Hitopadeśa हितोपदेशः

सुहृद्भेदः अथ राजपुत्रा ऊचुःआर्य ! मित्रलाभः श्रुतस् तावद् अस्माभिः । इदानीं सुहृद्भेदं श्रोतुम् इच्छामः । विष्णुशर्मोवाचसुहृद्भेदं तावच् छृणुत, यस्यायम् आद्यः श्लोकः- वर्धमानो महान् स्नेहो मृगेन्द्रवृषयोर् वने । पिशुनेनातिलुब्धेन जम्बुकेन विनाशितः ॥ २.१ ॥

suhṛd-bhedaḥ atha rāja-putrā ūcuḥ-ārya ! mitralābhaḥ śrutas tāvad asmābhiḥ | idānīṃ suhṛd-bhedaṃ śrotum icchāmaḥ | viṣṇuśarmovāca-suhṛd-bhedaṃ tāvac chṛṇuta, yasyāyam ādyaḥ ślokaḥ- vardhamāno mahān sneho mṛgendra-vṛṣayor vane | piśunenātilubdhena jambukena vināśitaḥ

su·hṛd-bhe·daḥ a·tha rā·ja-put·rā ū·cuḥ-ār·ya ! mit·ra·lā·bhaḥ śru·tas tā·vad as·mā·bhiḥ | i·dā·nīṃ su·hṛd-bhe·daṃ śro·tum ic·chā·maḥ | viṣ·ṇu·śar·mo·vā·ca-su·hṛd-bhe·daṃ tā·vac chṛ·ṇu·ta, yas·yā·yam ād·yaḥ ślo·kaḥ- var·dha·mā·no ma·hān sne·ho mṛ·gen·dra-vṛ·ṣa·yor va·ne | pi·śu·ne·nā·ti·lub·dhe·na jam·bu·ke·na vi·nā·śi·taḥ

राजपुत्रैर् उक्तम्कथम् एतत् ? विष्णुशर्मा कथयतिअस्ति दक्षिणापथे सुवर्णवती नाम नगरी । तत्र वर्धमानो नाम वणिग् निवसति । तस्य प्रचुरेऽपि वित्तेऽ परान् बन्धून् अतिसमृद्धान् समीक्ष्य पुनर् अर्थवृद्धिः करणीयेति मतिर् बभूव । यतः, अधो ऽधः पश्यतः कस्य महिमा नोपचीयते । उपर्य् उपरि पश्यन्तः सर्व एव दरिद्रति ॥ २.२ ॥

rāja-putrair uktam-katham etat ? viṣṇuśarmā kathayati-asti dakṣiṇā-pathe suvarṇavatī nāma nagarī | tatra vardhamāno nāma vaṇig nivasati | tasya pracure'pi vitte' parān bandhūn atisamṛddhān samīkṣya punar artha-vṛddhiḥ karaṇīyeti matir babhūva | yataḥ, adho 'dhaḥ paśyataḥ kasya mahimā nopacīyate | upary upari paśyantaḥ sarva eva daridrati

rā·ja-put·rair uk·tam-ka·tham e·tat ? viṣ·ṇu·śar·mā ka·tha·ya·ti-as·ti dak·ṣi·ṇā-pa·the su·var·ṇa·va·tī nā·ma na·ga·rī | tat·ra var·dha·mā·no nā·ma va·ṇig ni·va·sa·ti | tas·ya pra·cu·re'pi vit·te' pa·rān ban·dhūn a·ti·sa·mṛd·dhān sa·mīk·ṣya pu·nar ar·tha-vṛd·dhiḥ ka·ra·ṇī·ye·ti ma·tir ba·bhū·va | ya·taḥ, a·dho 'dhaḥ paś·ya·taḥ kas·ya ma·hi·mā no·pa·cī·ya·te | u·pary u·pa·ri paś·yan·taḥ sar·va e·va da·rid·ra·ti

अपरं च- ब्रह्महापि नरः पूज्यो यस्यास्ति विपुलं धनम् । शशिनस् तुल्यवंशो ऽपि निर्धनः परिभूयते ॥ २.३ ॥

aparaṃ ca- brahmahāpi naraḥ pūjyo yasyāsti vipulaṃ dhanam | śaśinas tulya-vaṃśo 'pi nirdhanaḥ paribhūyate

a·pa·raṃ ca- brah·ma·hā·pi na·raḥ pūj·yo yas·yās·ti vi·pu·laṃ dha·nam | śa·śi·nas tul·ya-vaṃ·śo 'pi nir·dha·naḥ pa·ri·bhū·ya·te

अन्यच् च- अव्यवसायिनम् अलसं दैवपरं सहसाच् च परिहीणम् । प्रमदेव हि वृद्धपतिं नेच्छत्य् अवगूहितुं लक्ष्मीः ॥ २.४ ॥

anyac ca- avyavasāyinam alasaṃ daiva-paraṃ sahasāc ca parihīṇam | pramadeva hi vṛddha-patiṃ necchaty avagūhituṃ lakṣmīḥ

an·yac ca- av·ya·va·sā·yi·nam a·la·saṃ dai·va-pa·raṃ sa·ha·sāc ca pa·ri·hī·ṇam | pra·ma·de·va hi vṛd·dha-pa·tiṃ nec·chaty a·va·gū·hi·tuṃ lak·ṣmīḥ

किं च- आलस्यं स्त्रीसेवा सरोगता जन्मभूमिवात्सल्यम् । सन्तोषो भीरुत्वं षड् व्याघाता महत्त्वस्य ॥ २.५ ॥

kiṃ ca- ālasyaṃ strī-sevā sa-rogatā janma-bhūmi-vātsalyam | santoṣo bhīrutvaṃ ṣaḍ vyāghātā mahattvasya

kiṃ ca- ā·las·yaṃ strī-se·vā sa-ro·ga·tā jan·ma-bhū·mi-vāt·sal·yam | san·to·ṣo bhī·rut·vaṃ ṣaḍ vyā·ghā·tā ma·hat·tvas·ya

यतः- सम्पदा सुस्थिरंमन्यो भवति स्वल्पयापि यः । कृतकृत्यो विधिर् मन्ये न वर्धयति तस्य ताम् ॥ २.६ ॥

yataḥ- sampadā susthiraṃ-manyo bhavati svalpayāpi yaḥ | kṛtakṛtyo vidhir manye na vardhayati tasya tām

ya·taḥ- sam·pa·dā sus·thi·raṃ-man·yo bha·va·ti sval·pa·yā·pi yaḥ | kṛ·ta·kṛt·yo vi·dhir man·ye na var·dha·ya·ti tas·ya tām

अपरं च- निरुत्साहं निरानन्दं निर्वीर्यम् अरिनन्दनम् । मा स्म सीमन्तिनी काचिज् जनयेत् पुत्रम् ईदृशम् ॥ २.७ ॥

aparaṃ ca- nirutsāhaṃ nirānandaṃ nirvīryam ari-nandanam | mā sma sīmantinī kācij janayet putram īdṛśam

a·pa·raṃ ca- ni·rut·sā·haṃ ni·rā·nan·daṃ nir·vīr·yam a·ri-nan·da·nam | mā sma sī·man·ti·nī kā·cij ja·na·yet put·ram ī·dṛ·śam

तथा चोक्तम्- अलब्धं चैव लिप्सेत लब्धं रक्षेत् प्रयत्नतः । रक्षितं वर्धयेच् चैव वृद्धं पात्रेषु निक्षिपेत् ॥ २.८ ॥

tathā coktam- alabdhaṃ caiva lipseta labdhaṃ rakṣet prayatnataḥ | rakṣitaṃ vardhayec caiva vṛddhaṃ pātreṣu nikṣipet

ta·thā cok·tam- a·lab·dhaṃ cai·va lip·se·ta lab·dhaṃ rak·ṣet pra·yat·na·taḥ | rak·ṣi·taṃ var·dha·yec cai·va vṛd·dhaṃ pāt·re·ṣu nik·ṣi·pet

यतो ऽलब्धम् इच्छतो ऽर्थयोगाद् अर्थस्य प्राप्तिर् एव । लब्धस्याप्य् अरक्षितस्य निधेर् अपि स्वयं विनाशः । अपि च, अवर्धमानश् चार्थः काले स्वल्पव्ययो ऽप्य् अञ्जनवत् क्षयम् एति । नौपभुज्यमानश् च निष्प्रयोजन एव सः । तथा चोक्तम्- धनेन किं यो न ददाति नाश्नुते बलेन किं यश् च रिपून् न बाधते । श्रुतेन किं यो न च धर्मम् आचरेत् किम् आत्मना यो न जितेन्द्रियो भवेत् ॥ २.९ ॥

yato 'labdham icchato 'rtha-yogād arthasya prāptir eva | labdhasyāpy arakṣitasya nidher api svayaṃ vināśaḥ | api ca, avardhamānaś cārthaḥ kāle svalpa-vyayo 'py añjanavat kṣayam eti | naupabhujyamānaś ca niṣprayojana eva saḥ | tathā coktam- dhanena kiṃ yo na dadāti nāśnute balena kiṃ yaś ca ripūn na bādhate | śrutena kiṃ yo na ca dharmam ācaret kim ātmanā yo na jitendriyo bhavet

ya·to 'lab·dham ic·cha·to 'rtha-yo·gād ar·thas·ya prāp·tir e·va | lab·dhas·yāpy a·rak·ṣi·tas·ya ni·dher a·pi sva·yaṃ vi·nā·śaḥ | a·pi ca, a·var·dha·mā·naś cār·thaḥ kā·le sval·pa-vya·yo 'py añ·ja·na·vat kṣa·yam e·ti | nau·pa·bhuj·ya·mā·naś ca niṣ·pra·yo·ja·na e·va saḥ | ta·thā cok·tam- dha·ne·na kiṃ yo na da·dā·ti nāś·nu·te ba·le·na kiṃ yaś ca ri·pūn na bā·dha·te | śru·te·na kiṃ yo na ca dhar·mam ā·ca·ret kim āt·ma·nā yo na ji·ten·dri·yo bha·vet

यतः, जलबिन्दुनिपातेन क्रमशः पूर्यते घटः । स हेतुः सर्वविद्यानां धर्मस्य च धनस्य च ॥ २.१० ॥

yataḥ, jala-bindu-nipātena kramaśaḥ pūryate ghaṭaḥ | sa hetuḥ sarva-vidyānāṃ dharmasya ca dhanasya ca

ya·taḥ, ja·la-bin·du-ni·pā·te·na kra·ma·śaḥ pūr·ya·te gha·ṭaḥ | sa he·tuḥ sar·va-vid·yā·nāṃ dhar·mas·ya ca dha·nas·ya ca

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

दानोपभोगरहिता दिवसा यस्य यान्ति वै । स कर्मकारभस्त्रेव श्वसन्न् अपि न जीवति ॥ २.११ ॥

dānopabhoga-rahitā divasā yasya yānti vai | sa karma-kāra-bhastreva śvasann api na jīvati

dā·no·pa·bho·ga-ra·hi·tā di·va·sā yas·ya yān·ti vai | sa kar·ma-kā·ra-bhas·tre·va śva·sann a·pi na jī·va·ti

इति संचिन्त्य नन्दकसजीवकनामानौ वृषभौ धुरि नियोज्य शकटं नानाविधद्रव्यपूर्णं कृत्वा वाणिज्येन गतः कश्मीरं प्रति । अन्यच् च- अञ्जनस्य क्षयं दृष्ट्वा वल्मीकस्य च सञ्चयम् । अवन्ध्यं दिवसं कुर्याद् दानाध्ययनकर्मभिः ॥ २.१२ ॥

iti saṃcintya nandaka-sajīvaka-nāmānau vṛṣabhau dhuri niyojya śakaṭaṃ nānāvidha-dravya-pūrṇaṃ kṛtvā vāṇijyena gataḥ kaśmīraṃ prati | anyac ca- añjanasya kṣayaṃ dṛṣṭvā valmīkasya ca sañcayam | avandhyaṃ divasaṃ kuryād dānādhyayana-karmabhiḥ

i·ti saṃ·cin·tya nan·da·ka-sa·jī·va·ka-nā·mā·nau vṛ·ṣa·bhau dhu·ri ni·yoj·ya śa·ka·ṭaṃ nā·nā·vi·dha-drav·ya-pūr·ṇaṃ kṛt·vā vā·ṇij·ye·na ga·taḥ kaś·mī·raṃ pra·ti | an·yac ca- añ·ja·nas·ya kṣa·yaṃ dṛṣ·ṭvā val·mī·kas·ya ca sañ·ca·yam | a·van·dhyaṃ di·va·saṃ kur·yād dā·nādh·ya·ya·na-kar·ma·bhiḥ

यतः- को ऽतिभारः समर्थानां किं दूरं व्यवसायिनाम् । को विदेशः सविद्यानां कः परः प्रियवादिनाम् ॥ २.१३ ॥

yataḥ- ko 'tibhāraḥ samarthānāṃ kiṃ dūraṃ vyavasāyinām | ko videśaḥ savidyānāṃ kaḥ paraḥ priya-vādinām

ya·taḥ- ko 'ti·bhā·raḥ sa·mar·thā·nāṃ kiṃ dū·raṃ vya·va·sā·yi·nām | ko vi·de·śaḥ sa·vid·yā·nāṃ kaḥ pa·raḥ pri·ya-vā·di·nām

अथ गच्छतस् तस्य सुदुर्गनाम्नि महारण्ये सञ्जीवको भग्नजानुर् निपतितः । तम् आलोक्य वर्धमानो ऽचिन्तयत्- करोतु नाम नीतिज्ञो व्यवसायम् इतस् ततः । फलं पुनस् तद् एव स्याद् यद् विधेर् मनसि स्थितम् ॥ २.१४ ॥

atha gacchatas tasya sudurga-nāmni mahāraṇye sañjīvako bhagna-jānur nipatitaḥ | tam ālokya vardhamāno 'cintayat- karotu nāma nīti-jño vyavasāyam itas tataḥ | phalaṃ punas tad eva syād yad vidher manasi sthitam

a·tha gac·cha·tas tas·ya su·dur·ga-nām·ni ma·hā·raṇ·ye sañ·jī·va·ko bhag·na-jā·nur ni·pa·ti·taḥ | tam ā·lok·ya var·dha·mā·no 'cin·ta·yat- ka·ro·tu nā·ma nī·ti-jño vya·va·sā·yam i·tas ta·taḥ | pha·laṃ pu·nas tad e·va syād yad vi·dher ma·na·si sthi·tam

किन्तु- विस्मयः सर्वथा हेयः प्रत्यूहः सर्वकर्मणाम् । तस्माद् विस्मयम् उत्सृज्य साध्ये सिद्धिर् विधीयताम् ॥ २.१५ ॥

kintu- vismayaḥ sarvathā heyaḥ pratyūhaḥ sarva-karmaṇām | tasmād vismayam utsṛjya sādhye siddhir vidhīyatām

kin·tu- vis·ma·yaḥ sar·va·thā he·yaḥ prat·yū·haḥ sar·va-kar·ma·ṇām | tas·mād vis·ma·yam ut·sṛj·ya sādh·ye sid·dhir vi·dhī·ya·tām

इति संचिन्त्य संजीवकं तत्र परित्यज्य वर्धमानः पुनः स्वयं धर्मपुरं नाम नगरं गत्वा महाकायम् अन्यं वृषभम् एकं समानीय धुरि नियोज्य चलितः । ततः संजीवको ऽपि कथं कथम् अपि खुरत्रये भरं कृत्वोत्थितः । यतः- निमग्नस्य पयोराशौ पर्वतात् पतितस्य च । तक्षकेणापि दष्टस्य आयुर् मर्माणि रक्षति ॥ २.१६ ॥

iti saṃcintya saṃjīvakaṃ tatra parityajya vardhamānaḥ punaḥ svayaṃ dharmapuraṃ nāma nagaraṃ gatvā mahākāyam anyaṃ vṛṣabham ekaṃ samānīya dhuri niyojya calitaḥ | tataḥ saṃjīvako 'pi kathaṃ katham api khura-traye bharaṃ kṛtvotthitaḥ | yataḥ- nimagnasya payo-rāśau parvatāt patitasya ca | takṣakeṇāpi daṣṭasya āyur marmāṇi rakṣati

i·ti saṃ·cin·tya saṃ·jī·va·kaṃ tat·ra pa·rit·yaj·ya var·dha·mā·naḥ pu·naḥ sva·yaṃ dhar·ma·pu·raṃ nā·ma na·ga·raṃ gat·vā ma·hā·kā·yam an·yaṃ vṛ·ṣa·bham e·kaṃ sa·mā·nī·ya dhu·ri ni·yoj·ya ca·li·taḥ | ta·taḥ saṃ·jī·va·ko 'pi ka·thaṃ ka·tham a·pi khu·ra-tra·ye bha·raṃ kṛt·vot·thi·taḥ | ya·taḥ- ni·mag·nas·ya pa·yo-rā·śau par·va·tāt pa·ti·tas·ya ca | tak·ṣa·ke·ṇā·pi daṣ·ṭas·ya ā·yur mar·mā·ṇi rak·ṣa·ti

