chief of the herd of elephants and quench his thirst by its blood.
A person who goes to another country never suffers if he is wise, even if he does not have any wealth. It is said-
कोsतिभारः समर्थानां किं दूरं व्यवसायिनाम्
को विदेशः सविद्यानां कः परः प्रियवादिनाम् [127]
What is unbearable weight for men who are capable of lifting weights!
What is distance for men who are ready to bear the hardship whatever it takes!
Which land is foreign to men who are highly learned!
Who is a stranger to those who converse pleasantly!
You are endowed with the wealth of wisdom. You are not to be compared with ordinary people. Or-
उत्साहसंपन्नमदीर्घसूत्रं क्रियाविधिज्ञम् व्यसनेष्वसक्तं
शूरं कृतज्ञम् दृढसौहृदञ्च लक्ष्मीः स्वयं मार्गति वासहेतोः [128]
The goddess of wealth herself seeks out those persons to live with,
who are enthusiastic in their work,
who do not elongate the time allotted for work through laziness,
who know perfectly well how the work gets completed,
who do not hanker after unhealthy pleasures,
who are courageous, who are grateful, and who are surrounded by good friends.
Another thing is that sometimes wealth is lost due to the result of some past action. The wealth was yours to this day. You cannot enjoy it even for a second when it is not yours. Even if you get it, it will be taken away by fate.
अर्थस्योपार्जनं कृत्वा नैव भोगं समश्नुते
अरण्यं महदासाद्य मूढः सोमिलको यथा [129]
Having earned a lot of wealth through hard work, but not fated to enjoy it,
the foolish Somilaka lost it all when he reached the huge forest.”
HK asked-“How is that so?”
Mantharaka said-
मन्दभाग्यसोमिलककथा
{THE STORY OF THE UNLUCKY SOMILAKA}
“In some country there lived a weaver named Somilaka. He made varieties of silk clothes of various colors and design-works fit to be worn by kings and their families. Though he was an expert in making these beautiful clothes never could he amass much wealth; what he earned just sufficed his basic needs of food and clothes; whereas other weavers of the ordinary kind who were capable of making only thick rough clothes had become very wealthy. Observing them, he said to his wife-“Beloved! Look at these weavers; they manufacture ordinary rough clothes and yet have amassed lots of gold and properties. I do not want to stay in this place anymore. I will go elsewhere and earn more money.”
His wife said-“Hey lover! It is a misunderstood fact that one can get money elsewhere and not in his own place. It is said-
उत्पतन्ति यदाकाशे निपतन्ति महीतले
धरण्यन्तमपि प्राप्ता नादत्तमुपतिष्टति [130]
Men can fly high in the sky or dig under the ground
or search the ends of worlds,
they will never get that which is not destined for them.
And also-
नहि भवति यन्न भाव्यं भवति च भाव्यं विनापि यत्नेन
करतलगतमपि नश्यति यस्य हि भवितव्यता नास्ति [131]
That which is not supposed to happen, does not happen.
That which has to happen, happens without any effort also.
That which should not belong to one perishes
even if it is kept in the palm of one’s hand.
यथा धेनुसहस्रेषु वत्सो विन्दति मातरं
तथा पुराकृतं कर्म कर्तारमनुगच्छति [132]
Just like a calf seeks out its mother among thousands of cows,
similarly the result of a past action
seeks out the performer of that action and follows him always.
शेते सह शयानेन गच्छन्तमनुगच्छति
नराणां प्राक्तनं कर्म तिष्टत्यथ सहात्मना [133]
The result of the past action of a person
lies down along with him when he sleeps;
when he gets up and walks, it follows him;
it always stays with the performer of the action.
यथा छायातपौ नित्यं सुसम्बद्धौ परस्परं
एवं कर्म च कर्ता च संश्लिष्टावितरेतरं [134]
Just like the shadow and sun are always inter-related,
similarly the action and the agent of action are
intricately connected to each other.
Therefore continue doing your work here itself.”
The weaver said-“Beloved! What you say is not right. Without enterprise nothing fructifies. It is said-
यथैकेन न हस्तेन तालिका संप्रपद्यते
तथोद्यमपरित्यक्तं न फलं कर्मणः स्मृतं [135]
Clapping cannot be done with just one hand;
similarly the result of an action cannot occur without proper effort.
पश्य कर्मवशप्राप्तं भोज्यकालेsपि भोजनं
हस्तोद्यमं विना वक्त्रं प्रविशेन्न कथञ्चन [136]
Observe, even the food
which has been obtained by the result of past action and is ready to be eaten,
cannot enter the mouth without the effort put forth by the hand.
And also-
उद्योगिनं पुरुषसिम्हमुहमुपैति लक्ष्मीः
दैवं हि दैवमिति कापुरुषा वदन्ति
दैवं निहत्य कुरु पोरुषमात्मशक्त्या
यत्ने कृते यदि न सिद्ध्यति कोsत्र दोषः [137]
The goddess of Wealth approaches that lion among men
who performs his work sincerely.
Only the worthless wretched men hold the fate as responsible for everything.
Get rid of the belief in fate and take recourse to sincere effort.
If an attempt is there and it fails, what harm is there?!
