SHREEVISHNUSHARMAPRANEETAM
PANCHATANTRAM
श्रीविष्णुशर्मप्रणीतं
पञ्चतन्त्रं
SANSKRIT TEXT
WITH
ENGLISH COMMENTARY
by
TEJASVINI
FIVE COURSES OF ACTION
PRESCRIBED IN THE ADMINISTRATIVE SCIENCE
{ANCIENT WISDOM}
INTRODUCTION
Salutations to the great PARAMAHAMSA
who only saw divinity everywhere in this ‘brain concocted picture’ of
the world.
Who is a PARAMAHAMSA?
Supposedly, there once existed
some swans of a unique kind in the Maanasa Sarovara (lake) in the Himalayan
region, which had the capacity to absorb only the milk from a mixture of water and
milk kept in a pot. The saints belonging to the ParamaHamsa category are
supposed to be in such a high level of mind that they can never see anything
but the Self or the Supreme in whatever they perceive. These types of saints
are very rare to find.
In the modern world we have only
the worst kinds of minds, which only take the water and discard the milk in
whatever is perceived.
PANCHATANTRA
is one such mixture of diluted milk prepared by the great scholar Vishnu Sharma
for educating the children (and even adults) easily. The entire knowledge of
all practical sciences was taught to his students through many amusing stories.
Stories were there to create interest in the topic and helped them in remembering
the advice that came along with the stories. With a two-lined story, there were
some two pages of instructions taught which the students listened to as an
unavoidable blabber, with the hope of hearing another amusing anecdote after
the bitter lecture was over. Though not intent on learning, they unconsciously
became experts in all the sciences. Stories always came to their help in
memorizing the topics. The students wanted only the honey of the stories but
had to swallow the bitter medicine that came along with it. The students
consumed both the milk and water and got the benefit of the milk too.
In the modern world somehow ‘Panchatantra’
the treatise on wisdom has become famous as a story book for children rather
than as a scripture of knowledge.
Panchatantra is a practical guide
to life. It discusses all the situations, best or worst that occur in our life
and tells us how to tackle them wisely. It is a torch lit by the great scholar
to guide us in the dark gullies of the world.
But unfortunately we have managed
to throw away the milk and are giving the children only the water from this
great book.
Panchatantra is not a collection
of animal stories written to amuse the children but a book of guidance useful
for even an aged person.
This work is an attempt to
present the creamy milk hidden in this great scripture.
‘SALUTATIONS TO ALL THE GREAT MINDS OF THE ANCIENT INDIA .’
पञ्चतन्त्रं
प्रथमं तन्त्रं
{FIRST SECTION}
मित्रभेदः
{CREATING RIFT AMONG FRIENDS}
प्रार्थना
ब्रह्मा रुद्रः
कुमारो हरिवरुणयमा
वह्निरिन्द्रः कुबेर-
श्चन्द्रादित्यौ सरस्वत्युदधियुगनगा वायुरुर्वी
भुजङ्गाः
सिद्धा नद्योश्विनौ
श्रीर्दितिरदितिसुता मातरश्चण्डिकाद्याः
वेदास्तीर्थानि यज्ञा गणवसुमुनयः पान्तु
नित्यं ग्रहाश्च [1]
मनवे वाचस्पतये शुक्राय पराशराय ससुताय
चाणक्याय च विदुषे नमोsस्तु नयशास्त्रकर्त्रभ्यः [2]
सकलार्थशास्त्रसारं जगति समालोक्य विष्णुशर्मेदं
तन्त्रैः पञ्चभिरेतच्चकार सुमनोहरं शास्त्रं [3]
{PRAYER}
Let Brahma, Rudra, Kumaara, Hari, Varuna, Yama, Agni, Indra, Kubera,
Chandra, Aaditya, Sarasvati, Ocean, Yugas, mountains, Vaayu, Earth, Serpents,
Siddhas, Rivers, Ashvini Gods, Shree, Diti, Aditi’s sons (gods),
Mother Goddesses (like
Chandikaa),
Vedas, pilgrimage centers, Sacrifices, Shiva-Ganas, Vasus, Sages, and
planets
protect us always. [1]
Salutations to Manu, Vaachaspati, Shukra, Paraashara along with his son
(Vyaasa),
Chaanakya the genius, the creators of treatises on Morality. [2]
Vishnu Sharma has studied
the entire collection of Texts on Morality (politics) in this world and
has created this Treatise containing five sections
which is very pleasant to the mind. [3]
कथामुखं
{INTRODUCTION TO THE STORY}
It is so heard-
There is a city named Mahilaaropya in the Southern regions,
ruled by a king named Amarashakti; he was like a divine Kalpa tree in attending
to the needs of all the people (he was extremely compassionate and charitable);
his feet was worshipped by the clusters of blossoms formed by the colorful rays
shooting out from the gems studded on the crowns of the great kings (all great
kings revered him and respected him); he had mastered all the sciences. He had
three sons named Bahushakti, Ugrashakti and Anantashakti, who were of very
wicked nature. (They were averse to learning and were impolite to one and all).
Observing his children who were not interested in any
learning, the king called his ministers for a meeting and addressed them like
this:
“Hello Everybody! You all already know that these sons of
mine are averse to learning any scripture and are completely without any
intelligence. Observing them like this, I do not feel happy even when ruling
this great kingdom.
Or, it is rightly said-
अजातमृतमूर्खेभ्यो
मृताजातौ सुतौ
वरं
यतस्तौ स्वल्पदुःखाय
यावज्जीवं जडो दहेत् [4]
Of the three types of sons- unborn, dead and foolish,
the dead and unborn sons are better.
They both give only little pain;
but the idiot son burns you the whole of your life.
वरं गर्भस्रावो
वरमृतुषु नैवाभिगमनम्
वरं जाताः
प्रेतो वरमपि
च कन्यैव
जनिता
वरं वन्ध्या
भार्या वरमपि
च गर्भेषु
वसति –
र्नचाविद्वान्
रूपद्रविणगुणयुक्तोsपि तनयाः [5]
It is better that an abortion occurs;
it is better that there is no
coupling at all in the prescribed period;
it is better the child is
still-born; it is better that even a daughter is born;
it is better that the wife is barren; it is better that the child never
leaves its womb;
but never should a son be there
who is not learned,
though he may have other
possessions like beauty and wealth.
किं तया
क्रियते धेन्वा
या न
सूते न
दुग्धदा
कोsर्थः पुत्रेण
जातेन यो
न विद्वान्न
भक्तिमान् [6]
What can be done with a cow that does not deliver a calf, nor yields
milk?
What is a son worth who is not learned nor devoted to elders?
वरमिह वा
सुतमरणं मा
मूर्खत्वं कुलप्रसूतस्य स
येन विबुधजनमध्ये
जारज इव लज्जते
मनुजः [7]
Better is the death of a son; but never a
state
where the son who holds the name of the family acts foolish;
because of which a man has to feel embarrassed
in the assembly of the wise, like the son of an adulteress!
गुणिगणगणनारंभे न
पतति कटिनी
ससंभ्रमा यस्य
तेनाम्बा यदि
सुतिनी वद
वन्ध्या कीदृशी
भवति [8]
If the son’s name is not written excitedly
at the beginning of the list
containing
the names of the people who are
of noble characters,
then in what way is she lesser in state than that of a barren woman?
Then do something by which these sons of mine will become
intelligent. Here in my court itself, there are fifty scholars who enjoy the
salary given by me. Therefore see how my wishes can be fulfilled.”
Then one of them said-
“Lord! To study the texts on grammar it takes twelve years;
then the texts on Dharma of Manu (Manusmrti), treatises on economics authored
by Chaanakya and treatises on Kaama(desire) authored by Vaatsyaayana have to be
mastered. In this manner one understands the texts written on Dharma, Artha,
and Kaama, and finally gets enlightened.”
Then a minister named Sumati stood up in their midst and
said-
“The life of a human being is very short. The study of
Grammar texts itself will take a long time to get over with. Therefore think of
some compact text which can be used in making these princes learned.
Because it is said-
अनन्तपारं किल शब्दशास्त्रं
स्वल्पं तथायुर्बहवश्च विघ्नाः
सारं ततो ग्राह्यमपास्य फल्गु
हंसैर्यथा क्षीरमिवाम्बुमध्यात् [9]
The grammar text is very huge and has much
depth.
The life of a human being is short and obstacles are many.
Only the essence has to be grasped leaving out the wasteful sections,
like the swans absorbing only milk from the water (and milk mixture).
There is a Brahmin named Vishnu Sharma. He is a master of
all sciences. He is well known in the circle of students. Offer these princes to
his care. He will definitely make them learned very fast.”
The king heard his words and called Vishnu Sharma and said-
“O Lord! Please oblige me and make these boys unparalleled
masters of the political science quickly. Then I will honor you with the ruling
power of hundred villages.”
Then Vishnu Sharma said to the king-
“Lord! Listen to my solemn promise! I will never sell
knowledge even for the ruler-ship of hundred villages! However, if I do not
make your sons experts in ‘Administration science’ within next six months, then
I will renounce my very name! What more, listen to this lion’s roar of mine! I
am not saying this being greedy for wealth. I have passed eighty years and I
have renounced the desire for all sense pleasures. What use is wealth to me? But,
to fulfill your request I will make an amusing diversion in the learning
process. Write down today’s date. If I do not make your sons unparalleled
masters of ‘Administration science’, then no god shall guide me towards
heavens!”
The king and his ministers heard the impossible vow promised
by the Brahmin and felt happy and surprised at the same time. The king left his
sons in his care and felt very much relieved. Vishnu Sharma kept them with him
and to educate them wrote the five sections of Administration science namely – मित्र-भेद,
मित्र-प्राप्ति,
काकोलुकीय, लब्ध-प्रणाश, अपरीक्षितकारक (MITRA-BHEDA,
MITRA-PRAAPTI, KAAKOLUKEEYA, LABDHA-PRANAASHA, and APAREEKSHITAKAARAKA) and
taught those princes. They too studied them and became experts within six
months as he had declared. From that time onwards, this science of
Administration has become very popular and is used in educating children.
What more-
अधीते य इदं नित्यं नीतिशास्त्रं शृणोति च
न पराभवमाप्नोति शक्रादपि कदाचन [10]
He who studies or listens to this science of Administration daily
will never ever get defeated even by Indra.
इति कथामुखं
{INTRODUCTION TO THE STORY ENDS}
*****
प्रथमं तन्त्रं
{FIRST SECTION}
मित्र-भेदः
{CREATING RIFT AMONG FRIENDS}
प्रस्तावना कथा
{INTORODUCTORY STORY}
Now begins the first
section named MITRA-BHEDA, in which this
is the first verse-
वर्धमानो महान्स्नेहः सिम्हगोवृषयोर्वने
पिशुनेनातिलुब्धेन जम्बुकेन विनाशितः [1]
The increasing true friendship between the lion and the bull in the
forest
was destroyed by a deceitful greedy fox.
PROLOGUE
The whole book of Panchatantra mostly contains animal
characters acting the story out; but the book is not intended to entertain
children with animal stories.
Man is a mammal who is at the peak point of evolution and
has conquered all his base qualities of his evolutionary ancestors; so we hope
optimistically. But still he is just an animal who contains within himself all
the qualities of all the other animals.
If in every event we could place a magical X-ray machine in
front of him and observe, we may be surprised by the animal forms that appear
inside the human disguise.
Vishnu Sharma has X-rayed the civilized human being in his
book and exposes his animal qualities unabashedly.
The First Tantra is named MITRA-BHEDA
meaning ‘Rift between friends’.
The whole story is about how to break a friendship, yet it
is a lesson for all the friends how not to let their friendship break.
The main characters in this story are a lion, a bull, and
two foxes- one a passive witness and another, a deceitful schemer.
Lion represents the leadership quality in a person; the bull
represents the ordinary good man of the world who does not have much
understanding about the fraudulent events that go on in political circles. The
foxes represent the scheming nature in a man; which sometimes can even ruin a
guileless friendship between a rich ruler and a poor public.
LION:
The Lion is named Pingalaka, a person of yellowish or
reddish brown hue; or a person rich and prosperous overflowing with wealth and
gold.
We will see the lion Pingalaka picturized as oscillating
between the good and the bad by trusting any person who flatters him and
becoming the puppet in their hands. If you are a leader, beware of the schemers
around you.
BULL:
The Bull is named Sanjeevaka, who just wants to live happily
adjusting with all.
The bull Sanjeevaka is picturized as a guileless person who
trusts any one with full heart; he is a person who cannot see evil in this
world; well, when he sees evil he is left helpless to face the circumstances
and perish. If you are a good man, don’t be too good like the bull Sanjeevaka
and try to understand that the world contains wicked minds also and be clever
enough not to fall into their traps.
FOXES:
The first one is named Karataka- which actually is the name
of the propounder of art and theft. If you are a schemer but yet unselfish do
not support deceit like Karataka to walk out at the end after the evil is done.
Save the situation before it goes out of hand.
The second one is named Damanaka, the ‘winner’, who can
manipulate anybody to achieve his ends. If you are a schemer with only selfish
gains as your life’s mission like Damanaka, what else to comment but- ‘Keep
out’!
To all those who
adore friendship-
‘Beware of the ‘Damanakas’ hiding in the human minds’.
To all the selfless
souls-
‘Beware of the selfishness hiding in all the human minds.’
{THE MAIN STORY}
So it is heard-
There is a city named MAHILAAROPYA
in the southern region. There lived a merchant’s son named Vardhamaanaka in
that city; he had earned huge amount of wealth through righteous means. Once as
he was sitting on his bed at night, he thought anxiously like this-“even if
abundant wealth is there one should think of ways to increase it and do the
needful also.
As it is said-
{IMPORTANCE OF WEALTH}
नहि तद्विद्यते
किन्चिद्यदर्थेन न सिध्यति
यत्नेन मतिमान्स्तस्मादर्थमेकं
प्रसाधयेत् [2]
There is nothing that is not possible to attain through wealth.
So an intelligent man should only strive to earn wealth.
यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः
यस्यार्थाः स पुमान्ल्लोके यस्यार्थाः स च पण्डितः [3]
He who has wealth has friends; he who has wealth has relatives;
he who has wealth is a well-respected man in the world;
he who has wealth is a learned man.
न सा विद्या न
तद्दा
नं न तच्छिल्पं
न सा
कला
न तत्स्थैर्यं
हि धनिनां
याचकैर्नगीयते [4]
There is no learning, no charity, no statue, no art, and no firmness
which has not been made the attribute of the rich
by the beggars hovering around them.
इह लोके
हि धनिनां
परोsपि सुजनायते
स्वजनोsपि दरिद्राणां
सर्वदा दुर्जनायते
[5]
In this world, even the enemy of a wealthy man gets
honored.
Even the acquaintance of a poor man
is always treated as a wicked person.
अर्थेभ्योSतिप्रवृद्धेभ्यः
संवृत्तेभ्यस्ततस्ततः
प्रवर्तन्ते क्रियाः
सर्वाः पर्वतेभ्य
इवापगाः [6]
When the wealth is accumulated from various
sources
and when it keeps increasing abundantly,
then all works get completed effortlessly,
like the rivers flowing down from the mountain.
पूज्यते यदपूज्योsपि
यदगम्योsपि गम्यते
वन्द्यते यदवन्द्योsपि
स प्रभावो
धनस्य च
[7]
Even a man not worthy of worship gets
worshipped;
even a man who should not be sought for gets sought after;
even a man who should not be saluted gets saluted.
Such is the influence of wealth.
अशनादिन्द्रियाणि इव स्युः कार्याण्यखिलान्यापि
एतस्मात्कारणाद्वित्तं सर्वसाधनमुच्यते [8]
Through food the senses are capable of
performing all their actions.
This is the very reason
wealth is extolled as the means for everything.
अर्थार्थी जीवलोकोयं
स्मशानमपि सेवते
त्यक्त्वा जनयितारं
स्वं निःस्वं
गच्छति दूरतः
[9]
A man of this world in need of wealth
will even stay at ‘cremation grounds’;
he will even discard his wealth-less parents and move away.
गतवयसामपि पुरुषं
येषामर्था भवन्ति ते तरुणाः
अर्थेन तु
ये हीना
वृद्धास्ते यौवनेsपि स्युः [10]
The aged men become youths if they have
wealth.
The youth are indeed old if they do not own wealth.
This wealth can be attained by
men through six means – begging, by serving the king, by agricultural
activities, by getting learned, by lending money for interest and merchandise.
Among all these, the wealth got through merchandise is a never a bad bargain.
It is said-
हता भिक्षा
भेकैर्वितरति नृपो नोचितमहो
कृषिः क्लिष्टा
विद्या गुरुविनयवृत्त्याSति
विषमा
कुसीदाद्दारिद्र्यं परकरगतग्रन्थिशमनात्
न मन्ये
वाणिज्यात्किमपि परमं वर्तनमिह [11]
The begging profession has lost its esteem
because of vile characters.
The king never gives the correct remuneration.
Agriculture is a hard work.
Education is difficult because one has to be always polite to the
teachers.
The lending business ends you in poverty,
because even the original money given as a loan to another never comes
back.
I do not find any other business better than merchandise.
उपायानाञ्च सर्वेषामुपायः पण्यसन्ग्रहः
धनार्थं शस्यते
ह्येकस्तदन्यः संशयात्मकः [12]
Among all the methods mentioned as means of
earning wealth,
the hoarding of things for sale is the best one;
rest is not dependable.
Even in merchandise, there are seven types mentioned as the
means for earning wealth.
They are like this-
Selling perfumes, pawning, business connected to cows;
cheating regular customers, selling worthless stuff for extraordinary prices,
incorrect weighing in the balance, selling foreign goods.
It is said-
पण्यानां गान्धिकं
पण्यं किमन्यैः
काञ्चनादिभिः
यत्रैकेन च यत्क्रीतं
तच्छतेन प्रदीयते
[13]
Among all saleable products, perfume is the best,
even gold and other things are not comparable to it.
One becomes hundred, when it (perfume) is bought and sold.
निक्षेपे पतिते
हर्म्ये श्रेष्टी
स्तौति स्वदेवतां
निक्षेपी म्रियते
तुभ्यं प्रदास्याम्युपयाचितं
[14]
When the pawned object has made entry into
his house,
the rich man prays like this to his deity.
‘If the man who has pawned dies,
I will offer anything to you in return’.
गौष्टिककर्मनियुक्तःश्रेष्टी चिन्तयति चेतसा
ह्र्ष्टः
वसुधा वसुसंपूर्णा
मयाद्य लब्धा
किमन्येन [15]
The rich man in the cow-business thinks
happily,
‘This whole earth filled with all the wealth has been obtained by me;
(I can allow my cows to graze everywhere.)
What else do I need?’
परिचितमागच्छन्तं ग्राहकमुत्कण्ठया विलोक्यासौ
हृष्यति तद्धनलुब्धो
यद्वत्पुत्रेण जातेन [16]
Observing eagerly the regular customer who
has arrived,
the greedy fellow after money becomes happy as if a son is born to him.
(He gets ready to cheat.)
And also-
पूर्णाsपूर्णैर्मानै: परिचितजनवन्चनं तथा नित्यं
मिथ्याक्रयस्य कथनं प्रकृतिरियं स्यात्किराटानां [17]
Cheating the acquainted customers with incorrect weights
and always quoting incorrect prices for objects is the nature of
merchants.
And also-
द्विगुणं त्रिगुणं
वित्तं भाण्डक्रयविचक्षणाः
प्राप्नुवन्त्युद्यमाल्लोका दूरदेशान्तरं गताः
[18]
Those adept in the sales techniques
get twice or thrice the original amount in their business
when they visit foreign countries.”
{SANJEEVAKA’S STORY}
Having decided in this manner, he collected the goods to be
sold in Mathura
and on an auspicious day, taking the blessings of his elders, seated on a good
cart he began his journey. Two auspicious bulls named Sanjeevaka and Nandaka
were born in his house and were bred there itself. They had been yoked to the
cart to pull it along the road. Of the two, the bull named Sanjeevaka climbed
down towards the bank of the River Yamuna and slipped in the wet sand; he broke
the yoke and sat down. Vardhamaana felt very much distressed seeing the
condition of his pet bull. He even broke his journey for three days waiting for
the bull to recover. Observing him sad like this, the co-travelers said to him,
“O rich man! How can you jeopardize the lives of all of us by making us all
wait here in this dangerous forest filled with lions and tigers?
