SHREEVISHNUSHARMAPRANEETAM

PANCHATANTRAM

�ी�व�णशमु �णीत ं

प�चत��म ्

FIVE COURSES OF ACTION

PRESCRIBED IN THE ADMINISTRATIVE SCIENCE

�म�भेद MITRA BHEDA

[CREATING A RIFT AMONG FRIENDS]

BOOK ONE [PART ONE]

Sanskrit text, Translation and Explanation

by

Narayanalakshmi

1

2

ABOUT THE AUTHOR

Narayanalakshmi (Maa Tejaswini)

Narayanalakshmi, also known as Tejaswini in her ascetic life spent most of her life in the

Himalayan terrain, engaged in the penance of knowledge. She is well-versed in all

philosophies and is a scholar in Sanskrit language. Her mission life is to retrieve the lost

knowledge of the ancient Rishis and offer it unblemished to all the seekers of the Truth.

She is from Bangalore, Karnataka, India.

3

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.’

4

पचत�� ं

�थम ंत�� ं

{FIRST SECTION} [PART ONE]

�म�भेदः {CREATING RIFT AMONG FRIENDS}

�ाथ�ना ��मा ��ः कमारोु ह�रव�णयमा वि�न�र��ः कबेरु -

$च��ा%द&यौ सर)व&यद*धयगनगाु ु वाय�व-ु भज/गाःु

�स0ा न1योि$वनौ 2ी%द�4तर%द4तसताु मातर$चि5डका1याः

वेदा)तीथा�4न य7ा गणवसमनयःु ु पा�तु 4न&य ं8हा$च [1]

मनव ेवाच)पतये श=ायु पराशराय ससतायु

चाण>याय च ?वदषेु नमोs)तु नयशा)�क��Bयः [2]

सकलाथ�शा)�सारं जग4त समालो>य ?वEणशमदंु F

त��ःै पच�भरेतHचकार समनोहरंु शा)� ं[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]

5

कथामुखम ्{INTRODUCTION TO THE STORY}

त1यथान2यतेु ू अि)त दाNOणा&ये जनपदे म%हलारोPयं नाम नगरम ्।

त� सकला*थ�कRप�मःु �वरनपमकटमTणमरU*चमजरUचयच*च�तचरणयगलःृ ु ुु सकलकलापार/गतोऽमरशि>तना�म

राजा बभवू । त)य �यः प�ाःु परमदरेधसोु बहशि>त�8शि>तरन�तशि>त$च4ेतु नामानो बभवःू ु । 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).

अथ राजा ताHछा)�?वमखानालो>यु स*चवानाहयू �ोवाच । भोः YनातमेतZव4Zय��ममैत ेप�ाःु शा)�?वमखाःु

?ववेकर%हता$च । तदेता�प$यतो मे महद?प रा[यं न सौ\यमावह4त । अथवा साि]वदमHयतेु Observing his children who were not interested in any learning, the king called his ministers for a meeting

and addressed them like this: “Hey you all! 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.

अथवा साि]वदमHयतेु or, it is rightly said

अजातमतृमूखBयोF मताृ जातौ सतौु वरं

यत)तौ )वRपदःखायु याव[जीव ंजडो दहेत ्[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 गभ�̂ ावो वरमतृुष ुनैवा�भगमन ंवरं जाताः �ेतो वरम?प च क�यैव ज4नता

वरं व�]या भाया� वरम?प च गभषF ु वस4तन�चा?व1वान ्_प�?वणगुणय>तोु s?प 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.

`कं तया `=यत ेधे�वा या न सतेू न दaधदाु

कोsथ�ः प�णेु जातेन यो न ?व1वा�न भि>तमान ्[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?

6

वर�मह वा सतमरणंु मा मख�&वंू कलु �सूत)य स

येन ?वबुधजनम]ये जारज इव ल[जत ेमनजःु [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!

गुTणगणगणनारंभ ेन पत4त क%टनी ससंcमा य)य

तेनाdबा य%द स4तनीु वद व�]या कefशी भव4त [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?

तदेतषेा ंयथा ब?0�काशोु भव4त तथा कोऽPयनEटUयतामु ्। अ� च मg&तां वि&तंृ भजानानांु पि5डतानाम ्पचशती

4तEट4त । ततो यथा मम मनोरथाः �स?0 ंयाि�त तथाऽनEटUयतामु ्इ4त। 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.”

त�ैकः �ोवाच देव। 1वादश�भव�षhः iयाकरणं 2यतेू ततो धम�शा)�ाTण म�वादU4न अथ�शा)�ाTण चाण>यादU4न

कामशा)�ाTण वा&)यायनादU4न । एव ंच ततो धमा�थ�कामशा)�ाTण Yनाय�त ेततः �4तबोधनं भव4त । 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.”

अथ त�म]यतः सम4तना�मु स*चवः �ाह - अशा$वतोऽयं जी?वतiय?वषयः । �भूतकाल7ेया4न शkदशा)�ाTण ।

त&संOेपमा�ं शा)� ं`किचदेतषेां �बोधनाथl *च�&यताम ्इ4त । उ>तं च यतः 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-

अन�तपारं `कल शkदशा)� ं)वRपं तथायब�हव$चु ?वnनाः

सारं ततो 8ा�यमपा)य फRगु हंसैय�था Oीर�मवाdबम]याु त ्[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).

तद�ाि)त ?वEणशमा�ु नाम �ा�मणः सकलशा)�पार/गमः छा�संस%द लkधकe4त�ः । त)मै समप�य&वेतान ्।

ननंू स एता��ाक् �ब0ा�क�रEय4तु इ4त ।

7

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.”

स राजा तदाक5य� ?वEणशमा�णमाहयु ू �ोवाच- भो भगवन ्। मदन8हाथ�मेतानथ�शा)�ंु �4त

�ाaयथाऽन�यसfहाि�वदधा�स तथा क�ु तदाऽहं &वा ंशासनशतने योज4यEया�म । 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.”

अथ ?वEणशमा�ु तं राजानमचेू - देव । 2यतांू मे तqयवचनं नाहं ?व1या?व=यं शासनशतनेाऽ?प करो�म ।

पनरेतां)&वु पता�मासषrकेनु य%द नी4तशा)�Yना�न ततः )वनाम&यागं करो�म । `कं बहनाु 2यतांू ममैष

�सdहनादः । नाऽहमथ��लPस��वी�मु । ममाऽशी4तवष�)य iयावतसवि��याअथ�)यृ F न `क*चदथनं F �योजनम ्।

`क�तु &व&�ाथ�ना�स1]यथl सर)वती ?वनोदं क�रEया�म । तRR\यताम1यतनो %दवसः । य1यहं

षsमासाऽBय�तरे त� प�ा�नयशा)�ंु �&न�यसfशा�न क�रEया�म ततो नाह�4त देवो देवमागl संदश�4यतमु ्। 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!”

अथाऽसौ राजा ता ं�ा�मणयाऽसdभाiया ं�4तYनां 2&वाु सस*चवः �tEटः ?व)मया4न?वत)त)म ैसादरं

ता�कमारा�समPय�ु परा ं4नव�4तराजगामृ ।

?वEणशमा�ऽ?पु तानादाय तदथl �म�भेद�म�सं�ािPतकाकोलकeयलkध�णाशपरUNOतकारकाु Tण चे4त पचत��ाTण

रच4य&वा पा%ठता)त ेराजप�ाःु । तऽे?प ता�यधी&य मासषsकेन यथो>ता संवताःृ । ततः �भ&येत&पचत��कंृ

नाम नी4तशा)� ंबालावबोधनाथl भतलेू �व&तमृ ्। `कं बहनाु 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 MitraBheda

(Causing rift among friends), MitraPraapti (Attainment of friends), Kaakolukeeya (Natural enmity between

crows and owls), Labdha-Pranaasha (Losing what is gained), and Apareekshitakaaraka (action without

analysis), 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,

अधीत ेय इदं 4न&य ंनी4तशा)� ंशणो4तृ च

न पराभवमाPनो4त श=ाद?प कदाचन [10]

He who studies or listens to this science of Administration daily

will never ever get defeated even by Indra.

कथामखमेततु ्। {INTRODUCTION TO THE STORY ENDS}

8

अथ �म�भेदो नाम �थम ंत��म ्।

THE FIRST TANTRA

NAMELY

CREATING RIFT AMONG FRIENDS

�)तावना कथा {INTORODUCTORY STORY}

अथातः �ारBयत े�म�भेदो नाम �थम ंत�� ंय)यायमा%दमः $लोकः Now begins the first section named MITRA-BHEDA, in which this is the first verse-

वध�मानो महा�)नहेः �सdहगोवषृयोव�न े?पशनेना4तलkधेनु ु जdबकेनु ?वना�शतः [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.

9

BULL:

The Bull is named Sanjeevaka, who just wants to live happily adjusting with all. The bull Sanjeevaka is picturized as a guileless person who trusts any one with full heart; he is a person who cannot see evil in this world; well, when he sees evil he is left helpless to face the circumstances and perish. If you are a good man, don’t be too good like the bull Sanjeevaka and try to understand that the world contains wicked minds also and be clever enough not to fall into their traps. FOXES:

The first one is named Karataka- which actually is the name of the propounder of art and theft. If you are a schemer but yet unselfish do not support deceit like Karataka to walk out at the end after the evil is done. Save the situation before it goes out of hand. The second one is named Damanaka, the ‘winner’, who can manipulate anybody to achieve his ends. If you are a schemer with only selfish gains as your life’s mission like Damanaka, what else to comment but- ‘Keep out’!

To all those who adore friendship- ‘Beware of the ‘Damanakas’ hiding in the human minds’.

To all the selfless souls-

‘Beware of the selfishness hiding in all the human minds.’