And also-
उद्यमेन हि सिद्ध्यन्ति कार्याणि न मनोरथैः
न हि सिंहस्य सुप्तस्य प्रविशन्ति मुखे मृगाः [138]
The actions become fruitful only through proper effort and not by imagination.
The animals do not by themselves enter the mouth of a sleeping lion.
उद्यमेन विना राजन् न सिद्ध्यन्ति मनोरथाः
कातरा इति जल्पन्ति यद्भाव्यं भविष्यति [139]
The actions do not become fruitful without proper effort, O king!
Only the cowardly minded rattle that
‘whatever has to happen will happen by itself’.
स्वशक्त्या कुर्वतः कर्म न चेत् सिद्धिं प्रयच्छति
नोपालभ्यः पुमान्स्तत्र दैवान्तरितपौरुषः [140]
If a man puts his full effort in an action and it fails,
he need not blame himself for the failure
for fate alone stood in the way of his success.
Therefore I should definitely go to another country.”
Having made this decision, he went to the city of Vardhamaana
As he was journeying homewards he reached a forest. When he reached the middle of the forest the sun had already set. Afraid of thieves he climbed a thick branch of a fig tree and slept there. In his dream he saw two persons with terrifying looks arguing with each other. One of them said-“Hey Kartaa (Agent of action)! Don’t you know that this Somilaka is not destined to get more than what suffices for his food and clothes? Why did you make him get three hundred gold coins?”
The other one said-“Hey Karman (Action)! I should always reward those who work hard. However the final enjoyment of that result is under your control.”
The weaver immediately woke up and checked the bag containing gold coins. He was shocked to find the bag empty of coins.
He felt distressed and thought-“Alas! What is this? I had earned such a lot of money by hard work and have lost it carelessly. All my efforts to amass wealth are wasted. How am I going to face my wife and friends returning empty handed?”
Thinking like this, he went back to the same city. Within a year he earned five hundred gold coins. As he walked towards his city, he got stuck in the same forest when the sun set. Though he felt tired and sleepy, afraid of losing the coins he kept awake and without resting anywhere quickly made his steps towards his home-town. He saw at a distance two men arguing with each other.
One of them said-
“Hey Kartaa! Why did you give this Somilaka, five hundred gold coins? Don’t you know that he should not get more than his needs for food and clothing?”
The other one said-
“Hey Karman! I should always reward those who work hard. The end-result lies always in your hand! Why do you criticize me unnecessarily?”
Hearing their words, Somilaka immediately checked his belongings and saw that the coins were missing. He was shocked beyond words.
Feeling extremely sad he thought-“Alas! For what reason should I live when I have lost all my money?! I will hang myself on this fig tree and die.”
He made a rope with some Kusha grass; tied one end of it around his neck; tied the other end of the rope to the branch of the tree; and got ready to jump.
Suddenly some person spoke from the sky-
“Hey Hey Somilaka! Do not do like this! I am the person who stole your money. I do not bear to see even a cowrie more than that is enough for your food and clothing. So go back home. However I am pleased by your daring act. My vision cannot go waste. Ask for any boon you desire.”
Somilaka said-“If that is so, give me a lot of money.”
The person in the sky said-“Ho! What will you do with money which you can never enjoy? You are not destined to have more than what is enough for your food and clothing.
It is said-
किं तया क्रियते लक्ष्म्या या वधूरिव केवला
या न वेश्येव सामान्या पथिकैरुपभुज्यते [141]
What can one do by possessing the Goddess of Wealth
who does not act like a devoted wife
but gets enjoyed by all the passers-by like an ordinary whore?”
Somilaka said-“Even if I am not destined to enjoy it, let it be there. It is said-
कृपणोsप्यकुलीनोsपि सज्जनैर्वर्जितः सदा
सेव्यते स नरो लोकैर्यस्य स्यात् वित्तसंचयः [142]
Even if one is very mean; born in a worthless family; and is avoided all good men,
he who has hoarded wealth is respected by all.
And also-
शिथिलौ च सुवृद्धौ च पततः पततो न वा
निरीक्षितौ मया भद्रे दशवर्षाणि पञ्च च [143]
Though hanging loose and grown well, the two flesh pieces may fall or not fall!
I have waited, my dear wife for them both to fall for the past fifteen years.”
The man in the sky asked-“What is that?”
Somilaka said-
वृषभानुगशृगालकथा
{THE STORY OF THE JACKAL WHICH FOLLOWED THE BULL}
In some country there lived a huge bull named TeekshnaVishaana (one with sharp horns). Once he became wild; left his group; madly dug at the muddy banks of the river; freely moved about eating the emerald like grass to his fill; became a forest dweller. There lived a jackal named Pralobhaka (Greedy one) in that very same forest. Once he was sitting on the bank of the river with his wife happily.
Meanwhile, TeekshnaVishaana came to the very same river bank to drink water.
The female jackal observed the hanging scrotum of the bull and said to the male-“Master! Look at the flesh pieces loosely hanging on his underside; they look like they will fall any minute or at any hour. Understand this and follow him wherever he goes.”
The male jackal said-“Wife! We do not know whether these flesh pieces will fall or not.