नाकाले मिर्यते जन्तुर् विद्धः शरशतैर् अपि । कुशाग्रेणैव संस्पृष्टः प्राप्तकालो न जीवति ॥ २.१७ ॥

nākāle miryate jantur viddhaḥ śara-śatair api | kuśāgreṇaiva saṃspṛṣṭaḥ prāpta-kālo na jīvati

nā·kā·le mir·ya·te jan·tur vid·dhaḥ śa·ra-śa·tair a·pi | ku·śāg·re·ṇai·va saṃs·pṛṣ·ṭaḥ prāp·ta-kā·lo na jī·va·ti

अरक्षितं तिष्ठति दैवरक्षितं सुरक्षितं दैवहतं विनश्यति । जीवत्य् अनाथो ऽपि वने विसर्जितः कृतप्रयत्नो ऽपि गृहे न जीवति ॥ २.१८ ॥

arakṣitaṃ tiṣṭhati daiva-rakṣitaṃ surakṣitaṃ daiva-hataṃ vinaśyati | jīvaty anātho 'pi vane visarjitaḥ kṛta-prayatno 'pi gṛhe na jīvati

a·rak·ṣi·taṃ tiṣ·ṭha·ti dai·va-rak·ṣi·taṃ su·rak·ṣi·taṃ dai·va-ha·taṃ vi·naś·ya·ti | jī·vaty a·nā·tho 'pi va·ne vi·sar·ji·taḥ kṛ·ta-pra·yat·no 'pi gṛ·he na jī·va·ti

ततो दिनेषु गच्छत्सु संजीवकः स्वेच्छाहारविहारं कृत्वारण्यं भ्राम्यन् हृष्टपुष्टाङ्गो बलवन् ननाद । तस्मिन् वने पिङ्गलकनामा सिंहः स्वभुजोपार्जितराज्यसुखम् अनुभवन् निवसति । तथा चोक्तम्- नाभिषेको न संस्कारः सिंहस्य क्रियते मृगैः । विक्रमार्जितराज्यस्य स्वयम् एव मृगेन्द्रता ॥ २.१९ ॥

tato dineṣu gacchatsu saṃjīvakaḥ svecchāhāra-vihāraṃ kṛtvāraṇyaṃ bhrāmyan hṛṣṭa-puṣṭāṅgo balavan nanāda | tasmin vane piṅgalaka-nāmā siṃhaḥ sva-bhujopārjita-rājya-sukham anubhavan nivasati | tathā coktam- nābhiṣeko na saṃskāraḥ siṃhasya kriyate mṛgaiḥ | vikramārjita-rājyasya svayam eva mṛgendratā

ta·to di·ne·ṣu gac·chat·su saṃ·jī·va·kaḥ svec·chā·hā·ra-vi·hā·raṃ kṛt·vā·raṇ·yaṃ bhrām·yan hṛṣ·ṭa-puṣ·ṭāṅ·go ba·la·van na·nā·da | tas·min va·ne piṅ·ga·la·ka-nā·mā siṃ·haḥ sva-bhu·jo·pār·ji·ta-rāj·ya-su·kham a·nu·bha·van ni·va·sa·ti | ta·thā cok·tam- nā·bhi·ṣe·ko na saṃs·kā·raḥ siṃ·has·ya kri·ya·te mṛ·gaiḥ | vik·ra·mār·ji·ta-rāj·yas·ya sva·yam e·va mṛ·gen·dra·tā

स चैकदा पिपासाकुलितः पानीयं पातुं यमुनाकच्छम् अगच्छत् । तेन च तत्र सिंहेनाननुभूतपूर्वकम् अकालघनगर्जितम् इव संजीवकनर्दितम् अश्रावि । तच् छ्रुत्वा पानीयम् अपीत्वा सचकितः परिवृत्य स्वस्थानम् आगत्य किम् इदम् इत्य् आलोचयंस् तूष्णीं स्थितः । स च तथाविधः करटकदमनकाभ्याम् अस्य मन्त्रिपुत्राभ्यां दृष्टः । तं तथाविधं दृष्ट्वा दमनकः करटकम् आहसखे करटक ! किम् इत्य् अयम् उदकार्थी स्वामी पानीयम् अपीत्वा सचकितो मन्दं मन्दम् अवतिष्ठते । करटको ब्रूतेमित्र दमनक ! अस्मन्मतेनास्य सेवैव न क्रियते । यदि तथा भवति तर्हि किम् अनेन स्वामिचेष्टानिरूपेणास्माकम् । यतो ऽनेन राज्ञा विनापराधेन चिरम् अवधीरिताभ्याम् आवाभ्यां महद्दुःखम् अनुभूतम् । सेवया धनम् इच्छद्भिः सेवकैः पश्य यत् कृतम् । स्वातन्त्र्यं यच् छरीरस्य मूढैस् तद् अपि हारितम् ॥ २.२० ॥

sa caikadā pipāsākulitaḥ pānīyaṃ pātuṃ yamunā-kaccham agacchat | tena ca tatra siṃhenānanubhūta-pūrvakam akāla-ghana-garjitam iva saṃjīvaka-narditam aśrāvi | tac chrutvā pānīyam apītvā sa-cakitaḥ parivṛtya sva-sthānam āgatya kim idam ity ālocayaṃs tūṣṇīṃ sthitaḥ | sa ca tathāvidhaḥ karaṭa-kadamanakābhyām asya mantri-putrābhyāṃ dṛṣṭaḥ | taṃ tathāvidhaṃ dṛṣṭvā damanakaḥ karaṭakam āha-sakhe karaṭaka ! kim ity ayam udakārthī svāmī pānīyam apītvā sacakito mandaṃ mandam avatiṣṭhate | karaṭako brūte-mitra damanaka ! asman-matenāsya sevaiva na kriyate | yadi tathā bhavati tarhi kim anena svāmi-ceṣṭānirūpeṇāsmākam | yato 'nena rājñā vināparādhena ciram avadhīritābhyām āvābhyāṃ mahad-duḥkham anubhūtam | sevayā dhanam icchadbhiḥ sevakaiḥ paśya yat kṛtam | svātantryaṃ yac charīrasya mūḍhais tad api hāritam

sa cai·ka·dā pi·pā·sā·ku·li·taḥ pā·nī·yaṃ pā·tuṃ ya·mu·nā-kac·cham a·gac·chat | te·na ca tat·ra siṃ·he·nā·na·nu·bhū·ta-pūr·va·kam a·kā·la-gha·na-gar·ji·tam i·va saṃ·jī·va·ka-nar·di·tam aś·rā·vi | tac chrut·vā pā·nī·yam a·pīt·vā sa-ca·ki·taḥ pa·ri·vṛt·ya sva-sthā·nam ā·gat·ya kim i·dam ity ā·lo·ca·yaṃs tūṣ·ṇīṃ sthi·taḥ | sa ca ta·thā·vi·dhaḥ ka·ra·ṭa-ka·da·ma·na·kābh·yām as·ya man·tri-put·rābh·yāṃ dṛṣ·ṭaḥ | taṃ ta·thā·vi·dhaṃ dṛṣ·ṭvā da·ma·na·kaḥ ka·ra·ṭa·kam ā·ha-sa·khe ka·ra·ṭa·ka ! kim ity a·yam u·da·kār·thī svā·mī pā·nī·yam a·pīt·vā sa·ca·ki·to man·daṃ man·dam a·va·tiṣ·ṭha·te | ka·ra·ṭa·ko brū·te-mit·ra da·ma·na·ka ! as·man-ma·te·nās·ya se·vai·va na kri·ya·te | ya·di ta·thā bha·va·ti tar·hi kim a·ne·na svā·mi-ceṣ·ṭā·ni·rū·pe·ṇās·mā·kam | ya·to 'ne·na rāj·ñā vi·nā·pa·rā·dhe·na ci·ram a·va·dhī·ri·tābh·yām ā·vābh·yāṃ ma·had-duḥ·kham a·nu·bhū·tam | se·va·yā dha·nam ic·chad·bhiḥ se·va·kaiḥ paś·ya yat kṛ·tam | svā·tan·tryaṃ yac cha·rī·ras·ya mū·ḍhais tad a·pi hā·ri·tam

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अपरं च- शीतवातातपक्लेशान् सहन्ते यान् पराश्रिताः । तदंशेनापि मेधावी तपस् तप्त्वा मुखी भवेत् ॥ २.२१ ॥

aparaṃ ca- śīta-vātātapa-kleśān sahante yān parāśritāḥ | tad-aṃśenāpi medhāvī tapas taptvā mukhī bhavet

a·pa·raṃ ca- śī·ta-vā·tā·ta·pa-kle·śān sa·han·te yān pa·rāś·ri·tāḥ | tad-aṃ·śe·nā·pi me·dhā·vī ta·pas tap·tvā mu·khī bha·vet

अन्यच् च- एतावज् जन्मसाफल्यं देहिनाम् इह देहिषु । प्राणैर् अर्थैर् धिया वाचा श्रेय एवाचरेत् सदा ॥ २.२२ ॥

anyac ca- etāvaj janmasāphalyaṃ dehinām iha dehiṣu | prāṇair arthair dhiyā vācā śreya evācaret sadā

an·yac ca- e·tā·vaj jan·ma·sā·phal·yaṃ de·hi·nām i·ha de·hi·ṣu | prā·ṇair ar·thair dhi·yā vā·cā śre·ya e·vā·ca·ret sa·dā

अपरं च- एहि गच्छ पतोत्तिष्ठ वद मौनं समाचर । इति वित्रस्तसारङ्गनेत्रया को न वञ्चितः ॥ २.२३ ॥

aparaṃ ca- ehi gaccha patottiṣṭha vada maunaṃ samācara | iti vitrasta-sāraṅga-netrayā ko na vañcitaḥ

a·pa·raṃ ca- e·hi gac·cha pa·tot·tiṣ·ṭha va·da mau·naṃ sa·mā·ca·ra | i·ti vit·ras·ta-sā·raṅ·ga-net·ra·yā ko na vañ·ci·taḥ

किं च- अबुधैर् अर्थलाभाय पण्यस्त्रीभिर् इव स्वयम् । आत्मा संस्कृत्य संस्कृत्य परोपकरणीकृतः ॥ २.२४ ॥

kiṃ ca- abudhair artha-lābhāya paṇya-strībhir iva svayam | ātmā saṃskṛtya saṃskṛtya paropakaraṇī-kṛtaḥ

kiṃ ca- a·bu·dhair ar·tha-lā·bhā·ya paṇ·ya-strī·bhir i·va sva·yam | āt·mā saṃs·kṛt·ya saṃs·kṛt·ya pa·ro·pa·ka·ra·ṇī-kṛ·taḥ

किं च- या प्रकृत्यैव चपला निपतत्य् अशुचाव् अपि । स्वामिनो बहु मन्यन्ते दृष्टिं ताम् अपि सेवकाः ॥ २.२५ ॥

kiṃ ca- yā prakṛtyaiva capalā nipataty aśucāv api | svāmino bahu manyante dṛṣṭiṃ tām api sevakāḥ

kiṃ ca- yā pra·kṛt·yai·va ca·pa·lā ni·pa·taty a·śu·cāv a·pi | svā·mi·no ba·hu man·yan·te dṛṣ·ṭiṃ tām a·pi se·va·kāḥ

अपरं च- मौनान् मूर्खः प्रवचनपटुर् बातुलो जल्पको वा क्षान्त्या भीरुर् यदि न सहते प्रायशो नाभिजातः । धृष्टः पार्श्वे वसति नियतं दूरतश् चाप्रगल्भः सेवाधर्मः परमगहनो योगिनाम् अप्य् अगम्यः ॥ २.२६ ॥

aparaṃ ca- maunān mūrkhaḥ pravacana-paṭur bātulo jalpako vā kṣāntyā bhīrur yadi na sahate prāyaśo nābhijātaḥ | dhṛṣṭaḥ pārśve vasati niyataṃ dūrataś cāpragalbhaḥ sevā-dharmaḥ parama-gahano yoginām apy agamyaḥ

a·pa·raṃ ca- mau·nān mūr·khaḥ pra·va·ca·na-pa·ṭur bā·tu·lo jal·pa·ko vā kṣān·tyā bhī·rur ya·di na sa·ha·te prā·ya·śo nā·bhi·jā·taḥ | dhṛṣ·ṭaḥ pār·śve va·sa·ti ni·ya·taṃ dū·ra·taś cāp·ra·gal·bhaḥ se·vā-dhar·maḥ pa·ra·ma-ga·ha·no yo·gi·nām apy a·gam·yaḥ

विशेषतश् च- प्रणमत्य् उन्नतिहेतोर् जीवितहेतोर् विमुञ्चति प्राणान् । दुःखीयति सुखहेतोः को मूढः सेवकाद् अन्यः ॥ २.२७ ॥

viśeṣataś ca- praṇamaty unnati-hetor jīvita-hetor vimuñcati prāṇān | duḥkhīyati sukha-hetoḥ ko mūḍhaḥ sevakād anyaḥ

vi·śe·ṣa·taś ca- pra·ṇa·maty un·na·ti-he·tor jī·vi·ta-he·tor vi·muñ·ca·ti prā·ṇān | duḥ·khī·ya·ti su·kha-he·toḥ ko mū·ḍhaḥ se·va·kād an·yaḥ

दमनको ब्रूतेमित्र सर्वथा मनसापि नैतत् कर्तव्यम्, यतः- कथं नाम न सेव्यन्ते यत्नतः परमेश्वराः । अचिरेणैव ये तुष्टाः पूरयन्ति मनोरथान् ॥ २.२८ ॥

damanako brūte-mitra sarvathā manasāpi naitat kartavyam, yataḥ- kathaṃ nāma na sevyante yatnataḥ parameśvarāḥ | acireṇaiva ye tuṣṭāḥ pūrayanti manorathān

da·ma·na·ko brū·te-mit·ra sar·va·thā ma·na·sā·pi nai·tat kar·tav·yam, ya·taḥ- ka·thaṃ nā·ma na sev·yan·te yat·na·taḥ pa·ra·meś·va·rāḥ | a·ci·re·ṇai·va ye tuṣ·ṭāḥ pū·ra·yan·ti ma·no·ra·thān

अन्यच् च- कुतः सेवाविहीनानां चामरोद्धूतसम्पदः । उद्दण्डधवलच्छत्रं वाजिवारणवाहिनी ॥ २.२९ ॥

anyac ca- kutaḥ sevā-vihīnānāṃ cāmaroddhūta-sampadaḥ | uddaṇḍa-dhavala-cchatraṃ vāji-vāraṇa-vāhinī

an·yac ca- ku·taḥ se·vā-vi·hī·nā·nāṃ cā·ma·rod·dhū·ta-sam·pa·daḥ | ud·daṇ·ḍa-dha·va·la-cchat·raṃ vā·ji-vā·ra·ṇa-vā·hi·nī

करटको ब्रूतेतथापि किम् अनेनास्माकं व्यापारेण । यतो ऽव्यापारेषु व्यापारः सर्वथा परिहरणीयः । पश्य- अव्यापरेषु व्यापारं यो नरः कर्तुम् इच्छति । स एव निधनं याति कीलोत्पटीव वानरः ॥ २.३० ॥

karaṭako brūte-tathāpi kim anenāsmākaṃ vyāpāreṇa | yato 'vyāpāreṣu vyāpāraḥ sarvathā pariharaṇīyaḥ | paśya- avyāpareṣu vyāpāraṃ yo naraḥ kartum icchati | sa eva nidhanaṃ yāti kīlotpaṭīva vānaraḥ

ka·ra·ṭa·ko brū·te-ta·thā·pi kim a·ne·nās·mā·kaṃ vyā·pā·re·ṇa | ya·to 'vyā·pā·re·ṣu vyā·pā·raḥ sar·va·thā pa·ri·ha·ra·ṇī·yaḥ | paś·ya- av·yā·pa·re·ṣu vyā·pā·raṃ yo na·raḥ kar·tum ic·cha·ti | sa e·va ni·dha·naṃ yā·ti kī·lot·pa·ṭī·va vā·na·raḥ