{THE MAIN STORY}

त1यथान2यतेु ू अि)त दाNOणा&ये जनपदे म%हलारोPयं नाम नगरम ्। त� धमwपािज�तभ�र?वभवोू वध�मानको

नाम वTण>प�ोु बभवु । त)य कदा*च�ा�ौ शxया_ढ)य *च�ता सम&पनाु यत ्�भतऽे?पू ?व&त ेअथwपायाः

*च�तनीयाः कत�iया$च4ेत । यत उ>तच 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}

न%ह ति1व1यत े`कि�च1यदथनF न �स]य4त

य&नेन म4तमा�)त)मादथ�मेकं �साधयेत ्[2]

There is nothing that is not possible to attain through wealth.

So an intelligent man should only strive to earn wealth.

य)याथा�)त)य �म�ाTण य)याथा�)त)य बा�धवाः

य)याथा�ः स पमा�Rलोकेु य)याथा�ः स च पि5डतः [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.

10

न सा ?व1या न तgान ंन तिHछRप ंन सा कला

न त&)थयैl %ह ध4ननां याचकैन�गीयत े[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 %ह ध4ननां परोs?प सजनायतेु

)वजनोs?प द�र�ाणां सव�दा दज�नायतेु [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.

अथBयोF S4त�व0ेृ Bयः संव&तेृ Bय)तत)ततः

�वत��त े`=याः सवा�ः पव�तBेय 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.

प[यतेू यदप[योू s?प यदगdयोs?प गdयत े

व�1यत ेयदव�1योs?प स �भावो धन)य 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.

अशना%दि��याTण इव )यःु काया�5यTखला�या?प

एत)मा&कारणाि1व&त ंसव�साधनमHयतेु [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.

अथा�थ- जीवलोकोयं )मशानम?प सेवत े

&य>&वा जन4यतारं )व ं4नः)व ंगHछ4त दरतःू [9]

A man of this world in need of wealth will even stay at the ‘cremation grounds’;

he will even discard his wealth-less parents and move away.

11

गतवयसाम?प प�षंु येषामथा� भवि�त त ेत�णाः

अथनF तु ये हUना व0ाृ )त ेयौवनsे?प )यःु [10]

The aged men become youths if they have wealth.

The youth are indeed old if they do not own wealth.

स चाथ�ः प�षाणांु षिsभ�पायैभ�व4त �भOया नपसेवयाृ क?षकम�णाृ ?व1योपाज�नेन iयवहारेण वTण>कम�णा वा

सवषामैतषेाँF वाTण[येनाऽ4तर)कतोऽथ�लाभःृ )यात ्। उ>तच यतः 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 �भOा भेकै?व�तर4त नपोृ नो*चतमहो

क?षःृ ि>लEटा ?व1या ग�?वनयु व&&याृ S4त ?वषमा

कसीदाgा�र|यंु परकरगत8ि�थशमनात ्

न म�ये वाTण[याि&कम?प परम ंवत�न�मह [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.

उपायानाच सवFषामपायःु प5यस�8हः

धनाथl श)यत े�येक)तद�यः संशया&मकः [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.

तHचवाTण[यं सPत?वधमथा�गमाय )यात ्। त1यथा गाि�धकiयवहारः 4नOेप�वेशः गोिEटककमl

प�र*चत8ाहकागमः �मqया=यकथनम ्कटतलागमनमू ु ्देशा�तराZा5डानयनच4ेत । उ>तं च 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-

प5यानां गाि�धकं प5य ं`कम�यैः काचना%द�भः

य�केैन च य&=eत ंतHछतने �दUयत े[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.

12

4नOेप ेप4तत ेहdयF 2ेEटU )तौ4त )वदेवतां

4नOेपी �}यत ेतुBय ं�दा)याdयपया*चु तम ्[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’.

गौिEटककम�4नय>तः2ेEटUु *च�तय4त चतेसा ~Eटः

वसधाु वससंपणा�ु ू मया1य लkधा `कम�येन [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?’

प�र*चतमागHछ�त ं8ाहकमु&क5ठया ?वलो>यासौ

tEय4त त0नलkधोु य1व&प�णेु 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.)

अ�यHच and also-

पणा�ू sपूणhमा�नैः प�र*चतजनव�चन ंतथा 4न&य ं

�मqया=य)य कथनं �क4तृ �रय ं)याि&कराटानां [17]

Cheating the acquainted customers with incorrect weights

and always quoting incorrect prices for objects is the nature of merchants.

अ�यHच and also-

ि1वगणंु ��गणंु ?व&त ंभा5ड=य?वचOणाः

�ाPनव�&य1यमाRलोकाु ु दरदेशा�तरंू 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}

इ&येवं सd�धारय् मथरगामी4नु भा5डा4न आदाय शभायांु 4तथौ ग�जनान[नातःु ु सरथा*ध_ढःु �ि)थतः।

त)य च म/गलवषभौृ सजीवकन�दकनामानौ गहो&प�नौृ धवwडारौू ि)थतौ । तयोरेकः सजीवका�भधानो

यमनाकHछमवतीण�ःु सन ्प/कपरमासा1यू क�लतचरणो यगभ/गंु ?वधाय 4नषसाद ।

13

अथ तं तदव)थमालो>य वध�मानः परं ?वषादमगमत ्। तदथl च )नेहा��tदयः ��रा� ं�याणभ/गमकरोत ्।

अथ तं ?वष5णमालो>य सा*थ�र�भ%हतम ्- भोः 2ेिEटन ्। `कमेव ंवषभ)यृ कतेृ �सdहiया�समाकलेु

ब�वपायेऽि)मन ्वने सम)तसाथ�ः &वया स�देहे 4नयोिजतः । उ>तं च 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 )वRप)य कतेृ भ�रू नाशये�म4तमा�नरः

एतदेवा� पाि5ड&य ंय&)वRपाZ�ूररOणम ्[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.”

अथाऽसौ तदवधायl सजीवक)य रOाप�षाि�न_Pयाऽशेषसाथlु नी&वा �ि)थतः । अथ रOाप�षाु अ?प ब�वपायं

त1वनं ?व%द&वा सजीवकं प�र&य[य पEटतोृ ग&वाऽ�ये1य)तंु साथ�वाहं �मqयाऽऽहःु । )वा�मन ्मतोऽसौृ

सजीवकः। अ)मा�भ)तु साथ�वाह)याऽभीEट इ4त म&वा वि�नना सं)कतःृ इ4त । तH�&वा साथ�वाहः

कतYनतयाृ )नेहा��tदय)त)यौ]व�दे%हक`=या वषो&सगा�%दकाःृ सवा�$चकार । सजीवकोऽPयायःशेषतयाु

यमनास�लल�म2ैःु �श%हरतरवातैराPया4यतश�ररः कथिचदPय&थायु यमनातटमपपेदेु ु । त� मरकतसfशा4न

बालतणा8ाTणृ भOय�क4तपयैरहो�भव�षभृ इव पीनः कक�ाु �बलवा�$च संवतःृ �&यहं वRमीक�शखरा8ाTण

श/गाBयांृ ?वदारय��गजl$चा)त े। साि]वदमHयतेु 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,

अरNOत ं4तEट4त दैवरNOत ंसरNOतंु दैवहतम ्?वन$य4त

जीव&यनाथोs?प वन े?वसिज�तः कतृ �य&नोs?प गहृे ?वन$य4त [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.

14

{STORY OF PINGALAKA}

अथ कदा*चि&प/गलको नाम �सहंः सव�मगप�रवतःृ ृ ?पपासाकलु उदकपानाथl यमनातटमवतीण�ःु सिजवक)य

गdभीरतरराव ंदरादेवाऽशणोतू ृ ्। तH�&वा अतीव iयाकलtदयःु ससा]वसमाकारं �Hछा1य वटतले

चतम�5डलाव)थानेनाऽवि)थतःु । चतम�5डलाव)थानंु ि&वदं �सdहः �सdहानया4यनःु काकरवाः `कव&ता$च4ेतं ृ । 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}

अथ त)य करटकदमनकनामानौ 1वौ शगालौृ मि��प�ौु �Eटा*धकारौ सदानया4यनावा)तामु ्। तौ च पर)परं

म��यतः । त� दमनकोऽ�वीत ्। भ� करटक । अयं तावद)म&)वामी उदक8हणाथl यमनाकHछमवतीय�ु

ि)थतः । स `कं 4न�म&तं ?पपासाकलोऽ?पु 4नवयृ iयहरचनांू ?वधाय दौम�न)येनाऽ�भभतोऽ�ू वटतले ि)थतः ।

करटक आह - भ� `कमावयोरनेन iयापारेण ? उ>तं च यतः 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-

अiयापारेषु iयापारं यो नरः कत��मHछ4तु

स एव 4नधन ंया4तकeलो&पाटUव 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.”

दमनक आह – कथमेतत ्? सोऽ�वीत ्Damanaka said- “How is that so?” Karataka said-

[1]

कeलो&पाटUवानरकथा

{THE STORY OF THE MONKEY WHICH REMOVED THE WEDGE}

कि)मि�$च�नगराBयाशे केना?प वTण>प�ेणु त�ष5डम]ये देवतायतनं कत�मारkधमु ्। त� च ये कम�कराः

)थप&यादय)त ेम]या�नवेलायामाहाराथl नगरम]ये गHछि�त । अथ कदा*चदानषि/गकंु वानरयथ�मत$चेत$चू

प�रcमदागतम।् त�ैक)य क)य*चिHछिRपनोऽध�)फा%टतोऽज�नवOदा�मयःु ृ )तdभः ख%दरकeलकेन

म]यम4न%हतने 4तEट4त।एति)म�न�तरे त ेवानरा)त��शखर�ासादश/गदा�पय��तषेृ ु यथेHछया =e�डतमारkधाःु

15

एक$च तषेा ं�&यास�नम&य$चापRया&ति)मृ ु �नध�)फो%टत)तdभे उप?व$य पTणBया ंकeलकं संग�यृ

यावद&पािrयतमारेभेु ु ताव&त)य )त�भम]यगतवषण)यृ )व)थानाHच�लतकeलकेन य1व&तंृ त&�ागेव

4नवे%दतम ्। अतोऽहं �वी�म "अiयापरेषु" इ4त । 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 – अiयापारेष ु(in things not of your concern).