Why do you want me to go on a wasteful venture? Let us both eat the rats that come here to drink water. This is the regular route of the rats. Moreover, if I leave you and follow that sharp horned bull, then some other jackal will come and sit off in this place. So what you say can not be done.
It is said-
यो ध्रुवाणि परित्यज्य अध्रुवाणि निषेवते
ध्रुवाणि तस्य नश्यन्ति अध्रुवं नष्टमेव च [144]
When a person discards the stable state of things
and goes after the doubtful gains,
the stable state will be lost for sure;
and the unstable enterprise was already a failed venture.”
The female jackal said-“Ho! You are a worthless person. You are satisfied with whatever little you get.
It is said-
सुपूरा स्यात्कुनदिका सुपूरो मूषिकाञ्जलिः
सुसन्तुष्टाः कापुरुषः स्वल्पकेनापि तुष्यति [145]
A little stream gets easily filled up; a rat’s hands get filled with small things easily;
a wretched man also gets satisfied and becomes happy by very little.
A man should always strive for bigger things with full enthusiasm.
It is said-
यत्रोत्साहसमारम्भो यत्रालस्यविहीनता
नयविक्रमसंयोगस्तत्र श्रीरचला ध्रुवं [146]
Where there is enthusiasm in any venture,
where there is no trace of laziness,
where valor joins with proper rules ,
there the Goddess of wealth remains stable.
न दैवमिति संचिन्त्य त्यजेदुद्योगमात्मनः
अनुयोगं विना तैलं तिलानां उपजायते [147]
‘Fate will take care of everything’
thinking in this manner a person should not desist from making an effort.
Without some effort one cannot extract even oil from the sesamum seeds.
And also-
यः स्तोकेनापि संतोषं न कुरुते मन्दधीर्जनः
तस्य भाग्यविहीनस्य दत्ता श्रीरपि मार्ज्यते [148]
The idiot who feels happy by little gain is indeed without fortune.
Whatever wealth is given to him will surely vanish in no time.
And you said-“these two flesh pieces may fall or not”; even that is not correct.
It is said-
कृतनिश्चयिनो वन्द्यास्तुङ्गिमा न प्रशस्यते
चातकः को वराकोsयं यस्येन्द्रो वारिवाहकः [149]
A person who has determination is indeed praise worthy.
Just by acting high and mighty one does not get admired.
The Chaataka bird might be just some lowly bird of the earth;
but ,(because of its determination to drink only rain water,)
Indra himself will carry the water in the clouds to quench its thirst.
Moreover I am tired of eating rat meat. These two flesh pieces are ready to fall; that is what I see; so no other thing is to be done except following the bull.”
Hearing her words, the jackal left the place where the rats were available as food and followed TeekshnaVishaana.
Or it is rightly said-
तावत्स्यात् सर्वकृत्येषु पुरुषोsत्र स्वयं प्रभुः
स्त्रीवाक्याङ्कुशविक्षुण्णो यावन्नो ह्रियते बलात् [150]
Till then a man will be the master of his own actions
as long as he is not forcefully controlled
by the goad namely the orders of a woman.
अकृत्यं मन्यते कृत्यमगम्यं मन्यते सुगं
अभक्ष्यं मन्यते भक्ष्यं स्त्रीवाक्यप्रेरितो नरः [151]
A man who is forced to follow the words of a woman will think
of the impossible task as possible;
of avoidable pathways as easy-going;
of uneatable things as eatable.
In this manner he kept following the bull for a long time with his wife. The flesh pieces never fell. After fifteen years of waiting, and feeling disappointed the jackal said to his wife-
शिथिलौ च सुवृद्धौ च पततः पततो न वा
निरीक्षितौ मया भद्रे दशवर्षाणि पञ्च च [152]
Though hanging loose and grown well,
the two flesh pieces may fall or not fall!
I have waited, my dear wife for them both to fall
for the past fifteen years.
After this also they are not going to fall. Let us go home.”
That is why I say- शिथिलौ च सुवृद्धौ च (Though hanging loose and grown well)”
The man in the sky said-“If that is what you feel, return to Vardhamaanapura. Two sons of merchants live there. One is named GuptaDhana (Hoarded money); the second one is named UpaBhuktaDhana (Spent/Enjoyed money). Understand their true nature and ask for the boon depending on the nature of one person you like. If you want money which you do not want to enjoy by spending it, I will make you ‘GuptaDhana’. Or if you think it is better to spend the money, then I will make you UpaBhuktaDhana. Having said these words, he vanished from sight.
Somilaka was surprised by all that had happened and went back to Vardhamaanapura. It was evening by the time he reached the outskirts of the city. He felt very tired. He enquired about GuptaDhana’s whereabouts and with great difficulty reached his place after the Sun had set. Even as GuptaDhana with his wife and son shouted at him rudely, he entered the house forcefully and sat there. When night food was to be eaten, he was given very little food without any regard for his comfort.
He ate whatever was given and slept on the floor. At night he again saw two men arguing with each other. One of them said-“Hey Kartaa! Have you decided that GuptaDhana should be able to spend more than what he has hoarded that he dares feed Somilaka some food? You did not do the right thing.”
The other one said-“Hey Karman! It is not my fault. I give the loss or profit to men. The end results rest in your hands.”