It is said-
न स्वल्पस्य
कृते भूरि नाशयेन्मतिमान्नरः
एतदेवात्र पाण्डित्यं
यत्स्वल्पाद्भूरिरक्षणं
[19]
An intelligent man does not destroy much for the sake of less.
If he can lose only a little and save much,
then that is the sign of his intelligence.”
Vardhamaana agreed to their words. He placed a few men to
care for the bull and continued his journey with his fellow travelers. Those
men in turn felt the forest to be too dangerous to remain alone there. They
left the bull there itself and went off quickly to join the merchant caravan.
They lied to their master-“Master, that poor Sanjeevaka is dead. We cremated
him in the fire as we felt that, that would have been your wish.” Hearing their
words Vardhamaana felt grateful towards them for their kind act. Emotionally
moved by the bull’s death, he performed all the necessary rites connected to
the death of the bull.
Sanjeevaka had more life-span to his credit. He revived by
the cool moist winds blowing from the river; he got up somehow with all effort
he could muster and reached the bank of the river. Eating the tender grass
shoots shining like emeralds, within a few days he shone like the bull of
Shiva. He had a huge hump on his back and became very strong. Everyday he broke
the anthills around there with his horns and roared aloud.
It is well-said,
अरक्षितं तिष्टति
दैवरक्षितं सुरक्षितं दैवहतम् विनश्यति
जीवत्यनाथोsपि वने
विसर्जितः कृतप्रयत्नोsपि गृहे विनश्यति
[20]
That which is un-protected remains protected
by the unseen fate.
That which is protected perishes when the fate is against it.
Even an orphan lives left in a forest.
Even with no effort spared,
one in the house dies.
{STORY OF PINGALAKA}
Once a lion named PINGALAKA came
to the banks of river Yamuna to drink water and ease its thirst, surrounded by
all its followers. He heard the loud deep roaring sound of Sanjeevaka from far.
Hearing that sound, he felt very much anxious. Frightened he hid himself under
a fig tree making a protective circle of four sections.
{In the innermost circle the
king will stay; next circle will be occupied by trustworthy ministers and
subordinates; the third circle will be occupied by soldiers. The outermost ring
will contain the spies and guards.}
The four-fold sphere will be like this-
the lion, the followers of lion, the servants and the
ordinary class of spies and guards.
{COWARDICE OF A KING MAKES HIM A PUPPET
IN THE HANDS OF A CHEAT}
There were two foxes named KARATAKA
and DAMANAKA, the sons of the minister. At present they were without jobs and followed
the king always trying to win his favor.
They both discussed with each other. Damanaka said- “My good
friend Karataka! Now our Master has gone down the river bank to drink water.
But he is still there only. For what reason has he not ventured to quench his
thirst but is concealing himself inside a ring-arrangement under a fig tree and
acting distressed?”
Karataka said-“O good man! What does it matter to us?
It is said-
अव्यापारेषु व्यापारं
यो नरः
कर्तुमिच्छति
स एव निधनं यातिकीलोत्पाटीव
वानरः [21]
That man who wants to engage in doing
something
which is not at all connected to
him
will indeed die like the monkey
which removed the wedge.”
Damanaka said-“How is that so?”
Karataka said-
[1]
कीलोत्पाटीवानरकथा
{THE STORY OF THE MONKEY WHICH REMOVED THE WEDGE}
“Near some city, a merchant’s
son wanted to build a temple in the center of some thickly grown grove of
trees. One log of wood belonging to the acacia tree had been half-cut by a
carpenter and left there with a wedge stuck in between the crack. Meanwhile
some monkeys started playing on top of the trees, roof of the building and logs
of woods with abandon.
One of the monkeys of restless
nature who was fated to die sat on the half-cut log of wood and started pulling
the wedge away with both of his hands. His scrotum was hanging in between the
two slices of wood, and when the wedge was removed what happened has already
been told.
That is why I say – अव्यापारेषु (in things not of your concern).
We have enough food left over to eat after the king finishes
his meals, so why bother about other things?”
Damanaka said, “You are just a person hankering after food.
That is not right.
It is said-
{MEANING OF LIFE}
सुहृदामुपकारकारणाद्द्विषदामप्यपकारकारणात्
नृपसंश्रय इष्यते
बुधैर्जटरं को न बिभर्ति केवलं
[22]
The wise men seek shelter with the king
because
it will be conducive to the welfare of their own kith and clan,
and harmful to the enemies of oneself.
Who does not simply fill his belly?
Also-
यस्मिन्जीवति जीवन्ति
बहवः सोsत्र जीवतु
वयांसि किं
न कुर्वन्ति
चञ्च्वा स्वोदरपूरणात्
[23]
Let him alone live, by whose living many
live.
Don’t the birds also fill their bellies through their beaks?
Also-
यज्जीव्यते क्षणमपि
प्रथितं मनुष्यैर्विज्ञानशौर्यविभवार्यगुणैः
समेतं
तन्नाम जीवितमिह
प्रवदन्ति तज्ञा: काकोsपि जीवति चिराय
बलिञ्च भुङ्क्ते
[24]
When life is lived by men even for a second
getting praised for their achievement in
arts, valor, wealth and nobility of character,
that alone is said to be a life worth lived for-
so say the wise ones.
Even a crow lives for long eating the crumbs thrown as offering to it.
यो नात्मना
न च
परेण च
बन्धुवर्गे दीने दयां न कुरुते
न च
भृत्यवर्गे
किं तस्य
जीवितफलं हि
मनुष्यलोके काकोsपि जीवति चिराय बलिञ्च
भुङ्क्ते [25]
He who does not directly or indirectly act
kindly towards
his relatives or the needy or the servants,
what is the use of his life on this earth?
Even a crow lives for long
eating the crumbs thrown as offering to it.
सुपूरा स्यात्कुनदिका
सुपूरो मूषिकाञ्जलिः
सुसंतुष्टः कापुरुषाः
स्वल्पकेनापि तुष्टति [26]
A tiny stream becomes full with just a
little water;
the hands of the mouse gets full with just tiny bits of food;
a wretched man is satisfied and feels happy with just a little gain.
And also-
किं तेन
जातु जातेन
मातुर्यौवनहारिणा
आरोहति न
यः स्वस्य
वंशस्याग्रे ध्वजो यथा [27]
What is the use of a person
who is just born to steal away the youth of his mother,
who does not ascend high on top of his family like a flag?
परिवर्तिनि संसारे
मृतः को
वा न
जायते
जातस्तु गण्यते
सोsत्र यः
स्फुरेच्च श्रियाधिकः [28]
In this rotating wheel of the
world-existence,
who does not get born after death!
He alone is said to be born
who shines with excessive prosperity and fame.
And also-
जातस्य नदीतीरे
तस्यापि तृणस्य
जन्मसाफल्यं
यत्सलिलमज्जनाकुलजनहस्तालम्बनम् भवति [29]
Even the grass growing on the river bank
attains the fulfillment of its birth,
as the people who drown in the waters
hold on to it for support and
get saved.
And also-
स्तिमितोन्नतसन्चारा जनसन्तापहारिणः
जायन्ते विरला
लोके जलदा
इव सज्जनाः
[30]
Rain bearing clouds float steady and stable
in the higher regions of the sky
removing the difficulties of people; but they are very rare.
Likewise those good men who are stable in character and live in a
higher mental state always help people in distress;
they too are rare to find.
निरतिशयं गरिमाणं
तेन जनन्याः
स्मरन्ति विद्वांसः
यत्कमपि वहति
गर्भं महतामपि
यो गुरुर्भवति
[31]
Learned men remember a mother as an
extraordinary person deserving respect because there is always a chance that
her womb may contain
some man who may become the teacher of even great ones.
अप्रकटीकृतशक्तिः शक्तोsपि जनस्तिरस्क्रियां
लभते
निवसन्नन्तर्दारुणि लङ्घ्यो वह्निर्न तु
ज्वलितः [32]
A person who is powerful will be despised if
his power does not get expressed.
The wooden log gets stepped on easily by one and all,
but not when the fire inside it is blazing outside.”
Karataka said- “We both do not hold official posts anymore,
so why should we bother about all this?
{THE STATE OF A MAN WITHOUT JOB}
It is said-
अपृष्टोsत्राप्रधानो यो ब्रूते राज्ञः पुरः
कुधीः
न केवलमसंमानं
लभते च
विडम्बनं [33]
The fool who is no more employed and is
ignored
says something in front of the
king,
he will not only be disrespected but will be derided also.
And also-
वचस्तत्र प्रयोक्तव्यं
यत्रोक्तं लभते फलं
स्थायी भवति
चात्यन्तं रागाः शुक्लपटे यथा [34]
One should utter a speech where there is some fruitful response.
Color on a white cloth alone looks extremely prominent.”
Damanaka said -“No, do not say like that.
{WHY MEN TRY TO PLEASE KINGS AND RICH MEN}
It is said-
अप्रधानः प्रधानः
स्यात् सेवते
यदि पार्थिवं
प्रधानोsप्यप्रधानः स्याद्यदि सेवाविवर्जितः
[35]
If a man serves the king well,
then even one who has lost his position, will regain his post.
If one does not serve the king properly
even the one holding the post may lose it.
It is said-
आसन्नमेव नृपतिर्भजते
मनुष्यं
विद्याविहीनमकुलीनमसंस्कृतं च
प्रायेण भूमिपतयः
प्रमदा लताश्च
यत्पार्श्वतो भवति
तत्परिवेष्टयन्ति [36]
The king only favors the man in his
proximity,
whether he be illiterate, or of an unworthy family or uncultured.
Usually, kings, damsels and creepers
embrace anything that is next to
them.
And also-
कोपप्रसादवस्तुनि ये विचिन्वन्ति सेवकाः
आरोहन्ति शनै:
पश्चाद्धुन्वन्तमपि पार्थिवं
[37]
The servants who know
what objects please or irritate the king,
will slowly get the king to favor them
though he might be insulting them at present.
विद्यावतां महेच्छानां
शिल्पविक्रमशालिनां
सेवावृत्तिविदां चैव नाश्रयः पार्थिवं विना
[38]
For learned persons, for men with great ambitions,
for those talented in the arts or valor,
for those who are adept in services,
there is no other shelter than the king.
ये जात्यादिमहोत्साहान् नरेन्द्रान्नोपयान्ति च
तेषां आमरणं भिक्षा प्रायश्चित्तं विनिर्मितं [39]
Those who keep away from the king
being proud of their family and caste
are destined to beg all through their lives.
ये च प्राहुर्दुरात्मानो दुराराध्या महीभुजः
प्रमादालस्यजाड्यानि ख्यापितानि निजानि तैः [40]
Those idiots who say that kings are
difficult to please
are only making an exhibition
of their own foolishness and
laziness.
सर्पान्व्याघ्रान्गजान्सिम्हान् दृष्ट्वोपायैर्वशीकृतान्
राजेति कियती
मात्रा धीमतामप्रमादिनां
[41]
After observing serpents, tigers, elephants
and lions getting controlled,
what is a king for the ‘intelligent one’ acting with care?
राजानमेव संश्रित्य
विद्वान् याति
परां गतिम्
विना मलयमन्यत्र
चन्दनं न
प्ररोहति [42]
The intelligent man takes shelter in the
king alone
and reaches great heights.
The sandalwood tree does not grow anywhere else
but in the Malaya mountain.
धवलान्यातपत्राणि वाजिनश्च मनोरमाः
सदा मत्ताश्च
मातङ्गाः प्रसन्ने
सति भूपतौ
[43]
If the king is pleased,
the white royal umbrellas,the excellent horses, the ‘musth’ elephants
all become yours.”
Karataka said- “Then, what do you want to do now?”
Damanaka said- “At present, our king Pingalaka and his
retinue are in the grip of fear. So first we will approach them and find out
the cause of their fear and choose one among the many strategies like-
‘Alliance ,
War, Travel (escape /Attack), Remain secure at one’s place, Take help from
others, Double-dealing’ –
and act accordingly.
Karataka said- “How do you know that the king is
frightened?”
Damanaka said- “What is there to know?
It is said-
{POWER OF OBSERVATION}
उदीरितोsर्थ: पशुनापि
गृह्यते
हयाश्च नागाश्च
वहन्ति चोदिताः
अनुक्तमप्यूहति पण्डितो
जनः
परेङ्गितज्ञानफला हि बुद्धयः [44]
Even animals can sort of make out the
meanings of the words uttered.
The horses and elephants do as directed.
Learned men can understand even words not spoken loudly.
The brains are made to understand the signs made by others.
And also-
आकारैरिङ्गितैर्गत्या चेष्टया भाषणेन च
नेत्रवक्त्रविकारैश्च लक्ष्यतेsन्तर्गतं मनः
[45]
It is easy to read the minds of others
through appearance, signs, gait, action, speech,
and the changes observed in the eyes and face.
Therefore, I will approach the frightened king and remove
his fear using my intellectual prowess and bring him under my control and get
back my minister’s post.”
Karataka said-“You do not know anything about serving a
superior. How can you bring him under your control?”
Damanaka said- “What do you mean by saying that I do not
know the science of serving the superiors? When I was a child playing on the
lap of my father, I chanced to hear the words of learned men who visited our
house. They used to discuss the science of administration with each other. I
have heard a lot about the science of serving the superiors and I still have
that knowledge with me.
Listen to this statement-
{THE SCIENCE OF SERVICE}
{Service here does not
exactly refer to the service done by maids and men who sweep and mop the
floors.
We all serve some one or
other- parents, teachers, saints, politicians, authorities etc.}
सुवर्णपुष्पितां पृथ्वीं विचिन्वन्ति त्रयो
जनाः
शूरश्च कृतविद्यश्च
यश्च जानाति
सेवितुं [46]
These three categories of people alone
can ever own the earth filled with golden flowers;
the valorous one, the learned one and the one who knows the art of
serving.
सा सेवा
या प्रभुहिता
ग्राह्यवाक्या विशेषतः
आश्रयेत्पार्थिवं विद्वान्स्तद्द्वारेण एव नान्यथा [47]
That alone is considered as service
which is conducive to the welfare of the Master;
especially one should be
extremely obedient to him.
The intelligent man should come under the shelter of the king
only through this door, and none
else.
यो न वेत्ति गुणान् यस्य
न तं
सेवेत पण्डितः
न हि तस्मात्फलं किञ्चित्
सुकृष्टादूषरादिव [48]
An intelligent man should not serve a person
who does not recognize his good
qualities.
It will not be fruitful
like the barren land getting
well-cultivated.
द्रव्यप्रकृतिहीनोsपि सेव्यः सेव्यगुणान्वितः
भवत्याजीवनं तस्मात्फलं
कालान्तरादपि [49]
A person who is fit to be served should be
served
even if he lacks wealth.
The service will surely bear fruit and last the whole of life,
even if there be some delay in its appearance.
अपि स्थाणुवदासीनः
शुष्यन्परिगतः क्षुधा
न त्वेवानात्मसंपन्नाद्वृत्तिमीहेत पण्डितः
[50]
It is better for the intelligent man
to sit at one place like a pillar;
be without food; and wither away to his death.
But never should he desire to serve a non-intelligent person.
सेवकः स्वामिनं
द्वेष्टि कृपणं
परुषाक्षरं
आत्मानं किं
स न
द्वेष्टि सेव्यासेव्यं
न वेत्ति
यः [51]
If the servant hates his master
because he is rude and miserly in character,
why not he blame himself for not knowing
whom one should serve and whom one should not serve?
यमाश्रित्य न
विश्रामं क्षुधार्था
यान्ति सेवकाः
सोsर्कववन्नृपतिस्त्याज्यः सदा पुष्पफलोsपि सन् [52]
If the servants never get rest
or even barely satisfy their hunger by serving a person,
then they should discard him
like avoiding the sun-plant which is worthless
even if filled with flowers and fruits always.
राजमातरि देव्याञ्च
कुमारे मुख्यमन्त्रिणि
पुरोहिते प्रतीहारे
सदा वर्तेत
राजवत् [53]
One should consider
the king’s mother, his queens, his son,
his prime minister, his priest, and his door-keeper
as equal to the king himself.
जीवेति प्रभुवन्प्रोक्तः
कृत्याकृत्यविचक्षणः
करोति निर्विकल्पं
यः स
भवेद्राजवल्लभः [54]
If a servant who knows what actions are to
be done and what should not,
completes all the orders of the king without a flaw,
and just says ‘Live long’ whenever he is addressed by the king,
then he will become dearer to the king.
प्रभुप्रसादजं वित्तं
सुप्राप्तं यो निवेदयेत्
वस्त्राद्यं च
दधात्यङ्गे स भवेद्राजवल्लभः [55]
A servant who expresses his gratitude
outwardly
when he receives any gift from the king,
and who wears the clothes given by the king
will become dearer to the king.
अन्तःपुरचरैः सार्धं यो न मन्त्रं समाचरेत्
न कलत्रैर्नरेन्द्रस्य स भवेद्राजवल्लभः [56]
The
servant who does not converse with
the harem maids or the queen
becomes dearer to the king.
द्यूतं यो
यमदूताभं हालां
हालाहलोपमां
पश्येद्दारान्वृथाकारान्स भवेद्राजवल्लभः [57]
The servant who looks at gambling
as Yama’s ambassador,
wine like deadly poison, and the queens like lifeless pictures,
will become dearer to the king.
युद्धकालेsग्रगो यः स्यात्सदा पृष्टानुगः पुरे
प्रभोर्द्वाराश्रितो हर्म्ये स भवेद्राजवल्लभः [58]
He who stands in the front at the time of
war,
who follows at the back when in city,
who stands at the door in the harem,
he will become dearer to the king.
सम्मतोsहम् प्रभोर्नित्यमिति
मत्वा व्यतिक्रमेत्
कृच्छेष्वपि न
मर्यादां स
भवेद्राजवल्लभः [59]
He who has understood the trust the king has
placed in him
should not transgress his limits
even in worst situations;
thus he will become dearer to the king.
द्वेषिद्वेषपरो नित्यमिष्टानामिष्टकर्मकृत्
यो नरो
नरनाथस्य स
भवेद्राजवल्लभः [60]
He who maintains hatred towards the king’s
enemies,
pleases with his actions those who are favored by the king,
will become dearer to the king.
प्रोक्ता प्रत्युत्तरं
नाsह विरुद्धं
प्रभुणा च
यः
न समीपे
हसत्युच्चैः स भवेद्राजवल्लभः [61]
He, who does not say anything against what has
been told by the king,
who does not laugh loudly when standing near him,
will become dearer to the king.
यो रणं
शरणं तद्वन्मन्यते
भयवर्जितः
प्रवासं स्वपुरवासं
स भवेद्राजवल्लभः
[62]
He who is fearless and accepts the war-field
as a resort
and journey as his home-town will become dearer to the king.
न कुर्यान्नरनाथस्य
योषिद्भि: सह संगतिं
न निन्दां
न विवादं
च स
भवेद्राजवल्लभः [63]
He should not blame, argue or
keep the company of the queens of his Master;
then he will become dearer to
the king.”
Karataka said-“Tell me how you will first start the
conversation after approaching the king?” Damanaka said-
उत्तरादुत्तरवाक्यं वदतां संप्रजायते
सुवृष्टिगुणसंपन्नाद्बीजाद्बीजमिवापरं [64]
“As we pass statements back and forth, the
conversation will continue by itself,
like the seed gives rise to another seed when there has been good
rains.
अपायसंदर्शनजां विपत्तिं
उपायसन्दर्शनजां च सिद्धिं
मेधाविनो नीतिगुणप्रयुक्तां
पुरःस्फुरन्तीमिव वर्णयन्ति [65]
The scholars who have mastered the royal
science
describe the forthcoming danger and the upcoming success
as if happening in front of their eyes.
एकेषां वाचि
शुकवदन्येषां हृदि मूकवत्
हृदि वाचि
तथान्येषां वल्गु वल्गन्ति सूक्तयः [66]
Wise sayings are repeated by some like
parrots;
in some others they remain only
in their minds without expression;
but in some they remain both in
the heart and the mouth
and get expressed beautifully.