आवयोभ�NOतशेष आहारोऽ)&येव ति&कमनेन iयापारेण । We have enough food left over to eat after the king finishes his meals, so why bother about other things?”

दमनक आह - भवानाहाराथ- केवलमेव । त�न य>तमु ्। उ>तं च Damanaka said, “You are just a person hankering after food. That is not right. It is said-

{MEANING OF LIFE}

सtदामु पुकारकारणाि11वषदामPयपकारकारणात ्

नपसं2यृ इEयत ेबधजै�ु टरं को न �बभ4त� केवलम ्[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?

`कच also-

यि)म�जीव4त जीवि�त बहवः सोs� जीवतु

वयां�स `कं न कव�ि�तु चHवा )वोदरपरणाू त ्[23]

Let him alone live, by whose living many live.

Don’t the birds also fill their bellies through their beaks?

तथा च and also-

य[जीiयत ेOणम?प �*थत ंमनEयै?व�ु 7ानशौय�?वभवाय�गणैःु समेत ं

त�नाम जी?वत�मह �वदि�त त7ा: काकोs?प जीव4त *चराय ब�लच भ/>तेु [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.

16

यो ना&मना न च परेण च ब�धवगु F दUने दयां न क�तेु न च भ&यृ वगF

`कं त)य जी?वतफलं %ह मनEयु लोके काकोs?प जीव4त *चराय ब�लच भ/>तेु [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 by eating the crumbs thrown as offering to it.

सपराु ू )या&कन%दकाु सपरोु ू म?षकाू ज�लः

सुसंतEटःु काप�षाःु )वRपकेना?प तEटु 4त [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.

`कच also-

`कं तेन जातु जातेन मातय�वनहा�रु णा

आरोह4त न यः )व)य वंश)या8े ]वजो 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?

प�रव4त�4न संसारे मतःृ को वा न जायत े

जात)तु ग5यत ेसोs� यः )फरेु Hच *2या*धकः [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.

`कच also-

जात)य नदUतीरे त)या?प तणृ)य ज�मसाफRयं

य&स�ललम[जनाकलजनह)तालdबु न ंभव4त [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.

तथा च and also-

17

ि)त�मतो�नतस�चारा जनस�तापहा�रणः

जाय�त े?वरला लोके जलदा इव स[जनाः [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.

4नर4तशय ंग�रमाण ंतेन जन�याः )मरि�त ?व1वांसः

य&कम?प वह4त गभl महताम?प यो ग�भ�व4तु [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.

अ�कटUकतृ शि>तः श>तोs?प जनि)तरि)=यां लभते

4नवस�न�तदा��Tण ल/nयो वि�नन� त ु[व�लतः [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.”

करटक आह - आवा ंतावद�धानौ ति&कमावयोरनेन iयापारेण। 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}

तथा च and also-

अपEटोृ s�ा�धानो यो �तेू रा7ः परःु कधीःु

न केवलमसंमानं लभते च ?वडमब्नम ्[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.

तथा च and also-

वच)त� �यो>तiय ंय�ो>त ंलभत ेफलं

)थायी भव4त चा&य�त ंरागाः श>लपु टे यथा [34]

One should utter a speech where there is some fruitful response.

Color on a white cloth alone looks extremely prominent.”

दमनक आह -"मा मैव ंवद । Damanaka said -“No, do not say like that.

18

{WHY MEN TRY TO PLEASE KINGS AND RICH MEN}

अ�धानः �धानः )यात ्सेवत ेय%द पा*थ�वं

�धानोsPय�धानः )या1य%द सेवा?वविज�तः [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.

यत उ>तच because it is said-

आस�नमवे नप4तभ�जतेृ मनEयंु ?व1या?वहUनमकुलUनमसं)कतंृ च

�ायेण भ�मपतयःू �मदा लता$च य&पा$व�तो भव4त त&प�रवेEटयि�त [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.

तथा च and also -

कोप�सादव)त4नु ये ?व*च�वि�त सेवकाः

आरोहि�त शनैः प$चा0ु�व�तम?प पा*थ�वम ्[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.

?व1यावतां महेHछानां �शRप?व=मशा�लनां

सेवावि&तृ ?वदां चवै ना2यः पा*थ�वं ?वना [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 जा&या%दमहो&साहान ्नरे��ा�नोपयाि�त च

तेषां आमरण ं�भOा �ायि$च&त ं?व4न�म�तम ्[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 �ाहद�रा&मानोु ु दरारा]याु महUभजःु

�मादाल)यजाsया4न \या?पता4न 4नजा4न तैः [40]

19

Those idiots who say that kings are difficult to please

are only making an exhibition of their own foolishness and laziness.

सपा��iया�ा�गजाि�सdहान ्fE�वोपायैव�शीकताृ न ्

राजे4त `कयती मा�ा धीमताम�मा%दनाम ्[41]

After observing serpents, tigers, elephants and lions getting controlled,

what is a king for the ‘intelligent one’ acting with care?

राजानमवे सं*2&य ?व1वान ्या4त परां ग4तम ्

?वना मलयम�य� च�दनं न �रोह4त [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.

धवला�यातप�ाTण वािजन$च मनोरमाः

सदा म&ता$च मात/गाः �स�न ेस4त भूपतौ [43]

If the king is pleased,

the white royal umbrellas,the excellent horses, the ‘musth’ elephants

all become yours.”

करटक आह - अथ भवान ्`कं कत�मनाःु । Karataka said- “Then, what do you want to do now?”

सोऽ�वीत ्- अ1याऽ)म1)वामी ?प/गलको भीतो भीतप�रवार$च वत�त े। तदेनं ग&वा भयकरणं ?वYनाय

सि�ध?व8हयानासनसं2य1वैधीभावानामेकतमेन सं?वधा)ये। 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.

करटक आह - अथ कथं वेि&त भवान ्यZया?वEटोऽयं )वामी। Karataka said- “How do you know that the king is frightened?”

सोऽ�वीत ्-"7ेयं `कम� यत उ>तच Damanaka said- “What is there to know? It is said-

{POWER OF OBSERVATION}

उदU�रतोऽथ�ः पशना?पु ग�यृ त ेहया$च नागा$च वहि�त चो%दताः

अन>तमPयु हू4त पि5डतो जनः परेि/गत7ानफला %ह ब0यःु [44]

Even animals can sort of make out the meanings of the words uttered.

The horses and elephants do as directed.

20

Learned men can understand even words not spoken loudly.

The brains are made to understand the signs made by others.

तथा च मनःु And Manu says

आकारै�रि/गतैग�&या चEेटया भाषणेन च

ने�व>�?वकारै$च ल�यतsे�तग�त ं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.

तद1यैनं भयाकलंु �ाPय )वब?0�भावेणु 4नभ�यं क&वाृ वशीक&यृ च 4नजां सा*चiयपदवीं समासाद4यEया�म ।" 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.”

करटक आह - अन�भYनो भवान ्सेवाधम�)य त&कथमेनं वशीक�रEय�स । Karataka said-“You do not know anything about serving a superior. How can you bring him under your

control?”

सोऽ�वीत ्-" कथमहं सेवान�भYनः मया %ह तातो&स/गे =eडताऽBयागतसाधनांू नी4तशा)� ंपठता ंयHछतंृ

सेवाधम�)य सारभतूं t%द )था?पतम ्। 2यू ता ंतHचदेम ्– 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.}

सुवण�पिEपतांु पqवींृ ?व*च�वि�त �यो जनाः

शर$चू कतृ ?व1य$च य$च जाना4त से?वतमु ्[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 �भ%हताु 8ा�यवा>या ?वशषेतः

आ2ये&पा*थ�वं ?व1वा�)त11वारेण एव ना�यथा [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.

21

यो न वेि&त गणाु न ्य)य न त ंसेवेत पि5डतः

न %ह त)मा&फलं `किचत ्सकEटादु ूृ षरा%दव [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.

�iय�क4तृ हUनोs?प सेiयः सेiयगणाु ि�वतः

भव&याजीवन ंत)मा&फलं काला�तराद?प [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.

अ?प )थाणुवदासीनः शEयु �प�रगतः Oुधा

न &वेवाना&मसंप�ना1विृ&तमीहेत पि5डतः [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 )वा�मन ं1वेिEट कपणंृ प�षाOरं

आ&मान ं`कं स न 1वेिEट सेiयासेiयं न वेि&त 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?

यमा*2&य न ?व2ामं Oुधाथा� याि�त सेवकाः

सोsक� वव�नप4त)&या[यःृ सदा पEपु फलोs?प सन ्[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.

22

राजमात�र देiयाच कमारेु म\यमि��ु Tण

परो%हतेु �तीहारे सदा वततF राजवत ्[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.

जीवे4त �भवु ��ो>तः क&याक&यृ ृ ?वचOणः

करो4त 4न?व�कRपं यः स भवे�ाजवRलभः [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.

�भ�सादजंु ?व&त ंसु�ाPत ंयो 4नवेदयेत ्

व)�ा1यं च दधा&य/गे स भवे�ाजवRलभः [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.

अ�तःपुरचरैः साधl यो न म�� ंसमाचरेत ्

न कल�नै�रे��)य स भवे�ाजवRलभः [56]

The servant who does not converse with the harem maids or the queen

becomes dearer to the king.

1यतंू यो यमदताभंू हालां हालाहलोपमां

प$येgारा�वथृाकारा�स भवे�ाजवRलभः [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.

य0कालेु s8गो यः )या&सदा पEटाृ नुगः परेु

�भो1वा�रा*2तो हdयF स भवे�ाजवRलभः [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.

23

सdमतोsहं �भो4न�&य�म4त म&वा iय4त=मते ्

कHछेEवृ ?प न मया�दां स भवे�ाजवRलभः [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.