When Somilaka got up, he saw GuptaDhana immediately stuck by a viral disease and suffering terribly. Next day he was not able to eat any food because of his illness.
Somilaka left his house in the morning and went to UpaBhuktaDhana’s house. UpaBhuktaDhana immediately got up when he saw Somilaka, welcomed him with affection and offered him food, clothes etc. At night Somilaka slept on a comfortable bed and slept peacefully.
At night he again saw the two men arguing. One of them said-“Hey Kartaa! This person has spent a huge amount of money on the food and shelter of this Somilaka. Tell me, how can you ever save him? All the money he spent on the guest was borrowed from the money lender.”
The other one said-“Hey Karman! It is my work to just give the money; the end result lies in your hands.”
In the morning some men from the palace came to UpaBhuktaDhana’s house and gave him money as offered by the king. Somilaka observed all this and thought-
“Though never hoarding any money, UpaBhuktaDhana seems to fare better than the wicked GuptaDhana. It is said-
अग्निहोत्रफला वेदाः शीलवृत्तफलं श्रुतं
रतिपुत्रफला दारा दत्तभुक्तफलं धनं [153]
Vedas bestow the results of performance of Agni-Hotra rites.
The study of the scriptures bestows the result of good character.
Wife gives pleasure and progeny.
Wealth bestows the power to give and enjoy.
Let the creator make me a man who gives money to others and spends; I do not want to have anything to do with GuptaDhana.” Then Somilaka became the person spending money on the needy.
That is why I say-
अर्थस्योपार्जनं कृत्वा (Having earned a lot of wealth through hard work).
Therefore Friend Hiranyaka, understand what I said and stop worrying about the lost wealth. Even if you have wealth and do not enjoy it, such a wealth is equal to not having it. It is said-
गृहमध्यनिखातेन धनेन धनिनो यदि
भवामः किं न तेनैव धनेन धनिनो वयं [154]
If anyone believes that he is wealthy
because of the money buried in the center of his house,
why then should we not call ourselves also as wealthy thinking of that money?
(buried money is equal to not having it)
And also-
उपार्जितानामर्थानां त्याग एव हि रक्षणं
तडागोदरसंस्थानां परीवाह इवाम्भसाम् [155]
Charity alone protects the well earned wealth
like water is preserved
by taking it away from the lakes to the required fields.
(or it becomes stagnant and wastes away)
दातव्यं भोक्तव्यं धनविषये संचयो न कर्तव्यः
पश्येह मधुकरीणां संचितमर्थं हरन्त्यन्ये [156]
Money should be given away; should be enjoyed by spending;
never should it be stored.
Observe the fact that the wealth stored by the honey bees
gets stolen by some one else.
And also-
दानं भोगो नाशस्तिस्रो गतयो भवन्ति वित्तस्य
यो न ददाति न भुङ्क्ते तस्य तृतीया गतिर्भवति [157]
The money has only three courses to follow;
charity, enjoyment and destruction.
When one neither gives nor enjoys, it will take the third course.
Knowing all this, a wise man should not acquire wealth just to store it. It will only end up in pain. It is said-
धनादिकेषु खिद्यन्ते येsत्र मूर्खाः सुखाशयाः
तप्ता ग्रीष्मेण सेवन्ते शैत्यार्थं ते हुताशनं [158]
Those who try to get happiness by acquiring money etc. are fools indeed.
Already suffering the heat of the summer
they try to cool themselves by lighting a fire.
सर्पाः पिबन्ति पवनं न च दुर्बलास्ते शुष्कैः तृणैः वनगजा बलिनो भवन्ति
कन्दैः फलैर्मुनिवरा गमयन्ति कालं संतोष एव पुरुषस्य परम् निधानं [159]
Serpents suck only air, yet they are not weak.
Elephants eat only dried up grass, yet they are very strong.
Sages live just by eating roots and fruits.
Happiness is the real treasure to be sought by a man.
सन्तोषामृततृप्तानां यत्सुखं शान्तचेतसां
कुतस्तद्धनलुब्धानामितश्चेतश्च धावतां [160]
What comparison is there for
the joy experienced by men of calm disposition
who are satisfied by the nectar of happiness
to that of the men who hanker after money
and run hither and thither chasing it?
पीयूषमिव संतोषं पिबतां निर्वृतिः परा
दुःखं निरन्तरं पुंसामसंतोषवतां पुनः [161]
The supreme bliss belongs to those who drink the nectar of happiness.
Suffering is permanent for those who are unhappy and anxious.
निरोधाच्चेतसोsक्षाणि निरुद्धान्यखिलान्यपि
आच्छादिते रवौ मेघैराच्छन्नाः स्युर्गभस्तयः [162]
By controlling the mind all the senses come under control.
When the sun is covered by clouds, the rays also get covered up.
वान्च्छाविच्छेदनं प्राहुः स्वास्थ्यं शान्ता महर्षयः
वान्च्छा निवर्तते नार्थैः पिपासेवाग्निसेवनैः [163]
The sages who have subdued their minds state that
‘Elimination of desire’ alone is true health.
The desire cannot be eliminated by acquiring various types of wealth
like the thirst cannot quenched by consuming fire.