I will not speak anything not suited to the occasion. When I
was playing on the lap of my father, I have heard-
अप्राप्तकालं वचनं
बृहस्पतिरापि ब्रुवन्
लभते बह्ववज्ञानं
अपमानं च
पुष्कलं [67]
Even if Brhaspati, the preceptor of Gods
utters untimely words,
he has to face a lot of insults and ridicules.”
Karataka said-
दुराराध्या हि
राजानः
पर्वता
इव सर्वदा
व्यालाकीर्णा: सुविषमाः
कठिनाः दुष्टसेविताः
[68]
“Snakes move about in the mountains;
the kings are surrounded by wicked men.
Mountains abound in thorny roads and dangerous pits;
the kings are harsh mouthed and rude.
The mountains are filled with rocks; the kings have cruel hearts.
The mountains abound in tigers and lions;
the kings always have evil doers as their company.
Mountains are hard to climb; kings are hard to please.
Kings are like Mountains.
And also-
भोगिनः कन्चुकाविष्टाः
कुटिलाः
क्रूरचेष्टिताः
सुदुष्टा मन्त्रसाध्यास्च
राजानः
पन्नगा इव
[69]
The snakes have hoods. Kings are always
after pleasures.
The snakes have scaly skins. The kings wear armor.
Snakes have curving bodies. Kings have crooked minds.
Snakes bite and kill. Kings do cruel acts.
Snakes are vicious creatures. Kings are wicked.
Snakes can be controlled by magic chants.
The kings can be convinced by proper talks.
Kings are like snakes.
द्विजिह्वाः क्रूरकर्माणोsनिष्टाश्च्छिद्रानुसारिणः
दूरतोsपि हि
पश्यन्ति राजानो
भुजगा इव
[70]
Snakes have two tongues. Kings talk double
meaning words.
Snakes do cruel acts. Kings do cruel acts.
Snakes are disliked. Kings are looked upon with envy.
Snakes crawl into holes. Kings are ready to find faults.
Snakes can see far. Kings know of distant things through spies.
Kings are like snakes.
स्वल्पमप्यपकुर्वन्ति येsभीष्टा हि महीपते:
ते वह्नौ इव
दह्यन्ते पतङ्गाः
पापचेतसः [71]
Those evil minded ones who even slightly
hinder the wish of the king,
burn like moths falling into the
fire.
दुरारोहं पदं
राज्ञां सर्वलोकनमस्कृतं
स्वल्पेनाप्यपकारेण ब्राह्मण्यमिव दुष्यति
[72]
Brahma’s world is difficult to attain. King’s
proximity is difficult to attain.
Brahma and king both are saluted by one and all.
The king terribly gets angry for the slightest mistake like Brahma.
दुराराध्याः श्रियो
राज्ञां दुरापा
दुष्परिग्रहः
तिष्टन्त्याप इवाधारे
चिरमात्मनि संस्थिताः [73]
The goddesses of wealth belonging to the
king are difficult to hold on to;
difficult to attain; difficult to maintain.
These goddesses remain happily
within themselves for long
like waters kept inside a
vessel.”
Damanaka said- “It is true. However –
यस्य यस्य
हि यो
भावस्तेन तेन
समाचरन्
अनुप्रविश्य मेधावी
क्षिप्रमात्मवशं नयेत् [74]
One should act according to the mentality of
a person.
A wise man should somehow please the king
and make him quickly come into one’s hold.
भर्तुस्चित्तानुवर्तित्वं सुवृत्तं चानुजीविनां
राक्षसाश्चापि गृह्यन्ते
नित्यं च्छन्दानुवर्तिभिः [75]
Acting according to the mentality of the
Master
is the best quality that a
servant should develop.
Even demons can be made favorable by acting according to their
mentality.
सरुषि नृपे
स्तुतिवचनं तदभिमते प्रेम तद्द्विषि द्वेषः
तद्दानस्य च
शंसा अमन्त्रतन्त्रं
वशीकरणम् [76]
When the king is angry, words of praise;
love towards people liked by him; hatred towards those hated by him;
showering praises when he is giving charity;
this is the way to bring the king under one’s control
without using any magical chant.”
Karataka said-“If that is your intention, then let auspiciousness
accompany you in your path. Do whatever you feel like doing.
{अप्रमादश्च
कर्तव्यस्त्वया राज्ञः समाश्रये
त्वदीयस्य शरीरस्य
वयं भाग्योपजीविनः}
{Be extremely careful in the presence of the
king.
We share the fortunes that belong to your body.”}
Damanaka saluted him and went to meet Pingalaka.
Seeing Damanaka coming towards him, Pingalaka said to the
door-keeper –
“Move your stick sideways. Allow Damanaka, the son of my
previous minister to enter freely. Make him get seated in the second sphere of
our arrangement.”
He said-“As you command Master.”
Then Damanaka entered, saluted the king and permitted by him
sat on the allotted seat.
The king lifted his right hand decorated by diamond-like
nails and placed it on the head of
Damanaka; then with due honors he questioned-
“Are you doing well? How is it that you are seen after a
long time?”
{DAMANAKA COMMENTS ABOUT THE UNFAIRNESS METED OUT TO
HIM
BY REMOVING HIM
FROM SERVICES}
Damanaka said-“We are of no use to the feet of the Lord; yet
I need to tell you something at this hour, because a king gets benefitted by
the best, middle and worst of all his attendants.
It is said-
दन्तस्य निष्कोषणकेन
नित्यं कर्णस्य कण्डूयकेन वापि
तृणेन कार्यं
भवतीश्वराणां किमङ्ग वाग्घस्तवता नरेण [77]
Even a grass shoot is useful to you Lords
when removing stuck particles from the teeth or
when scratching the inner ear.
What to say of a man with speech and hands?
We are the servants of your highness by tradition. We will
follow you even at the times of difficulties, though we are not rightfully
employed by you. Even then it is not proper for your highness to act like this.
It is said-
स्थानेष्वेव नियोक्तव्या
भृत्याश्चाभरणानि च
नहि चूडामणिः
पादे प्रभवामीति
बध्यते [78]
Servants and ornaments should be placed at
proper positions.
The excellent gem ‘Choodaamani’ which should be worn on the head
cannot be tied to the feet by a vain headed Lord.
Because-
अनभिज्ञो गुणानां
यो न
भृत्यैरनुगम्यते
धनाड्योsपि कुलीनोsपि
क्रमायातोsपि भूपतिः [79]
A king be he rich, or of a renowned family or of a great dynasty,
if he does not recognize the good qualities of a servant,
he will lose the services of that servant.
असमैः समीयमानः समैश्च
परिहीयमानसत्कारः
धुरि चानियुज्यमानस्त्रिभिः
अर्थपतिं त्यजति
भृत्यः [80]
If a king compares the servant with others of lower qualities,
or does not treat with due honor compared to others of equal qualities,
if he is not placed in the proper position in the regular duties,
a servant will discard such a master.
If a king foolishly places the servants deserving higher
positions at wretched posts, they will not stay there at all; it is not their
fault but the king’s.
It is said-
कनकभूषणसंग्रहणोचितो यदि मणिस्त्रपुणि प्रतिबध्यते
न स विरौति न
चापि स
शोभते भवति
योजयितुर्वचनीयता [81]
If the gem that is fit to be embedded in the
gold ornament
instead is fitted on a tin ornament,
the gem might not object; it does not look proper also;
but the fellow who did such a stupid act will be blamed.
And your highness said- “you have not been seen for a long
time”,
then listen to this-
सव्यदक्षिणयोर्यत्र विशेषो नास्ति हस्तयो:
कस्तत्र क्षणमप्यार्यो
विद्यमानगतिर्वसेत् [82]
Which gentleman of purposeful ventures will
stay
even for a second
where there is no difference observed
between the left and right hand?
काचे मणि मणऔ
काचो येषां बुद्धिर्विकल्पते
न तेषां
सन्निधौ भृत्यो
नाममात्रोsपि तिष्टति [83]
A servant will not stay even for namesake in
the presence of a king
who misconceives gem as glass and glass as gem.
परीक्षका यत्र
न सन्ति
देशे नार्घन्ति
रत्नानि समुद्रजानि
आभीरदेशे किल
चन्द्रकान्तं त्रिभिर्वराटैर्विपणन्ति गोपाः [84]
Where there are not experts who can judge the gems,
the extraordinary gems produced in the oceans have no value at all.
In such solitary lands of tribal-clans,
the cowherds sell the ‘moon stone’, three cowries a piece.
लोहिताख्यस्य च
मणेः पद्मरागस्य
चान्तरं
यत्र नास्ति
कथं तत्र
क्रियते रत्नविक्रयः
[85]
Who can sell jewels at a place,
where the difference between
the ordinary red stone and ruby
is not known?
निर्विशेषं यदा
स्वामी समं
भृत्येषु वर्तते
तत्रोद्यमसमर्थानामुत्साह: परिहीयते [86]
Where the Master treats equally all the
servants,
the servant who is efficient in his work
loses his enthusiasm for work.
न विना
पार्थिवो भृत्यैर्न
भृत्याः पार्थिवं
विना
तेषां च
व्यवहारोsयम् परस्परनिबन्धनं [87]
The servant cannot be there without the
king;
the king cannot be there without
the servant.
They are both bound to each other in all enterprises.
भृत्यैर्विना स्वयं
राजा लोकानुग्रहकारिभि:
मयूखैरिव दीप्तांशुस्तेजस्व्यपि
न शोभते
[88]
The king does not shine without his servants
who pleasantly handle the people,
like the lustrous sun shines not without his rays.
अरै: संधार्यते
नाभिर्नाभौ चारः प्रतिष्टिताः
स्वामिसेवाकयोरेवं वृत्तिचक्रम् प्रवर्तते [89]
The spokes support the nave; the nave holds the spokes together.
The wheel of work rotates
with the co-operation of both the servant and master.
शिरसा विधृता
नित्यं स्नेहेन परिपालिता
केशाsपि विरज्यन्ते
नि:स्नेहाः किम् न सेवकाः [90]
Even the hairs on the head which
are taken care of daily with oil etc,
become dry and colorless
if even one day they are left uncared for; what to say of servants?
राजा तुष्टो
हि भृत्यानामर्थमात्रं
प्रयच्छति
ते तु
संमानमात्रेण प्राणैरप्युपकुर्वते [91]
When the king is pleased, he offers only
money to the servants.
But the servants when treated with respect
show their gratitude even by offering their own lives.
एवं ज्ञात्वा
नरेन्द्रेण भृत्याः कार्या विचक्षणाः
कुलीनाः शौर्यसंयुक्ताः
शक्ता भक्ताः
क्रमागता: [92]
Knowing this, the king should employ
servants
who are talented, who come from a good family,
who are endowed with qualities like bravery, who are efficient,
who are devoted and who are from the family which has served for
generations.
{Damanaka has almost
convinced the king why he should be re-employed. Now he describes the qualities
of a good servant and presents himself as one such}
{QUALITIES OF A GOOD SERVANT}
यः कृत्वा
सुकृतं राज्ञो दुष्करं हितमुत्तमं
लज्जया वक्ति
नो किन्चित्तेन
राजा सहायवान् [93]
If the servant who has done something useful to the king
which is very difficult and extremely beneficial,
does not mention it feeling shy,
then that type of servant is really useful to the king.
यस्मिन्कृत्यं समावेश्य निर्विशङ्केन
चेतसा
आस्यते सेवक:
स स्यात्
कलत्रमिव चापरं
[94]
If the king can remain with completely
relaxed mind
after entrusting the work to the servant,
then that servant is worth his name
and is like another wife.
योsनाहूतः समभ्येति
द्वारि तिष्टति
सर्वदा
पृष्टः सत्यं मितं
ब्रूते स
भृत्योsर्हो महीभुजां [95]
He who comes even without called for,
he who stays at the door always,
he who when questioned says little but truthful words,
he is fit to serve the king.
अनादिष्टोsपि भूपस्य
दृष्ट्वा हानिकरं
च यः
यतते तस्य
नाशाय स
भृत्योsर्हो महीभुजां [96]
Though not being told,
if the servant tries to remove any harm
that may occur to his Master,
he is fit to serve the king.
ताडितोsपि दुरुक्तोsपि
दण्डितोsपि महीभुजा
यो न चिन्तयते पापं
स भृत्योsर्हो
महीभुजां [97]
Though beaten, though rudely spoken to,
though punished,
the servant who does not think ill of the Master
is fit to serve the king.
न गर्वं
कुरुते माने
नापमाने च
तप्यते
स्वाकारं रक्षयेद्यस्तु
स भृत्योsर्हो
महीभुजां [98]
The servant who does not act with arrogance,
he who does not burn with anger when insulted,
he who keeps his feelings to himself,
is fit to serve the king.
न क्षुधा
पीड्यते यस्तु
निद्रया न
कदाचन
न च शीतातपाद्यैश्च स
भृत्योsर्हो महीभुजां [99]
The servant who never gets affected
by hunger or sleep; or cold or heat,
is fit to serve the king.
श्रुत्वा सान्ग्रामिकीं
वार्तां भविष्यं
स्वामिनं प्रति
प्रसन्नास्यो भवेद्यस्तु स
भृत्योsर्हो महीभुजां [100]
The servant who feels happy
by hearing about a battle that will ensue with his Master
is fit to serve the king.
सीमावृद्धिं समायाति
शुक्लपक्ष इवोडुराट्
नियोगसंस्थिते यस्मिन्सभृत्योsर्हो
महीभुजां [101]
After employing the servant
if the borders of the kingdom extend more
like the moon in the full moon phase,
he is fit to serve the king.
सीमा संकोचमायाति
वह्नौ चर्म
इवाहितं
स्थिते तस्मिन्स
तु त्याज्यो
भृत्यो राज्यं
समीहता [102]
If the king is concerned about his kingdom,
he should get rid of that servant
by whose stay,
the kingdom shrinks like the leather put inside the fire.
Again, if you disregard me thinking ‘This one is just a
fox’, that is not proper.
{EFFICIENCY IS NOT IN APPEARANCE}
It is said-
कौशेयं कृमिजं
सुवर्णमुपलाद्दूर्वापि गोरोमत:
पङ्कात्तामरसं शशाङ्कोदधेरिन्दीवरं
गोमयात्
काष्टादग्निरहे: फणादपि मणिर्गोपित्ततो रोचना
प्राकाश्यं स्वगुणोदयेन
गुणिनो गच्छन्ति
किं जन्मना
[103]
Silk is gotten from a worm; gold from the
stone;
‘doorva’ from cow’s hair; lotus from mire;
moon from the ocean; blue lotus
from cow dung;
fire from the wood; gem from the snake’s hood;
yellow pigment (gorochana) from the bile of the cow;
good men shine because of their virtues;
what does birth matter?
मूषिका गृहजातापि
हन्तव्या स्वापकारिणी
भक्ष्यप्रदानैर्मार्जारो हितकृत्प्रार्त्यथेsन्यतः
[104]
Even if the mouse is born in one’s own
house,
it should be killed as it is
harmful to oneself.
A cat brought from elsewhere is offered tasty foods
and kept as a pet because it is useful.
एरण्डभिण्डार्कनडऐ: प्रभूतैरपि संचितैः
दारुकृत्यं यथा
नास्ति तथैवाज्ञैः
प्रयोजनं [105]
The castor plant and other reeds collected
in abundance
cannot be made use of like wood.
So it is with ignorant people.
किं भक्तेनासमर्थेन
किं शक्तेनापकारिणा
भक्तं शक्तञ्च
मां राजन्नावज्ञातुं त्वमर्हसि
[106]
What is the use of a person
who is devoted but incapable?
What is the use of a person
who is strong but harmful?
I am devoted and strong too.
You should not ignore me, O king.”
{THE KING’S MISTAKE IN TRUSTING A CHEAT}
Pingalaka said-“Let it be so then. Whether you are talented
or not, you are the son of my ex-minister and I have known you for long. So
whatever you want to say, say it without hesitation.”
Damanaka said- “Lord!
There is something I want to tell you.”
Pingalaka said-“Then tell me whatever you want to.”
Damanaka said-
अपि स्वल्पतरं
कार्यं यद्भवेत्
पृथिवीपतेः
तन्न वाच्यं
सभामध्ये प्रोवाचेदं
बृहस्पति: [107]
“Brhaspati has stated that any work,
even if it be small should not be disclosed in the open court.
Therefore his highness should listen to me in private;
because-
षट्कर्णो भिद्यते
मन्त्रः चतुर्कर्णेह स्थिरो भवेत्
तस्मात्सर्वप्रयत्नेन षट्कर्णं वर्जयेत् सुधीः
[108]
The discussion which is heard by six ears will certainly leak.
The discussion heard by four ears will be stable.
Therefore a wise man should always avoid six ears.”
Then the tigers, leopards, wolves and others heard the words
of Damanaka. They understood Pingalaka’s intention and immediately left the
assembly; others were made to.
Then Damanaka said- “Your highness had the intention of
drinking water from the river. Why then stay in hiding here?”
Pingalaka managed a stupid grin and said-“Nothing actually”.
Damanaka said- “If you do not want to tell me, it is
alright.
It is said-
दारेषु किन्चित्स्वजनेषु
किञ्चित् गोप्यं
वयस्येषु सुतेषु
किञ्चित्
युक्तं न
वा युक्तमिदं
विचिन्त्य वदेद्विपश्चिन्महतोsनुरोधात् [109]
Some things should be hidden from the wife,
some from relatives,
some from friends of the same age,
some from the sons.
A wise man should first think well about the right or wrong of the
situation
and then only speak even if pressurized by great men.
Hearing these words, Pingalaka thought-“This Damanaka seems
to be trustworthy. So I will confide in him my thoughts.
It is said-
सुहृदि निरन्तरचित्ते
गुणवति भृत्येsनुवर्तिनी
कलत्रे
स्वामिनि सौह्रदयुक्ते निवेद्य दुःखं सुखी भवति
[110]
If one confides his troubles to a stable minded friend, or a good servant,
or a devoted wife, or a compassionate master,he will become happy.”
“Hey Damanaka, do you hear the loud sound coming from far?”
Damanaka said- “Lord! I do hear it. So what?”
Pingalaka said-“Good one! I want to leave this forest.”
Damanaka said-“What for?”
Pingalaka said-“Because, some hitherto unseen creature has
entered this forest today. That alone is bellowing like this. The size of the
creature should be imagined by the sound it is making; and its strength should
be imagined by its size.”
Damanaka said- “If you are frightened only because of the
sound Lord, then it is not proper.
It is said-
अम्भसा भिद्यते
सेतुस्तथा मन्त्रोप्यरक्षितः
पैशुन्याद्भिद्यते स्नेहो भिद्यते वाग्भिरातुरः [111]
The bridge breaks down by waters;
secret by not being protected;
friendship by maliciousness;
an anxious person by his words.
Therefore it is not right that your highness should leave
this forest which has been owned by your ancestors and has been handed over to
you as a family property. Sound can come from various sources like drum, flute,
Veena, Mrdanga, clapping of hands, war-drum, conch and others. One should
therefore not get frightened by sound alone.
It is said-
अत्युत्कटे च
रौद्रे च
शत्रौ प्राप्ते
न हीयते
धैर्यं यस्य
महीनाथो न
स याति
पराभवं [112]
The king who does not panic
even when facing an attack
by a terrifying enemy of enormous strength,
never gets defeated.
दर्शितभयेsपि धातरि
धैर्यध्वंसो भवेन्न धीराणां
शोषितसरसि निदाघे
नितरामेवोद्धत: सिन्धुः [113]
Even if the creator himself instigates fear,
the brave ones do not lose their courage.
A lake can dry up in summer;
but the ocean reacts with high rising waves.
And also-
यस्य न
विपदि विषादः
संपदि हर्षो रणे न
भीरुत्वं
तं भुवनत्रयतिलकं
जनयति जननी
सुतं विरलं
[114]
Rare is mother who delivers a son
who does not panic in dangers, who is not excited by wealth,
who does not exhibit fear in battles,
who is indeed an ornament for the three worlds.