1वे?ष1वेषपरो 4न&य�मEटाना�मEटकम�कृत ्

यो नरो नरनाथ)य स भवे�ाजवRलभः [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.

�ो>ता �&य&तरंु नाsह ?व�0 ं�भणाु च यः

न समीप ेहस&यHचःैु स भवे�ाजवRलभः [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 रण ंशरण ंत1व�म�यत ेभयविज�तः

�वास ं)वपरवासंु स भवे�ाजवRलभः [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 कया��नरु नाथ)य यो?ष4Zः सह संग4त ं

न 4न�दां न ?ववादं च स भवे�ाजवRलभः [63]

He should not blame, argue or keep the company of the queens of his Master;

then he will become dearer to the king.”

करटक आह – अथ भवां)त� ग&वा `कं ताव&�थमं व�य4त त&तावदHयतामु ्। Karataka said-“Tell me how you will first start the conversation after approaching the king?”

दमनक आह Damanaka said-

उ&तराद&तरवा>यंु वदतां सं�जायत े

सुविEटगणृ ु संप�ना1बीजा1बीज�मवापरम ्[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.

24

अपायसंदश�नजां ?वपि&त ंउपायस�दश�नजां च �स?0 ं

मेधा?वनो नी4तगणु�य>तांु परः)फर�तीु ु �मव वण�यि�त [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 वा*च शकवद�येषांु t%द मकवू त ्

t%द वा*च तथा�येषां वRगु वRगि�त स>तयःू [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.

न चाऽहम�ाPतकालं व�ये आकTण�तं मया नी4तसारं ?पतःु पव�म&स/गंू ु %ह 4नषेवता । I will not speak anything not suited to the occasion. When I was playing on the lap of my father, I have

heard-

अ�ाPतकाल ंवचनं बहृ)प4तरा?प �वु न ्

लभते ब�वव7ान ंअपमान ंच पEकु लम ्[67]

Even if Brhaspati, the preceptor of Gods utters untimely words,

he has to face a lot of insults and ridicules.”

करटक आह – Karataka said

दरारा]याु %ह राजानः पव�ता इव सव�दा

iयालाकeणा�ः स?वषमाःु क%ठनाः दEटसे?वताःु [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.

तथा च and also-

भो*गनः क�चका?वEटाःु क%टलाःु =रचिेEटू ताः

सदEटाु ु म��सा]या)च राजानः प�नगा इव [69]

25

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.

ि1विज�वाः =रकमा�णोू s4नEटाि$Hछ�ानसा�रणःु

दरतोू s?प %ह प$यि�त राजानो भजगाु 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.

)वRपमPयपकव�ि�तु येsभीEटा %ह महUपत:े

त ेव�नौ इव द�य�त ेपत/गाः पापचतेसः [71]

Those evil minded ones who even slightly hinder the wish of the king,

burn like moths falling into the fire.

दरारोहंु पदं रा7ां सव�लोकनम)कतंृ

)वRपेनाPयपकारेण �ा�म5य�मव दEय4तु [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.

दरारा]याःु *2यो रा7ां दराु पा दEप�र8हःु

4तEट�&याप इवाधारे *चरमा&म4न संि)थताः [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.”

दमनक आह - स&यमेतत ्`कतं ु Damanaka said- “It is true. However,

26

य)य य)य %ह यो भाव)तेन तेन समाचरन ्

अन�?व$यु मेधावी NO�मा&मवश ंनयेत ्[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.

भत�ि)च&तानव4त�&वंु ु सुव&तंृ चानजी?वनांु

राOसा$चा?प ग�य�तेृ 4न&य ंHछ�दानव4त��भःु [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.

स�?ष नपेृ )त4तवचनंु तद�भमते �ेम ति11व?ष 1वेषः

तgान)य च शंसा अम��त�� ंवशीकरणम ्[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.”

करटक आह- य1येवम�भमतं त%ह� �शवा)त ेप�थानः स�तु । यथा�भल?षतमनEटUयतामु ्। Karataka said-“If that is your intention, then let auspiciousness accompany you in your path. Do whatever you feel like doing.”

{ अ�माद$च कत�iय)&वया रा7ः समा2ये

&वदUय)य शरUर)य वय ंभाaयोपजी?वनः}

{Be extremely careful in the presence of the king.

We share the fortunes that belong to your body.”}

सोऽ?प तं �णdय ?प/गलका�भमखंु �त)थे । Damanaka saluted him and went to meet Pingalaka.

अथागHछ�तं दमनकमालो>य ?प/गलको 1वाः)थम�वीत ्। अपसाय�ता ंवे�लता । अयममाकं *चर�तनो

मि��प�ोु दमनकोऽiयाहत�वेशः त&�वे$यता ंि1वतीयम5डलभागी इ4त । 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.”

स आह - यथावादUZवान ्इ4त। He said-“As you command Master.”

अथ �?व$य दमनको 4न%द�Eटे आसने ?प/गलकं �णdय �ाPतानYनु उप?वEटः । स तु त)य

नखक�लशाल/कतंु ृ दNOणपाTणमप�रु द&&वा मानपरःसरमवाचु ु - अ?प �शव ंभवतः क)मािHचरा� fEटोऽ�स ।

27

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}

दमनक आह - य1य?प न `किचgेवपादानाम)मा�भः �योजनम ्तथा?प भवता ं�ाPतकाल ंव>तiयं यत

उ&तमम]यमाधमैः सवhर?प राYना ं�योजनम ्। उ>तच 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-

द�त)य 4नEकोषणकेन 4न&यं कण�)य क5डूयकेन वा?प

तणेनृ कायl भवती$वराणां `कम/ग वाaघ)तवता 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?

तथा वयं देवपादानाम�वयागता भ&याृ आप&)व?प पEतगा�मनोृ य1य?प )वम*धकारं न लभामहे तथा?प

देवपादानामेत1य>तंु न भव4त । उ>तच 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-

)थानेEवेव 4नयो>तiया भ&याृ $चाभरणा4न च

न%ह चडामTणःू पादे �भवामी4त ब]यत े[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.

यतः because-

अन�भ7ो गणानांु यो न भ&यैरनगdयतेृ ु

धनाsयोs?प कलUनोु s?प =मायातोs?प भप4तःू [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 समै$च प�रहUयमानस&कारः

ध�रु चा4नयु[यमानि)��भः अथ�प4त ं&यज4त भ&यःृ [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.

28

यHचा?ववे`कतया राजा भ&यान&तमपदयोaयानृ ु ्हUनाधम)थाने 4नयोजय4त न त ेत�ैव 4तEटि�त, स भपतदेwषोू

न तषेाम ्। उ>तच 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-

कनकभषणसं8हू णो*चतो य%द मTण)�पुTण �4तब]यत े

न स ?वरौ4त न चा?प स शोभते भव4त योज4यतव�चनीयताु [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.

यHच )वाdयेव ंवद4त - *चराgृ$यसे इ4त तद?प 2यतामू ्। And your highness said- “you have not been seen for a long time”, then listen to this-

सiयदNOणयोय�� ?वशषेो नाि)त ह)तयोः

क)त� OणमPयायw ?व1यमानग4तव�सते ्[82]

Which gentleman of purposeful ventures will stay, even for a second,

where there is no difference observed between the left and right hand?

काच ेमTण मणौ काचो येषां ब?0?व�कRपतेु

न तेषां सि�नधौ भ&योृ नाममा�ोs?प 4तEट4त [83]

A servant will not stay even for namesake in the presence of a king

who misconceives gem as glass and glass as gem.

परUOका य� न सि�त देश ेनाघ�ि�त र&ना4न सम�जा4नु

आभीरदेश े`कल च��का�तं ���भव�राटै?व�पणि�त 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.

लो%हता\य)य च मणेः प�राग)य चा�तरं

य� नाि)त कथ ंत� `=यत ेर&न?व=यः [85]

Who can sell jewels at a place, where the difference between

the ordinary red stone and ruby is not known?

29

4न?व�शषे ंयदा )वामी समं भ&येषृ ुवत�त े

त�ो1यमसमथा�नाम&साु हःप�रहUयत े[86]

Where the Master treats equally all the servants,

the servant who is efficient in his work, loses his enthusiasm for work.

न ?वना पा*थ�वो भ&यैन�ृ भ&याःृ पा*थ�वं ?वना

तेषां च iयवहारोsयम ्पर)पर4नब�धन ं[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.

भ&यै?व�नाृ )वय ंराजा लोकान8हका�रु �भः

मयूख�ैरव दUPतांशु)तेज)iय?प न शोभत े[88]

The king does not shine without his servants, who pleasantly handle the people,

like the lustrous sun shines not without his rays.

अरैः संधाय�त ेना�भना�भौ चारः �4तिEटताः

)वा�मसेवाकयोरेवं वि&तृ च=ं �वत�त े[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.

�शरसा ?वधताृ 4न&य ं)नेहेन प�रपा�लता

केशाs?प ?वर[य�त े4नः)नेहाः `कम ्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 तEटोु %ह भ&यानामथ�मा�ंृ �यHछ4त

त ेत ुसंमानमा�णे �ाणैरPयपकव�तेु ु [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.

30

एव ं7ा&वा नरे��ेण भ&याःृ काया� ?वचOणाः

कलUनाःु शौय�संय>ताःु श>ता भ>ताः =मागताः [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 क&वाृ सुकतंृ रा7ो दEकरंु %हतम&तमंु

ल[जया वि>त नो `कि�च&तेन राजा सहायवान ्[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.

यि)म�कृ&यं समावे$य 4न?व�श/केन चतेसा

आ)यत ेसेव कः स )या&कल��मव चापरम ्[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.

योsनाहतःू समBये4त 1वा�र 4तEट4त सव�दा

पEटःृ स&यं �मत ं�तेू स भ&योृ sहw महUभुजाम ्[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 alone is fit to serve the king.