अनिन्द्यमपि निन्दन्ति स्तुवन्ति अस्तुत्यमुच्छकैः
स्वापतेयकृते मर्त्याः किं किं नाम कुर्वन्ते [164]
They will blame a blameless person;
they will loudly extol the virtues of a worthless man;
what will not the men do to acquire wealth!
धर्मार्थं यस्य वित्तेहा वरं तस्य निरीहता
प्रक्षालनाद्धि पङ्कस्य दूरादस्पर्शनं वरं [165]
Better not covet wealth than
even trying to acquire wealth to be able to do charitable deeds.
It is better to stay far and not touch the mire
than trying to clean yourself in that mire.
दानेन तुल्यो निधिरस्ति नान्यो
लोभाच्च नान्योsस्ति रिपुः पृथिव्यां
विभूषणं शीलसमं न चान्यत्
सन्तोषतुल्यं धनमस्ति नान्यत् [166]
There is no treasure which equals charity.
There is no enemy on this earth other than greed.
There is ornament equal to good character.
There is no wealth equal to happiness.
दारिद्र्यस्य परा मूर्तिर्याञ्चा न द्रविणाल्पता
जरद्गवधनः शर्वस्तथापि परमेश्वरः [167]
The other form of poverty is begging and not the lack of money.
Shiva has an old bull alone as his property; yet he is the supreme lord of the world.
(as he does not ever extend his hand in begging)
सकृत् कन्दुकपातेन पतत्यार्यः पतन्नपि
तथा पतति मूर्खस्तु मृत्पिण्डपतनं यथा [168]
A noble man may face downfalls in life;
But if he ever falls he falls like ball bouncing back high again.
A fool’s fall is like the fall of a lump of mud.
So understand all this, my friend and be happy.”
Hearing Mantharaka’s words, the crow said-“You must try to follow the advice of Mantharaka. Or it is well said-
सुलभाः पुरुषा राजन् सततं प्रियवादिनः
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः [169]
O king, it is easy to find people who always say pleasing words.
But it is rare to find persons who say and listen to words
which are unpleasant but conducive to one’s welfare.
अप्रियाण्यपि पथ्यानि ये वदन्ति नृणामिह
त एव सुहृदः प्रोक्ताः अन्ये स्यु: नामधारकाः [170]
Those who advise men and utter words
which are unpleasant but conducive to one’s welfare
are only termed as true friends; rest are just namesake.
As they were engaged in conversing with each other like this, a deer named Chitraanga (a beautiful deer with spots on the body) who was getting chased by a hunter came running towards the lake and fell into it. Observing the commotion with which the deer fell, LaghuPatanaka immediately flew on to the branch of the tree. Hiranyaka entered the clump of reeds growing on the bank of the lake. Mantharaka disappeared down into the lake.
Later LaghuPatanaka observed the fallen animal to be a deer and said to Mantharaka-“Come out, come out, friend Mantharaka! This is a deer that has entered the lake to quench his thirst; that is the sound we heard; it was not made by humans.”
Hearing his words, Mantharaka who analyzed the situation properly, said-
“Ho LaghuPatanaka! Look at the deer! He is panting heavily; he is looking back with anxiety; his eyes express his fear and apprehension; so he is not here to drink water. Surely a hunter must be after him. So go and find out if hunters are after him.
It is said-
भयत्रस्तो नरः श्वासं प्रभूतं कुरुते मुहुः
दिशोsवलोक्यत्येव न स्वास्थ्यं व्रजति क्वचित् [171]
A man who is frightened will breathe heavily again and again.
He will look in all directions with apprehension.
He will not look comfortable.
Hearing his words, Chitraanga said-“Ho Mantharaka! You have properly understood the cause of my anxiety. I somehow escaped the arrow shot by the hunter and got here with great difficulty. The herd to which I belong might have been killed by those hunters for sure. I have taken shelter with you. Please show me a place where the hunters cannot enter.” Hearing his words, Mantharaka said-“Ho Chitraanga! Listen to what the science of Administration says-
द्वापुयाविह प्रोक्तो विमुक्तौ शत्रुदर्शने
हस्तयोश्चालनादेको द्वितीयः पादवेगजः [172]
There are two strategies to be adopted at the sight of an enemy.
One is to move your hands and feet (fight);
the other is the putting speed to your legs.”
Meanwhile LaghuPatanaka flew back hurriedly and said-“Ho Mantharaka! Those hunters are returning home with a huge collection of flesh pieces obtained from hunted animals. Therefore Chitraanga, you come out of your hiding place without feeling anxious about those hunters.”
Then all four of them became close friends. They spent their time happily together at day time sitting under the shade of the tree on the bank of the lake and conversing about various topics of intelligence.
Or, it is well said,
सुभाषितरसास्वादबद्धरोमाञ्चकन्चुकाः
विनापि संगमं स्त्रीणां सुधियः सुखमासते [173]
The wise who don the robe of horripilations
arising from tasting the essence of the ‘wise-sayings’
experience pleasure even without copulating with women.
सुभाषितमयद्रव्यसंग्रहं न करोति यः
स तु प्रस्तावयज्ञेषु कां प्रदास्यति दक्षिणां [174]
If one does not make a collection of the wealth of ‘wise sayings’
what will he give as charity when performing sacrifices namely conversation-events?