And also-
शक्तिवैकल्यनम्रस्य निःसारत्वाल्लघीयसः
जन्मिनो मानहीनस्य
तृणस्य च
समागतिः [115]
One who acts humble because of lacking
strength,
who acts lowly because of lacking efficiency,
such a disdainful person who is born on this earth
is no better than a grass shoot.
And also-
अन्यप्रतापमासाद्य यो दृडत्वं न गच्छति
जतुजाभरणस्येव रूपेणापि
हि तस्य
किं? [116]
What is the worth of a man who maintains no
stability in front of an enemy?
He is equal to the ornaments made of lac,
beautiful but worthless.
It is said-
पूर्वमेव मया
ज्ञातं पूर्नमेतद्धि
मेदसा
अनुप्रविश्य विज्ञातं
यावच्चर्म च दारु च [117]
I
thought so in the beginning that this was filled with flesh.
But after entering it I understood it to be just leather and wood.”
Pingalaka said- “How is that so?”
Damanaka said-
[2]
शृगालदुन्धुभिकथा
{THE STORY OF THE FOX AND THE DRUM}
“Once, a fox named Gomaayu was wandering here and there
in the forest, feeling very thirsty and hungry. Then he came across a deserted
battle-ground where two armies had fought long time ago. There was a drum
fallen in the midst of some plants. Whenever the wind blew the creepers next to
it stuck it hard creating weird sounds. The fox heard it.
He immediately panicked and thought- “Alas! I am in for
destruction. Before I am seen by the creature making this sound, I will go
elsewhere. Or, may be I should not do it immediately.
It is said-
भये वा
यदि वा
हर्षे संप्राप्ते
यो विमर्शयेत्
कृत्यं न
कुरुते वेगान्न
स संतापमाप्नुयात्
[118]
He who ponders a while
when in fear or joy
and does not do anything hastily,
will never come to grief.
Therefore I fill find out from what object this sound is
coming from.”
In this manner, he gathered up courage and wondering
about it, slowly moved forward and saw the drum. He saw what it was and going
near it, hit it with curiosity. Again he thought happily –“Aha! After a long
time I have obtained some food. This will be indeed filled with abundant flesh,
sinews and blood.”
He somehow managed to tear open the hard leather covering
the drum and made a hole in it. Feeling pleased in the mind, he entered it
through the hole. His teeth were broken by tearing off the leather covering. He
was disappointed by seeing the wood pieces and recited the verse- पूर्वमेव मया ज्ञातं (I
thought so in the beginning).
Therefore one should not be frightened of just some sound
which is heard.”
Pingalaka said-“Oh! Look at all the people who are with me.
They are all terribly frightened and want to run away from here. How do think I
can remain brave in such a circumstance?”
Damanaka said-“Master! This is not their fault. Servants
always act like their masters.
It is said-
अश्व: शस्त्रं
शास्त्रं वीणावाणी
नरश्च नारी
च
पुरुषविशेषप्राप्ता भवन्त्ययोग्याश्च योग्याश्च
[119]
The horse, weapon, scripture, Veena (musical
instrument),
speech, man, woman,
all become good or bad according to the person who controls them.
Therefore you muster up some courage and wait for me here.
Meanwhile I will go and find out the source of that sound. After that we will
do whatever needs to be done.”
Pingalaka said-“What! Are you ready to go there?”
Damanaka said-“Is there anything that can or cannot be done
by the good servant when the Master has commanded?
It is said-
स्वाम्यादेशात्सुभृत्यस्य न भीः
संजायते क्वचित्
प्रविशेन्मुखमाहेयम् दुस्तरं वा महार्णवं [120]
When the master commands,
there will not be any fear at
all in the mind of a good servant;
he can enter even the mouth of a serpent or the uncrossable ocean.
स्वाम्यादिष्टस्तु यो भृत्यः समं विषममेव
च
मन्यते न
स संधार्यो
भूभुजा भूतिमिच्छता
[121]
Even after commanding
if the servant starts thinking about the good or bad of the action,
he should not be kept in the services
by the king who desires prosperity.”
Pingalaka said-“Good one! If that is the case, then go. Let
auspiciousness accompany you in your path.”
Damanaka saluted him and started towards the place where
Sanjeevaka, the bull was making the sound.
{Pingalaka knows the
deceitful nature of Damanaka and feels apprehensive about trusting him.}
When Damanaka went away, Pingalaka stuck by fear started to
think like this-
“Ah! I did not do the right thing by trusting him. I should
not have confided my thoughts to him. This Damanaka might be accepting salaries
from both parties and may have evil intentions towards me for not employing him
in the minister’s post.
It is said-
ये भवन्ति
महीपस्य संमानितविमानिताः
यतन्ते तस्य
नाशाय कुलीना
अपि सर्वदा
[122]
Those servants who have been once complimented
and later insulted by the king,
always try to bring about his
destruction even if they are born of a good family.
Therefore in order to understand his real intention, I will
move elsewhere and wait there, because Damanaka might bring the enemy with him
and try to kill me.
न वध्यन्ते ह्यविश्वस्ता
बलिभिर्दुर्बला अपि
विश्वस्तास्त्वेव वध्यन्ते बलवन्तोsपि दुर्बलैः [123]
Even weak persons do not get killed by
stronger ones
if they do not trust them.
But by trusting, even a strong person might get killed by weaker
persons.
बृहस्पतेरपि प्राज्ञो
न विश्वासं
व्रजेन्नर:
य इच्छेदात्मनो
वृद्धिमायुष्यं च सुखानि च [124]
A wise man should not trust even Brhaspati,
the preceptor of gods
if he desires his own welfare,
life and happiness.
शपथैः संधितस्यापि न विश्वासं व्रजेद्रिपो:
राज्यलोभोद्यतो वृत्र:
शक्रेण शपथैर्हतः
[125]
One should not trust the enemy
even if he tries to compromise with some promise.
The demon Vrtra was killed by Indra because
he trusted Indra’s words, being
greedy for the kingdom.
न विश्वासं
विना शत्रुर्देवानामपि
सिध्यति
विश्वासात्त्रिदशेन्द्रेण दितेर्गर्भो विदारित:
[126]
Even the gods cannot win over their enemies
if the enemies do not trust
them.
Indra could tear off the womb of Diti
only because she trusted him.”
Having thought like this, Pingalaka moved to another place
and remained alone, watching over the path which Damanaka took.
{Damanaka decides to use the
gullible Sanjeevaka to regain his post as a minister}
Damanaka meanwhile reached the place where Sanjeevaka was
staying. He was pleased to know that it was only a bull which was making the
noise.
He thought-“Aha! It is a good thing that has happened. Using
this bull, I will bring Pingalaka under control through the tricks of
pacification and division.
न कौलीन्यान्न
सौहार्दात्नृपो
वाक्ये प्रवर्तते
मन्त्रिणां यावदभ्येति
व्यसनं शोकमेव
च [127]
The king acts as per the advice of the
ministers
only when he encounters a
problem or tragedy;
otherwise he ignores their words
even if they are his true friends or belong to a reputable family.
सदैवापद्गतो राजा
भोग्यो भवति
मन्त्रिणां
अत एव
हि वाञ्छन्ति
मन्त्रिणः सापदं नृपं [128]
The king who is in the midst of problems
becomes an enjoyable object to
the ministers.
That is why they always wish for their king
to be facing some problem or
other.
यथा वाञ्छन्ति
नीरोग: कदाचिन्न
चिकित्सकं
तथापद्रहितो राजा
सचिवं न
वान्छति [129]
A man without illness does not seek a doctor
who treats diseases.
Likewise a king who has no problems
does not have much regard for his minister.”
Thinking in this manner, he started towards Pingalaka.
{DECEITFUL DAMANAKA CREATES AN IMAGINARY PROBLEM
AND PROVIDES A SOLUTION TO GET THE KING’S FAVOR}
Pingalaka saw him coming; hiding his inner thoughts, he
quickly returned to his original formation of rings and remained there.
Damanaka approached Pingalaka, saluted him and sat down.
Pingalaka said-“Have you seen that creature?”
Damanaka said-“I saw it by the grace of your highness.”
Pingalaka said-“Really?”
Damanaka said-“Can a lie be uttered in the benign presence
of your highness?
It is said-
अपि स्वल्पमसत्यं
यः पुरो
वदति भूभुजां
देवानाञ्च विनश्येत
स द्रुतं
सुमहानपि [130]
If one utters the least untruth in front of
kings or gods
he will get destroyed immediately even if he is a great person.
सर्वदेवमयो राजा
मनुजा संप्रकीर्तितः
तस्मात्तं देववत्पश्येन्न
व्यलीकेन न
कर्हिचित् [131]
The king is hailed by men as the form of all
gods in essence.
Therefore one should regard the king like a god
and never act offensive to him.
सर्वदेवमयस्यापि विशेषो नृपतेरयं
शुभाशुभफलं सद्यो
नृपाद्देवाद्भवान्तरे
[132]
Though the king is the essence of all gods,
one special quality lies with the king alone.
The good and bad result occurs through the king in this birth only,
the results given by the gods may occur in other births.”
Pingalaka said-“You must have really seen that creature.
Great ones do not get angry with the lower category of beings. That is why you
were not hurt by him.
तृणानि न
उन्मूलयन्ति प्रभञ्जनो
मृदूनि नीचै: प्रणतानि
सर्वत:
स्वभाव एवोन्नतचेतसामयं
महान्महत्स्वेव करोति
विक्रमं [133]
The god of wind which can uproot huge trees does
not uproot the grass
which are soft and are always in low salutatory position.
This is indeed the quality of great men.
Strong men attack and conquer only strong ones.
गण्डस्थलेषु मदवारिषु
बद्धरागमत्तभ्रमद्भ्रमरपादतलाहतोपि
कोपं न
गच्छति नितान्तबलोsपि
नागस्तुल्ये बले तु बलवान् परिकोपमेति
[134]
The extremely strong elephant which oozes
‘temporin’ on its neck
does not get angry with the bees
which are hovering around attracted by the secretion
and which keep hitting the elephant’s neck with their legs.
The strong ones show their anger
only on equally strong persons.”
Damanaka said- True!
He is a great being and we are lowly creatures. Even then if the master so
wills, I will make him become your servant.”
Pingalaka said-“Do you think you can do it?”
Damanaka said-“What is impossible for the intelligent?”
It is said-
न तच्छत्रैर्न
नागेन्द्रैर्न हयैर्न पदातिभिः
कार्यं संसिद्धिमभ्येति
यथा बुद्ध्या
प्रसाधितं [135]
That work which cannot be accomplished
through
weapons, huge elephants, horses,
and foot-soldiers
becomes possible by using the
brains.”
Pingalaka said-“If that is so, then you are appointed as my
minister. From now onwards you are completely responsible for the rewards and
punishments and do the need-wise.”
{DECEITFUL DAMANAKA CREATES FEAR
IN THE GULLIBLE MIND OF SANJEEVAKA}
Then Damanaka quickly went back to Sanjeevaka and addressed
him with a derogatory tone- “Hey you wicked bull, come here, come here. Master
Pingalaka has invited you. How dare you meaninglessly bellow like that again
and again without any fear?”
Hearing his words, Sanjeevaka said-“O good one! Who is this
Pingalaka?”
Damanaka said-“What! You don’t know who Pingalaka is? Then
wait here for a second. You will know for sure by the result of your action.
Our Master Pingalaka, the lion is staying nearby surrounded by his entire
animal retinue under the fig tree.”
Hearing this, Sanjeevaka felt as if he was dead and was
highly distressed.
He said-“O good one! You appear to be of a saintly character
and quite an expert in words. Therefore if you are really taking me to your
Master, then promise me sanctuary and
make the master act graceful towards me.”
Damanaka said-“You are indeed speaking the truth. That is
the right thing to do. Because-
पर्यन्तो लभ्यते
भूमे: समुद्रस्य
गिरेरपि
न कथन्चिन्महीपस्य
चित्तान्त: केनचित्क्वचित् [136]
You can reach the ends of the earth,
or ocean or mountain.
But you can never know the depths of thoughts in a king’s mind.
Therefore, you remain here only. I will meanwhile watch for
the right moment and take you there.” Sanjeevaka agreed and waited there.
{DAMANAKA CREATES FEAR IN THE MIND OF PINGALAKA ALSO}
Damanaka went to Pingalaka and said-“Master! That is not an
ordinary being. He is the bull which acts as the vehicle for Lord Maheshwara!
When I enquired him, he said-‘Lord Maheshwara feeling pleased asked me to graze
the grass growing on the banks of River Yamuna. What more, this forest has been
gifted to me by the Lord for my sports’!”
Pingalaka panicked and said-“I now know the truth. Without
the grace of the God herbivorous animals cannot move freely bellowing in this
jungle filled with wild animals. So what did you tell him?”
Damanaka said-“Master! I told him-‘this forest is the
abiding place of the lion named Pingalaka which is the vehicle of Goddess
Chandikaa Devi. So you are our honored guest. So you go to him as an
affectionate brother and eating, drinking and moving together with him you can
spend your time at one place.’ He also accepted my suggestion. He replied
happily-“Please make the king promise me sanctuary.’
Your command will be obeyed!”
Hearing this Pingalaka said-“You are very intelligent. You
are an able minister. Good!
You have done exactly what I would have thought of doing. I
promise him the sanctuary. However you request him also to vouch for my safety
and bring him quickly here.
{PINGALAKA PRAISES DAMANAKA’S EFFICIENCY IN HANDLING
THINGS}
It is well-said,
अन्तःसारैरकुटिलैरच्छिद्रै: सुपरीक्षितै:
मन्त्रिभिर्धार्यते राज्यं सुस्तंभैरिव मन्दिरं [137]
The pillars which are strong inside/the
ministers who have stability of mind,
which are not crooked/who have no malice,
which have no cracks/ who have no faults,
which are well supervised at the time of construction /
who are well-examined before appointment,
hold the house/support the kingdom.
Also-
मंत्रिणाम् भिन्नसंधाने भिषजाम् सान्निपातिके
कर्मणि व्यज्यते
प्रज्ञा स्वस्थे
को वा
न पण्डितः
[138]
The intelligence of the doctor is known
when he treats an epidemic.
The intelligence of a minister is known
when he negotiates successfully with people
who have differences of opinion.
When everything is alright who does not act wisely?”
Damanaka saluted him and went to meet Sanjeevaka.
He was happy and thought-“Aha! Master is well-pleased and
believes all my words. There is nothing more that could make me feel gratified!
It is said-
अमृतं शिशिरे
वह्निरमृतं प्रियदर्शनम्
अमृतं राजसंमानममृतं
क्षीरभोजनम् [139]
Fire is nectar in cold;
the sight of the beloved is nectar;
honor bestowed by the king is nectar;
food prepared with milk is nectar.”
{DAMANAKA WARNS SANJEEVAKA
NOT TO DISREGARD HIM IN THE FUTURE}
He went near Sanjeevaka and said full of affection-“O
Friend! I have requested the king to offer you sanctuary. So you can go to him without
any apprehension. However, when you have attained the grace of the king, you
should maintain your gratitude towards me. You should not become arrogant and
treat me as you like. By your company I will also reach the heights acting as a
minister controlling the entire kingdom. If it is done like this, then both of
us will enjoy the prosperity of the kingdom.
आखेटकस्य धर्मेण
विभवः स्युर्वशे
नृणां
नरपतीन् प्रेरत्येको हन्त्यन्योsत्र
मृगानिव [140]
The prosperities are attained by men
as in the case of hunting only.
One man provokes
and the other man kills the animals.
One man influences the king to favor someone
and both share the benefits.
यो न पूज्यते गर्वादुत्तमाधममध्यमान्
भूपसंमानमान्योsपि भ्रश्यते दन्तिलो यथा [141]
He who disregards with arrogance,
the best, middle and lowest
categories
employed by the king
loses his position like Dantila
though he was
in a very much acclaimed
position close to the king.”
Sanjeevaka said-“How is that so?”
Damanaka said-
[3]
दन्तिलगोरंभयोर्कथा
{THE STORY OF DANTILA AND GORAMBHA}
“There is a city on this earth named Vardhamaana. In that
city there lived a merchant named Dantila who sold varieties of things and was
one of the well-acclaimed people in the city. He performed many jobs connected
to both the city and the palace; so the king and the people admired him very
much. What more! Any other man equal to
him in efficiency was not seen or heard so far.
It is rightly stated-
नरपतिहितकर्ता द्वेष्यतां
याति लोके
जनपदहितकर्ता त्यज्यते पार्थिवेन्द्रैः
इति महति
विरोधे वर्तमाने
नृपतिजनपदानां दुर्लभ: कार्यकर्ता [142]
A person who acts for the good of the king
is hated by the citizens.
A person who acts for the good of the people is rejected by the king.
When such a contradictory situation exists,
it is indeed rare to find a person
who acts for the good of both the people and the king.
As time went by, there rose an occasion where Dantila’s
daughter got married. Dantila invited all the citizens, the royal families and
welcomed them all with great honor. All of them were offered food; and clothes
were gifted to them. After the marriage was over, the king along with his
queens and servants was invited by Dantila to his house and honored. There was
a servant named Gorambha who regularly swept and mopped the floor in the
palace. He also had come to Dantila’s house with the other invitees. He
mistakenly sat in a place not suited to his lowly status and so was held by the
neck and thrown out of the house by Dantila. From that day onwards Gorambha
spent his days sighing sadly remembering the insult that was dealt out to him
by Dantila. He could not even sleep peacefully at nights. He kept on thinking
of ways to make that merchant lose the favor of the king. “Or what is the use
of simply worrying like this? I am only making my body fall sick! I can in no
way harm him in any manner.
It is rightly said-
यो ह्यपकर्तुमशक्त:
कुप्यति कथमसौ
नरोsत्र निर्लज्ज:
उत्पतितोsपि हि
चणक:
शक्त: किं
भ्राष्ट्रकं भङ्ग्तुं [143]
How is it that this person incapable of
taking revenge on his enemy
show his anger on others without shame?
Can the grain ever break the frying pan even if it jumps high?”
Once some early morning the king was lying on his bed
half awake. Dantila was sweeping the floor and uttered casually-
“How insolent Dantila is that he even dares to embrace
the queen?”
Hearing these words the king got up excitedly and said to
Gorambha-
“Hey Hey Gorambha! Is it true what you just now said? Was
the queen embraced by Dantila?”
Gorambha said-“Lord! I was gambling all night and
suddenly sleep overtook me for a few seconds now. I do not know what I said.”
The king enviously thought within himself-“This person
has free entry into all the rooms of the palace. He might have seen sometime
Dantila embracing the queen. That is why he might have said those words. It is
said-
यद्वान्छति दिवा
मर्त्यो वीक्षते
वा करोति
वा
तत्स्वप्नेsपि तदभ्यासाद्ब्रूते वाथ
करोति वा
[144]
What the man wants, sees or does in the
day-time,
he will say and do the same in the dream
being engrossed in those very
thoughts.
And also-
शुभं वा
यदिवा पापं
य यन्नृणां
हृदिसंस्थितं
सुगूडमपि तज्ज्ञेयं
स्वप्नवाक्यात्तथा मदात् [145]
The good or bad in the heart of a man even
if hidden from others
gets revealed when he blabbers it in the dream or in the intoxicated
state.
{FICKLE NATURE OF WOMEN}
Or, what is there to disprove this fact about women that-
जल्पन्ति सार्धमन्येन
पश्यन्त्यन्यं सविभ्रमा:
ह्रद्गतं चिन्तयन्त्यन्यं
प्रियः को
नाम योषितां
[146]
They converse with one; they shoot a
charming look at another;
they will be lost in thoughts about still another one;
who is actually a true beloved for a woman?!
And again-
एकेन स्मितपाटलाधररुचो
जल्पत्यनल्पाक्षरं
वीक्ष्यन्तेsन्यमित:
स्फुरत्कुमुदिनीफुल्लोल्लसल्लोचना:
दूरोदारचरित्रचित्रविभवं ध्यायन्ति चान्यं
धिया
केनेत्थं परमार्थतोsर्थवदिव
प्रेमास्ति वामभ्रुवाम् [147]
With the lips slightly opened in smile and
shining with pale-red hue
they converse with one man without stopping for a second;
with eyes laughing like the fully blossomed night lotuses
they look at another at the same
time;
in the mind they keep thinking about
still another renowned man of
fame and beauty;
with whom do these ladies with lovely eyes
actually maintain love is a
matter beyond comprehension.
