MITRA BHEDA- SECTION ONE

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.’

OM TAT SAT

{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 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.”

 MITRA BHEDA CONTINUES