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

दमनकः पृच्छति--कथम् एतत् ? करकटः कथयति- कथा १ अस्ति मगधदेशे धर्मारण्यसंनिहितवसुधायां शुभदत्तनाम्ना कायस्थेन विहारः कर्तुम् आरब्धः । तत्र करपत्रदार्यमाणैकस्तम्भस्य कियद् दूरस्फाटितस्य काष्ठखण्डद्वयमध्ये कीलकः सूत्रधारेण निहितः । तत्र बलवान् वानरयूथः क्रीडन्न् आगतः । एको वानरः कालप्रेरित इव तं कीलकं हस्ताभ्यां धृत्वोपविष्टम् । अनन्तरं स च सहजचपलतया महता प्रयत्नेन तं कीलकम् आकृष्टवान् । आकृष्टे च कीलके चूर्णिताण्डद्वयः पञ्चत्वं गतः । अतो ऽहं ब्रवीमिअव्यापरेषु व्यापारम् इत्य् आदि । दमनको ब्रूतेतथापि स्वामिचेष्टानिरूपणं सेवकेनावश्यं करणीयम् । करटको ब्रूतेसर्वस्मिन्न् अधिकारे य एव नियुक्तः प्रधानमन्त्री स करोतु । यतो ऽनुजीविना पराधिकारचर्चा सर्वथा न कर्तव्या । पश्य- पराधिकारचर्चा यः कुर्यात् स्वामिहितेच्छया । स विषीदति चीत्काराद् गर्दभस् ताडितो यथा ॥ २.३१ ॥

damanakaḥ pṛcchati--katham etat ? karakaṭaḥ kathayati- kathā 1 asti magadha-deśe dharmāraṇya-saṃnihita-vasudhāyāṃ śubhadatta-nāmnā kāyasthena vihāraḥ kartum ārabdhaḥ | tatra karapatradārya-māṇaika-stambhasya kiyad dūrasphāṭitasya kāṣṭha-khaṇḍa-dvaya-madhye kīlakaḥ sūtra-dhāreṇa nihitaḥ | tatra balavān vānara-yūthaḥ krīḍann āgataḥ | eko vānaraḥ kāla-prerita iva taṃ kīlakaṃ hastābhyāṃ dhṛtvopaviṣṭam | anantaraṃ sa ca sahaja-capalatayā mahatā prayatnena taṃ kīlakam ākṛṣṭavān | ākṛṣṭe ca kīlake cūrṇitāṇḍa-dvayaḥ pañcatvaṃ gataḥ | ato 'haṃ bravīmi-avyāpareṣu vyāpāram ity ādi | damanako brūte-tathāpi svāmi-ceṣṭā-nirūpaṇaṃ sevakenāvaśyaṃ karaṇīyam | karaṭako brūte-sarvasminn adhikāre ya eva niyuktaḥ pradhāna-mantrī sa karotu | yato 'nujīvinā parādhikāra-carcā sarvathā na kartavyā | paśya- parādhikāra-carcā yaḥ kuryāt svāmi-hitecchayā | sa viṣīdati cītkārād gardabhas tāḍito yathā

da·ma·na·kaḥ pṛc·cha·ti--ka·tham e·tat ? ka·ra·ka·ṭaḥ ka·tha·ya·ti- ka·thā 1 as·ti ma·ga·dha-de·śe dhar·mā·raṇ·ya-saṃ·ni·hi·ta-va·su·dhā·yāṃ śu·bha·dat·ta-nām·nā kā·yas·the·na vi·hā·raḥ kar·tum ā·rab·dhaḥ | tat·ra ka·ra·pat·ra·dār·ya-mā·ṇai·ka-stam·bhas·ya ki·yad dū·ras·phā·ṭi·tas·ya kāṣ·ṭha-khaṇ·ḍa-dva·ya-madh·ye kī·la·kaḥ sūt·ra-dhā·re·ṇa ni·hi·taḥ | tat·ra ba·la·vān vā·na·ra-yū·thaḥ krī·ḍann ā·ga·taḥ | e·ko vā·na·raḥ kā·la-pre·ri·ta i·va taṃ kī·la·kaṃ has·tābh·yāṃ dhṛt·vo·pa·viṣ·ṭam | a·nan·ta·raṃ sa ca sa·ha·ja-ca·pa·la·ta·yā ma·ha·tā pra·yat·ne·na taṃ kī·la·kam ā·kṛṣ·ṭa·vān | ā·kṛṣ·ṭe ca kī·la·ke cūr·ṇi·tāṇ·ḍa-dva·yaḥ pañ·cat·vaṃ ga·taḥ | a·to 'haṃ bra·vī·mi-av·yā·pa·re·ṣu vyā·pā·ram ity ā·di | da·ma·na·ko brū·te-ta·thā·pi svā·mi-ceṣ·ṭā-ni·rū·pa·ṇaṃ se·va·ke·nā·vaś·yaṃ ka·ra·ṇī·yam | ka·ra·ṭa·ko brū·te-sar·vas·minn a·dhi·kā·re ya e·va ni·yuk·taḥ pra·dhā·na-man·trī sa ka·ro·tu | ya·to 'nu·jī·vi·nā pa·rā·dhi·kā·ra-car·cā sar·va·thā na kar·tav·yā | paś·ya- pa·rā·dhi·kā·ra-car·cā yaḥ kur·yāt svā·mi-hi·tec·cha·yā | sa vi·ṣī·da·ti cīt·kā·rād gar·da·bhas tā·ḍi·to ya·thā

दमनकः पृच्छति--कथम् एतत् ? करटको ब्रूते- कथा २ अस्ति वाराणस्यां कर्पूरपटको नाम रजकः । स रात्रौ गाढनिद्रायां प्रसुप्तः । तदनन्तरं तद्गृहद्रव्याणि हर्तुं चौरः प्रविष्टः । तस्य प्राङ्गणे गर्दभो बद्धस् तिष्ठति । कुक्कुरश् चोपविष्टो ऽस्ति । अथ गर्दभः श्वानम् आहसखे ! भवतस् तावद् अयं व्यापारः । तत् किम् इति त्वम् उच्चैः शब्दं कृत्वा स्वामिनं न जागरयसि । कुक्कुरो ब्रूतेभद्र ! मम नियोगस्य चर्चा त्वया न कर्तव्या । त्वम् एव किं न जानासि यथा तस्याहर्निशं गृहरक्षां करोमि । यतो ऽयं चिरान् निर्वृतो ममोपयोगं न जानाति । तेनाधुनापि ममाहारदाने मन्दादरः । यतो विना विधुरदर्शनं स्वामिन उपजीविषु मन्दादरा भवन्ति । गर्दभो ब्रूतेशृणु रे बर्बर ! याचते कार्यकाले यः स किंभृत्यः स किंसुहृत् । कुक्कुरो ब्रूते- भृत्यान् सम्भाषयेद् यस् तु कार्यकाले स किंप्रभुः ॥ २.३२ ॥

damanakaḥ pṛcchati--katham etat ? karaṭako brūte- kathā 2 asti vārāṇasyāṃ karpūra-paṭako nāma rajakaḥ | sa rātrau gāḍha-nidrāyāṃ prasuptaḥ | tad-anantaraṃ tad-gṛha-dravyāṇi hartuṃ cauraḥ praviṣṭaḥ | tasya prāṅgaṇe gardabho baddhas tiṣṭhati | kukkuraś copaviṣṭo 'sti | atha gardabhaḥ śvānam āha-sakhe ! bhavatas tāvad ayaṃ vyāpāraḥ | tat kim iti tvam uccaiḥ śabdaṃ kṛtvā svāminaṃ na jāgarayasi | kukkuro brūte-bhadra ! mama niyogasya carcā tvayā na kartavyā | tvam eva kiṃ na jānāsi yathā tasyāharniśaṃ gṛha-rakṣāṃ karomi | yato 'yaṃ cirān nirvṛto mamopayogaṃ na jānāti | tenādhunāpi mamāhāra-dāne mandādaraḥ | yato vinā vidhura-darśanaṃ svāmina upajīviṣu mandādarā bhavanti | gardabho brūte-śṛṇu re barbara ! yācate kārya-kāle yaḥ sa kiṃ-bhṛtyaḥ sa kiṃ-suhṛt | kukkuro brūte- bhṛtyān sambhāṣayed yas tu kārya-kāle sa kiṃ-prabhuḥ

da·ma·na·kaḥ pṛc·cha·ti--ka·tham e·tat ? ka·ra·ṭa·ko brū·te- ka·thā 2 as·ti vā·rā·ṇas·yāṃ kar·pū·ra-pa·ṭa·ko nā·ma ra·ja·kaḥ | sa rāt·rau gā·ḍha-nid·rā·yāṃ pra·sup·taḥ | tad-a·nan·ta·raṃ tad-gṛ·ha-drav·yā·ṇi har·tuṃ cau·raḥ pra·viṣ·ṭaḥ | tas·ya prāṅ·ga·ṇe gar·da·bho bad·dhas tiṣ·ṭha·ti | kuk·ku·raś co·pa·viṣ·ṭo 'sti | a·tha gar·da·bhaḥ śvā·nam ā·ha-sa·khe ! bha·va·tas tā·vad a·yaṃ vyā·pā·raḥ | tat kim i·ti tvam uc·caiḥ śab·daṃ kṛt·vā svā·mi·naṃ na jā·ga·ra·ya·si | kuk·ku·ro brū·te-bhad·ra ! ma·ma ni·yo·gas·ya car·cā tva·yā na kar·tav·yā | tvam e·va kiṃ na jā·nā·si ya·thā tas·yā·har·ni·śaṃ gṛ·ha-rak·ṣāṃ ka·ro·mi | ya·to 'yaṃ ci·rān nir·vṛ·to ma·mo·pa·yo·gaṃ na jā·nā·ti | te·nā·dhu·nā·pi ma·mā·hā·ra-dā·ne man·dā·da·raḥ | ya·to vi·nā vi·dhu·ra-dar·śa·naṃ svā·mi·na u·pa·jī·vi·ṣu man·dā·da·rā bha·van·ti | gar·da·bho brū·te-śṛ·ṇu re bar·ba·ra ! yā·ca·te kār·ya-kā·le yaḥ sa kiṃ-bhṛt·yaḥ sa kiṃ-su·hṛt | kuk·ku·ro brū·te- bhṛt·yān sam·bhā·ṣa·yed yas tu kār·ya-kā·le sa kiṃ-pra·bhuḥ

यतः- आश्रितानां भृतौ स्वामिसेवायां धर्मसेवने । पुत्रस्योत्पादने चैव न सन्ति प्रतिहस्तकाः ॥ २.३३ ॥

yataḥ- āśritānāṃ bhṛtau svāmi-sevāyāṃ dharma-sevane | putrasyotpādane caiva na santi pratihastakāḥ

ya·taḥ- āś·ri·tā·nāṃ bhṛ·tau svā·mi-se·vā·yāṃ dhar·ma-se·va·ne | put·ras·yot·pā·da·ne cai·va na san·ti pra·ti·has·ta·kāḥ

ततो गर्दभः सकोपम् आहअरे दुष्टमते ! पापीयांस् त्वं यद् विपत्तौ स्वामिकार्ये उपेक्षां करोषि । भवतु तावत् । यथा स्वामी जागरिष्यति, तन् मया कर्तव्यम् । यतः- पृष्ठतः सेवयेद् अर्कं जठरेण हुताशनम् । स्वामिनं सर्वभावेन परलोकम् अमायया ॥ २.३४ ॥

tato gardabhaḥ sa-kopam āha-are duṣṭa-mate ! pāpīyāṃs tvaṃ yad vipattau svāmi-kārye upekṣāṃ karoṣi | bhavatu tāvat | yathā svāmī jāgariṣyati, tan mayā kartavyam | yataḥ- pṛṣṭhataḥ sevayed arkaṃ jaṭhareṇa hutāśanam | svāminaṃ sarva-bhāvena paralokam amāyayā

ta·to gar·da·bhaḥ sa-ko·pam ā·ha-a·re duṣ·ṭa-ma·te ! pā·pī·yāṃs tvaṃ yad vi·pat·tau svā·mi-kār·ye u·pek·ṣāṃ ka·ro·ṣi | bha·va·tu tā·vat | ya·thā svā·mī jā·ga·riṣ·ya·ti, tan ma·yā kar·tav·yam | ya·taḥ- pṛṣ·ṭha·taḥ se·va·yed ar·kaṃ ja·ṭha·re·ṇa hu·tā·śa·nam | svā·mi·naṃ sar·va-bhā·ve·na pa·ra·lo·kam a·mā·ya·yā

इत्य् उक्त्वातीव चीत्कारशब्दं कृतवान् । ततः स रजकस् तेन चीत्कारेण प्रबुद्धो निद्राभङ्गकोपाद् उत्थाय गर्दभं लगुडेन तादयामास । तेनासौ पञ्चत्वम् अगमत् । अतो ऽहं ब्रवीमिपराधिकारचर्चाम् इत्य् आदि । पश्य, पशूनाम् अन्वेषणम् एवास्मन्नियोगः । स्वनियोगचर्चा क्रियताम् । किन्त्व् अद्य तया चर्चया न प्रयोजनम् । यत आवयोर् भक्षितशेषाहारः प्रचुरो ऽस्ति । दमनकः सरोषम् आहकथम् आहारार्थी भवान् केवलं राजानं सेवते ? एतद् अयुक्तम् उक्तं त्वया । यतः- सुहृदाम् उपकारकारणाद् द्विषताम् अप्य् अपकारकारणात् । नृपसंश्रय इष्यते बुधैर् जठरं को न बिभर्ति केवलम् ॥ २.३५ ॥

ity uktvātīva cītkāra-śabdaṃ kṛtavān | tataḥ sa rajakas tena cītkāreṇa prabuddho nidrā-bhaṅga-kopād utthāya gardabhaṃ laguḍena tādayāmāsa | tenāsau pañcatvam agamat | ato 'haṃ bravīmi-parādhikāra-carcām ity ādi | paśya, paśūnām anveṣaṇam evāsman-niyogaḥ | sva-niyoga-carcā kriyatām | kintv adya tayā carcayā na prayojanam | yata āvayor bhakṣita-śeṣāhāraḥ pracuro 'sti | damanakaḥ saroṣam āha-katham āhārārthī bhavān kevalaṃ rājānaṃ sevate ? etad ayuktam uktaṃ tvayā | yataḥ- suhṛdām upakāra-kāraṇād dviṣatām apy apakāra-kāraṇāt | nṛpa-saṃśraya iṣyate budhair jaṭharaṃ ko na bibharti kevalam

ity uk·tvā·tī·va cīt·kā·ra-śab·daṃ kṛ·ta·vān | ta·taḥ sa ra·ja·kas te·na cīt·kā·re·ṇa pra·bud·dho nid·rā-bhaṅ·ga-ko·pād ut·thā·ya gar·da·bhaṃ la·gu·ḍe·na tā·da·yā·mā·sa | te·nā·sau pañ·cat·vam a·ga·mat | a·to 'haṃ bra·vī·mi-pa·rā·dhi·kā·ra-car·cām ity ā·di | paś·ya, pa·śū·nām an·ve·ṣa·ṇam e·vās·man-ni·yo·gaḥ | sva-ni·yo·ga-car·cā kri·ya·tām | kintv ad·ya ta·yā car·ca·yā na pra·yo·ja·nam | ya·ta ā·va·yor bhak·ṣi·ta-śe·ṣā·hā·raḥ pra·cu·ro 'sti | da·ma·na·kaḥ sa·ro·ṣam ā·ha-ka·tham ā·hā·rār·thī bha·vān ke·va·laṃ rā·jā·naṃ se·va·te ? e·tad a·yuk·tam uk·taṃ tva·yā | ya·taḥ- su·hṛ·dām u·pa·kā·ra-kā·ra·ṇād dvi·ṣa·tām apy a·pa·kā·ra-kā·ra·ṇāt | nṛ·pa-saṃś·ra·ya iṣ·ya·te bu·dhair ja·ṭha·raṃ ko na bi·bhar·ti ke·va·lam