And also-
नाग्निस्तृप्यति काष्टानां नापगानां महोदधि:
नान्तक: सर्वभूतानां
न पुंसां
वामलोचना [148]
Fire never has enough of wood (fuel).
The ocean has never enough of rivers.
Death has never enough of the beings.
The ladies with lovely eyes never have enough of men.
रहो नास्ति
क्षणो नास्ति
नास्ति प्रार्थयिता
नर:
तेन नारद
नारीणां सतीत्वमुपजायते
[149]
May be there is no privacy; may be there is
no time to spare;
maybe the man of the heart is
not available.
O Naarada! Only because of these reasons a woman remains chaste!
यो मोहान्मन्यते
मूढो रक्तेयं
मम कामिनी
स तस्या
वशगो नित्यं
भवेत्क्रीडाशकुन्तवत् [150]
A man who stupidly thinks, ‘This pretty
maiden loves me’,
is completely under her control
like a pet bird.
तासां वाक्यानि
कृत्यानि स्वल्पानि
सुगुरूण्यपि
करोति यो
कृतैर्लोके लघुत्वं याति सर्वत: [151]
If a man does actions -big or small, as told
by women,
he is regarded in a very low light by everyone everywhere.
स्त्रियं च
यः प्रार्थयते
संनिकर्षं च गच्छति
ईषच्च कुरुते
सेवां तमेवेच्छन्ति
योषितः [152]
The women like a person who pleads with a
girl,
approaches her and serves her even slightly (to get her company).
अनर्थित्वान्मनुष्याणाम् भयात्परिजनस्य च
मर्यादायाममर्यादा: स्त्रियः तिष्टन्ति सर्वदा [153]
The women by nature do not abide by the
rules of chastity.
They remain as if abiding by rules
because of the lack of men who beg for their company,
or because of the fear of family and relatives.
नासां कश्चिदगम्योsस्ति
नासां च
वयसि स्थिति:
विरूपं रूपवन्तं
वा पुमानित्येव
भुञ्जते [154]
No man is avoidable for a woman
because of his age or position.
Handsome or ugly
she enjoys any man she feels
like.
रक्तो हि
जायते भोग्यो
नारीणां शाटको
यथा
घृष्यते यो
दशालंबी नितम्बे
विनिवेशित: [155]
The red colored garment stuck tightly
to the hip portion of the lady wears out soon.
The rogue also, attracted to the woman,
his mind stuck to the beauty of
her hips wears away soon.
अलक्तको यथा
रक्तो निष्पीड्य
पुरुषस्तथा
अबलाभिर्बलाद्रक्तः पादमूले निपात्यते [156]
The red colored ‘mehndi’ is crushed and
applied to the feet.
Likewise a man attracted towards a woman
is trampled under the foot by the lady.”
In this manner the king lamented for some time and from
that day onwards treated Dantila with disdain. What more, Dantila was not even
allowed to enter the palace anymore. Dantila was puzzled by the sudden disfavor
of the king and thought-
“Alas! It is well said-
कोsर्थान् प्राप्य न
गर्वितो विषयिणः
कस्यापदोsस्तं गताः:
स्त्रीभिः कस्य
न खण्डितं
भुवि मनः
को नाम
राज्ञां प्रिय:
क: कालस्य
न गोचरान्तर्गत:
कोsर्थी गतो
गौरवं
को वा
दुर्जनवागुरासु पतित: क्षेमेण यात: पुमान् [157]
Who has not become arrogant after becoming
wealthy!
Which man after sense pleasures has seen the end of his troubles!
Who has been not become heart-broken because of a woman!
Who has been ever affectionately treated by a king!
Who has missed getting seen by the Death!
Which beggar has been treated with respect!
Who has come out safely after getting entrapped in the words of the
wicked!
And also-
काके शौचं
द्यूतकारे च सत्यं सर्पे क्षान्ति:
स्त्रीषु कामोपशान्ति:
क्लीबे धैर्यं
मद्यपे तत्त्वचिन्ता
राजा मित्रं केन श्रुतं
दर्शतं वा
[158]
Who has seen or heard
cleanliness in the crow,
honesty in a gambler,
forgiveness in a snake,
lust-satiation in a woman,
courage in a coward,
philosophical thinking in an alcoholic,
a king as a friend?
Another thing is, I have not in any way offended the king
or his relatives even in a dream, then why has the king disfavored me
suddenly?”
Once, the cleaning servant Gorambha saw Dantila getting
stopped from entering the palace by the doorkeepers standing at the gate.
He laughed aloud and said to the door-keepers, “Ho Ho
Door-keepers! This Dantila is very much favored by the king. He has the power
to reward or punish you. If you stop him, you will also be held by the neck and
get thrown out, as it happened to me.”
Hearing this, Dantila started to think, “Indeed all this
must be happening because of this Gorambha.
It is rightly said-
अकुलीनोsपि मूर्खोsपि
भूपालं योsत्र
सेवते
अपि सम्मानहीनोsपि
स सर्वत्र
प्रपूज्यते [159]
Even if born in a low caste family,
even if he is an idiot, even if he is not worth any respect,
a person who is in the service of the king is worshipped everywhere.
अपि कापुरुषो
भीरु: स्याच्चेन्नृपतिसेवकः
तथापि न
पराभूतिं जनादाप्नोति
मानवः [160]
Even if the king’s servant is contemptible
and a coward,
he will not be offended by anyone.”
In this manner, he lamented for a long time. Feeling
embarrassed, feeling apprehensive, looking pale, he returned home. In the
evening, he invited Gorambha to his house, honored him by gifting a pair of
clothes and said, “O Good man! Last time I did not throw you out because I was
enraged at you personally. As you sat off in the top most place even before the
Brahmins occupied their seats, I lost my control and insulted you. Forgive me
please.”
Gorambha felt extremely pleased by the pair of clothes
gifted to him. He felt as if the heaven was at hand. He said, “O great man! I
have forgiven you. Because you have honored me with gifts, now see how I get
you back into the favor of the king with my intelligence!” Having said this, he
happily walked home carrying his gifts.
It is rightly
said-
स्तोकेनोन्नतिमायाति स्तोकेनायात्यधोगतिं
अहो सुसदृशी
चेष्टा तुलायष्टे:
खलस्य च
[161]
The weighing balance and the lowly both act
in the same manner.
Just a little makes them go up, just a little makes them go down.
Next day Gorambha went to the palace as usual. When he
was sweeping the floor near the king’s cot, he saw the king half asleep and
said loudly-“Aha! This king is a fool. He eats the cucumber when he passes
feces in the toilet.”
The king was shocked by his words and questioned him-“Hey
Hey Gorambha! What non-sense are you blabbering? Because you have been working
here for a long time, I will leave you unharmed. Have you seen me anytime doing such a thing?”
Gorambha said-“Lord! As I had spent the night in
gambling, I suddenly fell asleep for a few seconds. I do not know what I said
when I was asleep. So please forgive whatever I said in my sleep.”
Hearing this, the king started thinking-“I have not eaten
cucumbers while passing feces even in other births. Just like this idiot has
uttered such nonsensical words about me today, he must have blabbered some
nonsense about Dantila too. I have not done justice to that poor man by
ignoring him. Such a noble man would have never misbehaved with the queen.
Because of his absence all the works connected to the palace and the city
remain unfinished.” Analyzing like this in his mind, he called for Dantila and
gifted him his own garments and ornaments and appointed him again in the prime
post.
That is why I say-
यो न
पूज्यते गर्वाद् (He who disregards with arrogance).
{SANJEEVAKA AND PINGALAKA BECOME FRIENDS}
Sanjeevaka said-“O Good one! Let it be so. I will do as per
your advice.”
Damanaka took him to the king’s presence; and said- “Lord! I
have brought that Sanjeevaka. Salutations to your highness!”
Sanjeevaka also saluted him with respect and stood in front
of him humbly.
Pingalaka placed his right hand decorated by the sharp axes
of nails on Sanjeevaka’s fat and elongated hump and said with respect-“Are you
in good health? How is it that you have arrived at this deserted forest?”
Sanjeevaka related to him his own life incidents where the
merchant Vardhamaana had abandoned him on the road and what events followed
that incident.
Hearing this, Pingalaka affectionately said to him-“Friend!
Do not fear. From now on you stay in this forest doing whatever you like, under
the protection of our shoulder-cage. And again, be always in my proximity
because this forest is full of wild animals and very dangerous. Even huge
animals cannot live here; what to say of grass-eating animals?”
Having said this, Pingalaka climbed down to the bank of the
River Yamuna along with his retinue and drank water and went back to the
forest. Later he deposited the responsibility of the kingdom in the hands of
Karataka and Damanaka and spent his life in discussing all the wise sayings of
the yore in the company of Sanjeevaka.
Or, it is well-said-
यदृच्छयाप्युपनतं सकृत्सज्जनसंगतं
भवत्यजरमत्यन्तं नाभ्यासक्रममीक्षते [162]
The friendship of the good people even if
accidentally occurs once,
becomes permanent and does not perish.
It does nor require renewals
again and again.
{CONSEQUENCES OF THE FRIENDSHIP
BETWEEN SPECIES WITH DIFFERENT HABITS}
Sanjeevaka was learned in many sciences and was extremely
wise. Within a few days he changed the foolish Pingalaka into a very
intelligent person. Pingalaka left his forest culture (killing animals) and
started cultivating civilized manners. What more, it became a daily routine for
Pingalaka and Sanjeevaka to converse in private keeping all the other animals
at a distance. Even Karataka and Damanaka never were allowed to participate in
their conversations. Again, since the lion never attacked any animals for food,
all the animals along with the two foxes went hungry and became ill and stayed
at one place together.
It is said-
फलहीनं नृपं
भृत्याः कुलीनमपि
चोन्नतं
संत्यज्यान्यत्र गच्छन्ति शुष्कवृक्षमिवाण्डजाः
[163]
Even if the king is of a good family and
very great,
if there are no fruits to be gained from him,
the servants leave and go
elsewhere seeking employment,
like the birds leaving a dry,
fruitless tree.
And also-
अपि संमानसंयुक्ताः
कुलीना भक्तितत्पराः
वृत्तिभङ्गान्महीपालम् त्यजन्त्येव हि सेवकाः [164]
Even if well-respected, even if born of a
good family,
even if very much in devotion,
the servants leave a king if there is no remuneration available from
him.
कालातिक्रमणं वृत्तेर्योन
कुर्वीत भूपति:
कदाचित्तं न
मुञ्चन्ति भर्त्सिता अपि सेवका: [165]
The servants never leave a king who pays
timely salary
even if rudely treated by him.
{SELFISH NATURE OF THE WORLD}
Not only are the servants like this. The entire population
of the world only waits to eat the other using the tricks of conciliation
(Saama) etc.
Because –
देशानामुपरि क्ष्माभृदातुराणां
चिकित्सकाः
वणिजो ग्राहकानां
च मूर्खानामपि
पण्डिताः [166]
प्रमादिनां तथा
चौरा भिक्षुका
गृहमेधिनां
गणिकाः कामिनां
चैव सर्वलोकस्य शिल्पिनः [167]
सामादिसज्जितैः पाशैःप्रतीक्ष्यन्ते दिवानिशं
उपजीवन्ति शक्त्या
हि जलजा
जलजानिव [168]
The kings for the countries; the doctors for
the patients;
the merchants for the customers;
the intellectuals for fools;
the thieves for the careless ones;
the beggars for the charitable nature of the householders;
harlots for the lustful men; the laborers for the entire world,
wait day and night
with their traps prepared with strategies like Saama (Conciliation)
etc.
spread out to catch them unaware.
Thus all live by taking advantage of the other making use of their full
talents
like the aquatic beings surviving by eating the weaker ones.
Or, it is well said-
सर्पाणां खलानां
च परद्रव्यापहारिणां
अभिप्राया न
सिद्ध्यन्ति तेनेदं वर्तते जगत् [169]
Usually the wishes entertained by
the snakes, cheats, and the thieves do not get fulfilled.
That is why the world still moves on.
अत्तुं वाञ्छन्ति
शांभवो गणपतेराखु
क्षुदार्थः फणी
तं च क्रौन्चरिपो: शिखी
गिरिसुतासिम्होsपि नागाशनं
इत्थं यत्र
परिग्रहस्य घटना शंभोरापि स्याद्गृहे
तत्रान्यस्य कथं
न भाविजगतो
यस्मात्स्वरूपं हि तत् [170]
The hungry snake hanging on the neck of
Shiva
wants to swallow the rat of Ganesha;
the peacock belonging to Kumaara wants to attack that snake;
that peacock which swallows the snake is desired by the lion of
Girijaa.
When such a grabbing game is going on even in the house of Shiva,
how can it be otherwise elsewhere?
The created world is modeled in the same way.
{DAMANAKA AND KARATAKA ARE WORRIED}
Then, Karataka and Damanaka, hungry and thirsty and at
present out of favor of the king, discussed with each other their plight.
Damanaka said-“Brother Karataka! We have lost our
importance. This Pingalaka is enamored by the talks of Sanjeevaka and does not
do any of his duties properly. All the servants have left. What is to be done?”
Karataka said-“Even if the Master does not heed to your
words, he should be advised so that he corrects his faults.
It is said-
शृण्वन्नपि
बोद्धव्यो मन्त्रिभिः पृथिवीपतिः
यथा स्वदोषनाशाय
विदुरेणांबिकासुतः [171]
Even if the king shows disinterest,
the ministers should keep advising him
to keep clear their own infamy
like Dhrtaraashtra, son of Ambika was advised by Vidura.
And also-
मदोन्मत्तस्य भूपस्य
कुञ्जरस्य च गच्छत:
उन्मार्गं वाच्यतां
यान्ति महामात्रा:
समीपगा: [172]
If the ‘musth’ elephant or the arrogant king
acts mad,
only those who are their controllers (elephant-keeper/ministers) will
get blamed.
Because, when you brought this grass-eating animal to our
Master, you crushed the burning embers with your hand.”
Damanaka said-“True! It is entirely my fault, not the
Master’s.
It is said-
जम्बुको हुडुयुद्देन वयं चाषाढभूतिना
दूतिका तन्तुवायेन
त्रयो दोषाः
स्वयंकृताः [173]
The difficulties encountered by the fox which
went
in between the fighting rams and
we by Aashaadabhooti, and the
messenger girl by the weaver, are all self-made.
Karataka said-“How is that?”
Damanaka said-
[4]
दूतीजंबुकाषाढभूतिकथा
{THE STORY OF THE MESSENGER-GIRL/FOX/AASHAADABHOOTI}
“There was a monastery in some deserted place. A recluse
named Devasharma lived there. Many good people had given him expensive clothes
as they passed that way. He sold them all and soon collected a heap of money.
Now he started distrusting everyone. Day and night he kept that money tied to
the end of the lower garment; he never left it unguarded even for a moment.
Or, it is well said-
अर्थानामर्जने दु:खमर्जितानांच
रक्षणे
आये दु:खम् व्यये
दु:खम्धिगर्था: कष्टसंश्रया: [174]
Earning wealth is painful;
protecting the earned wealth is painful;
gaining wealth is painful; spending wealth is painful;
wealth is indeed a storehouse of pain.
Once a thief and a cheat named Aashaadabhooti observed
the money tied to his lower garment and started thinking of ways to steal that
money; he thought- “This monastery is built with thick walls; so it cannot be
broken into. I cannot enter through the roof or the door. So I will get him to
trust me with my ability to talk and will become his disciple. If I become
trustworthy, then the money will be someday mine.
It is said-
निस्पृहो नाधिकारी स्यान्नाकामी मण्डनप्रियः
नाविदग्धः प्रियं
ब्रूयात्
स्फुटवक्ता न वञ्चकः
[175]
A man without desires cannot work as an
official.
A man without lust will not like to dress attractively.
A man who is not learned will not talk pleasantly.
A man who talks clearly cannot be a cheat.”
Having thought like this, he approached Devasharma;
loudly chanted ‘OM
NAMAH SHIVAAYA’; saluted him; and pretending to be very humble said-“O
Great Lord! This world has no essence. The youth flows away like the mountain
river. The life is like a straw caught in fire. The enjoyments are as ephemeral
as the autumn clouds. The relationship with the friends, sons, servants and
others is equal to a dream. I have understood this all perfectly. So what
should I do to cross over this worldly existence?”
Hearing this, Devasharma spoke with compassion-“Child!
You are indeed fortunate that in such a young age you have attained dispassion.
It is said-
पूर्वे वयसि
यः शान्त:
स शान्त
इति मे
मतिः
धातुषु क्षीयमाणेषु
शमः कस्य
न जायते
[176]
He who is peaceful in the mind in his youth
is truly a peaceful person, I believe.
When all the strength is gone (in old age)
who does not get a peaceful
disposition!
आदौ चित्ते
तत: काये
सतां संपद्यते
जरा
असतां तु
पुनः काये
नैव चित्ते
कदाचन [177]
For the good ones, the mind first becomes
old and then the body.
For the wicked the body alone gets old, never the mind.
You are asking about the means to cross over the worldly
existence.
Then listen-
शूद्रो वा
यदि वाsन्योsपि
चाण्डालोsपि जटाधरः
दीक्षितः शिवमन्त्रेण
सभस्माङ्गः शिवो भवेत् [178]
Even if born in a low caste or any other, or
even if one is a Chaandaala,
if he wears matted locks and is
initiated by a Guru into the sacred chant of Shiva,
he will indeed become a Shiva covered by ashes.
षडक्षरेण मन्त्रेण
पुष्पमेकमपि स्वयं
लिङ्गस्य मूर्ध्नि
यो दद्यान्न
स भूयोsभिजायते
[179]
He who places a single flower on top of the
Linga by his own hands,
accompanied by the six-lettered
chant of Shiva, will never get born again.
Hearing these words, Aashaadabhooti held his feet tightly
and said-“Lord then grace me with initiation (DEEKSHAA).”
Devasharma said-“Child! I will indeed bless you with my
grace. But you should not enter the center of the monastery at night; because
the recluses are supposed to avoid company, myself and you both.
It is said-
दुर्मन्त्रान्नृपतिर्विनश्यति यति: संगात्
सुतो लालनात्
विप्रोsनध्ययनात्कुलं कुतनयाच्छीलं खलोपासनात्
मैत्री चाप्रणयात् संमृद्धिरनयात् स्नेहा:
प्रवासाश्रयात्
स्त्री गर्वादनवेक्षणादपिकृषिस्त्यागात् प्रमादाद्धनं
[180]
By bad counseling the king perishes;
the ascetic by company;
the son by pampering;
a Brahmin by not studying;
family by bad progeny;
character by bad company;
friendship by lack of affection;
prosperity by improper behavior;
love by travelling away;
woman by arrogance and not kept under supervision;
agriculture by not bothering;
wealth by mistake.
Therefore after accepting the Vow of asceticism, you
should sleep in the cottage made of grass outside the monastery.”
Aashaadabhooti said-“Lord! Whatever the Lord commands is
my blessing. That alone will help in the other world.”
After arranging for his bed outside, Devasharma gave him
the initiation and accepted him as a disciple through ceremonial rituals.
Aashaadabhooti also pleased his Guru by serving him in various ways like
pressing the feet, hands etc. Even then the recluse did not leave the money
tied at the end of his garment anywhere.
As time went by, Aashaadabhooti thought-‘Aha! This fellow
does not trust me whatever I do. Shall I kill him at day time with a weapon, or
poison him, or strangle his neck brutally?’
As he was thinking like this, some son of a disciple of
Devasharma from some village arrived there to invite him and said-“Lord! Please
bless us by your presence on the occasion of the wearing of the sacred thread.”
Hearing this, Devasharma started towards the village
accompanied by Aashaadabhooti. As they were travelling they came across a
river.
Devasharma saw the river; removed the money from the
garment-end and hid it in a patched pouch; took bath; performed the worship of
his deity; and then told Aashaadabhooti-“O Aashaadabhooti! I will have to clear
my bowels urgently. This cloth pouch contains Shiva’s statuette .You please
take care of it till I come”; and went to attend to his toilet.