And also-
सकृदुक्तं न गृह्णाति स्वयं वा न करोति यः
यस्य संपुटिका नास्ति कुतस्तस्य सुभाषितं [175]
He who does not grasp the meaning when heard once,
he who cannot make one wise saying using his own intelligence,
he who does not keep written notes also,
how can he ever utter a wise saying in intellectual meets?
Suddenly one day Chitraanga did not come for the meeting at the regular time. The other three became anxious and started talking to each other like this:
“Alas! Why did not our friend come today as usual? Would he have been killed by lions or the hunters? Or did he fall into the forest fire or into some deep pit lured by some fresh green grass?
Or it is properly said-
स्वगृहोद्यानगतेsपि हि स्निग्धैः पापं विशन्ख्यते मोहात्
किमु दृष्टबह्वपायप्रतिभयकान्तारमध्यस्थे [176]
If a friend goes to visit the garden at the backyard even,
there will arise various apprehensions about his safety
due to the attachment one has for the friend.
What to say when he has gone inside the terrifying forest filled with many dangers!”
Then, Mantharaka said to the crow-“Ho LaghuPatanaka! Myself and Hiranyaka both are too slow in walking and are not capable of searching for him. So please you fly all over the forest and find out whether he is alive or not.”
Hearing his words, LaghuPatanaka went to search for Chitraanga. Not far he found Chitraanga caught in a snare. Feeling distressed about his plight the crow said-“O good one! What is this?” Chitraanga started crying at the sight of the crow.
Or it is well-said,
अपि मन्दत्वमापन्नो नष्टो वापीष्टदर्शनात्
प्रायेण प्राणिनां भूयो दुःखावेगोsधिको भवेत् [177]
Usually, for all beings on earth,
the grief which has diminished or died out
will intensify,
rising again at the sight of the loved ones.
Somehow controlling his tears, Chitraanga said to LaghuPatanaka-“Ho Friend!
My death is waiting for me. I am happy I had the fortune to see you at least.
It is said-
प्राणात्यये समुत्पन्ने यदि स्यान्मित्रदर्शनं
द्वयोः सुखप्रदं तच्च जीवतोsपि मृतस्य च [178]
If one sees a friend when about to die,
both feel happy,
whether one lives or dies.
Please forgive me if I have said any untoward thing in our meetings under the tree due to the liberty taken on friendship. Please convey these words of mine to Hiranyaka and Mantharaka.
अज्ञानाज्ञानतो वापि दुरुक्तं यदुदाहृतं
तत्क्षन्तव्यं युवाभ्यां मे कृत्वा प्रीतिपरं मनः [179]
Knowingly or unknowingly if I have said anything wrong,
both of you please forgive me, thinking kindly about me.”
Hearing his words, LaghuPatanaka said-“O good one! When we are there, there is no cause for you to fear. I will immediately go and bring Hiranyaka here. Moreover, the noble never feel anxiety when in trouble.
It is said-
संपदि यस्य न हर्षो विपदि विषादो रणे च भीरुत्वं
तं भुवनत्रयतिलकं जनयति जननी सुतं विरलं [180]
A mother rarely delivers a son
who does not feel elated by the increase of wealth;
who does not get distressed by problems;
who does not act cowardly in the battle field;
and who is indeed the best among all in all the three worlds.”
Having consoled Chitraanga with such words, LaghuPatanaka went back to the lake where Hiranyaka and Mantharaka were there; he informed about Chitraanga’s sad plight and how he got ensnared by the hunters. Hiranyaka agreed to free Chitraanga from the snare and sitting on the back of LaghuPatanaka went to the place where the deer was entrapped. Chitraanga saw the mouse and felt his hope of life reviving; he felt very happy and said-
आपन्नाशाय विबुधैः कर्तव्याः सुहृदोsमलाः
न तरत्यापदं कश्चिद्योsत्र मित्रविवर्जितः [181]
The wise should always have good friends to help at the time of difficulties.
A friendless man cannot cross over the difficulties ever.”
Hiranyaka said-“O Good one! You are well-versed in the science of administration. Then how did you get trapped in the snare like this?”
He said-“Ho! This is not the time to explain everything. Before the hunter returns, quickly bite away the rope holding my leg.”
The mouse laughed aloud and said-“When I am here, do you still fear the hunter? I am asking you this question because observing people like you getting into such sad plights though well-versed in all sciences, I am feeling doubtful about all learning.”
Chitraanga said-“O good one! When fate is against one, the wisdom is lost.
कृतान्तपाशबद्धानां दैवोपहतचेतसां
बुद्धयः कुब्जगामिन्यो भवन्ति महतामपि [182]
Even for great men,
who are bound to the rope of Yama
and whose minds are under the control of fate,
the intellect moves in crooked paths.
विधात्रा रचिता या सा ललाटेsक्षरमालिका
न तां मार्जयितुं शक्ताः स्वबुद्ध्याप्यतिपण्डिताः [183]
Even the highly learned ones do not have the capacity
to erase the letters written on their foreheads by the Creator
with the help of their intelligence.”