जीविते यस्य जीवन्ति विप्रा मित्राणि बान्धवाः । सफलं जीवितं तस्य आत्मार्थे को न जीवति ॥ २.३६ ॥

jīvite yasya jīvanti viprā mitrāṇi bāndhavāḥ | saphalaṃ jīvitaṃ tasya ātmārthe ko na jīvati

jī·vi·te yas·ya jī·van·ti vip·rā mit·rā·ṇi bān·dha·vāḥ | sa·pha·laṃ jī·vi·taṃ tas·ya āt·mār·the ko na jī·va·ti

अपि च- यस्मिन् जीवति जीवन्ति बहवः स तु जीवतु । काको ऽपि किं न कुरुते चञ्च्वा स्वोदरपूरणम् ॥ २.३७ ॥

api ca- yasmin jīvati jīvanti bahavaḥ sa tu jīvatu | kāko 'pi kiṃ na kurute cañcvā svodara-pūraṇam

a·pi ca- yas·min jī·va·ti jī·van·ti ba·ha·vaḥ sa tu jī·va·tu | kā·ko 'pi kiṃ na ku·ru·te cañ·cvā svo·da·ra-pū·ra·ṇam

पश्य- पञ्चभिर् याति दासत्वं पुराणैः को ऽपि मानवः । को ऽपि लक्षैः कृती को ऽपि लक्षैर् अपि न लभ्यते ॥ २.३८ ॥

paśya- pañcabhir yāti dāsatvaṃ purāṇaiḥ ko 'pi mānavaḥ | ko 'pi lakṣaiḥ kṛtī ko 'pi lakṣair api na labhyate

paś·ya- pañ·ca·bhir yā·ti dā·sat·vaṃ pu·rā·ṇaiḥ ko 'pi mā·na·vaḥ | ko 'pi lak·ṣaiḥ kṛ·tī ko 'pi lak·ṣair a·pi na labh·ya·te

अन्यच् च- मनुष्यजातौ तुल्यायां भृत्यत्वम् अतिगर्हितम् । प्रथमो यो न तन् नापि स किं जीवत्सु गण्यते ॥ २.३९ ॥

anyac ca- manuṣya-jātau tulyāyāṃ bhṛtyatvam ati-garhitam | prathamo yo na tan nāpi sa kiṃ jīvatsu gaṇyate

an·yac ca- ma·nuṣ·ya-jā·tau tul·yā·yāṃ bhṛt·yat·vam a·ti-gar·hi·tam | pra·tha·mo yo na tan nā·pi sa kiṃ jī·vat·su gaṇ·ya·te

तथा चोक्तं- वाजिवारणलोहानां काष्ठपाषाणवाससाम् । नारीपुरुषतोयानाम् अन्तरं हदहन्तरम् ॥ २.४० ॥

tathā coktaṃ- vāji-vāraṇa-lohānāṃ kāṣṭha-pāṣāṇa-vāsasām | nārī-puruṣa-toyānām antaraṃ hada-hantaram

ta·thā cok·taṃ- vā·ji-vā·ra·ṇa-lo·hā·nāṃ kāṣ·ṭha-pā·ṣā·ṇa-vā·sa·sām | nā·rī-pu·ru·ṣa-to·yā·nām an·ta·raṃ ha·da-han·ta·ram

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

तथा हि स्वल्पम् अप्य् अतिरिच्यते- स्वल्पस्नायुवसावशेषमलिनं निर्मांसम् अप्य् अस्थिकं श्वा लब्ध्वा परितोषम् एति न भवेत् तस्य क्षुधः शान्तये । सिंहो जम्बुकम् अङ्कम् आगतम् अपि त्यक्त्वा निहन्ति द्विपं सर्वः कृच्छ्रगतो ऽपि वाञ्छति जनः सत्त्वानुरूपं फलम् ॥ २.४१ ॥

tathā hi svalpam apy atiricyate- svalpa-snāyu-vasāvaśeṣa-malinaṃ nirmāṃsam apy asthikaṃ śvā labdhvā paritoṣam eti na bhavet tasya kṣudhaḥ śāntaye | siṃho jambukam aṅkam āgatam api tyaktvā nihanti dvipaṃ sarvaḥ kṛcchra-gato 'pi vāñchati janaḥ sattvānurūpaṃ phalam

ta·thā hi sval·pam apy a·ti·ric·ya·te- sval·pa-snā·yu-va·sā·va·śe·ṣa-ma·li·naṃ nir·māṃ·sam apy as·thi·kaṃ śvā lab·dhvā pa·ri·to·ṣam e·ti na bha·vet tas·ya kṣu·dhaḥ śān·ta·ye | siṃ·ho jam·bu·kam aṅ·kam ā·ga·tam a·pi tyak·tvā ni·han·ti dvi·paṃ sar·vaḥ kṛc·chra-ga·to 'pi vāñ·cha·ti ja·naḥ sat·tvā·nu·rū·paṃ pha·lam

अपरं च, सेव्यसेवकयोर् अन्तरं पश्य- लाङ्गूलचालनम् अधश् चरणावपातं भूमौ निपत्य वदनोदरदर्शनं च । श्वा पिण्डदस्य कुरुते गजपुङ्गवस् तु धीरं विलोकयति चाटुशतैश् च भुङ्क्ते ॥ २.४२ ॥

aparaṃ ca, sevya-sevakayor antaraṃ paśya- lāṅgūla-cālanam adhaś caraṇāvapātaṃ bhūmau nipatya vadanodara-darśanaṃ ca | śvā piṇḍadasya kurute gaja-puṅgavas tu dhīraṃ vilokayati cāṭu-śataiś ca bhuṅkte

a·pa·raṃ ca, sev·ya-se·va·ka·yor an·ta·raṃ paś·ya- lāṅ·gū·la-cā·la·nam a·dhaś ca·ra·ṇā·va·pā·taṃ bhū·mau ni·pat·ya va·da·no·da·ra-dar·śa·naṃ ca | śvā piṇ·ḍa·das·ya ku·ru·te ga·ja-puṅ·ga·vas tu dhī·raṃ vi·lo·ka·ya·ti cā·ṭu-śa·taiś ca bhuṅ·kte

किं च- यज् जीव्यते क्षणम् अपि प्रथितं मनुष्यैर् विज्ञानविक्रमयशोभिर् अभज्यमानम् । तन् नाम जीवितम् इह प्रवदन्ति तज्ज्ञाः काको ऽपि जीवति चिराय बलिं च भुङ्क्ते ॥ २.४३ ॥

kiṃ ca- yaj jīvyate kṣaṇam api prathitaṃ manuṣyair vijñāna-vikrama-yaśobhir abhajyamānam | tan nāma jīvitam iha pravadanti taj-jñāḥ kāko 'pi jīvati cirāya baliṃ ca bhuṅkte

kiṃ ca- yaj jīv·ya·te kṣa·ṇam a·pi pra·thi·taṃ ma·nuṣ·yair vij·ñā·na-vik·ra·ma-ya·śo·bhir a·bhaj·ya·mā·nam | tan nā·ma jī·vi·tam i·ha pra·va·dan·ti taj-jñāḥ kā·ko 'pi jī·va·ti ci·rā·ya ba·liṃ ca bhuṅ·kte

अपरं च- यो नात्मजे न च गुरौ न च भृत्यवर्गे दीने दयां न कुरुते न च बन्धुवर्गे । किं तस्य जीवितफलेन मनुष्यलोके काको ऽपि जीवति चिराय बलिं च भुङ्क्ते ॥ २.४४ ॥

aparaṃ ca- yo nātmaje na ca gurau na ca bhṛtya-varge dīne dayāṃ na kurute na ca bandhu-varge | kiṃ tasya jīvita-phalena manuṣya-loke kāko 'pi jīvati cirāya baliṃ ca bhuṅkte

a·pa·raṃ ca- yo nāt·ma·je na ca gu·rau na ca bhṛt·ya-var·ge dī·ne da·yāṃ na ku·ru·te na ca ban·dhu-var·ge | kiṃ tas·ya jī·vi·ta-pha·le·na ma·nuṣ·ya-lo·ke kā·ko 'pi jī·va·ti ci·rā·ya ba·liṃ ca bhuṅ·kte

अपरम् अपि- अहितहितविचारशून्यबुद्धेः श्रुतिसमयैर् बहुभिर् बहिष्कृतस्य । उदरभरणमात्रकेवलेच्छोः पुरुषपशोश् च पशोश् च को विशेषः ॥ २.४५ ॥

aparam api- ahita-hita-vicāra-śūnya-buddheḥ śruti-samayair bahubhir bahiṣkṛtasya | udara-bharaṇa-mātra-kevalecchoḥ puruṣa-paśoś ca paśoś ca ko viśeṣaḥ

a·pa·ram a·pi- a·hi·ta-hi·ta-vi·cā·ra-śūn·ya-bud·dheḥ śru·ti-sa·ma·yair ba·hu·bhir ba·hiṣ·kṛ·tas·ya | u·da·ra-bha·ra·ṇa-māt·ra-ke·va·lec·choḥ pu·ru·ṣa-pa·śoś ca pa·śoś ca ko vi·śe·ṣaḥ

करटको ब्रूतेआवां तावद् अप्रधानौ । तदाप्य् आवयोः किम् अनया विचारणया । दमनको ब्रूतेकियता कालेनामात्याः प्रधानताम् अप्रधानतां वा लभन्ते, यतः- न कस्यचित् कश्चिद् इह स्वभावाद् भवत्य् उदारो ऽभिमतः खलो वा । लोके गुरुत्वं विपरीततां वा स्वचेष्टितान्य् एव नरं नयन्ति ॥ २.४६ ॥

karaṭako brūte-āvāṃ tāvad apradhānau | tadāpy āvayoḥ kim anayā vicāraṇayā | damanako brūte-kiyatā kālenāmātyāḥ pradhānatām apradhānatāṃ vā labhante, yataḥ- na kasyacit kaścid iha svabhāvād bhavaty udāro 'bhimataḥ khalo vā | loke gurutvaṃ viparītatāṃ vā sva-ceṣṭitāny eva naraṃ nayanti

ka·ra·ṭa·ko brū·te-ā·vāṃ tā·vad ap·ra·dhā·nau | ta·dāpy ā·va·yoḥ kim a·na·yā vi·cā·ra·ṇa·yā | da·ma·na·ko brū·te-ki·ya·tā kā·le·nā·māt·yāḥ pra·dhā·na·tām ap·ra·dhā·na·tāṃ vā la·bhan·te, ya·taḥ- na kas·ya·cit kaś·cid i·ha sva·bhā·vād bha·vaty u·dā·ro 'bhi·ma·taḥ kha·lo vā | lo·ke gu·rut·vaṃ vi·pa·rī·ta·tāṃ vā sva-ceṣ·ṭi·tāny e·va na·raṃ na·yan·ti

किं च- आरोप्यते शिला शैले यत्नेन महता यथा । निपात्यते क्षणेनाधस् तथात्मा गुणदोषयोः ॥ २.४७ ॥

kiṃ ca- āropyate śilā śaile yatnena mahatā yathā | nipātyate kṣaṇenādhas tathātmā guṇa-doṣayoḥ

kiṃ ca- ā·rop·ya·te śi·lā śai·le yat·ne·na ma·ha·tā ya·thā | ni·pāt·ya·te kṣa·ṇe·nā·dhas ta·thāt·mā gu·ṇa-do·ṣa·yoḥ

यात्य् अधो ऽधः व्रजत्य् उच्चैर् नरः स्वैर् एव कर्मभिः । कूपस्य खनिता यद्वत् प्राकारस्येव कारकः ॥ २.४८ ॥

yāty adho 'dhaḥ vrajaty uccair naraḥ svair eva karmabhiḥ | kūpasya khanitā yadvat prākārasyeva kārakaḥ

yāty a·dho 'dhaḥ vra·jaty uc·cair na·raḥ svair e·va kar·ma·bhiḥ | kū·pas·ya kha·ni·tā yad·vat prā·kā·ras·ye·va kā·ra·kaḥ

तद् भद्रम् । स्वयत्नायत्तो ह्य् आत्मा सर्वस्य । करटको ब्रूतेअथ भवान् किं ब्रवीति ? स आहअयं तावत् स्वामी पिङ्गलकः कुतो ऽपि कारणात् सचकितः परिवृत्योपविष्टः । करटको ब्रूते- उदीरितो ऽर्थः पशुनापि गृह्यते हयाश् च नागाश् च वहन्ति चोदिताः । अनुक्तम् अप्य् ऊहति पण्डितो जनः परेङ्गितज्ञानफला हि बुद्धयः ॥ २.४९ ॥

tad bhadram | svayatnāyatto hy ātmā sarvasya | karaṭako brūte-atha bhavān kiṃ bravīti ? sa āha-ayaṃ tāvat svāmī piṅgalakaḥ kuto 'pi kāraṇāt sa-cakitaḥ parivṛtyopaviṣṭaḥ | karaṭako brūte- udīrito 'rthaḥ paśunāpi gṛhyate hayāś ca nāgāś ca vahanti coditāḥ | anuktam apy ūhati paṇḍito janaḥ pareṅgita-jñāna-phalā hi buddhayaḥ

tad bhad·ram | sva·yat·nā·yat·to hy āt·mā sar·vas·ya | ka·ra·ṭa·ko brū·te-a·tha bha·vān kiṃ bra·vī·ti ? sa ā·ha-a·yaṃ tā·vat svā·mī piṅ·ga·la·kaḥ ku·to 'pi kā·ra·ṇāt sa-ca·ki·taḥ pa·ri·vṛt·yo·pa·viṣ·ṭaḥ | ka·ra·ṭa·ko brū·te- u·dī·ri·to 'rthaḥ pa·śu·nā·pi gṛh·ya·te ha·yāś ca nā·gāś ca va·han·ti co·di·tāḥ | a·nuk·tam apy ū·ha·ti paṇ·ḍi·to ja·naḥ pa·reṅ·gi·ta-jñā·na-pha·lā hi bud·dha·yaḥ

आकाररिङ्गतैर् गत्या चेष्टया भाषणेन च । नेत्रवक्त्रविकारेण लक्ष्यतेऽन्तर्गतं मनः ॥ २.५० ॥

ākāra-riṅgatair gatyā ceṣṭayā bhāṣaṇena ca | netra-vaktra-vikāreṇa lakṣyate'ntargataṃ manaḥ

ā·kā·ra-riṅ·ga·tair gat·yā ceṣ·ṭa·yā bhā·ṣa·ṇe·na ca | net·ra-vak·tra-vi·kā·re·ṇa lak·ṣya·te'ntar·ga·taṃ ma·naḥ

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अत्र भयप्रस्तावे प्रज्ञाबलेनाहम् एनं स्वामिनम् आत्मीयं करिष्यामि । यतः- प्रस्तावसदृशं वाक्यं सद्भावसदृशं प्रियम् । आत्मशक्तिसमं कोपं यो जानाति स पण्डितः ॥ २.५१ ॥

atra bhaya-prastāve prajñā-balenāham enaṃ svāminam ātmīyaṃ kariṣyāmi | yataḥ- prastāva-sadṛśaṃ vākyaṃ sad-bhāva-sadṛśaṃ priyam | ātma-śakti-samaṃ kopaṃ yo jānāti sa paṇḍitaḥ

at·ra bha·ya-pras·tā·ve praj·ñā-ba·le·nā·ham e·naṃ svā·mi·nam āt·mī·yaṃ ka·riṣ·yā·mi | ya·taḥ- pras·tā·va-sa·dṛ·śaṃ vāk·yaṃ sad-bhā·va-sa·dṛ·śaṃ pri·yam | āt·ma-śak·ti-sa·maṃ ko·paṃ yo jā·nā·ti sa paṇ·ḍi·taḥ

करटको ब्रूतेसखे त्वं सेवानभिज्ञः । पश्य- अनाहूतो विशेद् यस् तु अपृष्टो बहु भाषते । आत्मानं मन्यते प्रीतं भूपालस्य स दुर्मतिः ॥ २.५२ ॥

karaṭako brūte-sakhe tvaṃ sevānabhijñaḥ | paśya- anāhūto viśed yas tu apṛṣṭo bahu bhāṣate | ātmānaṃ manyate prītaṃ bhū-pālasya sa durmatiḥ

ka·ra·ṭa·ko brū·te-sa·khe tvaṃ se·vā·na·bhij·ñaḥ | paś·ya- a·nā·hū·to vi·śed yas tu a·pṛṣ·ṭo ba·hu bhā·ṣa·te | āt·mā·naṃ man·ya·te prī·taṃ bhū-pā·las·ya sa dur·ma·tiḥ