Aashaadabhooti waited till he was out of sight; grabbed
the pouch and ran away. Devasharma meanwhile feeling pleased about his
disciple’s good character and trustworthiness went and sat somewhere in some
bushes to clear his bowels.
Then he saw a fight between two rams with golden hair.
The two rams backed out from each other for some distance
and suddenly rushed towards each other dashing their foreheads together
bleeding a lot. There entered a fox named Jambuka smelling the blood. Greedy
for the taste of the blood, he entered the center of the field and started
licking the blood.
Devasharma thought within himself-‘Aha! This fox is
stupid. If it gets caught between the two rams as they rush towards each other
it is going to get crushed to death; that is what I think.’ Within seconds the
fox was caught between the fighting rams as it was licking the blood and
instantly was crushed to death.
Devasharma finished his toilet and slowly walked back
worrying about the stupidity of the fox. He did not see his disciple anywhere.
He cleaned himself quickly and searched for his pouch. The money inside was
missing. “Ha-Ha! I have been robbed!” crying loudly like this he fainted on the
ground. Immediately he got up and started screaming-“Hey Aashaadabhooti! Where
have you gone after cheating me? Answer me!” after lamenting like this for long
he slowly walked following the foot prints of Aashaadabhooti.
He at last reached a village in the evening.
Some weaver there started towards the city close by along
with his wife to drink some liquor. Devasharma looked at him and said-“O good
man! We are your guests who have reached here at the evening time. We do not
know any one here. So please attend to the required needs of the guest.
It is said-
संप्राप्तो योsतिथि:
सायं सूर्योढो
गृहमेधिनां
पूजया तस्य
देवत्वं प्रयान्ति
गृहमेधिन: [181]
The householders who worship the guest
who arrives at the door of the householder
in the evening when the sun sets
attain the divine status.
And also-
तृणानि भूमिरुदकं
वाक्चतुर्थी च सूनृता
सतामेतानि हर्म्येषु
नोच्छिद्यन्ते कदाचन [182]
Grass to be used as mats;
ground to rest upon;
water to quench the thirst;
pleasant words to hear;
the houses of good men do not lack these four objects ever.
स्वागतेनाग्नयस्तृप्ताः आसनेन शतक्रतुः
पादशौचेन पितरः
अर्घाच्छम्भुस्तथातिथेः [183]
By welcoming the guest fires are satisfied;
by offering the seat Indra is satisfied;
by washing the feet ancestors get satisfied;
by offering Arghya Shiva gets satisfied.”
The weaver heard this and said to his wife-“Dearest! You
take the guest and go home. Wash his feet; offer him food and bed and wait
there. I will bring you lots of liquor.” Saying so, he left.
That wife who was of unchaste character guided Devasharma
towards her house. Her face had bloomed with a slight smile as she thought
about her lover Devadatta as she walked towards her house.
Or it is rightly said-
दुर्दिवसे घनतिमिरे
दुःसन्चारासु नगरवीथीसु
पत्युर्विदेशगमने परमसुखं जघनचपलायाः [184]
If the husband is out of the city on a dark
rainy day a
and the roads are deserted,
the lustful woman feels extremely happy.
(because she can meet her lover)
And also-
पर्यङ्कं स्वास्तरणं
पतिमनुकुलं मनोहरं शयनं
तृणमिव लघु
मन्यन्ते कामिन्यश्चौर्यरतालुब्धा: [185]
A very fine soft mattress,
an understanding husband,
a very pleasant bed are
looked upon with disdain equal
to a straw
by the women who have illicit affairs.
And also-
केलिः प्रदहति
मज्जां शृङ्गारोsस्थीनिचाटव:
कटव:
बन्धक्या: परितोषो
न किन्चिदिष्टे भवेत्पत्यौ [186]
Amorous sports burn their bone marrow;
romance their bones;
love-filled talks sound bitter.
Whatever the husband does to please the unchaste lady,
nothing brings them pleasure.
कुलपतनं जनगर्हा
बन्धनमपि जीवितव्यसन्देहं
अङ्गीकरोति कुलटा
सततं परपुरुषसंसक्ता
[187]
Bad name for the family;
ridicule from people;
prison sentence; life in danger;
all these, the ‘harlot after another man’
accepts without hesitation.
The weaver’s wife went home and offered a broken cot
without a mattress to Devasharma and said-“Lord! I will quickly meet my friend
who has come from the village and be back soon. You rest till then and take
care.” Saying so, she dressed herself with extra care and started to leave in
order to meet her lover Devadatta. At the same time her husband came there in
front of her. He was shaking all over by the effect of the liquor; his hair was
disheveled; he was stumbling at every step; his hand held a pot of liquor.
His wife saw him coming; she quickly ran inside her house
with apprehension; removed all her extra ornaments; and remained as if she was
waiting only for her husband.
The weaver already had heard rumors about his wife’s
unchaste behavior and was in a distressed state but never had let her know of
his suspicion. He saw her now dressed like a vamp and running back to the
house. Now he had the proof of her unchaste character by her actions; with
anger burning his whole self he entered the house and shouted-
“Hey you sinner! You harlot! Where were you going to?”
She said-“After coming back home leaving you at the
liquor house, I have not gone anywhere. You are drunk and blabbering nonsense.
Or it is rightly said-
वैकल्यं धरणीपातमयथोचितजल्पनं
संनिपातस्य चिह्नानि
मद्यं सर्वाणि
दर्शयेत् [188]
Imperfect stance; falling on the ground;
blabbering improper things;
the liquor produces all these symptoms which occur usually at death.
करस्पन्दोंबरत्यागस्तेजोहानिः सरागता
वारुणीसङ्गजावस्था भानुनाप्यनुभूयते [189]
Hazy rays (trembling of hand),
leaving the sky (falling of the garment),
decrease in heat (lack of facial luster);
reddish hue (flushed face);
even the sun gets all these symptoms
by the contact of the western direction (liquor).
He heard her answering back like this and saw proofs of
her quick dress-change and said-“You harlot! I already have heard of your
misadventures. Now I have seen it with my own eyes. I know how to punish you.”
He took a rod in his hand and thrashed her well; he tied
her to a post and fell unconscious by the effect of the liquor.
Meanwhile her friend, the wife of the barber came there.
She saw the unconscious weaver and said to the weaver’s wife-“Friend! Devadatta
is waiting at the appointed place for you. Quickly go there.”
The weaver’s wife said-“Look at my condition. How can I
go? Go and tell that lustful man-‘Tonight I will not meet him’.”
The barber’s wife said- “Friend, do not talk like that.
This is not the way an unchaste woman should behave. It is said-
विषमस्थस्वादुफलग्रहणव्यवसायनिश्चयो येषां
उष्ट्रानामिव तेषां मन्येsहम् शंसितं जन्म [190]
Their birth is praiseworthy
who have decided to somehow
pluck the tasty fruit in a thorny plant
like the camels; so I believe.
And also-
संधिग्धे परलोके
जनापवादे च
जगति बहुचित्रे
स्वाधीने पररमणे
धन्यास्तारुण्यफलभाजः [191]
The other world after death is a matter of
doubt.
The ridicule of the world is various and common.
If another man is under your control,
that indeed is the worthy fruit
of the youth.
And also-
यदि भवति
दैवयोगात् पुमान् विरूपोsपि बन्धकी
रहसि
न तु कृच्छादपि भद्रं
निजकान्तं सा भजत्येव [192]
The unchaste woman enjoys
the company of even an ugly man met by chance.
She does not like the company of the husband
who has been attained with much difficulty.”
The weaver’s wife questioned-“If that is so, then tell me
how I can go there being tied up like this? This wicked husband of mine is here
only.”
The barber’s wife said-“Friend! This idiot is drunk. He
will wake up only when the sun’s rays fall on him. Therefore I will free you.
You tie me here in your place; go to Devadatta and entertain him and come back
later.”
The weaver’s wife said-“Let it be so”.
Then that barber’s wife released her friend from the
binding ropes and got tied up to the post in her place; and sent her friend to
meet Devadatta to the pre-arranged place.
Everything happened as the two women planned. But
suddenly the weaver woke up. He was
sober and had lost his angry mood.
He said-“Hey you woman! You talk back to me rudely? From
today onwards you will not go out of this house and never rudely talk to me. If
you agree to this, I will untie you and free you.”
The barber’s wife was afraid to reveal herself with her
voice and remained silent. He went on repeating the same words again and again.
When she never uttered a single word, he got enraged and quickly brought a
sharp knife and cut off her nose and said-
“Hey you harlot! Remain here bound like this. I will never
ever try to please you.” Repeating those words he suddenly fell asleep once
again.
Devasharma having gone without food by the loss of his
money could not sleep on his uncomfortable cot; he saw all the events that
happened in the weaver’s house.
The weaver’s wife enjoyed the company of Devadatta as
much as she liked and came back after a while. She said to the barber’s
wife-“Hey friend! Are you alright? Did this sinner get up after I was gone?”
The barber’s wife said-“Every part of the body is in tact
except the nose. Quickly release me from these ropes. I will run home before
this fool wakes up.”
The barber’s wife ran away and the weaver’s wife remained
tied to the post.
After some time the weaver woke up again and said-“Hey
you harlot! Do you dare remain silent even now? Shall I give you more pain by
cutting off your ear?”
His wife angrily retorted back-“Fie on you greatest of
the idiots! Who can wound or disfigure me, the most devoted wife (Satee) ever
born?
Listen ye gods of the heavens!
आदित्यचन्द्रावनिलोsनलश्च द्यौभूमिरापो हृदयं यमश्च
अहश्च रात्रिश्च
उभे च
संध्ये धर्मश्च जानाति नरस्य वृत्तं [193]
Sun, Moon, Wind, Fire, Sky, Earth, Water,
Heart, Yama,
Day, Night, the two Twilights, Dharma know the action of a man.
If I am true devotee of my husband, if I have not thought
of another man even in my mind, ye gods make my nose as it was before. Or, if
even a shadow of another man exists in my mind, turn me to ashes immediately.”
Having said this she addressed her husband-“Hey wicked
soul! Look at my face. By the power of my ‘Satee-ness’ I have got back my
nose.”
The weaver brought a burning torch and looked at the face
of his wife. He saw her face free of wounds and also saw a nose fallen on the
ground and a lot of blood on the floor. He was surprised and released her from
her bondage. He placed her tenderly on the bed and pleased her with hundreds of
affectionate words.
Devasharma saw everything that happened and was
surprised.
He said-
{DELUDING NATURE OF A WOMAN}
शम्बरस्य च
या माया
नमुचेरापि
बलेः कुम्भीनसेश्चैव
सर्वास्ता योषितो विदुः [194]
“The women know all the magical feats of
demons Shambara, or of Namuchi, or Bali
or Kumbhinasa.
हसन्तं प्रहसन्त्येता
रुदन्तं प्ररुन्दन्त्यपि
अप्रियं प्रियवाक्यैश्च
गृह्णन्ति जालयोगतः [195]
They laugh along with the laughing man;
they cry along with the crying
man;
they utter pleasant words to a person who is not a lover;
thus they spread their traps and
catch the men.
उशना वेद
यच्छास्त्रं यच्च वेद बृहस्पतिः
स्त्रीबुद्ध्या न
विशिष्येत तस्माद्रक्ष्याः कथं हि ताः
[196]
The Science known by Ushanaa and Brhaspati
is
not more than what the woman knows.
So how can they be protected?
अनृतं सत्यमित्याहुः
सत्यं चापि
तथानृतं
इति यास्ताः
कथं धीरैः
संरक्ष्याः पुरुषैरिह [197]
They tell the lie to be the truth; truth to
be a lie.
So how can they be protected by the valorous men?
It is said elsewhere-
नातिप्रसङ्गः प्रमदासु
कार्यो नेच्छेद्बलं स्त्रीषु
विवर्धमानं
अतिप्रसक्तैः पुरुषैर्यतस्ता:
क्रीडन्ति काकैरिव लूनपक्षैः [198]
One should not show extreme interest in
women.
One should not disregard the increasing dominance of the woman.
Because the women play with the men
who show too much interest in them
like playing with crows whose
wings are cut off.
सुमुखेन वदन्ति
वल्गुना प्रहरन्त्येव
शितेन चेतसा
मधु तिष्टति
वाचि योषितां
ह्रदये हालाहलं
महद्विषं [199]
They talk sweetly; they hit hard on the
heart with their sharp eyes;
the words are filled with honey;
but the heart of the woman
is filled with the deadly poison of ‘halaahala’.
अत एव
निपीयतेsधरो हृदयं मुष्टिभिरेव ताड्यते
पुरुषैः सुखलेशवन्चितैः
मधुलुब्धैः कमलं यथालिभिः [200]
The men without getting even the least of
the happiness
kiss their sweet lips
and get beaten in the chest by their fists (in passion)
as they hover around them
like the bees craving honey hovering around lotus flowers.
And also-
आवर्त: संशयानामविनयभवनं पत्तनं साहसानां
दोषाणां संनिधानं कपटशतगृहं
क्षेत्रमप्रत्ययानां
दुर्ग्राह्यं यन्महद्भिर्नरवरवृषभैः
सर्वमायाकरण्डं
स्त्रीयन्त्रं केन
लोके विषममृतयुतं
धर्मनाशाय सृष्टं [201]
A rotating wheel of suspicions; store-house of impoliteness;
a city of daring acts; a receptacle of faults; house of hundreds of
deceits;
field for distrust; unattainable by the greatest men of valor;
a basket of all delusions;
who built this machine called woman in this world,
which is filled with poison along with nectar
and which is sure to destroy
righteousness?
कार्कश्यं स्तनयोर्दृशोस्तरलतालीकं
मुखे दर्शयते
कौटिल्यं कचसन्चये
च वचने
मान्द्यं त्रिके
स्थूलता
भीरुत्वं हृदये
सदैव कथितं
मायाप्रयोगा: प्रिये
यासां दोषगणो
गुणो मृगदृशां
ताः किं
नराणां प्रिया:
[202]
Breasts are hard; eyes are restless; lie
rests in the mouth;
crookedness (curly) in the hair; slowness in speech; fatness in hips;
fear in the heart;
all these are said to be the magical trap to catch the lover.
All the faults are considered to be good qualities of the deer-eyed
beauties.
Are they really fit to be loved by men?
एता हसन्ति
च रुदन्ति
च कार्यहेतो
विश्वासयन्ति पुरुषं
न च
विश्वसन्ति
तस्मान्नरेण कुलशीलसमन्वितेन
नार्यः स्मशानघटिका
इव वर्जनीयाः
[203]
They laugh and cry to achieve some purpose.
They make men trust them, but they never trust men.
Therefore women should be avoided by a man of a good family
who is endowed with good character
like the little pot kept in the cremation ground.
व्याकीर्णकेसरकरालमुखा मृगेन्द्राः
नागाश्च भूरिमदराजिविराजमानाः
मेधाविनश्च पुरुषा:
समरेषु शूराः
स्त्रीसन्निधौ परमकापुरुषा
भवन्ति [204]
Women are lions with all the hair falling
around the face and terrifying to look at.
Women are elephants shining with all the oozing lines of intoxicating
fluids.
The men who are highly intellectual
and those who are valorous in the battlefields
act most cowardly in the presence of women.
कुर्वन्ति तावत्प्रथमं
प्रियाणि यावन्न
जानन्ति नरं
प्रसक्तं
ज्ञात्वा च
तं मन्मथपाशबद्धं
ग्रस्तामिषं मीनमिवोद्धरन्ति [205]
At first the women do everything highly
pleasing to the man
as long as they do not provoke his interest.
After knowing him to be bound by the ropes of Manmatha,
they forcefully catch them like the fish caught by the meat-piece.
समुद्रवीचीव चलस्वभावा: संध्याभ्ररेखेव
मुहूर्तरागा:
स्त्रियः कृतार्थाःपुरुषं
निरर्थं निष्पीडितालक्तवत् त्यजन्ति
[206]
They change their character like the waves
of the ocean.
They are attractive for a moment like the evening twilight cloud.
After their purpose gets fulfilled,
the women throw away the men like waste,
like throwing away the mehndi powder
after the color has been squeezed out.
अनृतं साहसं
माया मूर्खत्वमतिलोभिता
अशौचं निर्दयत्वञ्च
स्त्रीणां दोषा: स्वभावजाः [207]
Untruth, daring acts, delusion, foolishness,
extreme greed, impurity and cruelty;
these faults are the natural qualities of a woman.
संमोहयन्ति मादयन्ति
विडंबयन्ति
निर्भर्त्सयन्ति रमयन्ति विपादयन्ति
एता: प्रविश्य
सरलं हृदयं
नराणां
किं वा
नु वामनयना
न समाचरन्ति
[208]
They enter the simple hearts of the men
and delude; intoxicate; ridicule; blame; please; give pain.
What the women with lovely eyes do not do?
अन्तर्विषमया ह्येता
बहिष्चैव मनोरमा:
गुन्जाफलसमाकारा योषितः केन निर्मिताः [209]
Their insides are filled with poison. They are pleasing from outside.
The women are like the Gunja fruit (red black berry).
Who made them?”
Lost in thoughts like this the night passed heavily for
the recluse.
That messenger girl went back home with her nose cut off
and started to think-“What is to be done now? How can I cover up this big hole
in my face?”
As she was thinking like this, her husband who had spent
the night at the palace for some work returned home early morning; stood at the
door; and desiring to attend the various jobs that had to be done in the course
of his work that day, said to her-“Good Lady! Quickly bring my razor’s case. I
have to leave for my work.”
The nose-cut lady having planned her actions before-hand
stood at the center of the house; took out the razor from the razor-case and
threw it towards her husband. The barber was surprised by this and looking at
the razor thrown at him, got wild and threw it back on her. Meanwhile that
wicked lady threw her arms up; came out of the house ready to scream. “Alas!
This sinner has cut my nose though I am a devoted wife. Save me; save me!”
Meanwhile the soldiers came there; beat him hard with
rods; tied him up in chains; took him along with the nose-cut girl to the
judge’s presence and said to the courtiers-“Listen all of you courtiers! This
barber has disfigured this gem of a lady though she is innocent. So what is the
right way to deal with him?”
Thus addressed, the courtiers said-“Hey barber! Why do
you disfigure your wife? Did she go after another man? Or did she try to kill
you? Or did she steal? Tell us what crime she has committed?”
The barber was heavily wounded by the beatings dealt by
the soldiers. He was not able to make any sound. Seeing him silent like this,
the courtiers said-“Aha! The soldiers are telling the truth. This man is a
sinner. This poor woman has been abused by him.
It is said-
भिन्नस्वरमुखवर्णः शङ्कितदृष्टिः समुत्पतिततेजा:
भवति हि
पापं कृत्वा
स्वकर्मसन्त्रासितः पुरुष: [210]
A man who commits a crime gets tormented by
his own action;
his voice changes; his face loses its color;
his eyes are filled with doubt; his luster fades away.
आयाति स्खलितै:
पादैर्मुखवैवर्ण्यसम्युत:
ललाटस्वेदभाग्भूरि गद्गदं भाषते वचः [211]
अधोदृष्टिर्वदेत्कृत्वा
पापं प्राप्त:
सभां नरः
तस्मास्द्यत्नात्परिज्ञेय:
चिह्नैरेतैर्विचक्षणैः [212]
A man who has committed a crime and comes to
the court
will enter with shaking legs;
paled out face;
profusely sweating forehead;
will speak out words in a choking voice; will talk with his eyes fixed
on the ground.
Therefore the experts should make effort to observe these signs.
प्रसन्नवदनो हृष्टः
स्पष्टवाक्य: सरोषदृक्
सभायां वक्ति
सामर्षं सावष्टंभो
नरः शुचिः
[213]
A man who has a smiling face; who is happy;
who speaks clearly;
whose eyes are angry; who speaks in the court without any malice;
such a brave man is indeed pure.
He has all the signs of a wicked person. He has wounded
an innocent woman. So her husband deserves the death sentence. Impale him on
the stake.”
Devasharma chanced to see the barber who was chained and
dragged in a procession towards the stake. He approached the judges and
said-“Ho Ho! This poor barber is getting punished for no reason. This is not
right! This person is of a very good character. Listen to my words – जम्बुको हुडुयुद्देन (fox caught in the
fight between the two rams).”
The courtiers asked-“Lord! How is that so?”