अना%दEटोs?प भप)यू fErवा हा4नकरं च यः

यतत ेत)य नाशाय स भ&योृ sहw महUभुजाम ्[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.

31

ता�डतोs?प द�>तोु s?प दि5डतोs?प महUभजाु

यो न *च�तयत ेपाप ंस भ&योृ sहw महUभुजाम ्[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 गवl क�तेु मान ेनापमान ेच तPयत े

)वाकारं रOये1य)त ुस भ&योृ sहw महUभुजाम ्[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 Oुधा पीsयत ेय)तु 4न�या न कदाचन

न च शीतातपा1यशैच् स भ&योृ sहw महUभुजाम ्[99]

The servant who never gets affected by hunger or sleep; or cold or heat,

is fit to serve the king.

2&वाु सा�8ा�मकeं वाताl भ?वEय ं)वा�मनं �4त

�स�ना)यो भवे1य)तु स भ&योृ sहw महUभुजाम ्[100]

The servant who feels happy

by hearing about a battle that will ensue with his Master, is fit to serve the king.

सीमाव?0ंृ समाया4त श>लपOु इवोडुरा�

4नयोगसंि)थत ेयि)म�सभ&योृ sहw महUभुजाम ्[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 संकोचमाया4त व�नौ चम� इवा%हत ं

ि)थते ति)म�स तु &या[यो भ&योृ रा[य ं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.

तथा शगालोृ ऽयं इ4त म�यमानेन ममोप�र यदवYना `=यत ेतदPयय>तमु ्। उ>तच यतः Again, if you disregard me thinking ‘This one is just a fox’, that is not proper. It is so said because-

32

{EFFICIENCY IS NOT IN THE APPEARANCE}

कौशये ंक�मजंृ सवण�ु मपु लाgूवा�?प गोरोमतः

प/का&तामरसं शशा/कोदधे�र�दUवरं गोमयात ्

काEटादिaनरहेः फणाद?प मTणगw?प&ततो रोचना

�ाका$य ं)वगणोदयेनु गTणनोु गHछि�त `कं ज�मना [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?

म?षकाू गहजाता?पृ ह�तiया )वापका�रणी

भ�य�दानैमा�जा�रो %हतकृ&�ा&य�थेs�यतः [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.

एर5ड�भ5डाक� नलैः �भूतैर?प सं*चतैः

दा�क&यंृ यथा नाि)त तथवैा7ैः �योजनम ्[105]

The castor plant and other reeds collected in abundance

cannot be made use of like wood.

So it is with the ignorant people.

`कं भ>तेनासमथनF `कं श>तेनापका�रणा

भ>त ंश>तच मां राज�नाव7ातंु &वमह��स [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}

?प/गलक आह - भव&वेव तावत।् असमथ�ः समथw वा *चर�तन)&वम)माकं मि��प�ःु ति1व2kधं �%हू

यि1किच&व>तकामःु ।

33

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.”

दमनक आह - देव ?वYनाPयं `किचदि)त। Damanaka said- “Lord! There is something I want to tell you.”

?प/गलक आह - ति�नवेदया�भ�ेतम ्। Pingalaka said-“Then tell me whatever you want to.”

सोऽ�वीत ्। Damanaka said-

अ?प )वRपतरं कायl यZवेत ्प*थवीृ पतेः

त�न वाHय ंसभाम]ये �ोवाचदंे बह)पृ 4तः [107]

“Brhaspati has stated that any work,

even if it be small should not be disclosed in the open court.

तदेकाि�तके मि1वYनPयमवधारय�तु देवपादाः। यतः Therefore his highness should listen to me in private; because-

षrकणw �भ1यत ेम��ः चतक� णहु F ि)थरो भवेत ्

त)मा&सव��य&नेन षrकणl वज�येत ्सधीःु [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.”

अथ ?प/गलका�भ�ायYना iया�1वी?पवकपरःसराःृ ु सवऽ?पF त1वचः समाक5य� संस%द त&Oणादेव दरUभताःू ू । Then the tigers, leopards, wolves and others heard the words of Damanaka. They understood Pingalaka’s

intention and immediately left the assembly.

तत$च दमनक आह - उदक8हणाथl �व&त)यृ )वा�मनः `क�मह 4नव&याव)थानमृ ्। Then Damanaka said- “Your highness had the intention of drinking water from the river. Why then stay in

hiding here?”

?प/गलकः स?वलOि)मतमाह न `किचद?प । Pingalaka managed a stupid grin and said-“Nothing actually”.

सोऽ�वीत ्देव य1यना\येयं ति&तEटतु । उ>तच Damanaka said- “If you do not want to tell me, it is alright. It is said-

दारेषु `कि�च&)वजनेषु `किचत ्गोPय ंवय)येषु सतेषु ु`किचत ्

य>तंु न वा य>त�मदंु ?व*च�&य वदेि1वपि$च�महतोsनरोधातु ्[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.

तH�&वा ?प/गलकि$च�तयामास योaयोऽयं f$यत ेत&कथयाdयेत)याऽ8े आ&मनोऽ�भ�ायम ्। उ>तच Hearing these words, Pingalaka thought-“This Damanaka seems to be trustworthy. So I will confide in him

my thoughts. It is said-

34

सt%दु 4नर�तर*च&त ेगणव4तु भ&येृ sनव4त�नीु कल� े

)वा�म4न सौ�दय>तेु 4नवे1य दःखंु सखीु भव4त [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.”

भो दमनक शणो?षृ हkदं दरा�महा�तमू ्। “Hey Damanaka, do you hear the loud sound coming from far?”

सोऽ�वीत ्)वा�म�शणृो�म त तः `कम ्। Damanaka said- “Lord! I do hear it; so what?”

?प/गलक आह भ� अहम)dमा1वना1ग�त�मHछा�म।ु Pingalaka said-“Good one! I want to leave this forest.”

दमनक आह - क)मात ्। Damanaka said-“What for?”

?प/गलक आह - यतोऽ1या)म1वने `कमयपवlू स&वं �?वEटं य)यायं महाछkदः 2यतेू । त)य च

शkद)यान_पेणु स&&वेन भाiयं स&वाऽन_पेणु च परा=मेण भाiयम ्इ4त । 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.”

दमनक आह - यHछkदमाअ�ाद?प भयमपगतःु )वामी तदPयय>तमु ्। उ>तच Damanaka said- “If you are frightened only because of the sound Lord, then it is not proper. It is said-

अdभसा �भ1यत ेसेत)तथाु म��ोPयरNOतः

पैश�या4Z1यतेु )नेहो �भ1यत ेवािaभरातरःु [111]

The bridge breaks down by waters; secret by not being protected;

friendship by maliciousness; an anxious person by his words.

त�न य>तंु )वा�मनः पव�प�षोपािज�तंू ु कल=मादागतंु वनमेकपदे एव य>तमु ्। यतो भेरUवेणवीणानमद/गु ृ -

तालपटह श/ककाहला%दभेदेन शkदा अनेक?वधा भवि�त त�न केवलाHछkदमा�ाद?प भेतiयम ्। उ>तच 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-

अ&य&कु टे च रौ�े च श�ौ �ाPत ेन हUयत े

धयैl य)य महUनाथो न स या4त पराभव ं[112]

The king who does not panic,

even when facing an attack by a terrifying enemy of enormous strength,

never gets defeated.

द�श�तभयेs?प धात�र धयै�]वंसो भवे�न धीराणां

शो?षतसर�स 4नदाघे 4नतरामेवो0तः �स�धःु [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.

35

तथा च and also-

य)य न ?वप%द ?वषादः संप%द हषw रणे न भी�&वं

त ंभवन�य4तलकंु जनय4त जननी सतंु ?वरलम ्[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.

तथा च and also-

शि>तवैकRयन})य 4नःसार&वाRलघीयसः

जि�मनो मानहUन)य तणृ)य च समाग4तः [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.

अ?प च and also-

अ�य�तापमासा1य यो fड&व ंन गHछ4त

जतजाभरु ण)येव _पेणा?प %ह त)य `कम ्[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.

उ>तच it is said-

पव�मेवू मया 7ात ंपन�मेत?0ू मेदसा

अन�?व$यु ?व7ात ंयावHचम� च दा� 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.”

?प/गलक आह- कथमेतत ्Pingalaka said- “How is that so?”

सोऽ�वीत ्Damanaka said-

[2]

शगाृ लद�ध�भकथाु ु

{THE STORY OF THE FOX AND THE DRUM}

कि$च1गोमायना�मशगालःु ृ Oु&कामक5ठ इत)तत आहार`=याथl प�रcम�वने सै�य1वयस/8ामभ�मू मप$यत ्।

त)या ंच द�धभेःु ु प4तत)य वायवशा1वRलUशाखा8ैह��यमान)यु शkदमशणोतृ ्। अथ Oु�भतtदयि$च�तयामास

अहो ?वनEटोऽि)म त1याव�ना)य �ोHचा�रतशkद)य fिEटगोचरं गHछा�म तावदनतो �जा�म अथवा

नैत1य[यतेु सहसैव ।

36

“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 य%द वा हषF सं�ाPत ेयो ?वमश�येत ्

क&यंृ न क�तेु वेगा�न स संतापमाPनयाु त ्[118]

He who ponders a while when in fear or joy and does not do anything hastily,

will never come to any grief.

त&ताव[जाना�म क)यायं शkदः ।इ&थं धैय�मालdkय ?वमश�य�याव�म�दं म�दं गHछ4त तावद�द�भमप$यतु ु ्।

स च तं प�रYनाय समीप ंग&वा )वयमेव कौतकादताडयतु ्। भय$चू हषा�द*च�तयत ्। अहो *चरादेतद)माकं

महZोजनमाप4ततम ्। त�ननंू �भतमाdसमेदाऽसिaभःू ृ प�रप�रतंू भ?वEय4त । ततः प�षचमा�वगि5ठतंु

त&कथम?प ?वदायhकदेश े4छ�ं क&वाृ संtEटमना म]ये �?वEटः । परं चम�?वदाअणतो दंE�ाभ/गः समज4न ।

अथ 4नराशीभत)तgा�शेषमवलो>यू $लोकमेनमपठ&पव�मेवू मया Yनातम ्इ4त। अतो न शkदमा�ाZेतiयम ्। 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- पव�मेवू मया 7ात ं(I thought so

in the beginning).