दमनको ब्रूतेभद्र ! कथम् अहं सेवानभिज्ञः ? पश्य- किम् अप्य् अस्ति स्वभावेन सुन्दरं वाप्य् असुन्दरम् । यद् एव रोचते यस्मै भवेत् तत् तस्य सुन्दरम् ॥ २.५३ ॥

damanako brūte-bhadra ! katham ahaṃ sevānabhijñaḥ ? paśya- kim apy asti svabhāvena sundaraṃ vāpy asundaram | yad eva rocate yasmai bhavet tat tasya sundaram

da·ma·na·ko brū·te-bhad·ra ! ka·tham a·haṃ se·vā·na·bhij·ñaḥ ? paś·ya- kim apy as·ti sva·bhā·ve·na sun·da·raṃ vāpy a·sun·da·ram | yad e·va ro·ca·te yas·mai bha·vet tat tas·ya sun·da·ram

यतः- यस्य यस्य हि यो भावस् तेन तेन हि तं नरम् । अनुप्रविश्य मेधावी क्षिप्रम् आत्मवशं नयेत् ॥ २.५४ ॥

yataḥ- yasya yasya hi yo bhāvas tena tena hi taṃ naram | anupraviśya medhāvī kṣipram ātma-vaśaṃ nayet

ya·taḥ- yas·ya yas·ya hi yo bhā·vas te·na te·na hi taṃ na·ram | a·nup·ra·viś·ya me·dhā·vī kṣip·ram āt·ma-va·śaṃ na·yet

अन्यच् च- को ऽत्रेत्य् अहम् इति ब्रूयात् सम्यग् आदेशयेति च । आज्ञाम् अवितथां कुर्याद् यथाशक्ति महीपतेः ॥ २.५५ ॥

anyac ca- ko 'trety aham iti brūyāt samyag ādeśayeti ca | ājñām avitathāṃ kuryād yathā-śakti mahīpateḥ

an·yac ca- ko 'trety a·ham i·ti brū·yāt sam·yag ā·de·śa·ye·ti ca | āj·ñām a·vi·ta·thāṃ kur·yād ya·thā-śak·ti ma·hī·pa·teḥ

अपरं च- अल्पेच्छुर् धृतिमान् प्राज्ञश् छायेवानुगतः सदा । आदिष्टो न विकल्पेत स राजवसतिं वसेत् ॥ २.५६ ॥

aparaṃ ca- alpecchur dhṛtimān prājñaś chāyevānugataḥ sadā | ādiṣṭo na vikalpeta sa rāja-vasatiṃ vaset

a·pa·raṃ ca- al·pec·chur dhṛ·ti·mān prāj·ñaś chā·ye·vā·nu·ga·taḥ sa·dā | ā·diṣ·ṭo na vi·kal·pe·ta sa rā·ja-va·sa·tiṃ va·set

करटको ब्रूतेकदाचित् त्वाम् अनवसरप्रवेशाद् अवगम्यते स्वामी । स चाहअस्त्व् एवम् । तथाप्य् अनुजीविना स्वामिसांनिध्यम् अवश्यं करणीयम् । यतः- दोषभीतेर् अनारम्भस् तत् कापुरुषलक्षणम् । कैर् अजीर्णभयाद् भ्रातर् भोजनं परिहीयते ॥ २.५७ ॥

karaṭako brūte-kadācit tvām anavasara-praveśād avagamyate svāmī | sa cāha-astv evam | tathāpy anujīvinā svāmi-sāṃnidhyam avaśyaṃ karaṇīyam | yataḥ- doṣa-bhīter anārambhas tat kāpuruṣa-lakṣaṇam | kair ajīrṇa-bhayād bhrātar bhojanaṃ parihīyate

ka·ra·ṭa·ko brū·te-ka·dā·cit tvām a·na·va·sa·ra-pra·ve·śād a·va·gam·ya·te svā·mī | sa cā·ha-astv e·vam | ta·thāpy a·nu·jī·vi·nā svā·mi-sāṃ·nidh·yam a·vaś·yaṃ ka·ra·ṇī·yam | ya·taḥ- do·ṣa-bhī·ter a·nā·ram·bhas tat kā·pu·ru·ṣa-lak·ṣa·ṇam | kair a·jīr·ṇa-bha·yād bhrā·tar bho·ja·naṃ pa·ri·hī·ya·te

पश्य- आसन्नम् एव नृपतिर् भजते मनुष्यं विद्याविहीनम् अकुलीनम् असंस्तुतं वा । प्रायेण भूमिपतयः प्रमदालताश् च यः पार्श्वतो वसति तं परिवेष्टयन्ति ॥ २.५८ ॥

paśya- āsannam eva nṛpatir bhajate manuṣyaṃ vidyā-vihīnam akulīnam asaṃstutaṃ vā | prāyeṇa bhūmi-patayaḥ pramadā-latāś ca yaḥ pārśvato vasati taṃ pariveṣṭayanti

paś·ya- ā·san·nam e·va nṛ·pa·tir bha·ja·te ma·nuṣ·yaṃ vid·yā-vi·hī·nam a·ku·lī·nam a·saṃs·tu·taṃ vā | prā·ye·ṇa bhū·mi-pa·ta·yaḥ pra·ma·dā-la·tāś ca yaḥ pār·śva·to va·sa·ti taṃ pa·ri·veṣ·ṭa·yan·ti

करटको ब्रूतेअथ तत्र गत्वा किं वक्ष्यति भवान् । स आहशृणु ! किम् अनुरक्तो विरक्तो वा मयि स्वामीति ज्ञास्यामि । करटको ब्रूतेकिं तज् ज्ञानलक्षणम् । दमनको ब्रूतेशृणु- दूराद् अवेक्षणं हासः सम्प्रश्नेष्व् आदरो भृशम् । परोक्षेऽपि गुणश्लाघा स्मरणं प्रियवस्तुषु ॥ २.५९ ॥

karaṭako brūte-atha tatra gatvā kiṃ vakṣyati bhavān | sa āha-śṛṇu ! kim anurakto virakto vā mayi svāmīti jñāsyāmi | karaṭako brūte-kiṃ taj jñāna-lakṣaṇam | damanako brūte-śṛṇu- dūrād avekṣaṇaṃ hāsaḥ sampraśneṣv ādaro bhṛśam | parokṣe'pi guṇa-ślāghā smaraṇaṃ priya-vastuṣu

ka·ra·ṭa·ko brū·te-a·tha tat·ra gat·vā kiṃ vak·ṣya·ti bha·vān | sa ā·ha-śṛ·ṇu ! kim a·nu·rak·to vi·rak·to vā ma·yi svā·mī·ti jñās·yā·mi | ka·ra·ṭa·ko brū·te-kiṃ taj jñā·na-lak·ṣa·ṇam | da·ma·na·ko brū·te-śṛ·ṇu- dū·rād a·vek·ṣa·ṇaṃ hā·saḥ sam·praś·neṣv ā·da·ro bhṛ·śam | pa·rok·ṣe'pi gu·ṇa-ślā·ghā sma·ra·ṇaṃ pri·ya-vas·tu·ṣu

असेवके चानुरक्तिर् दानं सप्रियभाषणम् । अनुरक्तस्य चिह्नानि दोषेऽपि गुणसङ्ग्रहः ॥ २.६० ॥

asevake cānuraktir dānaṃ sa-priya-bhāṣaṇam | anuraktasya cihnāni doṣe'pi guṇa-saṅgrahaḥ

a·se·va·ke cā·nu·rak·tir dā·naṃ sa-pri·ya-bhā·ṣa·ṇam | a·nu·rak·tas·ya cih·nā·ni do·ṣe'pi gu·ṇa-saṅ·gra·haḥ

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अन्यच् च-- कालयापनम् आशानां वर्धनं फलखण्डनम् । विरक्तेश्वरचिह्नानि जानीयान् मतिमान् नरः ॥ २.६१ ॥

anyac ca-- kāla-yāpanam āśānāṃ vardhanaṃ phala-khaṇḍanam | virakteśvara-cihnāni jānīyān matimān naraḥ

an·yac ca-- kā·la-yā·pa·nam ā·śā·nāṃ var·dha·naṃ pha·la-khaṇ·ḍa·nam | vi·rak·teś·va·ra-cih·nā·ni jā·nī·yān ma·ti·mān na·raḥ

एतज् ज्ञात्वा यथा चायं ममायत्तो भविष्यति । तथा वदिष्यामि । अपायसं दर्शनजां विपत्तिम् उपायसन्दर्शनजां च सिद्धिम् । मेधाविनो नीतिविधिप्रयुक्तां पुरः स्फुरन्तीम् इव दर्शयन्ति ॥ २.६२ ॥

etaj jñātvā yathā cāyaṃ mamāyatto bhaviṣyati | tathā vadiṣyāmi | apāyasaṃ darśanajāṃ vipattim upāya-sandarśana-jāṃ ca siddhim | medhāvino nīti-vidhi-prayuktāṃ puraḥ sphurantīm iva darśayanti

e·taj jñāt·vā ya·thā cā·yaṃ ma·mā·yat·to bha·viṣ·ya·ti | ta·thā va·diṣ·yā·mi | a·pā·ya·saṃ dar·śa·na·jāṃ vi·pat·tim u·pā·ya-san·dar·śa·na-jāṃ ca sid·dhim | me·dhā·vi·no nī·ti-vi·dhi-pra·yuk·tāṃ pu·raḥ sphu·ran·tīm i·va dar·śa·yan·ti

करटको ब्रूतेतथाप्य् अप्राप्ते प्रस्तावे न वक्तुम् अर्हसि, यतः- अप्राप्तकालं वचनं बृहस्पतिर् अपि ब्रुवन् । लभते बुद्ध्यवज्ञानम् अवमानं च भारत ॥ २.६३ ॥

karaṭako brūte-tathāpy aprāpte prastāve na vaktum arhasi, yataḥ- aprāpta-kālaṃ vacanaṃ bṛhaspatir api bruvan | labhate buddhy-avajñānam avamānaṃ ca bhārata

ka·ra·ṭa·ko brū·te-ta·thāpy ap·rāp·te pras·tā·ve na vak·tum ar·ha·si, ya·taḥ- ap·rāp·ta-kā·laṃ va·ca·naṃ bṛ·has·pa·tir a·pi bru·van | la·bha·te buddhy-a·vaj·ñā·nam a·va·mā·naṃ ca bhā·ra·ta

दमनको ब्रूतेमित्र ! मा भैषीः ! नाहम् अप्राप्तावसरं वचनं वदिष्यामि । यतः- आपद्य् उन्मार्गगमने कार्यकालात्ययेषु च । अपृष्टो ऽपि हितान्वेषी ब्रूयात् कल्याणभाषितम् ॥ २.६४ ॥

damanako brūte-mitra ! mā bhaiṣīḥ ! nāham aprāptāvasaraṃ vacanaṃ vadiṣyāmi | yataḥ- āpady unmārga-gamane kārya-kālātyayeṣu ca | apṛṣṭo 'pi hitānveṣī brūyāt kalyāṇa-bhāṣitam

da·ma·na·ko brū·te-mit·ra ! mā bhai·ṣīḥ ! nā·ham ap·rāp·tā·va·sa·raṃ va·ca·naṃ va·diṣ·yā·mi | ya·taḥ- ā·pady un·mār·ga-ga·ma·ne kār·ya-kā·lāt·ya·ye·ṣu ca | a·pṛṣ·ṭo 'pi hi·tān·ve·ṣī brū·yāt kal·yā·ṇa-bhā·ṣi·tam

यदि च प्राप्तावसरेणापि मया मन्त्रो न वक्तव्यस् तदा मन्त्रित्वम् एव ममानुपपन्नम् । यतः- कल्पयति येन वृत्तिं येन च लोके प्रशस्यते । स गुणस् तेन गुणिना रक्ष्यः संवर्धनीयश् च ॥ २.६५ ॥

yadi ca prāptāvasareṇāpi mayā mantro na vaktavyas tadā mantritvam eva mamānupapannam | yataḥ- kalpayati yena vṛttiṃ yena ca loke praśasyate | sa guṇas tena guṇinā rakṣyaḥ saṃvardhanīyaś ca

ya·di ca prāp·tā·va·sa·re·ṇā·pi ma·yā man·tro na vak·tav·yas ta·dā man·trit·vam e·va ma·mā·nu·pa·pan·nam | ya·taḥ- kal·pa·ya·ti ye·na vṛt·tiṃ ye·na ca lo·ke pra·śas·ya·te | sa gu·ṇas te·na gu·ṇi·nā rak·ṣyaḥ saṃ·var·dha·nī·yaś ca

तद् भद्र ! अनुजानीहि माम् । गच्छामि । करटको ब्रूतेशुभम् अस्तु । शिवास् ते पन्थानः । यथाभिलषितम् अनुष्ठीयताम् इति । ततो दमनको विस्मित इव पिङ्गलकसमीपं गतः । अथ दूराद् एव सादरं राज्ञा प्रवेशितः साष्टाङ्गप्रणिपातं प्रणिपत्योपविष्टः । राजाहचिराद् दृष्टो ऽसि । दमनको ब्रूतेयद्यपि मया सेवकेन श्रीमद्देवपादानां न किंचित् प्रयोजनम् अस्ति, तथापि प्राप्तकालम् अनुजीविना सांनिध्यम् अवश्यं कर्तव्यम् इत्य् आगतो ऽस्मि । किं च- दन्तस्य निर्घर्षणकेन राजन् कर्णस्य कण्डूयनकेन वापि । तृणेन कार्यं भवतीश्वराणां किम् अङ्गवाक्पाणिमता नरेण ॥ २.६६ ॥

tad bhadra ! anujānīhi mām | gacchāmi | karaṭako brūte-śubham astu | śivās te panthānaḥ | yathābhilaṣitam anuṣṭhīyatām iti | tato damanako vismita iva piṅgalaka-samīpaṃ gataḥ | atha dūrād eva sādaraṃ rājñā praveśitaḥ sāṣṭāṅga-praṇipātaṃ praṇipatyopaviṣṭaḥ | rājāha-cirād dṛṣṭo 'si | damanako brūte-yadyapi mayā sevakena śrīmad-devapādānāṃ na kiṃcit prayojanam asti, tathāpi prāpta-kālam anujīvinā sāṃnidhyam avaśyaṃ kartavyam ity āgato 'smi | kiṃ ca- dantasya nirgharṣaṇakena rājan karṇasya kaṇḍūyanakena vāpi | tṛṇena kāryaṃ bhavatīśvarāṇāṃ kim aṅga-vāk-pāṇi-matā nareṇa

tad bhad·ra ! a·nu·jā·nī·hi mām | gac·chā·mi | ka·ra·ṭa·ko brū·te-śu·bham as·tu | śi·vās te pan·thā·naḥ | ya·thā·bhi·la·ṣi·tam a·nuṣ·ṭhī·ya·tām i·ti | ta·to da·ma·na·ko vis·mi·ta i·va piṅ·ga·la·ka-sa·mī·paṃ ga·taḥ | a·tha dū·rād e·va sā·da·raṃ rāj·ñā pra·ve·śi·taḥ sāṣ·ṭāṅ·ga-pra·ṇi·pā·taṃ pra·ṇi·pat·yo·pa·viṣ·ṭaḥ | rā·jā·ha-ci·rād dṛṣ·ṭo 'si | da·ma·na·ko brū·te-yad·ya·pi ma·yā se·va·ke·na śrī·mad-de·va·pā·dā·nāṃ na kiṃ·cit pra·yo·ja·nam as·ti, ta·thā·pi prāp·ta-kā·lam a·nu·jī·vi·nā sāṃ·nidh·yam a·vaś·yaṃ kar·tav·yam ity ā·ga·to 'smi | kiṃ ca- dan·tas·ya nir·ghar·ṣa·ṇa·ke·na rā·jan kar·ṇas·ya kaṇ·ḍū·ya·na·ke·na vā·pi | tṛ·ṇe·na kār·yaṃ bha·va·tīś·va·rā·ṇāṃ kim aṅ·ga-vāk-pā·ṇi-ma·tā na·re·ṇa