Devasharma related to them all that had happened in the
previous night among the three (weaver, his wife and the barber’s wife).
Hearing his narration all were surprised and released the
barber from the chains.
They said to each other-“Aha!
अवध्यो ब्राह्मणो
बाल:
स्त्री तपस्वी
च रोगभाक्
विहिता व्यङ्गिता
तेषामपराधे महत्यपि
[214]
A Brahmin, a child, a woman, a recluse, a
diseased man,
should not be punished by death
sentence and
should be left off with some limb cut off from their bodies,
even if they have committed
heinous crimes.
Her nose was cut by her own action. So as per the king’s
prescribed rule, her ear should be cut off.” It was done likewise. Devasharma
forgot the grief arising from his loss of money and returned home.
That is why I say- जम्बुको हुडुयुद्देन (fox caught in the fight
between the two rams).
{DAMANAKA PLANS TO END
THE FRIENDSHIP OF PINGALAKA AND SANJEEVAKA}
Karataka said-“So what action should we take now stranded in
this worst situation?”
Damanaka said-“Even in this situation my intellect has not
lost its efficiency. I will get Sanjeevaka separated from the king.
It is said-
एकं हन्न्यान्न
वा हन्यादिषुर्मुक्तो
धनुष्मता
बुद्धिर्बुद्धिमत: सृष्टा हन्ति राष्ट्रं सनायकं [215]
An arrow released from the bow of an archer
will at the most kill one person or may entirely miss the target.
But the intellect of a wise man when used
destroys the country along with the king.
So I will concoct some story and using secret methods will
break him down.”
Karataka said-“O good one! If Pingalaka or Sanjeevaka come
to know of your plan, it is death for you.”
Damanaka said-“Brother! Do not say like that. Those who know
secret strategies should use their intellect in dangerous situation and even
when fate is against one. No effort should be spared. Sometimes as per the
maxim of घुणाक्षर न्याय, the intellect
becomes the winner.
{GHUNAAKSHARA NYAAYA:
The maxim of letters bored by
the insect in wood: Sometimes there is a chance resemblance of an incision in
wood or in the leaf of a book made by the insect to the form of some letter,
and is used to denote any fortuitous or chance occurrence.}
It is said-
त्याज्यं न
धैर्यं विधुरेsपि
दैवे धैर्यात्कदाचित्स्थितिमाप्नुयात्स:
जाते समुद्रेsपि
हि पोतभङ्गे
सांयात्रिको वान्छति तर्तुमेव [216]
Courage should not be lost even in dire
circumstances ordained by fate;
because through courage one will
somehow stabilize the situation.
The merchant who is travelling in the ocean
will try his best to reach the land with the ship
even if the ship breaks in the middle of the ocean.
And also-
उद्योगिनं पुरुषसिम्हमुपैति
लक्ष्मी
दैवेन देयमिति
कापुरुषा वदन्ति
दैवं निहत्य
कुरु पौरुषमात्मशक्त्या
यत्ने कृते
यदि न
सिद्ध्यति कोsत्र दोषः [217]
The goddess of prosperity favors only a man
who is a lion among men.
The cowards humbly accept things saying’ fate is the cause’
Kill the fate and do effort with the power of your own Self.
If you make an effort and still the result does not occur,
what harm is there?
Knowing all this, by my own secret plans without their
knowledge, I will break their friendship. Those who do not give up the effort
are helped even by gods.
It is said-
कृते विनिश्चये
पुंसां देवा
यान्ति सहायतां
विष्णुचक्रं गरुत्मान्श्च
कौलिकस्य यथाहवे
सुप्रयुक्तस्य दम्भस्य
ब्रह्माप्यन्तं न गच्छति
कौलिको विष्णुरूपेण
राजकन्यां निषेवते [218]
If the man decides to win, even gods provide
a helping hand
like the discus of Naaraayana and Garuda helped the carpenter in the
war.
A skillfully arranged trickery is even beyond Brahma’s probe.
The weaver united with the princess in the form of Vishnu.”
Karataka said- “How is that so?”
Damanaka said-
[5]
विष्णुरूपधृक्कौलिककथा
{THE STORY OF THE WEAVER WHO IMPERSONATED VISHNU}
“In some city some weaver and a chariot maker lived as
friends. They had been together from childhood and were very affectionate
towards each other. They always wandered together wherever they went.
Once there was a great festival arranged in a temple in
that city. Many dancers and actors and visitors from various cities assembled
there. The two friends also went to see the festival. They chanced to see some
princess who had come there to offer worship to the God; she was surrounded by
soldiers in armors and eunuchs; she had all the qualities of a perfect lady;
she was seated on an elephant.
The weaver saw her and was instantly stuck by arrows of
love and immediately fell on the ground as if poisoned, as if hit by an evil
planet.
After getting treated by many medical personnel and
sorcerers through various types of medicines and sprinkling of water, he
somehow woke up after a long time.
The chariot maker asked-
“O friend! Why did you faint all of a sudden? Tell me
what happened to you.”
He said-
“Friend, listen to this secret of mine, by which you will
be able to understand the pain I am suffering from. If you are truly my friend,
then collect some wood to cremate me; forgive me if I have ever have acted
wrongly towards you because of excessive affection.”
The chariot maker was moved to tears by these words and
said with choked voice-“Friend, tell me the cause of your grief. I will help
you in whatever way I can to alleviate it. It is said-
औषधानाम् सुमन्त्राणां
बुद्धेश्चैव महात्मनां
असाध्यं नास्ति
लोकेsत्र यद्ब्रह्माण्डस्य
मध्यगं [219]
There is nothing impossible in this world
centered in the cosmic egg,
which cannot be achieved through
medicines, magical chants, and
intellects of the great men.
Therefore I will use any of these means and fulfill your
wish.”
The weaver said-
“Leave alone; these, even thousands of other means cannot
alleviate my grief; so it is better that I die. Do not waste time; get ready
the wood to burn me.”
The chariot maker said-
“O friend! Even if it is impossible, tell me what it is;
I will also then understand its impossibility and enter the fire along with
you. I cannot live without you even for a second. This is my decision.”
The weaver said-
“Friend! After I saw the princess seated on the elephant
in that festival, I am stuck by the arrows of the God of love and attained this
state. I am not able to bear the pain.
It is said-
मत्तेभकुम्भपरिणाहिनि कुम्कुमार्द्रे तस्या: पयोधरयुगे रतखेदखिन्न:
वक्षो निधाय
भुजपञ्जरमध्यवर्ती स्वप्स्ये कदा
क्षणमवाप्य तदीयसङ्गं [220]
After uniting with her for a second, as I
feel exhausted by the union,
when will I sleep placing my chest on her breasts
which are wet by the saffron, which are huge like the head of the
‘musth’ elephant,
which are held in the midst of the cage of my shoulders!
रागी बिम्बाधरासौ
स्तनकलशयुगं यौवनारूडगर्वम्
नीचा नाभिः
प्रकृत्या कुटिलकमलकं स्वल्पकं चापि
मध्यं
कुर्वन्नेतानि नाम
प्रसभमिह मनश्चिन्तितान्याशु
खेदं
यन्मां तस्या:
कपोलौ दहत
इति मुहुः
स्वच्छकौ तन्न
युक्तं [221]
Her lips are red and soft like the Bimba
fruit;
the two pot-like breasts are the pride of her youth;
the navel remains pressed inwards;
the hair is naturally curly; the waist is very narrow;
all these give me pain as I think about them, I agree;
but even her mirror like cheeks burn me; this is not proper.”
The chariot maker heard his passionate words and said with
a smile-
“Friend! If this is what bothers you, then luckily it is
achieved already. Today itself you can meet her and have her company.”
The weaver said –
“Friend! Except air, nothing else can enter the harem of
that princess which is guarded by soldiers day and night. How can I meet her?
Why are you giving me false hopes?”
The chariot maker said-“Friend! See the power of my
intellect!”
Saying so, within a second he built a wooden machine
using some logs of Varuna tree. The machine was shaped like the Garuda bird; it
was operated by some wedges; he also made some accessories like two arms;
conch, discus, lotus, a crown and the Koustubha gem.
He got the weaver dressed as Vishnu seated on it. He
showed him how to operate the wedges. He said-“Friend! Go to that harem of the
princess in the middle of the night dressed as Vishnu. Meet the princess who is
alone inside the room on the seventh floor of the tower. She is very innocent
and will believe you to be Vishnu. Please her with some false statements and enjoy
her as per the instructions of Sage Vaatsyaayana.”
The weaver hearing his words acted accordingly and met
the princess.
He told her-“Princess! Are you sleeping or awake? I am in
love with you. I have crossed the seven oceans for you. I have left Lakshmi
back and come here to see you. Come and embrace me.”
The princess saw him who was seated on the Garuda, who
had four arms and weapons in the four hands and wearing the Koustubha gem on
his neck. She was surprised and immediately got out of her bed. She said-
“Lord! I am a human worm; I am impure. You are the Lord sanctifying the three
worlds and saluted by all. How can we unite?”
The weaver said- “O Good lady! You have said the truth. I
had a wife named Raadhaa born in the family of cowherds. You are now Raadhaa
reborn. That is why I came to meet you.”
She said-“Lord! If it is so, then ask the permission of
my father. He will definitely offer me to you.”
The weaver said-“O good lady! I cannot be seen by
ordinary human beings. So why bother? You offer yourself to me through the
Gandharva method. Otherwise I will give a curse and burn off your father along
with the entire family.”
He got down from his Garuda-vehicle; held her with his
right hand and led her towards the bed. The princess was trembling with shyness
and fear. Spending the night with her following the various instructions of
Sage Vaatsyaayana, he returned home in the early hours of the morning without
getting observed by anybody. Time went on as he spent many days like this in
her company.
Some day, the maids in armor observed her lips cut by
teeth marks. They said to each other-“Aha! Look at the princess. Her body and
limbs appear as if they have been enjoyed by a man. This palace is well
guarded. Then how could this have happened? Let us report this to the king.”
Deciding thus, they all approached the king and
said-“Lord! We do not know how, but even in the well-guarded harem of your
daughter some one enters to meet her. As the king commands.”
The king felt worried about the whole thing and thought-
पुत्रीति जाता
महतीह चिन्ता
कस्मै प्रदेयेति
महान्वितर्क:
दत्ता सुखं
प्राप्स्यति वा न वेति कन्यापितृत्वं
खलु नाम
कष्टं [222]
“A great anxiety alone gets born as a
daughter.
There is always a worry as to who is fit to accept her hand in
marriage.
After marriage, the worry arises as to whether she is happy or not.
The state of being a daughter’s father is indeed a difficult state.
नद्यश्च नार्यश्च
सदृक्प्रभावाः
तुल्यानि कूलानि
कुलानि तासां
तोयैश्च दोषैश्च
निपातयन्ति
नद्यो हि
कूलानि कुलानि
नार्यः [223]
The river and the woman are similar in character.
The relationship to banks and families are
equal in them.
They break it with waters and faults.
Rivers break the banks; woman breaks the families.
जननी मनो
हरति जातवती परिवर्तते
सह शुचा
सुहृदां
परसात्कृतापि कुरुते
मलिनं दुरतिक्रमा
दुहितरो विपद:
[224]
As soon as a daughter is born, she robs the mind of the mother (because
of worries).
She grows as a worry for her relatives.
Even when she belongs to another (husband), she loses her character.
The difficulties connected to a daughter are difficult to cross over.”
He thought for a long time and said to his queen in
private-“Queen! Please check what these maids in armors say. With whom is the
God of Death angry that he dares do all this?”
The queen also felt very apprehensive. She immediately went to her
daughter’s palace and checked her limbs. She saw her daughter’s lips cut by
teeth marks, and also nail marks all over her body. She said-“You sinner! You
have ruined the name of the family. Why did you lose your character like this?
Who is that wicked man who enjoys your company? He has indeed been seen by the
God of Death now. Tell me the truth.”
Looking fearfully at her mother shouting angrily at her,
the princess bent her head and feeling embarrassed said-“Mother! Lord
Naaraayana himself comes to meet me daily seated on his Garuda. If you doubt my
words, then see with your own eyes in the dark dense night, the beautiful form
of Naaraayana, the spouse of Ramaa.”
The queen felt happy after hearing her daughter’s words.
Her whole body was filled with horripilations. She quickly went to the king and
said to him-“Lord! You are indeed fortunate. Lord Naaraayana himself visits our
daughter every night. She has married him through Gaandharva method. Therefore
tonight we should sit near the window and see him. He does not converse with
humans.”
Hearing this, king became very happy. The day passed for
him like hundred years.
At night the king hid himself near the window along with
his queen. They both kept on looking at the sky to see the arrival of God.
Suddenly they were blessed by the sight of Lord Naaraayana who looked exactly
as they had imagined; he was sitting on his Garuda bird and his three hands
were holding a conch, discus and a lotus each, the fourth hand raised in
benediction; and he was descending on the earth from the sky. The king felt as
if he was floating in a flood of nectar. He said-“Dearest! There is no one as
blessed as me or you, as our child is sought by Naaraayana. All our wishes are
already fulfilled. Using the power of our son-in-law I will take over the whole
earth under my control.”
Having decided thus, he started attacking all the
countries situated at the border of his country. Angered by his insolence, all
of them united together and decided to attack him jointly.
Meanwhile the king sent a message to his daughter through
the queen-“Daughter! When you are our daughter and Lord Naaraayana is our
son-in-law, is it right that all other kings jointly want to fight me in a
battle? So tell your husband that he
should destroy my enemies.”
The weaver that night was addressed by her with all
politeness-“Lord! It is not right my father gets defeated by his enemies when
you are his son-in-law. So bless him and kill all his enemies.”
The weaver said-“Good lady! What do these enemies of your
father amount in front of my prowess! Trust me. I will slice off all their
heads with my Sudarshana wheel like cutting grass shoots.”
But as time went by, the enemy kings entered the city and
took over all the regions other than the palace grounds. Not knowing that the
weaver alone was disguised as Lord Naaraayana, the king daily sent all the
worshipping materials like camphor, fragrant sticks, flowers and varieties of
delicacies and clothes to his daughter’s place. He sent a message to the God to
be delivered through his daughter.
“Lord! Tomorrow early morning the fortress will be
attacked. Grains, fuel and other objects necessary for survival are all over.
All my people have become weak; many are wounded in the battle; many are dead. Knowing
my plight as such, please take the necessary action.”
Hearing these words from his wife, the weaver started
thinking-“If the fortress is destroyed, I will have to get separated from my
beloved. So I will hold all the weapons in my hand and float in the sky seated
on this Garuda. There is a chance that the enemies may believe me to be the
real Naaraayana and withdraw their armies out of fear and the soldiers fighting
on our king’s side may attack the enemies with new vigor as God is on their
side.
It is said-
निर्विषेणापि सर्पेण
कर्तव्या महती
फटा
विषं भवतु
मा वास्तु
फटाटोपो भयङ्करः [225]
Even if the serpent does not have poison, it
should rise its hood.
Whether there is poison or not, the rising of the hood itself is
frightening.
And if I meet my death while fighting for the country,
then nothing could be better than that.
ब्राह्मणार्थे स्वाम्यर्थे
स्त्रीकृतेsथवा
स्थानार्थे यस्त्यजेत्
प्राणान् तस्य
लोकाः सनातनाः
[226]
One who gives up his life for the sake of
a cow, or a Brahmin, or master, or woman, or country,
attains the heavenly worlds.
चन्द्रे मण्डलसंस्थे
विगर्ह्यते राहुणा दिनाधीशः
शरणागतेन सार्धं
विपदपि तेजस्विनां
श्लाघ्या [227]
When the moon remains sheltered in the
sphere of the Sun,
the Sun fights with Raahu to protect it.
When one has to face dangers for the sake of those who have
surrendered,
they become praiseworthy.”
Having decided thus, he got up in the morning, brushed
his teeth and said to his wife-
“Good lady! I will consume food or water only after all
the enemies are destroyed.
What more, I will meet you also only after that. And one
more thing; you inform your father that he should collect the whole of his army
and move out of the city ready to battle the enemies. I will make all the
enemies lose their power as I remain in the sky. Then easily they can be killed
by your father’s army. If I kill them myself, then they will all go to my abode
Vaikunta after death. So your father should see to that they are killed
as they escape from the battle-field. Then they won’t even go to the heaven
after their death.”
She listened to his speech and told her father everything
her husband had said. The king also completely trusting the words of his
son-in-law got up in the morning, collected his army and set out to battle the
enemies. The weaver also prepared mentally to meet his death and started
towards the battle grounds seated on his Garuda completely dressed as Lord
Naaraayana.
Meanwhile Lord Naaraayana who had the knowledge of the
past, present and future events called Garuda to his presence. He laughed aloud
and said-“O Garuda! Do you know that a weaver dressed as myself and seated on a
wooden Garuda makes love to a princess?”
Garuda said-“I know what all he has done. Now what is to
be done?”
Lord said-“The weaver has decided to meet his death in
the battle ground. He has taken a vow not to return without victory. Definitely
he will be hit by the arrows shot by the army chiefs. If he dies, all the
people will say that Vaasudeva with his Garuda was killed by the enemy forces.
And later nobody will worship us. Therefore, you enter the wooden form of yours
immediately. Let the Sudarshana enter the wooden wheel-weapon. I will enter the
body of the weaver and destroy the enemies. When the enemies are dead, our fame
will increase in the world.”
Garuda agreed. Lord Naaraayana entered the body of the
weaver. By the power of Lord Naaraayana, the weaver floating in the sky
appearing with the entire conch, wheel and the mace paraphernalia instantly
made all the enemy chiefs powerless as if playing a game.
Then the king fought his enemy army with newborn vigor
and destroyed all his enemies. The rumor
arose that by the power of his son-in-law Naaraayana, the king defeated his
enemies.
The weaver saw all the enemies dead in the battlefield.
Feeling happy he descended to the ground. The king, ministers and the citizens
saw a weaver getting out of a wooden vehicle. They asked him what was all that.
He honestly reported all that happened after the festival
held in the temple. The king admired the courage of the weaver; he was
extremely happy by the destruction of the enemy forces.
He offered the hand of his daughter in marriage to the
weaver in the presence of all his people and also gifted him the kingdom. The
weaver spent his life happily enjoying the five types of pleasures through the
senses along with his beloved princess.
It is rightly said-
सुप्रयुक्तस्य दम्भस्य (skillfully arranged trickery).”
Karataka said-“Good one! Let it be so. Still I feel fear
pricking my heart. Sanjeevaka is very clever; the lion is very cruel. Even if
your intelligence is on the higher level I don’t think you can separate him
from Pingalaka.”
Damanaka said-Brother! Even if not capable, I am capable
only.
It is said-
उपायेन हि
यत्कुर्यात्तन्न शक्यं
पराक्रमैः
काक्या कनकसूत्रेण
कृष्णसर्पो निपातितः [228]
What is possible through some trick
cannot be done with valor.
The crow got the serpent destroyed
through a golden chain”
Karataka said-“How is that so?”
Damanaka said-
[6]
काकीकृष्णसर्पकथा
{THE STORY OF THE CROW AND THE BLACK SERPENT}
“There was a huge fig tree in some place. There lived a
crow-couple on that tree. Whenever the chicks were delivered, a black serpent
living in the hollow of that tree came out of its hole and ate off all those
off springs. Feeling dejected the crow couple went to meet their friend living
at the base of another tree and said-“Friend! When the situation is like this,
what are we supposed to do? This wicked black serpent always comes out of its
hole and eats our babies. Tell us some trick to get rid of it.
It is said-
यस्य क्षेत्रं
नदीतीरे भार्या
च परसङ्गता
ससर्पे च
गृहे वासः
कथं स्यात्तस्य
निर्वृतिः [229]
How can there be happiness
for a person whose field lies at the bank of a river,
for a person whose wife is with another man,
for a person who has a snake in his house?
And also-
सर्पयुक्ते गृहे
वासो मृत्युरेव
न संशयः
यद्ग्रामान्ते वसेत्सर्पस्तस्य
स्यात्प्राणसंशयः [230]
Living
in the same house with a serpent is death indeed.
There is nothing to doubt about it.
Even if the serpent lives at
the outskirts of a village,
there is the fear of death.