Therefore one should not be frightened of just some sound which is heard.”

?प/गलक आह - भो प$यऽयं मम सवwऽ?प प�र8हो भयiयाक�लतमनाःु पला4यत�मHछ4तु त&कथमहं

धैया�वEटdभ ंकरो�म। 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?”

सोऽ�वीत ्)वा�मन ्नैतषेामेष दोषः यतः )वा�मसfशा एव भवि�त भ&याःृ । Damanaka said-“Master! This is not their fault. Servants always act like their masters. It is said-

अ$वः श)� ंशा)�ं वीणावाणी नर$च नारU च

प�ष?वशषे�ाPताु भव�&ययोaया$च योaयाशच् [119]

The horse, weapon, scripture, Veena (musical instrument), speech, man, woman,

all become good or bad according to the person who controls them.

त&पौ�षावEटdभ ंक&वाृ &व ंतावद�ैव �4तपालय यावदहमेतHछkद)व_प ंYना&वाऽऽगHछा�म । ततः

प$चा1यथो*चतं काय��म4त । 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.”

?प/गलक आह `कं त� भवान ्ग�तम&सहतेु ु । Pingalaka said-“What! Are you ready to go there?”

स आह - `कं )वाdयादेशा&सभ&य)यु ृ क&यमक&यमि)तृ ृ `किचत ्। उ>तच

37

Damanaka said-“Is there anything that can or cannot be done by the good servant when the Master has

commanded? It is said-

)वाdयादेशा&सुभ&यृ )य न भीः संजायत े>व*चत ्

�?वश�ेमखमाहेयमु ्द)तरंु वा महाण�वम ्[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.

)वाdया%दEट)तु यो भ&यःृ समं ?वषममेव च

म�यत ेन स संधायw भभजाू ु भ4त�मHछताू [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.”

?प/गलक आह भ� य1येवं त1गचछ् । �शवा)त ेप�थानः स�तु इ4त । Pingalaka said-“Good one! If that is the case, then go. Let auspiciousness accompany you in your path.”

दमनकोऽ?प तं �णdय सजीवकशkदानसारUु �त)थे । 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.}

अथ दमनके गत ेभयiयाकलमनाःु ?प/गलकि$च�तयामास अहो न शोभनं कतंृ मया य&त)य ?व�वास ं

ग&वा&मा�भ�ायो 4नवे%दतः । कदा*चgमनकोऽयमभयवेतन&वा�ममोप�रु दEटब?0ःु ु )या� रEटा*धकार&वा1वा। 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. उ>तच It is said-

ये भवि�त महUप)य संमा4नत?वमा4नताः

यत�त ेत)य नाशाय कलUनाु अ?प सव�दा [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.

त&तावद)य *चकe?ष�तं वे&तुं )थाना�तरं ग&वा �4तपालया�म कदा*चgमनक)तमादाय मा ंiयापाद4यत�मHछ4तु 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.

उ>तच It is said-

न व]य�त े�य?व$व)ता ब�ल�भद�ब�लाु अ?प

?व$व)ता)&वेव व]य�त ेबलव�तोs?प दब�ु लैः [123]

38

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.

बह)पतेर?पृ �ा7ो न ?व$वास ं�जे�नरः

य इHछेदा&मनो व?0ृ मायEयंु च सखा4नु च [124]

A wise man should not trust even Brhaspati, the preceptor of gods

if he desires his own welfare, life and happiness.

शपथःै सं*धत)या?प न ?व$वास ं�जे%�पोः

रा[यलोभो1यतो व�ृः श=ेण शपथहै�तः [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 ?व$वास ं?वना श�दवानाम?पु F �स]य4त

?व$वासाि&�दश�े�ेण %दतेग�भw ?वदा�रतः [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.”

एव ंसं�धाय� )थाना�तरं ग&वा दमनकमाग�मवलोकय�नेकाकe त)थौ । 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}

दमनकोऽ?प सजीवकसकाशं ग&वा वषभोऽय�म4तृ प�रYनाय tEटमना iय*च�तयत ्अहो शोभनमाप4ततम ्।

अनेनैत)य सि�ध?व8ह1वारेण मम ?प/गलको व$यो भ?वEय4त इ4त । 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 कौलU�या�न सौहादा�&नपृो वा>ये �वत�त े

मि��णां यावदBये4त iयसन ं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.

39

सदैवाप1गतो राजा भोaयो भव4त मि��णां

अत एव %ह वाछि�त मि��णः सापदं नपृम ्[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 वाछि�त नीरोगः कदा*च�न *च`क&सकं

तथाप�%हतो राजा स*चवं न वा�छ4त [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.”

एव ं?व*च�तयि�प/गलका�भमखःु �त)थे । Thinking in this manner, he started towards Pingalaka.

{DECEITFUL DAMANAKA CREATES AN IMAGINARY PROBLEM

AND PROVIDES A SOLUTION TO GET THE KING’S FAVOR}

?प/गलकोऽ?प तमाया�तं �े�य )वाकारं रOयन ्यथापव�मवि)थतःू । दमनकोऽ?प ?प/गलकसकाशं ग&वा

�णdयोप?वEटः । 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. ?प/गलक आह - `कं fEटं भवता त&स&वम ्। Pingalaka said-“Have you seen that creature?”

दमनक आह - fEटं )वा�म�सादात।् Damanaka said-“I saw it by the grace of your highness.”

?प�गलक आह अ?प स&यम।् Pingalaka said-“Really?”

दमनक आह - `कं )वा�मपदानाम8ेऽस&यं ?व7ाPयत े। उ>तच Damanaka said-“Can a lie be uttered in the benign presence of your highness? It is said-

अ?प )वRपमस&यं यः परोु वद4त भभजांू ु

देवानाच ?वन$येत स �तंु समहानु ?प [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.

तथा च and also

सव�देवमयो राजा मनजाु सं�कe4त�तः

त)मा&तं देवव&प$ये�न iयलUकेन न क%ह�*चत ्[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.

40

सव�देवमय)या?प ?वशषेो नपतेृ रय ं

शभाशभफलंु ु स1यो नपृाgेवाZवा�तरे [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.”

?प/गलक आह - स&यं fEटं भ?वEय4त भवता । न दUनोप�र महा�तः कPयि�तु इ4त न &वं तने 4नपा4ततः । यतः 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. Because,

तणा4नृ न उ�मलयि�तू �भजनो मद4नृ ू नीचःै �णता4न सव�तः

)वभाव एवो�नतचतेसामय ंमहा�मह&)वेव करो4त ?व=मम ्[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.

ग5ड)थलेषु मदवा�रषु ब0रागम&तcम�cमरपादतलाहतो?प

कोप ंन गHछ4त 4नता�तबलोs?प नाग)तRयेु बले त बलवाु �प�रकोपमे4त [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.”

दमनक आह - अ)&वेवं स महा&मा वयं कपणाःृ तथा?प वामी य%द कथय4त ततो भ&य&वेृ 4नयोजया�म । 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.”

?प/गलक आह - (सोH�वासम)् `कं भवHछ>नो&येवं कत�ुम ्। Pingalaka said (breathing heavily)-“Do you think you can do it?”

दमनक आह - `कमसा]यं ब0ेरि)तु । उ>तच Damanaka said-“What is impossible for the intelligent?” It is said-

न तHछ�नै� नागे��ैन� हयैन� पदा4त�भः

कायl सं�स?0मBये4त यथा ब1]याु �सा*धतम ्[135]

41

That work which cannot be accomplished through

weapons, huge elephants, horses, and foot-soldiers

becomes possible by using the brains.”

?प/गलक आह य1येवं त�य�मा&यपदेऽ]यारो?पत)&वम1य�भ4तृ �साद4न8हा%दकं &वयैव काय��म4त 4न$चयः । 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}

अथ दमनकः स&वरं ग&वा सजीवकं साOेप�मदमाह ए�येहUतो दEटवषभु ृ )वामी ?प/गलक)&वामाकारय4त ।

`कं 4नःश/को भ&वाू महम�हन�द��सु ुु ु वथाृ इ4त ।

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?”

तH�&वा सजीवकोऽ�वीत ्भ� कोऽयं ?प/गलकः । Hearing his words, Sanjeevaka said-“O good one! Who is this Pingalaka?”

दमनक आह - `कं )वा�मनं ?प/गलकम?प न जाना�स । त&Oणं �4तपालय । फलेनैव Yना)य�स । न�वयं

सव�मगप�रवतोृ ृ वटतले )वामी ?प/गलकनामा �सdहि)तEट4त । 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.”

तH�&वा गतायष�मवा&मानंु म�यमानः सजीवकः परं ?वषादमगमत ्आह च भ� भवा�साधसमाचारोु

वचनपट$चु f$यत े। त1य%द मामव$यं त� नय�स तदभय�दानेन )वा�मनः सकाशा&�सादः कार4यतiयः । Hearing this, Sanjeevaka felt as if he was dead and was highly distressed and 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.”

दमनक आह - भोः स&यम�भ%हतं भवता नी4तरेषा यतः Damanaka said-“You are indeed speaking the truth. That is the right thing to do. Because-

पय��तो लBयते भूमेः सम�)यु *गरेर?प

न कथि�च�महUप)य *च&ता�तः केन*च&>व*चत ्[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.

त&वम�ैव 4तEट यावदहं तं समये fErवा ततः प$चा&&वामानया�म इ4त । Therefore, you remain here only. I will meanwhile watch for the right moment and take you there.”