यद्यपि चिरेणावधीरितस्य देवपादैर् मे बुद्धिनाशः शक्यते, तद् अपि न शङ्कनीयम् । यतः- कदर्थितस्यापि च धैर्यवृत्तेर् बुद्धेर् विनाशो नहि शङ्कनीयः । अधःकृतस्यापि तनूनपातो नाधः शिखा याति कदाचिद् एव ॥ २.६७ ॥

yadyapi cireṇāvadhīritasya deva-pādair me buddhi-nāśaḥ śakyate, tad api na śaṅkanīyam | yataḥ- kadarthitasyāpi ca dhairya-vṛtter buddher vināśo nahi śaṅkanīyaḥ | adhaḥ-kṛtasyāpi tanūnapāto nādhaḥ śikhā yāti kadācid eva

yad·ya·pi ci·re·ṇā·va·dhī·ri·tas·ya de·va-pā·dair me bud·dhi-nā·śaḥ śak·ya·te, tad a·pi na śaṅ·ka·nī·yam | ya·taḥ- ka·dar·thi·tas·yā·pi ca dhair·ya-vṛt·ter bud·dher vi·nā·śo na·hi śaṅ·ka·nī·yaḥ | a·dhaḥ-kṛ·tas·yā·pi ta·nū·na·pā·to nā·dhaḥ śi·khā yā·ti ka·dā·cid e·va

देव ! तत् सर्वथा विशेषज्ञेन स्वामिना भवितव्यम् । यतः- मणिर् लुठति पादेषु काचः शिरसि धार्यते । यथैवास्ते तथैवास्तां काचः काचो मणिर् मणिः ॥ २.६८ ॥

deva ! tat sarvathā viśeṣajñena svāminā bhavitavyam | yataḥ- maṇir luṭhati pādeṣu kācaḥ śirasi dhāryate | yathaivāste tathaivāstāṃ kācaḥ kāco maṇir maṇiḥ

de·va ! tat sar·va·thā vi·śe·ṣaj·ñe·na svā·mi·nā bha·vi·tav·yam | ya·taḥ- ma·ṇir lu·ṭha·ti pā·de·ṣu kā·caḥ śi·ra·si dhār·ya·te | ya·thai·vās·te ta·thai·vās·tāṃ kā·caḥ kā·co ma·ṇir ma·ṇiḥ

अन्यच् च- निर्विशेषो यदा राजा समं सर्वेषु वर्तते । तदोद्यमसमर्थानाम् उत्साहः परिहीयते ॥ २.६९ ॥

anyac ca- nirviśeṣo yadā rājā samaṃ sarveṣu vartate | tadodyama-samarthānām utsāhaḥ parihīyate

an·yac ca- nir·vi·śe·ṣo ya·dā rā·jā sa·maṃ sar·ve·ṣu var·ta·te | ta·dod·ya·ma-sa·mar·thā·nām ut·sā·haḥ pa·ri·hī·ya·te

किं च- त्रिविधाः पुरुषा राजन्न् उत्तमाधममध्यमाः । नियोजयेत् तथैवैतांस् त्रिविधेष्व् एव कर्मसु ॥ २.७० ॥

kiṃ ca- trividhāḥ puruṣā rājann uttamādhama-madhyamāḥ | niyojayet tathaivaitāṃs trividheṣv eva karmasu

kiṃ ca- tri·vi·dhāḥ pu·ru·ṣā rā·jann ut·ta·mā·dha·ma-madh·ya·māḥ | ni·yo·ja·yet ta·thai·vai·tāṃs tri·vi·dheṣv e·va kar·ma·su

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

यतः- स्थान एव निज्योज्यन्ते भृत्याश् चाभरणानि च । नहि चूडामणिः पादे नूपुरं शिरसा कृतम् ॥ २.७१ ॥

yataḥ- sthāna eva nijyojyante bhṛtyāś cābharaṇāni ca | nahi cūḍāmaṇiḥ pāde nūpuraṃ śirasā kṛtam

ya·taḥ- sthā·na e·va nij·yoj·yan·te bhṛt·yāś cā·bha·ra·ṇā·ni ca | na·hi cū·ḍā·ma·ṇiḥ pā·de nū·pu·raṃ śi·ra·sā kṛ·tam

अपि च- कनकभूषणसङ्ग्रहणोचितो यदि मणिस् त्रपुणि प्रणिधीयते । न स विरौति न चापि न शोभते भवति योजयितुर् वचनीयता ॥ २.७२ ॥

api ca- kanaka-bhūṣaṇa-saṅgrahaṇocito yadi maṇis trapuṇi praṇidhīyate | na sa virauti na cāpi na śobhate bhavati yojayitur vacanīyatā

a·pi ca- ka·na·ka-bhū·ṣa·ṇa-saṅ·gra·ha·ṇo·ci·to ya·di ma·ṇis tra·pu·ṇi pra·ṇi·dhī·ya·te | na sa vi·rau·ti na cā·pi na śo·bha·te bha·va·ti yo·ja·yi·tur va·ca·nī·ya·tā

अन्यच् च- मुकुटे रोपिता काचश् चरणाभरणे मणिः । नहि दोषो मणेर् अस्ति किन्तु साधोर् अविज्ञता ॥ २.७३ ॥

anyac ca- mukuṭe ropitā kācaś caraṇābharaṇe maṇiḥ | nahi doṣo maṇer asti kintu sādhor avijñatā

an·yac ca- mu·ku·ṭe ro·pi·tā kā·caś ca·ra·ṇā·bha·ra·ṇe ma·ṇiḥ | na·hi do·ṣo ma·ṇer as·ti kin·tu sā·dhor a·vij·ña·tā

पश्य- बुद्धिमान् अनुरक्तो ऽयम् अयं शूर इतो भयम् । इति भृत्यविचारज्ञो भृत्यैर् आपूर्यते नृपः ॥ २.७४ ॥

paśya- buddhimān anurakto 'yam ayaṃ śūra ito bhayam | iti bhṛtya-vicārajño bhṛtyair āpūryate nṛpaḥ

paś·ya- bud·dhi·mān a·nu·rak·to 'yam a·yaṃ śū·ra i·to bha·yam | i·ti bhṛt·ya-vi·cā·raj·ño bhṛt·yair ā·pūr·ya·te nṛ·paḥ

तथा हि- अश्वः शस्त्रं शास्त्रं वीणा वाणी नरश् च नारी च । पुरुषविशेषं प्राप्ता भवन्त्य् अयोग्याश् च योग्याश् च ॥ २.७५ ॥

tathā hi- aśvaḥ śastraṃ śāstraṃ vīṇā vāṇī naraś ca nārī ca | puruṣa-viśeṣaṃ prāptā bhavanty ayogyāś ca yogyāś ca

ta·thā hi- aś·vaḥ śas·traṃ śās·traṃ vī·ṇā vā·ṇī na·raś ca nā·rī ca | pu·ru·ṣa-vi·śe·ṣaṃ prāp·tā bha·vanty a·yog·yāś ca yog·yāś ca

अन्यच् च- किं भक्तेनासमर्थेन किं शक्तेनापकारिणा । भक्तं शक्तं च मां राजन् नावज्ञातुं त्वम् अर्हसि ॥ २.७६ ॥

anyac ca- kiṃ bhaktenāsamarthena kiṃ śaktenāpakāriṇā | bhaktaṃ śaktaṃ ca māṃ rājan nāvajñātuṃ tvam arhasi

an·yac ca- kiṃ bhak·te·nā·sa·mar·the·na kiṃ śak·te·nā·pa·kā·ri·ṇā | bhak·taṃ śak·taṃ ca māṃ rā·jan nā·vaj·ñā·tuṃ tvam ar·ha·si

यतः- अवज्ञानाद् राज्ञो भवति मतिहीनः परिजनस् ततस् तत्प्रामाण्याद् भवति न समीपे बुधजनः । बुधैस् त्यक्ते राज्ये न हि भवति नीतिर् गुणवती विपन्नायां नीतौ सकलम् अवशं सीदति जगत् ॥ २.७७ ॥

yataḥ- avajñānād rājño bhavati mati-hīnaḥ parijanas tatas tat-prāmāṇyād bhavati na samīpe budha-janaḥ | budhais tyakte rājye na hi bhavati nītir guṇavatī vipannāyāṃ nītau sakalam avaśaṃ sīdati jagat

ya·taḥ- a·vaj·ñā·nād rāj·ño bha·va·ti ma·ti-hī·naḥ pa·ri·ja·nas ta·tas tat-prā·māṇ·yād bha·va·ti na sa·mī·pe bu·dha-ja·naḥ | bu·dhais tyak·te rāj·ye na hi bha·va·ti nī·tir gu·ṇa·va·tī vi·pan·nā·yāṃ nī·tau sa·ka·lam a·va·śaṃ sī·da·ti ja·gat

अपरं च- जनं जनपदा नित्यम् अर्चयन्ति नृपार्चितम् । नृपेणावमतो यस् तु स सर्वैर् अवमन्यते ॥ २.७८ ॥

aparaṃ ca- janaṃ janapadā nityam arcayanti nṛpārcitam | nṛpeṇāvamato yas tu sa sarvair avamanyate

a·pa·raṃ ca- ja·naṃ ja·na·pa·dā nit·yam ar·ca·yan·ti nṛ·pār·ci·tam | nṛ·pe·ṇā·va·ma·to yas tu sa sar·vair a·va·man·ya·te

किं च- बालाद् अपि गृहीतव्यं युक्तम् उक्तं मनीषिभिः । रवेर् अविषये किं न प्रदीपस्य प्रकाशनम् ॥ २.७९ ॥

kiṃ ca- bālād api gṛhītavyaṃ yuktam uktaṃ manīṣibhiḥ | raver aviṣaye kiṃ na pradīpasya prakāśanam

kiṃ ca- bā·lād a·pi gṛ·hī·tav·yaṃ yuk·tam uk·taṃ ma·nī·ṣi·bhiḥ | ra·ver a·vi·ṣa·ye kiṃ na pra·dī·pas·ya pra·kā·śa·nam

पिङ्गलको ऽवदत्भद्र दमनक ! किम् एतत् ? त्वम् अस्मदीयप्रधानामात्यपुत्र इयन्तं कालं यावत् कुतो ऽपि खलवाक्यान् नागतो ऽसि । इदानीं यथाभिमतं ब्रूहि । दमनको ब्रूतेदेव ! पृच्छामि किंचित् । उच्यताम् । उदकार्थी स्वामी पानीयम् अपीत्वा किम् इति विस्मित इव तिष्ठति । पिङ्गलको ऽवदत्भद्रम् उक्तं त्वया । किन्त्व् एतद् रहस्यं वक्तुं काचिद् विश्वासभूमिर् नास्ति । तथापि निभृतं कृत्वा कथयामि । शृणु, सम्प्रति वनम् इदम् अपूर्वसत्त्वाधिष्ठितम् अतो ऽस्माकं त्याज्यम् । अनेन हेतुना विस्मितो ऽस्मि । तथा च श्रुतो मयापि महान् अपूर्वशब्दः । शब्दानुरूपेणास्य प्राणिनो महता बलेन भवितव्यम् । दमनको ब्रूतेदेव ! अस्ति तावद् अयं महान् भयहेतुः । स शब्दो ऽस्याभिर् अप्य् आकर्णितः । किन्तु स किं मन्त्री यः प्रथमं भूमित्यागं पश्चाद् युद्धं चोपविशति अस्मिन् कार्यसन्देहे भृत्यानाम् उपयोग एव ज्ञातव्यः । यतः- बन्धुस्त्रीभृत्यवर्गस्य बुद्धेः सत्त्वस्य चात्मनः । आपन्निकषपाषाणे नरो जानाति सारताम् ॥ २.८० ॥

piṅgalako 'vadat-bhadra damanaka ! kim etat ? tvam asmadīya-pradhānāmātya-putra iyantaṃ kālaṃ yāvat kuto 'pi khala-vākyān nāgato 'si | idānīṃ yathābhimataṃ brūhi | damanako brūte-deva ! pṛcchāmi kiṃcit | ucyatām | udakārthī svāmī pānīyam apītvā kim iti vismita iva tiṣṭhati | piṅgalako 'vadat-bhadram uktaṃ tvayā | kintv etad rahasyaṃ vaktuṃ kācid viśvāsa-bhūmir nāsti | tathāpi nibhṛtaṃ kṛtvā kathayāmi | śṛṇu, samprati vanam idam apūrva-sattvādhiṣṭhitam ato 'smākaṃ tyājyam | anena hetunā vismito 'smi | tathā ca śruto mayāpi mahān apūrva-śabdaḥ | śabdānurūpeṇāsya prāṇino mahatā balena bhavitavyam | damanako brūte-deva ! asti tāvad ayaṃ mahān bhaya-hetuḥ | sa śabdo 'syābhir apy ākarṇitaḥ | kintu sa kiṃ mantrī yaḥ prathamaṃ bhūmi-tyāgaṃ paścād yuddhaṃ copaviśati asmin kārya-sandehe bhṛtyānām upayoga eva jñātavyaḥ | yataḥ- bandhu-strī-bhṛtya-vargasya buddheḥ sattvasya cātmanaḥ | āpan-nikaṣa-pāṣāṇe naro jānāti sāratām

piṅ·ga·la·ko 'va·dat-bhad·ra da·ma·na·ka ! kim e·tat ? tvam as·ma·dī·ya-pra·dhā·nā·māt·ya-put·ra i·yan·taṃ kā·laṃ yā·vat ku·to 'pi kha·la-vāk·yān nā·ga·to 'si | i·dā·nīṃ ya·thā·bhi·ma·taṃ brū·hi | da·ma·na·ko brū·te-de·va ! pṛc·chā·mi kiṃ·cit | uc·ya·tām | u·da·kār·thī svā·mī pā·nī·yam a·pīt·vā kim i·ti vis·mi·ta i·va tiṣ·ṭha·ti | piṅ·ga·la·ko 'va·dat-bhad·ram uk·taṃ tva·yā | kintv e·tad ra·has·yaṃ vak·tuṃ kā·cid viś·vā·sa-bhū·mir nās·ti | ta·thā·pi ni·bhṛ·taṃ kṛt·vā ka·tha·yā·mi | śṛ·ṇu, sam·pra·ti va·nam i·dam a·pūr·va-sat·tvā·dhiṣ·ṭhi·tam a·to 'smā·kaṃ tyāj·yam | a·ne·na he·tu·nā vis·mi·to 'smi | ta·thā ca śru·to ma·yā·pi ma·hān a·pūr·va-śab·daḥ | śab·dā·nu·rū·pe·ṇās·ya prā·ṇi·no ma·ha·tā ba·le·na bha·vi·tav·yam | da·ma·na·ko brū·te-de·va ! as·ti tā·vad a·yaṃ ma·hān bha·ya-he·tuḥ | sa śab·do 'syā·bhir apy ā·kar·ṇi·taḥ | kin·tu sa kiṃ man·trī yaḥ pra·tha·maṃ bhū·mi-tyā·gaṃ paś·cād yud·dhaṃ co·pa·vi·śa·ti as·min kār·ya-san·de·he bhṛt·yā·nām u·pa·yo·ga e·va jñā·tav·yaḥ | ya·taḥ- ban·dhu-strī-bhṛt·ya-var·gas·ya bud·dheḥ sat·tvas·ya cāt·ma·naḥ | ā·pan-ni·ka·ṣa-pā·ṣā·ṇe na·ro jā·nā·ti sā·ra·tām