For us who live
along with it, there is always the fear of death.”
The fox
said-“There need not be any worry about this anymore. Surely that greedy snake
cannot be killed without some trickery.
Because-
उपायेन जयो
यादृक् रिपोस्तादृक् न हेतिभिः
उपायज्ञो अल्पकायोsपि न शूरैः परिभूयते [231]
Victory over an enemy is easily attained
through trickery
but not so easily through weapons.
A person of smaller structure who knows tricks
cannot ever be defeated by valorous men.
भक्षयित्वा बहून्मत्स्यानुत्तमाधममध्यमान्
अतिलौल्याद्बक: कश्चिन्मृतः कर्कटग्रहात्
[232]
A crane bird which ate abundantly fish of
all sizes
became greedy and died at the
hands of a crab.”
They both
asked-“How is that so?
He said-
[7]
बककर्कटककथा
{THE STORY OF THE CRANE AND THE CRAB}
“In some forest there was a huge lake which supported
various aquatic beings. There lived a crane also which lived by eating the fish
in that lake. But as he grew old, he was unable to kill the fish. With a throat
dried up by hunger, he sat on the bank of the lake and cried drenching the
earth with floods of tears looking like heaps of pearls. One crab approached
him accompanied by other aquatic beings and feeling sad by his sadness asked
with affection-
“Uncle! Why are you not eating anything today? Why are
you sitting here breathing heavily and filling your eyes with tears?”
The crane said-
“Child! You have observed rightly. I have discarded the
idea of eating any more fish because of dispassion. I am at present ready to
give up life by non-eating. That is why I am not eating any fish which are
swimming in my proximity.”
The crab asked-
“Uncle! What is the reason for your dispassion?”
The crane said-
“Child! I was born
in this lake and grew up here. I heard that soon there will be a famine which
will be there for twelve years.”
The crab said-
“From whom did you hear?”
The crane said-
“From a great astrologer! Saturn is going to break the
‘Cart of Rohini’ (the lunar asterism – so called because it is figured by a
cart) and join Mars and Venus.
Varaahamihira has said-
यदि भिन्ते
सूर्यसुतो रोहिण्या: शकटमिह लोके
द्वादशवर्षाणि तदा
नहि वर्षति
वासवो भूमौ
[233]
When Saturn breaks the cart of Rohini in
this world,
Indra does not give rains to the earth for twelve years.
And also-
प्राजापत्ये शकटे
भिन्ने कृत्वेव
पातकं वसुधा
भस्मास्थिशकलकीर्णा कापालिकमिव व्रतं धत्ते [234]
In this creation when the ‘Cart of Rohini’
is broken,
the earth as if she is a sinner will take a vow of Kaapaalikaa (Yoginee)
and will cover herself with ashes and broken bone pieces.
And also-
रोहिणी शकटमर्कनन्दनश्चेद् भिनत्ति
रुधिरोsथवा शशी
किं वदामि
तदनिष्टसागरे सर्वलोकमुपयाति संक्षयं
[235]
What shall I say!
If the ‘Cart of Rohini’ is broken by the Saturn (son of Sun) or Moon or
Mars
then the entire world enters the
ocean of calamity and gets destroyed.
रोहिणी शकटमध्यसंस्थिते
चन्द्रमस्य शरणीकृता जना:
क्वापि यान्ति
शिशुपाचिताशना: सूर्यतप्तभिदुराम्बुपायिन:
[236]
If the Moon enters the cart of Rohini,
then the people on earth become shelter less.
Sometimes they start eating the cooked meat of their children
and drink the vaporized water burnt by the sun’s rays.
Now this lake has got very little water. It will dry up
soon. If this lake dries up, all those friends of mine with whom I played and
grew up along with, will die because of the absence of water. I cannot see them
all dying. That is why I want to give up life. At present all the aquatic
beings living in lakes with less water are carrying off their families to lakes
with more water.
Some beings like
crocodiles, alligators, porpoises, water-elephants are moving away by
themselves. Only in this lake all the aquatic animals remain peaceful without
being aware of the upcoming danger. That makes me cry more to think there won’t
even be seeds of these animals in the recent future.”
The crab went and reported to all the other aquatic
animals what the crane had said. All of them got immediately frightened. All
the fish, tortoise and other smaller beings approached the crane and asked-
“Uncle! Is there any way to protect us?”
The crane said-
“There is a very big lake nearby which has abundant
waters. Ornamented by countless lotuses, it will not dry up even if the famine
continues for twenty four years. If any one can climb on to my back, I will
carry him to that lake.”
All the aquatic animals believed the words of crane. With
complete trust in him, they started rushing towards him saying, ‘I will go
first’ ‘I will go first’.
That wicked crane took them all one by one on his back;
carried them to a rock nearby; threw them on that rock and ate them to his full
satisfaction; went back again to the lake; delivered the messages of those who
had gone and pleased the mind of the others; thus he continued to fill his
stomach following the same routine.
One day the crab said-
“Uncle! I was the first one who conversed with you
affectionately in the beginning. Why do you reject me and take the others?
Today save my life.”
Hearing this, the wicked crane thought-
“I am tired of eating fish meat. Today I will make this
crab my side-dish.”
Thinking like this, he put the crab on his back and
started towards the ‘dining-rock’. The crab saw a huge mound of fish bones from
far itself.
He asked-
“Uncle! How far is that lake? You must be tired of
carrying my weight. Tell me.”
The crane thought-
‘This dumb aquatic creature cannot do anything on the
ground.’
He smiled and said-
“Crab! Where is that lake? This is my survival journey.
Therefore remember your favorite deity. I will throw you on this rock and eat
you.”
As he was talking like this, the crab dug his two sharp
teeth into the soft neck which was white like a lotus stalk and bit it tightly.
The crane died instantly. He pulled the neck of the crane slowly towards the
lake.
All the animals there asked-
“Oh Crab! Why did you come back? Where is our uncle? Why
is he taking so much time? We are all waiting eagerly for him counting
seconds.”
The crab laughed aloud and said-
“Fools! That wicked crane cheated us all with his lies;
he threw them all on a nearby rock and ate them. Fortunately I had more days to
live on this planet. I understood that wretched fellow’s intentions and brought
his neck here. Enough of all the excitement! Now there will not be any more
danger to any aquatic creature.”
That is why I say-भक्षयित्वा
बहून्मत्स्यान् (after
eating abundant fish)”
The crow said- “O good one! Say then, how the wicked
serpent can be killed?”
The fox said-“You go to some city where a king lives.
There pick up some golden chain or a necklace from the house of any rich man or
a king or a minister when they are careless. Put that ornament inside the
hollow of the tree. The people who will try to retrieve the ornament will kill
it definitely.”
Immediately the two crows rose up in the sky after
hearing his advice. The female crow reached some lake and saw that some ladies
belonging to a king’s harem were sporting in the center of the lake. All their
ornaments made of gold and pearls had been left on the bank of the lake. That
female crow immediately grabbed a gold chain and started flying towards her
home. The maids in armor and other eunuchs saw the crow carrying away the
ornament; they chased her, holding clubs in their hands. The female crow
deposited the gold chain inside the hole where the black serpent lived, and
flew away.
The king’s men climbed the tree and looked inside the
hole. The snake came out rising its hood. They killed the snake with the clubs,
took the chain and went back to their city. After that the crow-couple lived
happily.
That is why I say- उपायेन हि
यत्कुर्यात् (What is done with trickery).
Therefore there is
nothing impossible for the intelligent.
It is said-
यस्य बुद्धिर्बलं
तस्य निर्बुद्धेस्तु
कुतो बलं
वने सिंहो
मदोन्मत्त: शशकेन निपातित: [237]
He who has intelligence has the strength.
Where is the strength for the
non-intelligent?
The arrogant lion in the forest was killed by a rabbit.”
Karataka said-“How is that so?”
Damanaka said-
[8]
सिंहशशककथा
{THE STORY OF THE LION AND THE RABBIT}
“There lived a lion named Bhaasuraka in a forest. He was
excessively strong and daily killed many deer and rabbits as he moved about.
Then all the other forest dwelling animals like antelopes, boars, buffaloes,
rabbits and others grouped together and went to the lion. They said-“Master!
What is the use of killing so many animals daily when you can satisfy your
hunger with just one animal. Make a contract with us. From today onwards you
sit and wait here. Every day one animal from one class of animals will come to
you to get eaten by you. If you do so, you can live happily without any
trouble. And all of us need not die wastefully. Please follow this dictum of
the royal science.
It is said-
शनै: शनै:
यो राज्यमुपभुन्क्ते
यथाबलं
रसायनमिव क्ष्माभृत् स पुष्टिं परमां
व्रजेत् [238]
The king who enjoys his kingdom very slowly
will get the highest nutrition like slowly sipping a concentrate drink.
विधिना मन्त्रयुक्तेन
रूक्षापि मथितापि
च
प्रयच्छति फलं
भूमिररणीव हुताशनं [239]
Even the dry earth when ploughed through
proper methods accompanied by chants
gives appropriate results like the sticks producing fire by friction.
प्रजानां पालनं
शस्यं स्वर्गकोशस्य
वर्धनं
पीडनं धर्मनाशाय
पापायायशसे स्थितं [240]
Taking care of the people brings fame to the
king
and increases the treasure called heaven.
Harassing them leads to the destruction of righteousness,
increases his sin and spreads ill-famy.
गोपालेन प्रजाधेनोर्वित्तदुग्धं
शनैः शनैः
पालनात्पोषणाद्ग्राह्यं
न्याय्याम् वृत्तिं समाचरेत् [241]
A cowherd takes the yield of milk from his
pet cow very slowly,
by taking caring of it properly, by feeding it properly,
and makes his living.
Likewise the king also should take care of his people
and take some wealth from them without harming them and thus make his
living.
अजामिव प्रजां
मोहाद्यो हन्यात्पृथिवीपतिः
तस्यैका जायते
तृप्तिर्न द्वितीया कथञ्चन [242]
If a king brings harm to his people
like killing a goat once for all just to enjoy its meat,
he gets satiated only once not the second time.
(He gets no other benefit).
फलार्थी नृपतिर्लोकान्पालयेद्यत्नमास्थित:
दानमानादितोयेन मालाकारोsङ्कुरानिव
[243]
A king who expects good results from his
citizens
should take care of them without sparing any means
by pleasing them with charity, honor etc.
like a flower-seller takes care of his plants by sprinkling water etc.
नृपदीपो धनस्नेहं
प्रजाभ्यः संहरन्नपि
आन्तरस्थैर्गुणैः शुभ्रैर्लक्ष्यते नैव केनचित् [244]
The lamp called king should absorb the oil
called money from the people
and light up their lives through virtues hidden in his mind;
he should not be seen at all
like the lamp which is the
cause of the light is never seen.
(should not publicize his good acts)
यथा गौर्दुह्यते
काले पाल्यते
च तथा
प्रजा
सिच्यते चीयते
चैव लता
पुष्पफलप्रदा [245]
The cow is milked only after feeding it and
caring for it for a long time.
The flowers and fruits from a plant
are removed only after it is cared for by watering etc. for a long
time.
Similarly a king also should take wealth from his people
only after taking care of all their needs for a long time.
यथा बीजाङ्कुरः
सूक्ष्मः प्रयत्नेनाभिरक्षितः
फलप्रदो भवेत्काले
तद्वल्लोकः सुरक्षितः [246]
The sprout coming out f a seed is very
delicate
and needs to be protected very
carefully;
but later on after it becomes a tree it will yield abundant fruits.
The people should be cared for by the king in the same way.
हिरण्यधान्यरत्नानि यानानि विविधानि च
तथान्यदपि यत्किन्चित्प्रजाभ्यः
स्यान्महीपते: [247]
Whatever the king owns,
like varieties of gold, grains,
gems, vehicles
are there for him only because of the people.
लोकानुग्रहकर्तारः प्रवर्धन्ते नरेश्वराः
लोकानां संक्षयाच्चैव
क्षयं यान्ति
न संशयः
[248]
Those kings only thrive who are helpful to
the people.
If the people suffer, they will also perish.
There is no doubt about this.”
Hearing their words, Bhaasuraka said-“Aha! You all are
telling the truth. But remember one thing; if any day any animal does not reach
me as I wait here, I will kill all of you.”
They all promised him so and felt happy. From then
onwards they wandered fearlessly in the forest. But one animal from one class of
animals, an aged one or a dispassionate one, or a sad one went to the lion’s
place at the noon-time to get eaten by him, for fear of their family getting
killed otherwise.
One day as per the order followed, it was a rabbit’s turn
to go to the lion. He was pressurized by all the animals to go towards the
lion’s cave. Yet he walked very slowly and was thinking of ways to kill the
lion; his mind was filled with apprehension. As he moved slowly he saw a well
on the way. He looked inside the well and saw his own reflection on the surface
of the water. He saw that reflection and thought-“I have one superb plan. I
will make the lion angry and using my intelligence make him fall inside the
well.”
By the end of the day he reached Bhaasuraka. The lion was
waiting there impatiently. Being hungry its throat had dried up; he was enraged
by the delay; licking his lips he thought-“Aha! In the morning I will kill all
and eat them as my morning food.”
As he was thinking like this, the rabbit came there
walking very slowly. He saluted the lion and stood in front of him.
The angry lion shouted at him-“Hey you the worst of all
the rabbits! One thing is that you are
already very small in size; the other thing is that you are very much late.
Because of this mistake of yours, I will kill you now and kill the rest of the
animals in the morning.”
The rabbit said humbly-“Master! This is not the mistake done by me or other animals. Hear the reason for why I was delayed.”
The rabbit said humbly-“Master! This is not the mistake done by me or other animals. Hear the reason for why I was delayed.”
The lion said-“Say it all fast before my teeth dig into
your neck.”
The rabbit said- “Master! Today was the turn of the
rabbits to become your food. Because of my small size, the animals sent me
along with four more rabbits. As I was coming towards you, another huge lion
jumped out of a hole on the ground and said-“Hey! Where are you all going?
Remember your deities.” I told him-“We are all going to our Master Bhaasuraka
to become his food as per the contact.” Then he said-“If that is so, then know
that this forest belongs to me now. All of you animals living in the forest
should follow the contract and feed me. That Bhaasuraka is a scoundrel. If he
is the king, keep these four rabbits as ransom here and bring him here quickly.
We will both fight and whoever wins will eat all the animals.” So, ordered by
him I have come to you. That is why I was delayed. Now as the King commands!”
Hearing his words, Bhaasuraka said-“O good one! If that
is the case, quickly show me that fraudulent lion. I am burning with anger at
all of you animals. I will divert it all on him and feel free.
It is said-
भूमिमित्रं हिरण्यं
च विग्रहस्य
फलत्रयं
नास्त्येकमपि यद्येषां
न तत्
कुर्यात्कथन्चन [249]
Land, friend and gold these three are the gains of the war.
If even one of them is not gained,
then one should not venture after anything.
यत्र न
स्यात्फलं भूरि यत्र न स्यात्पराभव:
न तत्र
मतिमान्युद्धं समुत्पाद्य समाचरेत्
[250]
If there is not any special result to be
gained,
and there is no defeat foreseen,
an intelligent person should not make way for a war
and bring about a battle.”
The rabbit said-“Master! What you say is true! The
warrior class fights for the country or to avenge the insult. But that lion is
sheltered inside a fort. He jumped out of the fort and stopped us. The enemy
inside a fort is difficult to conquer.
It is said-
न गजानां
सहस्रेण न
च लक्षेण
वाजिनां
तत्कृत्यं साध्यते राज्ञां दुर्गेणैकेन यद्भवेत् [251]
Thousands of elephants and lakhs of horses
cannot equal the protection
offered by a fort to a king.
शतमेकोsपि संधत्ते
प्राकारस्थो धनुर्धरः
तस्माद्दुर्गं प्रशंसन्ति नीतिशास्त्रविचक्षणाः
[252]
An archer standing on top of the fort
(rampart)
can singlehandedly face hundreds of enemy soldiers.
Therefore those who are experts in the science of administration
always commend the fort.
पुरो गुरोः
समादेशात्हिरण्यकशिपोर्भयात्
शक्रेण विहितं
दुर्गं प्रभावाद्विश्वकर्मणः
[253]
Long time ago, Indra got the fort built by Vishvakarma the divine
architect,
as suggested by his Guru Brhaspati,
when he was afraid of Hiranyakashipu.
तेनापि च
वरो दत्तो
यस्य दुर्गं
स भूपतिः
विजयी स्याततो
भूमौ दुर्गाणि
स्युह: सहस्रशः
[254]
He also bestowed a boon on the earth
that the king who has a fort
will always be victorious.
Later the earth was filled with thousands of forts.
दंष्ट्राविरहितो नागो मदहीनो यथा गजः
सर्वेषां जायते
वश्यो दुर्गहीनस्तथा
नृपः [255]
A fangless snake and an elephant which is
not ‘musth’
easily come under anybody’s control;
so does the king without the fort.”
Hearing this, Bhaasuraka said-
“O good one! Even if he is inside a fort, show him to me;
I will kill him.
It is said-
जातमात्रं न
यः शत्रुं
रोगं च
प्रशमं नयेत्
महाबलोsपि तेनैव
वृद्धिं प्राप्य स हन्यते [256]
Even a very strong person who does not
control the enemy
or a person who does not control the disease
in the early stages,
perishes by that very thing
increasing uncontrollably.
And also-
उत्तिष्टमानस्तु परो नोपेक्ष्यः पथ्यमिच्छता
समौ हि
शिष्टैराम्नातौ वर्त्स्यन्तावामयः स च [257]
A person who covets his welfare should not
disregard the rising enemy.
The learned state that both the enemy and the disease give the same
result
if allowed to increase.
And also-
उपेक्षितः क्षीणबलोsपि
शत्रुः प्रमाददोषात्पुरुषैर्मदान्धैः
साध्योsपि भूत्वा
प्रथमं ततोsसौ
असाध्यतां व्याधिरिव प्रयाति [258]
The enemy who is weak,
if ignored by those blind with
arrogance
though easily conquerable in the beginning,
becomes unconquerable in the later stage
like a disease which is on the increase.
And also-
अविदित्वात्मन: शक्तिं
परस्य च
समुत्सुक:
गच्छन्नभिमुखो नाशं
याति वह्नौ
पतङ्गवत् [260]
One who knows his own strength as capable of
facing the enemy
and goes to the battlefield eagerly
will kill many men single handedly
like Parashuraama destroying the entire warrior class.”
The rabbit said-“It is so. But he appeared to be very
strong. It is not proper for the king to go there without knowing his power.
It is said-
आत्मनः शक्तिमुदीक्ष्य
मानोत्साहञ्च यो व्रजेत्
बहून्हन्ति स एकोsपि
क्षत्रियान्भार्गवो यथा
[259]
If one who does not know his own strength
and also of the enemy
ventures to the battlefield,
he will perish like the moth entering the fire.
यो बलात्प्रोन्नतं
याति निहन्तुं
सबलोsप्यरिम्
विमदः स
निवर्तेत शीर्णदन्तो
गजो यथा
[261]
A strong man if he ventures to fight an
enemy stronger than him,
will return with his pride
broken
like an elephant which lost its tusk.”
Bhaasuraka said-“Oh! Why do you bother about all that?
Show him even if he is hiding in his fort.”
The rabbit said-“If that is so, then come with me.”
Having said this, he walked in the front. He went to the very same well he had
seen on his way to the lion’s cave. He said to Bhaasuraka-“Master! Who can bear
the onslaught of your valor! He saw you coming from distance and has entered
his fort. Come I will show him to you.”
Bhaasuraka said-“Show me the fort.”
The rabbit showed him the well. The foolish lion saw his
own reflection on the surface of the water and roared in anger. The sound
produced by his roaring came out of the well doubly magnified getting echoed
from inside the well. He thought that it was the enemy lion roaring back at him
from inside the fort. He jumped into the well and died.
The rabbit was overjoyed; he made all the animals happy;
he was praised by all of them; he happily lived in that forest.
That is why I say-
यस्य बुद्धिर्बलं
तस्य (He
who has intelligence has the strength).
If you give permission, I will go there and break their
friendship.
Karataka said-“O good one! If it is so, then go. May
auspiciousness accompany you on your journey. Do whatever you like.”