As they were talking like this, Mantharaka who was worried about his friend’s plight came there slowly walking towards them. Seeing him LaghuPatanaka said to Hiranyaka-“Alas! We have a problem now!”
Hiranyaka said-“Is the hunter approaching this place by any chance?”
LaghuPatanaka said-“Leave alone the hunter and his snare! Here comes Mantharaka. He has not done the right thing. Because of this, we all may get killed. Still, if that wicked hunter comes now, I will fly off to the sky and escape. You will enter some hole and escape. Chitraanga can run fast and disappear inside the forest. But this Mantharaka is an aquatic being. I am worried as to what he will do on the land!”
By then Mantharaka had reached the place where Chitraanga was entrapped. Hiranyaka said-“O good one! You did not do the right thing by coming here. Get away from here fast before the hunter arrives.”
Mantharaka said-“O good one! What shall I do? I was not able to bear the scorching pain of my friend being in trouble, remaining alone at the lake. That is why I came here.
Or it is well-said,
दयितजनविप्रयोगा वित्तवियोगाश्च केन सह्याः स्यु:
यदि सुमहौषधिकल्पो वयस्यजनसंङ्गमो न स्यात् [184]
If the company of the friends-
who act like ‘the excellent medicine capable of curing all ailments’-is not there,
then how can you ever get the strength to bear the pain arising from
the separation of loved ones or the loss of wealth?
वरं प्राणपरित्यागो न वियोगो भवादृशैः
प्राणा जन्मान्तरे भूयो भवन्ति न भवद्विधाः [185]
Better that the lives (Praanaas) are lost than separation from people like you!
In the next life one will get back the lives again, but not people like you.”
As he was saying these words the hunter came there with his bow string pulled up to his ears, ready to kill the deer. Seeing him, the mouse instantly bit off the rope trapping the feet of the deer. Meanwhile Chitraanga observed the hunter at the back and ran away with speed. LaghuPatanaka flew up to a branch and sat. Hiranyaka entered some hole nearby.
The hunter felt very much disappointed because he had lost the deer. His eyes fell on Mantharaka walking slowly away from that place with much difficulty. He thought-
“Even if fate has taken away the deer from my hands, the tortoise can substitute as a food. My family people can have their will today with tortoise meat.” Having thought like this, he covered the tortoise with some dry grass and tied it in a bundle. He placed the bundle on his shoulder and started walking towards his home.
Meanwhile, Hiranyaka saw Mantharaka getting carried away by the hunter and lamented sadly-“Alas! What suffering! What difficulties we are facing!
एकस्य दुःखस्य न यावदन्त गच्छाम्यहं पारमिवार्णवस्य
तावद्द्वितीयं समुपस्थितम् मे च्छिद्रेष्वनर्था बहुलीभवन्ति [186]
As I tide over one problem with much difficulty,
as if crossing over to the other end of the ocean,
the next one arises instantly for me!
Misfortunes are always on the increase
when one is already in trouble.
यावदस्खलितं तावत्सुखं याति समे पथि
स्खलिते च समुत्पन्ने विषमं च पदे पदे [187]
As long as one does not slip or stumble,
when walking on the evenly leveled road,
till then everything seems smooth and perfect.
Once a slip occurs, there is trouble at every step.
यन्नम्रं सगुणं चापि यच्चापत्सु न सीदति
धनुर्मित्रं कलत्रं च दुर्लभं शुद्धवंशजं [188]
‘Politeness, endowed with all virtues,
belonging to noble origin, not forsaking when in trouble’
a bow, friend and a wife having all these qualities are difficult to find.
(A non-bending straight bow which is made of good bamboo and does not break at the time of shooting is difficult to find).
न मातरि न दारेषु न सोदर्यै न च आत्मजे
विश्रम्भस्ताद्दृशः पुंसां यादृङ्ग्मित्रे निरन्तरे [189]
One cannot trust a mother, wife, sister or daughter
as much as he trusts a friend of long acquaintance.
Even if the fate had ordered the loss of my wealth, and I was in great difficulty, Mantharaka offered me solace. Why should he also be taken away? No other friend will ever equal Mantharaka.
It is said-
असम्पत्तौ परो लाभो गुह्यस्य कथनं तथा
आपद्विमोक्षणम् चैव मित्रस्यैतत्फलत्रयं [190]
Having a friend has three advantages-
financial help when having no money;
a person to confide all secrets;
and help in getting out of difficulties.
After he is gone, I will have no other friend. Why does fate target me and pour hundreds of arrows of difficulties and hurt me always? First all my wealth was lost; then my people left me; then I had to leave my own country; now even my friend is getting removed from me. Or, maybe all beings endowed with life have to suffer like this!
It is said-
कायः संनिहितापायः संपदः क्षणभङ्गुराः
समागमः सापगमः सर्वेषामेव देहिनां [191]
Body is always prone to instant instruction;
wealth is momentary;
unions are accompanied by separations;
this is true for all embodied beings.
And also-
क्षते प्रहारा निपतन्त्यभीक्ष्णं
धनक्षये दीप्यन्ति जाठराग्निः
आपत्सु वैराणि समुल्लसन्ति
च्छिद्रेष्वनर्था बहुलीभवन्ति [192]
When wounded, the very same part gets hit again and again.