{DAMANAKA CREATES FEAR IN THE MIND OF PINGALAKA ALSO}

तथाऽनिEटतेु दमनकः ?प/गलकसकाशं ग&वेदमाह )वा�म�न त&�ाकतंृ स&&वम ्। स %ह भगवतो महे$वर)य

वाहनभतोू वषभःृ इ4त । मया पEटृ इदdच ेमहे$वरेण प�रतEटेनु काR�दUप�रसरे शEपा8ाTण भO4यतुं

समा%दEटः । `कं बहनाु मम �द&तं भगवता =eडाथl वन�मदम ्। Sanjeevaka agreed and waited there. 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!

42

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’!”

?प/गलकः आह - सभयं स&यं Yनातं मयाधनाु न देवता�सादं ?वना शEपभोिजनो iयालाकeणF एवं?वधे वने

4नःश/कं नद�तो cमि�त । तत)&वया `कम�भ%हतम ्। 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?”

दमनक आह - )वा�मन ्एतद�भ%हतं मया यदेत1वनं चि5डकावाहनभत)यू म&)वा�मनः ?प/गलकनाdनः

�सdह)य ?वषयीभतमू ्। तZवानBयागतः ?�योऽ4त*थः । तत)य सकाशं ग&वा cात)नेृ हेनैक�भOणपान-

?वहरण`=या�भरेक)थाना2येण कालो नेयः इ4त । तत)तेना?प सव�मेत&�4तप�नम ्। उ>तच सहष�म ्-

)वा�मनः सकाशादभयदNOणा दाप4य&वा इ4त । तद� )वामी �माणम ्। 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!”

तH�&वा ?प/गलक आह - साधु समतेु साधु मि��य2ो��य साध।ु मम tदयेन संम��य भवतदेम�भ%हतम ्।

तg&ता मया त)याभयदNOणा । परं सोऽ?प मदथऽभF यदNOणा ंयाच4य&वा �ततरमानीयतामु ्इ4त ।

अथवा साधु चदेमHयतेु 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. It is well-said,

{PINGALAKA PRAISES DAMANAKA’S EFFICIENCY IN HANDLING THINGS}

अ�तःसारैरकु%टलैरिHछ�ैः सपरUु NOत:ै

मि���भधा�य�त ेरा[य ंस)तंभै�रवु मि�दरम ्[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.

तथा च and also

मं��णां �भ�नसंधान े�भषजां साि�नपा4तके

कम�Tण iय[यत े�7ा )व)थे को वा न पि5डतः [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?”

43

दमनकोऽ?प तं �णdय सजीवकसकाशं �ि)थतः सहष�म*च�तयत ्अहो �सादसdमखीनःु )वामी

वचनवशग$च सव&तःृ त�नाि)त ध�यतरो मम । 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-

अमतंृ �श�शरे वि�नरमतंृ ?�यदश�नम ्

अमतंृ राजसंमानममतंृ Oीरभोजनम ्[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}

अथ सजीवकसकाशमासा1य स�2यमवाचु भो �म� भवदथF )वाdयभय�सादम ्ति1व2kधम ्गdयता�म4त ।

परं &वया राज�सादमासा1य मया सह समयधमणF व4त�तiयम ्। न गव�मासा1य )व�भतयाु ?वचारणीयम ्।

अहम?प तव स/केतने सवाl र[यधरममा&यपदवीमा*2&योg�रEया�मु । एव ंकतेृ 1वयोरPयावयो

रा[यल�मीभwaया भ?वEय4त यतः 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. Because,

आखेटक)य धमणF ?वभवः )यव�ु श ेनणांृ

नरपतीन ्�ेर&येको ह�&य�योs� मगाृ 4नव [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 प[यतेू गवा�द&ुतमाधमम]यमान ्

भपसंमाू नमा�योs?प c$यत ेदि�तलो 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.”

सजीवक आह - कथमेतत ्Sanjeevaka said-“How is that so?”

दमनक आह - Damanaka said-

44

[3]

दि�तलगोरंभयोक� था

{THE STORY OF DANTILA AND GORAMBHA}

अ)&य� धरातले वध�मानं नाम नगरम ्।त� दि�तलो नाम नानाभा5डप4तः सकलपरनायकःु �4तवस4त )म ।

तने परकायlु नपकायlृ च कव�ताु तिEटंु 4नता)त&परव�सनोु लोका नप4त$चृ । `कं बहनाु न कोऽ?प ताfक्

केना?प चतरोु fEटो ना?प 2तोु वे4त । अथवा साि]वदमHयतेु “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-

नरप4त%हतकता� 1वेEयतां या4त लोके जनपद%हतकता� &य[यत ेपा*थ�वे��ैः

इ4त मह4त ?वरोधे वत�मान ेनपृ4तजनपदानां दल�ु भः काय�कता� [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.

अथैवं गHछ4त काले दि�तल)य कदा*च&क�या?ववाहः सं�व&तःृ । त� तने सवF पर4नवा�सनोु

राजसि�न*धलोका$च सdमानपरःसरमाम��यु भोिजता व)�ाअ%द�भः स&कता$चृ । ततो ?ववाहान�तरं राजा

सा�तःपरःु )वगहमानीयाऽBय*च�तःृ । अथ त)य नपतगे�हृ ृ सdमाज�नकता� गोरdभो नाम तराजसेवको

गहायातोऽ?पृ तनेान*चत)थानेु उप?वEटोऽवYनयाऽध�च��ं द&वा 4नःस�रतः । सोऽ?प ततः �भ4तृ

4नः$वस�नपमाना�न रा�ावPय*धशेत े। कथं मया त)य भा5डपतःे राज�सादहा4नः कत�iये4त *च�तय�ना)त े।

अथवा `कमनेन वथाृ शरUरशोषणेन । न `किच�मया त)यापकतlु श>य�म4त । अथवा साि]वदमHयतेु 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 �यपकत�मशु >तः कPय4तु कथमसौ नरोs� 4नल�[जः

उ&प4ततोs?प %ह चणकः श>तः `कं cाE�कं भ/aतमु ्[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?”

45

अथ कदा*च&�&यषेू योग4न�ां गत)य राYनः शxया�त ेमाज�नं कव�ि�नदमाहु अहो दि�तल)य महgृPत&वं

य�ाजम%हषीमा�ल/ग4त। तH�&वा राजा ससdcमम&थाु य समवाचु भो भो गोरdभ स&यमेत1य&वया जिRपतं

`कं देवी दि�तलेन समा�लि/गता इ4त । गोरdभः �ाह देव रा��जागरणेन 1यतास>त)यू मे बलाि�न�ा

समायाता त�न वे4� `कं मया�भ%हतम ्। राजा (सेEयl )वगतं) एष तावद)म1गहेऽ�4तहतग4तःृ तथा

दि�तलोऽ?प । त&कदा*चदनेन देवी समा�ल/aयमाना fEटा भ?वEय4त । तनेेदम�भ%हतम ्। उ>तच 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-

य1वा�छ4त %दवा म&यw वीOत ेवा करो4त वा

त&)वPनsे?प तदBयासा1�ूत ेवाथ करो4त 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.

तथा च and also

शभंु वा य%दवा पाप ंय य�नणांृ t%दसंि)थतं

सुगूडम?प त[7ेय ं)वPनवा>या&तथा मदात ्[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}

अथवा )�ीणं ?वषये कोऽ� संदेहः or, what is there to disprove this fact about women that-

जRपि�त साध�म�येन प$य�&य�य ंस?वcमाः

�1गतं *च�तय�&य�यं ?�यः को नाम यो?षताम ्[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?!

अ�यHच and again-

एकेन ि)मतपाटलाधर�चो जRप&यनRपाOरं

वी�य�तsे�य�मतः )फुर&कम%दनीफRलोRलसRलोचु ु ु नाः

दरूोदारच�र�*च�?वभवं ]यायि�त चा�य ं*धया

केने&थ ंपरमाथ�तोsथ�व%दव �ेमाि)त वामcवाु म ्[147]

46

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.

तथा च and also

नािaन)तPृय4त काEटानां नापगानां महोद*धः

ना�तकः सव�भतानांू न पंसांु 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 नाि)त Oणो नाि)त नाि)त �ाथ�4यता नरः

तेन नारद नारUणां सती&वमपजायतेु [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 मोहा�म�यत ेमढोू र>तये ंमम का�मनी

स त)या वशगो 4न&य ंभवे&=eडाशक�तवु त ्[150]

A man who stupidly thinks, ‘This pretty maiden loves me’,

is completely under her control like a pet bird.

तासां वा>या4न क&या4नृ )वRपा4न सग_ु ु 5य?प

करो4त यो कतैलwृ के लघ&वंु या4त सव�तः [151]

If a man does actions -big or small, as told by women,

he is regarded in a very low light by everyone everywhere.

ि)�यं च यः �ाथ�यत ेसं4नकषl च गHछ4त

ईषHच क�तेु सेवां तमेवेHछि�त यो?षतः [152]

The women like a person who pleads with a girl,

approaches her and serves her even slightly (to get her company).

47

अन*थ�&वा�मनEयाु णां भया&प�रजन)य च

मया�दायाममया�दाः ि)�यः 4तEटि�त सव�दा [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 कि$चदगdयोsि)त नासां च वय�स ि)थ4तः

?व_प ं_पव�त ंवा पमा4न&येवु भजतेु [154]

No man is avoidable for a woman, because of his age or position.

Handsome or ugly, she enjoys any man she feels like.

र>तो %ह जायत ेभोaयो नारUणां शाटको यथा

घEयतेृ यो दशालंबी 4नतdब े?व4नवे�शतः [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.

अल>तको यथा र>तो 4नEपी�य प�ष)तथाु

अबला�भब�ला�>तः पादमलेू 4नपा&यत े[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.”