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

सिंहो ब्रूतेभद्र ! महती शङ्का मां बाधते । दमनकः पुनर् आह स्वगतमन्यथा राज्यसुखं परित्यज्य स्थानान्तरं गन्तुं कथं मां सम्भाषसे ? प्रकाशं ब्रूतेदेव ! यावद् अहं जीवामि तावद् भयं न कर्तव्यम् । किन्तु करटकादयो ऽप्य् आश्वास्यन्तां यस्माद् आपत्प्रतीकारकाले दुर्लभह् पुरुषसमवायः । ततस् तौ दमनककरटकौ राज्ञा सर्वस्वेनापि पूजितौ भयप्रतीकारं प्रतिज्ञाय चलितौ । करटको गच्छन् दमनकम् आहसखे ! किं शक्त्यप्रतीकारो भयहेतुर् अशक्यप्रतीकारो वेति न ज्ञात्वा भयोपशमं प्रतिज्ञाय कथम् अयं महाप्रसादो गृहीतः ? यतो ऽनुपकुर्वाणो न कस्याप्य् उपायनं गृह्णीयाद् विशेषतो राज्ञः । पश्य- यस्य प्रसादे पद्मास्ते विजयश् च पराक्रमे । मृत्युश् च वसति क्रोधे सर्वतेजोमयो हि सः ॥ २.८१ ॥

siṃho brūte-bhadra ! mahatī śaṅkā māṃ bādhate | damanakaḥ punar āha svagatam-anyathā rājya-sukhaṃ parityajya sthānāntaraṃ gantuṃ kathaṃ māṃ sambhāṣase ? prakāśaṃ brūte-deva ! yāvad ahaṃ jīvāmi tāvad bhayaṃ na kartavyam | kintu karaṭakādayo 'py āśvāsyantāṃ yasmād āpat-pratīkāra-kāle durlabhah puruṣa-samavāyaḥ | tatas tau damanaka-karaṭakau rājñā sarvasvenāpi pūjitau bhaya-pratīkāraṃ pratijñāya calitau | karaṭako gacchan damanakam āha-sakhe ! kiṃ śaktya-pratīkāro bhaya-hetur aśakya-pratīkāro veti na jñātvā bhayopaśamaṃ pratijñāya katham ayaṃ mahā-prasādo gṛhītaḥ ? yato 'nupakurvāṇo na kasyāpy upāyanaṃ gṛhṇīyād viśeṣato rājñaḥ | paśya- yasya prasāde padmāste vijayaś ca parākrame | mṛtyuś ca vasati krodhe sarva-tejomayo hi saḥ

siṃ·ho brū·te-bhad·ra ! ma·ha·tī śaṅ·kā māṃ bā·dha·te | da·ma·na·kaḥ pu·nar ā·ha sva·ga·tam-an·ya·thā rāj·ya-su·khaṃ pa·rit·yaj·ya sthā·nān·ta·raṃ gan·tuṃ ka·thaṃ māṃ sam·bhā·ṣa·se ? pra·kā·śaṃ brū·te-de·va ! yā·vad a·haṃ jī·vā·mi tā·vad bha·yaṃ na kar·tav·yam | kin·tu ka·ra·ṭa·kā·da·yo 'py āś·vās·yan·tāṃ yas·mād ā·pat-pra·tī·kā·ra-kā·le dur·la·bhah pu·ru·ṣa-sa·ma·vā·yaḥ | ta·tas tau da·ma·na·ka-ka·ra·ṭa·kau rāj·ñā sar·vas·ve·nā·pi pū·ji·tau bha·ya-pra·tī·kā·raṃ pra·tij·ñā·ya ca·li·tau | ka·ra·ṭa·ko gac·chan da·ma·na·kam ā·ha-sa·khe ! kiṃ śak·tya-pra·tī·kā·ro bha·ya-he·tur a·śak·ya-pra·tī·kā·ro ve·ti na jñāt·vā bha·yo·pa·śa·maṃ pra·tij·ñā·ya ka·tham a·yaṃ ma·hā-pra·sā·do gṛ·hī·taḥ ? ya·to 'nu·pa·kur·vā·ṇo na kas·yāpy u·pā·ya·naṃ gṛh·ṇī·yād vi·śe·ṣa·to rāj·ñaḥ | paś·ya- yas·ya pra·sā·de pad·mās·te vi·ja·yaś ca pa·rāk·ra·me | mṛt·yuś ca va·sa·ti kro·dhe sar·va-te·jo·ma·yo hi saḥ

तथा हि- बालो ऽपि नावमन्तव्यो मनुष्य इति भूमिपः । महती देवता ह्य् एषा नररूपेण तिष्ठति ॥ २.८२ ॥

tathā hi- bālo 'pi nāvamantavyo manuṣya iti bhūmipaḥ | mahatī devatā hy eṣā nara-rūpeṇa tiṣṭhati

ta·thā hi- bā·lo 'pi nā·va·man·tav·yo ma·nuṣ·ya i·ti bhū·mi·paḥ | ma·ha·tī de·va·tā hy e·ṣā na·ra-rū·pe·ṇa tiṣ·ṭha·ti

दमनको विहस्याहमित्र ! तूष्णीम् आस्यताम् । ज्ञातं मया भयकारणम् । बलीवर्दनर्दितं तत् । वृषभाश् चास्माकम् अपि भक्ष्याः । किं पुनः सिंहस्य । करटको ब्रूतेयद्य् एवं तदा किम् पुनः स्वामित्रासस् तत्रैव किम् इति नापनीतः । दमनको ब्रूतेयदि स्वामित्रासस् तत्रैव मुच्यते तदा कथम् अयं महाप्रसादलाभः स्यात् । अपरं च- निरपेक्षो न कर्तव्यो भृत्यै स्वामी कदाचन । निरपेक्षं प्रभुं कृत्वा भृत्यः स्याद् दधिकर्णवत् ॥ २.८३ ॥

damanako vihasyāha-mitra ! tūṣṇīm āsyatām | jñātaṃ mayā bhaya-kāraṇam | balīvarda-narditaṃ tat | vṛṣabhāś cāsmākam api bhakṣyāḥ | kiṃ punaḥ siṃhasya | karaṭako brūte-yady evaṃ tadā kim punaḥ svāmi-trāsas tatraiva kim iti nāpanītaḥ | damanako brūte-yadi svāmi-trāsas tatraiva mucyate tadā katham ayaṃ mahā-prasāda-lābhaḥ syāt | aparaṃ ca- nirapekṣo na kartavyo bhṛtyai svāmī kadācana | nirapekṣaṃ prabhuṃ kṛtvā bhṛtyaḥ syād dadhi-karṇavat

da·ma·na·ko vi·has·yā·ha-mit·ra ! tūṣ·ṇīm ās·ya·tām | jñā·taṃ ma·yā bha·ya-kā·ra·ṇam | ba·lī·var·da-nar·di·taṃ tat | vṛ·ṣa·bhāś cās·mā·kam a·pi bhak·ṣyāḥ | kiṃ pu·naḥ siṃ·has·ya | ka·ra·ṭa·ko brū·te-yady e·vaṃ ta·dā kim pu·naḥ svā·mi-trā·sas tat·rai·va kim i·ti nā·pa·nī·taḥ | da·ma·na·ko brū·te-ya·di svā·mi-trā·sas tat·rai·va muc·ya·te ta·dā ka·tham a·yaṃ ma·hā-pra·sā·da-lā·bhaḥ syāt | a·pa·raṃ ca- ni·ra·pek·ṣo na kar·tav·yo bhṛt·yai svā·mī ka·dā·ca·na | ni·ra·pek·ṣaṃ pra·bhuṃ kṛt·vā bhṛt·yaḥ syād da·dhi-kar·ṇa·vat

करटकः पृच्छति--कथम् एतत् ? दमनकः कथयति- कथा ३ अस्त्य् उत्तरपथेऽर्बुदशिखरनाम्नि पर्वते दुर्दान्तो नाम महाविक्रमः सिंहः । तस्य पर्वतकन्दरम् अधिशयानस्य केसराग्रं कश्चिन् मूषिकः प्रत्यहं छिनत्ति । ततः केसराग्रं लूनं दृष्ट्वा कुपितो विवरान्तर्गतं मूषिकम् अलभमानो ऽचिन्तयत्- क्षुद्रशत्रुर् भवेद् यस् तु विक्रमान् नैव लभ्यते । तम् आहन्तुं पुरस्कार्यः सदृशस् तस्य सैनिकः ॥ २.८४ ॥

karaṭakaḥ pṛcchati--katham etat ? damanakaḥ kathayati- kathā 3 asty uttara-pathe'rbudaśikhara-nāmni parvate durdānto nāma mahā-vikramaḥ siṃhaḥ | tasya parvata-kandaram adhiśayānasya kesarāgraṃ kaścin mūṣikaḥ pratyahaṃ chinatti | tataḥ kesarāgraṃ lūnaṃ dṛṣṭvā kupito vivarāntargataṃ mūṣikam alabhamāno 'cintayat- kṣudra-śatrur bhaved yas tu vikramān naiva labhyate | tam āhantuṃ puraskāryaḥ sadṛśas tasya sainikaḥ

ka·ra·ṭa·kaḥ pṛc·cha·ti--ka·tham e·tat ? da·ma·na·kaḥ ka·tha·ya·ti- ka·thā 3 asty ut·ta·ra-pa·the'rbu·da·śi·kha·ra-nām·ni par·va·te dur·dān·to nā·ma ma·hā-vik·ra·maḥ siṃ·haḥ | tas·ya par·va·ta-kan·da·ram a·dhi·śa·yā·nas·ya ke·sa·rāg·raṃ kaś·cin mū·ṣi·kaḥ prat·ya·haṃ chi·nat·ti | ta·taḥ ke·sa·rāg·raṃ lū·naṃ dṛṣ·ṭvā ku·pi·to vi·va·rān·tar·ga·taṃ mū·ṣi·kam a·la·bha·mā·no 'cin·ta·yat- kṣud·ra-śat·rur bha·ved yas tu vik·ra·mān nai·va labh·ya·te | tam ā·han·tuṃ pu·ras·kār·yaḥ sa·dṛ·śas tas·ya sai·ni·kaḥ

इत्य् आलोच्य तेन ग्रामं गत्वा विश्वासं कृत्वा दधिकर्णनामा बिडालो यत्नेवानीय मांसाहारं दत्त्वा स्वकन्दरे स्थापितः । अनन्तरं तद्भयान् मूषिको ऽपि विलान् न निःसरति । तेनासौ सिंहो ऽक्षतकेशरः सुखं स्वपिति । मूषिकशब्दं यदा यदा शृणोति, तदा तदा मांसाहारदानेन तं बिडालं संवर्धयति । आज्ञाभङ्गो नरेन्द्राणां ब्राह्मणानाम् अनादरः । पृथक् शय्या च नारीणाम् अशस्त्रविहितो वधः ॥ २.८५ ॥

ity ālocya tena grāmaṃ gatvā viśvāsaṃ kṛtvā dadhikarṇa-nāmā biḍālo yatnevānīya māṃsāhāraṃ dattvā sva-kandare sthāpitaḥ | anantaraṃ tad-bhayān mūṣiko 'pi vilān na niḥsarati | tenāsau siṃho 'kṣata-keśaraḥ sukhaṃ svapiti | mūṣika-śabdaṃ yadā yadā śṛṇoti, tadā tadā māṃsāhāra-dānena taṃ biḍālaṃ saṃvardhayati | ājñā-bhaṅgo narendrāṇāṃ brāhmaṇānām anādaraḥ | pṛthak śayyā ca nārīṇām aśastra-vihito vadhaḥ

ity ā·loc·ya te·na grā·maṃ gat·vā viś·vā·saṃ kṛt·vā da·dhi·kar·ṇa-nā·mā bi·ḍā·lo yat·ne·vā·nī·ya māṃ·sā·hā·raṃ dat·tvā sva-kan·da·re sthā·pi·taḥ | a·nan·ta·raṃ tad-bha·yān mū·ṣi·ko 'pi vi·lān na niḥ·sa·ra·ti | te·nā·sau siṃ·ho 'kṣa·ta-ke·śa·raḥ su·khaṃ sva·pi·ti | mū·ṣi·ka-śab·daṃ ya·dā ya·dā śṛ·ṇo·ti, ta·dā ta·dā māṃ·sā·hā·ra-dā·ne·na taṃ bi·ḍā·laṃ saṃ·var·dha·ya·ti | āj·ñā-bhaṅ·go na·ren·drā·ṇāṃ brāh·ma·ṇā·nām a·nā·da·raḥ | pṛ·thak śay·yā ca nā·rī·ṇām a·śas·tra-vi·hi·to va·dhaḥ

ततो देशव्यवहारानभिज्ञः संजीवकः सभयम् उपसृत्य साष्टाङ्गपातं करटकं प्रणतवान् । तथा चोक्तम्- मतिर् एव बलाद् गरीयसी यदभावे करिणाम् इयं दशा । इति घोषयतीव डिण्डिमः करिणो हस्तिपकाहतः क्वणन् ॥ २.८६ ॥

tato deśa-vyavahārānabhijñaḥ saṃjīvakaḥ sabhayam upasṛtya sāṣṭāṅga-pātaṃ karaṭakaṃ praṇatavān | tathā coktam- matir eva balād garīyasī yad-abhāve kariṇām iyaṃ daśā | iti ghoṣayatīva ḍiṇḍimaḥ kariṇo hastipakāhataḥ kvaṇan

ta·to de·śa-vya·va·hā·rā·na·bhij·ñaḥ saṃ·jī·va·kaḥ sa·bha·yam u·pa·sṛt·ya sāṣ·ṭāṅ·ga-pā·taṃ ka·ra·ṭa·kaṃ pra·ṇa·ta·vān | ta·thā cok·tam- ma·tir e·va ba·lād ga·rī·ya·sī yad-a·bhā·ve ka·ri·ṇām i·yaṃ da·śā | i·ti gho·ṣa·ya·tī·va ḍiṇ·ḍi·maḥ ka·ri·ṇo has·ti·pa·kā·ha·taḥ kva·ṇan

अथ संजीवकः साशङ्कम् आहसेनापते ! किं मया कर्तव्यम् । तद् अभिधीयताम् । करटको ब्रूतेवृषभ ! अत्र कानने तिष्ठसि । अस्मद्देवपादारविन्दं प्रणय । संजीवको ब्रूतेतदभयवाचं मे यच्छ । गच्छामि । करटको ब्रूतेशृणु रे बलीवर्द ! अलम् अनया शङ्कया । यतः- प्रतिवाचम् अदत्त केशवः शपमानाय न चेदिभूभुजे । अनुहुङ्कुरुते घनध्वनिं न हि गोमायुरुतानि केसरी ॥ २.८७ ॥

atha saṃjīvakaḥ sāśaṅkam āha-senāpate ! kiṃ mayā kartavyam | tad abhidhīyatām | karaṭako brūte-vṛṣabha ! atra kānane tiṣṭhasi | asmad-deva-pādāravindaṃ praṇaya | saṃjīvako brūte-tad-abhaya-vācaṃ me yaccha | gacchāmi | karaṭako brūte-śṛṇu re balīvarda ! alam anayā śaṅkayā | yataḥ- prativācam adatta keśavaḥ śapamānāya na cedi-bhūbhuje | anuhuṅkurute ghana-dhvaniṃ na hi gomāyu-rutāni kesarī

a·tha saṃ·jī·va·kaḥ sā·śaṅ·kam ā·ha-se·nā·pa·te ! kiṃ ma·yā kar·tav·yam | tad a·bhi·dhī·ya·tām | ka·ra·ṭa·ko brū·te-vṛ·ṣa·bha ! at·ra kā·na·ne tiṣ·ṭha·si | as·mad-de·va-pā·dā·ra·vin·daṃ pra·ṇa·ya | saṃ·jī·va·ko brū·te-tad-a·bha·ya-vā·caṃ me yac·cha | gac·chā·mi | ka·ra·ṭa·ko brū·te-śṛ·ṇu re ba·lī·var·da ! a·lam a·na·yā śaṅ·ka·yā | ya·taḥ- pra·ti·vā·cam a·dat·ta ke·śa·vaḥ śa·pa·mā·nā·ya na ce·di-bhū·bhu·je | a·nu·huṅ·ku·ru·te gha·na-dhva·niṃ na hi go·mā·yu-ru·tā·ni ke·sa·rī

अन्यच् च- तृणानि नोन्मूलयति प्रभञ्जनो मृदूनि नीचैः प्रणलानि सर्वतः । समुच्छ्रितान् एव तरून् प्रबाधते महान् महत्य् एव करोति विक्रमम् ॥ २.८८ ॥

anyac ca- tṛṇāni nonmūlayati prabhañjano mṛdūni nīcaiḥ praṇalāni sarvataḥ | samucchritān eva tarūn prabādhate mahān mahaty eva karoti vikramam

an·yac ca- tṛ·ṇā·ni non·mū·la·ya·ti pra·bhañ·ja·no mṛ·dū·ni nī·caiḥ pra·ṇa·lā·ni sar·va·taḥ | sa·muc·chri·tān e·va ta·rūn pra·bā·dha·te ma·hān ma·haty e·va ka·ro·ti vik·ra·mam