When there is no money, the fire in the belly intensifies.
When in trouble enemies are on the increase.
When in problem, misfortunes come in torrents.
Some one has said the right thing-
शोकारातिभयत्राणं प्रीतिविश्रम्भभाजनं
केन रत्नमिदं सृष्टं मित्रमित्यक्षरद्वयं [193]
Help when in trouble, when facing an enemy and when in fear;
a depositary for trust and affection;
made of two letters ‘mi’ and ‘tram’(friend)
who ever created this wonderful gem?”
Meanwhile Chitraanga and LaghuPatanaka both returned there wailing uncontrollably. Then Hiranyaka said-“Aha! What is the use of crying wastefully? Before we lose sight of Mantharaka, quickly think of some plan to rescue him from the hunter.”
It is said-
व्यसनं प्राप्य यो मोहात् केवलं परिदेवयेत्
क्रन्दनं वर्धयत्येव तस्यान्तं नाधिगच्छति [194]
When problem occurs, if one just keeps on crying in panic,
only the weeping can increase ,
the problem will not get solved.
केवलं व्यसनस्योक्तं भेषजं नयपण्डितैः
तस्योच्छेदसमारम्भो विषादपरिवर्जनम् [195]
The experts in administration science suggest
the best treatment for any problem to be
trying to find a solution to the problem and stop worrying about it.
And also-
अतीतलाभस्य सु रक्षणार्थं भविष्यलाभस्य च संगमार्थं
आपत्प्रपन्नस्य च मोक्षणार्थं यन्मन्त्र्यते असौ परमो हि मन्त्रः [196]
That advice is considered as the best
which is given for
preserving the excessive profit already obtained,
attainment of profit in the future,
and getting rid of the present difficulties.”
Hearing his words, the crow said-“Ho, then do as I say. Let Chitraanga run fast and find some waterhole on the path of the hunter and lie on its bank as if unconscious. I will sit on his head and lightly peck at his head without hurting him. The hunter will see me pecking at the deer and will think that the deer is dead. He will place the grass bundle holding Mantharaka on the ground and will run towards Chitraanga to catch him. You immediately cut of the rope tied to the bundle holding Mantharaka. Let Mantharaka quickly jump into the waterhole and escape.”
Chitraanga said-“Ho! It is very good plan thought out by you. I am sure Mantharaka will soon be freed. It is said-
सिद्धिं वा यदि वासिद्धिं चित्तोत्साहो निवेदयेत्
प्रथमं सर्वजन्तूनां तत्प्राज्ञो वेत्ति नेतरः [197]
The success or failure of an enterprise of any person
is understood by the wise in the beginning itself
by observing the enthusiasm shown in the work,
but not by others.
Let us do what LaghuPatanaka has planned.”
They did likewise and the hunter saw Chitraanga lying unconscious on the bank of a waterhole and a crow pecking his head. He felt very happy by this sight and thought-
“The deer must have been wounded by the rope of the snare; he must have been half-dead when he pulled the rope cut and ran away. He must have reached this waterhole somehow and died here. This tortoise is tied up inside the grass bundle. I will carry the dead deer also with me.” Thinking like this, he placed the bundle holding the tortoise on the ground and ran towards the deer. Meanwhile Hiranyaka bit off the rope tied to the grass bundle with his diamond like teeth. Mantharaka crawled out of the grass and entered the waterhole quickly. Chitraanga also got up before the hunter could approach him and ran away. The crow flew away.
Meanwhile the hunter feeling foolish felt disappointed; walked back towards the grass bundle; and found the tortoise also as gone. He collapsed there on the ground highly distressed and read this verse.
प्राप्तो बन्धनमप्ययं गुरुमृगस्तावत्त्वया मे हृतः
संप्राप्तः कमठ: स चापि नियतं नष्ठं तवादेशतः
क्षुत्क्षामोsत्र वने भ्रमामि शिशुकैस्त्यक्तः समं भार्यया
यच्चान्यन्न कृतं कृतान्त कुरु ते तच्चापि सह्यं मया [198]
“You already took away from me this big animal which was caught in the snare;
even the tortoise which I got has been lost by your command;
I am wandering madly in this forest tormented by hunger
and my wife and children are not with me;
if any more trouble is in wait for me, give that also Hey Fate,
I am ready to suffer that also!”
Lamenting like this in many ways, he returned home empty handed.
After the hunter was out of sight, the crow, tortoise, deer and the mouse felt extremely happy and embraced each other affectionately. Feeling that they all were given a new birth they returned to their own lake and lived happily ever after discussing the great sayings of scriptures.
Knowing this, a wise man should learn to make friends. One should never cheat a friend. It is said-
यो मित्राणि करोत्यत्र न कौटिल्येन वर्तते
तैः समम् न पराभूतिं संप्राप्नोति कथञ्चन [199]
A man will never get into worst situations
when supported by friends who never act with deceit.
END
मित्रसंप्राप्ति: नाम द्वितीयं तन्त्रं समाप्तं II
THUS ENDS THE SECOND TANTRA
MITRA-SAMPRAAPTI
IN THE TEXT
PANCHATANTRA
AUTHORED BY THE EXCELLENT TEACHER
SHREE VISHNUSHARMA
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