एव ंस राजा बह?वधंु ?वलPय त&�भ4तृ दि�तल)य �सादपरा/aमखःु सजातः ।`कं बहनाु राज1वार�वे)शोऽ?प

त)य 4नवा�रतः । दि�तलोऽPयकमादेव �सादपराङखमव4नप4तमवलो>यु *च�तयामास अहो साधु चदेमHयतेु 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- साि]वदमHयतेु

कोsथा���ाPय न ग?व�तो ?वष4यणः क)यापदोs)त ंगताः

)�ी�भः क)य न खि5डत ंभ?वु मनः को नाम रा7ां ?�यः

कः काल)य न गोचरा�तग�तः कोsथ- गतो गौरव ं

को वा दज�नवागरासु ु ु प4ततः Oेमेण यातः पमाु न ्[157]

48

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!

तथा च and also

काके शौच ं1यतकारेू च स&यं सपF Oाि�तः )�ीषु कामोपशाि�तः

>लUब ेधयैl म1यप ेत&&व*च�ता राजा �म� ंकेन fEटं2तंु 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, and a king as a friend?

अपरं मया)य भपतःेु अथवा�य)या?प क)य*च�ाजसdबि�धनः )वPनेऽ?प ना4नEटं कतंृ ति&क�म4त परा/aमखोु

मा ं�4त भप4तःू इ4त। 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?”

एव ंतं दि�तल ंकदा*च�ाज1वारे ?वEकिdभतं ?वलो>य सdमज�नकताl गोरdभो ?वह)य 1वारपाला4नदमचेू

Bहोः भोः 1वारपालाः । राज�सादािEटतोऽयं दि�तलः )वयं 4न8हान8हकता�ु च । तदनेन 4नवा�रतने यथाहं

तथा ययमPयध�च��भा*गनोू भ?वEयथ ।तH�&वा दि�तलि$च�तयामास नन�मदम)यू गोरdभ)य चिेEटतम ्।

अथवा साि]वदमHयतेु - 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. Or, it is rightly said-

अकलUनोु s?प मखwू s?प भपालंू योs� सेवत े

अ?प सdमानहUनोs?प स सव�� �प[यतेू [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.

अ?प काप�षोु भी�ः )याHच�ेनपृ4तसेवकः

तथा?प न पराभ4तंू जनादाPनो4त मानवः [160]

Even if the king’s servant is contemptible and a coward,

he will not be offended by anyone.”

49

एव ंस बह?वधंु ?वलPय ?वलOमनाः सो1वेगो गत�भावः )वगहृं ग&वा 4नशामखेु गोरdभमाहयू व)�यगलेनु

संमा�येदमवाचु भ� मया न तदा &वं रागवशाि�नःसा�रतः । यत)&वं �ा�मणानाम8तोऽन*चत)थानेु

समप?वEटोु fEट इ&यपमा4नतः त&Odयताम ्। सोऽ?प )वग�रा[योपम ंत1व)�यगलमासा1यु परं प�रतोष ं

ग&वा तमवाु च भोः 2ेिEटन।् Oा�तं मया त ेतत ्तद)य संमान)य कतेृ प$य मे ब?0�भावंु राज�सादं च ।

एवम>&वाु सप�रतोष ं4नE=ा�तः । 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-

)तोकेनो�न4तमाया4त )तोकेनाया&यधोग4त ं

अहो ससु fशी चEेटा तलायु Eटेः खल)य 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.

तत$चा�ये1यःु स गोरdभो राजकलेु ग&वा योग4न�ा ंगत)य भपतःेू संमाज�न`=यां कव�ि�नदमाहु

अहो अ?ववेकोऽ)मZपतःेू य&परUषो&सु ग�माचरंि$चभ�टUभOणं करो4त । तH�&वा राजा स?व)मयं तमवाचु

रे रे गोरdभ `कम�)ततंु लप�स । गहकम�करंृ म&वा &वा ंन iयापादया�म । `कं &वया कदा*चदहमेवं?वधं कम�

समाचर�fEटः । सोऽ�वीत ्देव 1यूतास>ततया रा��जगरणेन संमाज�नं कवा�ण)यु मम बलाि�न�ा समायाता ।

तयाऽ*धिEटतने मया `किच[जिRपतम ्त�न वे4� । त&�सादं करोतु )वामी 4न�ापरवश)य इ4त । 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.”

एव ं2&वाु राजा *चि�ततवान ्य�मया ज�मा�तरेऽ?प परUषो&सगlु कव�ताु कदा?प *चभ�%टका न भNOता ।

त1यथायं iय4तकरोऽसंभाiयो ममानेन मढेनू iयाtतः तथा दि�तल)यापी4त 4न$चयः । त�मया न य>तंु कतंृ

य&स वराकः संमानेन ?वयोिजतः । न ताf>प�षाणामेवं?वधंु चिेEटतं संभाiयत े। तदभावेन राजक&या4नृ

पौरक&या4नृ च सवा�Tण �श*थलता ं�जि�त। एव ंअनेकधा ?वम$यृ दि�तलं समाहयू 4नजा/गव)�ाभरणा%द�भः

संयो[य )वा*धकारे 4नयोजयामास । 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.

अतोऽहं �वी�म यो न पजयतेू गवा�त ्इ4त ।That is why I say- “He who disregards with arrogance”.

50

{SANJEEVAKA AND PINGALAKA BECOME FRIENDS}

सजीवक आह भ� एवमेवैत&यZवता�भ%हतं तदेव मया कत�iयं इ4त। एवम�भ%हत ेदमनक)तमादाय

?प/गलकसकाशमगमत ्आह च देव मयानीतः स सजीवकः अधनाु देवः�माणम ्। 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!”

सजीवकोऽ?प तं सादरं �णdयाऽ8तः स?वनयं ि)थतः । ?प/गलकोऽ?प त)य पीनायतकक�तोु

नखक�लशाल/कतंु ृ दNOणपाTणमप�रु द&वा संमानपरःसरमवाचु ु अ?प �शव ंभवतः कत)&वमि)मवनेु ?वजने

समायातोऽ�स । तनेाऽPया&मव&ता�तःृ क*थतः यथा साथ�वाहेन वध�मानेन सह ?वयोग� सजात)तथा सवl

4नवे%दतम ्। 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.

एतH�&वा ?प/गलकः सादरतरं तमवाचु वय)य न भेतiयम ्। मZजपजु रप�ररNOतऽेि)म�वने यतेHछं

&वयाधनाु व4त�तiयम ्। अ�यHच 4न&यं म&समीपव4त�ना भाiयम।् यतः कारणात ्ब�वपायं रौ�स&व4नषे?वतं

वनं ग_णाम?पु स&&वानामसेiयं कतःु शEपभोिजनाम ्इ4त । 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?”

एवम>&वाु सकलमगप�रवतोृ ृ यमनाकHछमवतीयwदक8हणंु क&वाृ )वेHछया तदेव वनं �?वEटः । तत$च

करटकदमनक4नNOPतरा[यभारः सजीवकेन सह सभा?षतगोEटUममनभव�ना)तेु ु । अथवा साि]वदमHयतेु 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-

यfHछयाPयपनतंु सक&सृ [जनसंगत ं

भव&यजरम&य�त ंनाBयास=ममीOते [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}

सजीवकेनाPयनेकशा)�ावगाहनाद&प�नब?0�ागRBयेनु ु )तोकैरेवाहो�भम�ढम4तःू ?प�ङलको धीमां)तथा कतोृ

यथार5यधमा�ि1वयो[य 8ाdयधमषF ु 4नयोिजतः । `कं बहनाु �&यहं ?प/गलकसजीवकावेव केवल ंरह�स

म��यतः शेषः सवwऽ?प मगजनोृ दरUभति)तEट4तू ू । करटकदमनकाव?प �वेशम ्न लेभेत े। अ�यHच

�सहंपरा=मा&सवwऽ?प मगजन)तौृ च शगालौृ Oुधाiया*धबा*धता एका ं%दशमा*2&य ि)थताः । उ>तच 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.

51

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; became ill and stayed at one place together. It is said-

फलहUन ंनपंृ भ&याःृ कलUनम?पु चो�नत ं

सं&य[या�य� गHछि�त शEकु वOृ�मवा5डजाः [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.

तथा च and also

अ?प समंानसंय>ताःु कलUनाु भि>तत&पराः

वि&तृ भ/गा�महUपालम ्&यज�&येव %ह 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.

अ�यHच and also

काला4त=मणं व&तेयwृ न कव-तु भूप4तः

कदा*च&तं न मचि�तु भि&स�ता अ?प सेवकाः [165]

The servants never leave a king who pays timely salary, even if rudely treated by him.

{SELFISH NATURE OF THE WORLD}

तथा नु केवल ंसेवका इ&थंभताू याव&सम)तम?प एत[जगत ्पर)परं भOणाथl सामा%द�भ�पायैि)तEट4त । त1यथा 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 –

देशानामप�रु �माभदाृ तराणांु *च`क&सकाः

वTणजो 8ाहकानां च मखा�नाम?पू पि5डताः [166]

�मा%दनां तथा चौरा �भOुका गहृमे*धनां

गTणकाः का�मनां चवै सव�लोक)य �शिRपनः [167]

सामा%दसि[जतैः पाशैः�ती�य�त े%दवा4नशं

उपजीवि�त श>&या %ह जलजा जलजा4नव [168]

52

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.

अथवा साि]वदमHयतेु or, it is well said-

सपा�णां खलानां च पर�iयापहा�रणां

अ�भ�ाया न �स1]यि�त तेनेदं वत�त ेजगत ्[169]

Usually the wishes entertained by

the snakes, cheats, and the thieves do not get fulfilled.

That is why the world still moves on.

अ&तंु वाछि�त शांभवो गणपतेराख ुOुदाथ�ः फणी

त ंच =ौ�च�रपोः �शखी *ग�रसता�सु dहोs?प नागाशन ं

इ&थ ंय� प�र8ह)य घटना शंभोरा?प )या1गहृे

त�ा�य)य कथ ंन भा?वजगतो य)मा&)व_पं %ह तत ्[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.