ततस् तौ संजीवकं कियद् दूरे संस्थाप्य पिङ्गलकसमीपं गतौ । ततो राजा सादरम् अवलोकितौ प्रणम्योपविष्टौ । राजाहत्वया स दृष्टः ? दमनको ब्रूतेदेव ! दृष्टः । किन्तु यद् देवेन ज्ञातं तत् तथा । महान् एवासौ देवं द्रष्टुम् इच्छति । किन्तु महाबलो ऽसौ ततः सज्जीभूयोपविश्य दृश्यताम् । शब्दमात्राद् एव न भेतव्यम् । तथा चोक्तम्- शब्दमात्रान् न भेतव्यम् अज्ञात्वा शब्दकारणम् । शब्दहेतुं परिज्ञाय कुट्टनी गौरवं गता ॥ २.८९ ॥

tatas tau saṃjīvakaṃ kiyad dūre saṃsthāpya piṅgalaka-samīpaṃ gatau | tato rājā sādaram avalokitau praṇamyopaviṣṭau | rājāha-tvayā sa dṛṣṭaḥ ? damanako brūte-deva ! dṛṣṭaḥ | kintu yad devena jñātaṃ tat tathā | mahān evāsau devaṃ draṣṭum icchati | kintu mahābalo 'sau tataḥ sajjībhūyopaviśya dṛśyatām | śabda-mātrād eva na bhetavyam | tathā coktam- śabda-mātrān na bhetavyam ajñātvā śabda-kāraṇam | śabda-hetuṃ parijñāya kuṭṭanī gauravaṃ gatā

ta·tas tau saṃ·jī·va·kaṃ ki·yad dū·re saṃs·thāp·ya piṅ·ga·la·ka-sa·mī·paṃ ga·tau | ta·to rā·jā sā·da·ram a·va·lo·ki·tau pra·ṇam·yo·pa·viṣ·ṭau | rā·jā·ha-tva·yā sa dṛṣ·ṭaḥ ? da·ma·na·ko brū·te-de·va ! dṛṣ·ṭaḥ | kin·tu yad de·ve·na jñā·taṃ tat ta·thā | ma·hān e·vā·sau de·vaṃ draṣ·ṭum ic·cha·ti | kin·tu ma·hā·ba·lo 'sau ta·taḥ saj·jī·bhū·yo·pa·viś·ya dṛś·ya·tām | śab·da-māt·rād e·va na bhe·tav·yam | ta·thā cok·tam- śab·da-māt·rān na bhe·tav·yam aj·ñāt·vā śab·da-kā·ra·ṇam | śab·da-he·tuṃ pa·rij·ñā·ya kuṭ·ṭa·nī gau·ra·vaṃ ga·tā

राजाहकथम् एतत् ? दमनकः कथयति--- कथा ४ अस्ति श्रीपर्वतमध्ये ब्रह्मपुराख्यं नगरम् । तच्छिखरप्रदेशे घण्टाकर्णो नाम राक्षसः प्रतिवसतीति जनप्रवादः श्रूयते । एकदा घण्टाम् आदाय पलायमानः कश्चिच् चौरो व्याघ्रेण व्यापादितः । तत्पाणिपतिता घण्टा वानरैः प्राप्ता । वानरास् तां घण्टाम् अनुक्षणं वादयन्ति । ततो नगरजनैः स मनुष्यः खादितो दृष्टः प्रतिक्षणं घण्टारवश् च श्रूयते । अनन्तरं घण्टाकर्णः कुपितो मनुष्यान् खादति घण्टां च वादयतीत्य् उक्त्वा सर्वे जना नगरात् पलायिताः । ततः करालया नाम कुट्टन्या विमृश्यानवरो ऽयं घण्टानादः । तत् किं मर्कटा घण्टां वादयन्तीति स्वयं विज्ञाय राजा विज्ञापितःदेव ! यदि कियद् धनोपक्षयः क्रियते, तदाहम् एनं घण्टाकर्णं साधयामि । ततो राजा तस्यै धनं दत्तम् । कुट्टन्या मण्डलं कृत्वा तत्र गणेशादिपूजागौरवं दर्शयित्वा स्वयं वानरप्रियफलान्य् आदाय वनं प्रविश्य फलान्य् आकीर्णानि । ततो घण्टां परित्यज्य वानराः फलासक्ता बभूवुः । कुट्टनी च घण्टां गृहीत्वा नगरम् आगता सर्वजनपूज्याभवत् । अतो ऽहं ब्रवीमिशब्दमात्रान् न भेतव्यम् इत्य् आदि । ततः संजीवकम् आनीय दर्शनं कारितवन्तौ । पश्चात् तत्रैव परमप्रीत्या निवसति । --ओ)०(ओ-- अथ कदाचित् तस्य सिंहस्य भ्राता स्तब्धकर्णनामा सिंहः समागतः । तस्यातिथ्यं कृत्वा सिंहम् उपवेश्य पिङ्गलकस् तदाहाराय पशुं हन्तुं चलितः । अत्रान्तरे संजीवको वदतिदेव ! अद्य हतमृगाणां मांसानि क्व ? राजाहदमनककरटकौ जानीतः । संजीवको ब्रूतेज्ञायतां किम् अस्ति नास्ति वा ? सिंहो विमृश्याहनास्त्य् एव तत् । संजीवको ब्रूतेकथम् एतावन् मांसं ताभ्यां खादितम् ? राजाहखादितं व्ययितम् अवधीरितं च । प्रत्यहम् एष क्रमः । संजीवको ब्रूतेकथं श्रीमद्देवपादानां अगोचरेणैव क्रियते ? राजाहमदीयागोचरेणैव क्रियते । अथ संजीवको ब्रूतेनैतद् उचितम् । तथा चोक्तम्- नानिवेद्य प्रकुर्वीत भर्तुः किंचिद् अपि स्वयम् । कार्यम् आपत्प्रतीकाराद् अन्यत्र जगतीपते ॥ २.९० ॥

rājāha-katham etat ? damanakaḥ kathayati--- kathā 4 asti śrī-parvata-madhye brahmapurākhyaṃ nagaram | tac-chikhara-pradeśe ghaṇṭākarṇo nāma rākṣasaḥ prativasatīti jana-pravādaḥ śrūyate | ekadā ghaṇṭām ādāya palāyamānaḥ kaścic cauro vyāghreṇa vyāpāditaḥ | tat-pāṇi-patitā ghaṇṭā vānaraiḥ prāptā | vānarās tāṃ ghaṇṭām anukṣaṇaṃ vādayanti | tato nagara-janaiḥ sa manuṣyaḥ khādito dṛṣṭaḥ pratikṣaṇaṃ ghaṇṭā-ravaś ca śrūyate | anantaraṃ ghaṇṭākarṇaḥ kupito manuṣyān khādati ghaṇṭāṃ ca vādayatīty uktvā sarve janā nagarāt palāyitāḥ | tataḥ karālayā nāma kuṭṭanyā vimṛśyānavaro 'yaṃ ghaṇṭā-nādaḥ | tat kiṃ markaṭā ghaṇṭāṃ vādayantīti svayaṃ vijñāya rājā vijñāpitaḥ-deva ! yadi kiyad dhanopakṣayaḥ kriyate, tadāham enaṃ ghaṇṭākarṇaṃ sādhayāmi | tato rājā tasyai dhanaṃ dattam | kuṭṭanyā maṇḍalaṃ kṛtvā tatra gaṇeśādi-pūjā-gauravaṃ darśayitvā svayaṃ vānara-priya-phalāny ādāya vanaṃ praviśya phalāny ākīrṇāni | tato ghaṇṭāṃ parityajya vānarāḥ phalāsaktā babhūvuḥ | kuṭṭanī ca ghaṇṭāṃ gṛhītvā nagaram āgatā sarva-jana-pūjyābhavat | ato 'haṃ bravīmi-śabda-mātrān na bhetavyam ity ādi | tataḥ saṃjīvakam ānīya darśanaṃ kāritavantau | paścāt tatraiva parama-prītyā nivasati | --o)0(o-- atha kadācit tasya siṃhasya bhrātā stabdha-karṇa-nāmā siṃhaḥ samāgataḥ | tasyātithyaṃ kṛtvā siṃham upaveśya piṅgalakas tad-āhārāya paśuṃ hantuṃ calitaḥ | atrāntare saṃjīvako vadati-deva ! adya hata-mṛgāṇāṃ māṃsāni kva ? rājāha-damanaka-karaṭakau jānītaḥ | saṃjīvako brūte-jñāyatāṃ kim asti nāsti vā ? siṃho vimṛśyāha-nāsty eva tat | saṃjīvako brūte-katham etāvan māṃsaṃ tābhyāṃ khāditam ? rājāha-khāditaṃ vyayitam avadhīritaṃ ca | pratyaham eṣa kramaḥ | saṃjīvako brūte-kathaṃ śrīmad-deva-pādānāṃ agocareṇaiva kriyate ? rājāha-madīyāgocareṇaiva kriyate | atha saṃjīvako brūte-naitad ucitam | tathā coktam- nānivedya prakurvīta bhartuḥ kiṃcid api svayam | kāryam āpat-pratīkārād anyatra jagatī-pate

rā·jā·ha-ka·tham e·tat ? da·ma·na·kaḥ ka·tha·ya·ti--- ka·thā 4 as·ti śrī-par·va·ta-madh·ye brah·ma·pu·rākh·yaṃ na·ga·ram | tac-chi·kha·ra-pra·de·śe ghaṇ·ṭā·kar·ṇo nā·ma rāk·ṣa·saḥ pra·ti·va·sa·tī·ti ja·na-pra·vā·daḥ śrū·ya·te | e·ka·dā ghaṇ·ṭām ā·dā·ya pa·lā·ya·mā·naḥ kaś·cic cau·ro vyāgh·re·ṇa vyā·pā·di·taḥ | tat-pā·ṇi-pa·ti·tā ghaṇ·ṭā vā·na·raiḥ prāp·tā | vā·na·rās tāṃ ghaṇ·ṭām a·nuk·ṣa·ṇaṃ vā·da·yan·ti | ta·to na·ga·ra-ja·naiḥ sa ma·nuṣ·yaḥ khā·di·to dṛṣ·ṭaḥ pra·tik·ṣa·ṇaṃ ghaṇ·ṭā-ra·vaś ca śrū·ya·te | a·nan·ta·raṃ ghaṇ·ṭā·kar·ṇaḥ ku·pi·to ma·nuṣ·yān khā·da·ti ghaṇ·ṭāṃ ca vā·da·ya·tīty uk·tvā sar·ve ja·nā na·ga·rāt pa·lā·yi·tāḥ | ta·taḥ ka·rā·la·yā nā·ma kuṭ·ṭan·yā vi·mṛś·yā·na·va·ro 'yaṃ ghaṇ·ṭā-nā·daḥ | tat kiṃ mar·ka·ṭā ghaṇ·ṭāṃ vā·da·yan·tī·ti sva·yaṃ vij·ñā·ya rā·jā vij·ñā·pi·taḥ-de·va ! ya·di ki·yad dha·no·pak·ṣa·yaḥ kri·ya·te, ta·dā·ham e·naṃ ghaṇ·ṭā·kar·ṇaṃ sā·dha·yā·mi | ta·to rā·jā tas·yai dha·naṃ dat·tam | kuṭ·ṭan·yā maṇ·ḍa·laṃ kṛt·vā tat·ra ga·ṇe·śā·di-pū·jā-gau·ra·vaṃ dar·śa·yit·vā sva·yaṃ vā·na·ra-pri·ya-pha·lāny ā·dā·ya va·naṃ pra·viś·ya pha·lāny ā·kīr·ṇā·ni | ta·to ghaṇ·ṭāṃ pa·rit·yaj·ya vā·na·rāḥ pha·lā·sak·tā ba·bhū·vuḥ | kuṭ·ṭa·nī ca ghaṇ·ṭāṃ gṛ·hīt·vā na·ga·ram ā·ga·tā sar·va-ja·na-pūj·yā·bha·vat | a·to 'haṃ bra·vī·mi-śab·da-māt·rān na bhe·tav·yam ity ā·di | ta·taḥ saṃ·jī·va·kam ā·nī·ya dar·śa·naṃ kā·ri·ta·van·tau | paś·cāt tat·rai·va pa·ra·ma-prīt·yā ni·va·sa·ti | --o)0(o-- a·tha ka·dā·cit tas·ya siṃ·has·ya bhrā·tā stab·dha-kar·ṇa-nā·mā siṃ·haḥ sa·mā·ga·taḥ | tas·yā·tith·yaṃ kṛt·vā siṃ·ham u·pa·veś·ya piṅ·ga·la·kas tad-ā·hā·rā·ya pa·śuṃ han·tuṃ ca·li·taḥ | at·rān·ta·re saṃ·jī·va·ko va·da·ti-de·va ! ad·ya ha·ta-mṛ·gā·ṇāṃ māṃ·sā·ni kva ? rā·jā·ha-da·ma·na·ka-ka·ra·ṭa·kau jā·nī·taḥ | saṃ·jī·va·ko brū·te-jñā·ya·tāṃ kim as·ti nās·ti vā ? siṃ·ho vi·mṛś·yā·ha-nāsty e·va tat | saṃ·jī·va·ko brū·te-ka·tham e·tā·van māṃ·saṃ tābh·yāṃ khā·di·tam ? rā·jā·ha-khā·di·taṃ vya·yi·tam a·va·dhī·ri·taṃ ca | prat·ya·ham e·ṣa kra·maḥ | saṃ·jī·va·ko brū·te-ka·thaṃ śrī·mad-de·va-pā·dā·nāṃ a·go·ca·re·ṇai·va kri·ya·te ? rā·jā·ha-ma·dī·yā·go·ca·re·ṇai·va kri·ya·te | a·tha saṃ·jī·va·ko brū·te-nai·tad u·ci·tam | ta·thā cok·tam- nā·ni·ved·ya pra·kur·vī·ta bhar·tuḥ kiṃ·cid a·pi sva·yam | kār·yam ā·pat-pra·tī·kā·rād an·yat·ra ja·ga·tī-pa·te

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अन्यच् च- कमण्डलूपमो ऽमात्यस् तनुत्यागी बहुग्रहः । नृपते किङ्क्षणो मूर्खो दरिद्रः किंवराटकः ॥ २.९१ ॥

anyac ca- kamaṇḍalūpamo 'mātyas tanu-tyāgī bahu-grahaḥ | nṛpate kiṅkṣaṇo mūrkho daridraḥ kiṃvarāṭakaḥ

an·yac ca- ka·maṇ·ḍa·lū·pa·mo 'māt·yas ta·nu-tyā·gī ba·hu-gra·haḥ | nṛ·pa·te kiṅ·kṣa·ṇo mūr·kho da·rid·raḥ kiṃ·va·rā·ṭa·kaḥ

स ह्य् अमात्यः सदा श्रेयान् काकिनीं यः प्रवर्धयेत् । कोषः कोषवतः प्राणाः प्राणाः प्राणा न भूपतेः ॥ २.९२ ॥

sa hy amātyaḥ sadā śreyān kākinīṃ yaḥ pravardhayet | koṣaḥ koṣavataḥ prāṇāḥ prāṇāḥ prāṇā na bhūpateḥ

sa hy a·māt·yaḥ sa·dā śre·yān kā·ki·nīṃ yaḥ pra·var·dha·yet | ko·ṣaḥ ko·ṣa·va·taḥ prā·ṇāḥ prā·ṇāḥ prā·ṇā na bhū·pa·teḥ

किं चार्थैर् न कुलाचारैः सेवताम् एति पूरुषः । धनहीनः स्वपत्न्यापि त्यज्यते किं पुनः परैः ॥ २.९३ ॥

kiṃ cārthair na kulācāraiḥ sevatām eti pūruṣaḥ | dhana-hīnaḥ sva-patnyāpi tyajyate kiṃ punaḥ paraiḥ

kiṃ cār·thair na ku·lā·cā·raiḥ se·va·tām e·ti pū·ru·ṣaḥ | dha·na-hī·naḥ sva-pat·nyā·pi tyaj·ya·te kiṃ pu·naḥ pa·raiḥ

एतच् च राज्ञः प्रधानं दूषणम्- अतिव्ययो ऽनपेक्षा च तथार्जनम् अधर्मतः । मोषणं दूरसंस्थानां कोषव्यसनम् उच्यते ॥ २.९४ ॥

etac ca rājñaḥ pradhānaṃ dūṣaṇam- ativyayo 'napekṣā ca tathārjanam adharmataḥ | moṣaṇaṃ dūra-saṃsthānāṃ koṣa-vyasanam ucyate

e·tac ca rāj·ñaḥ pra·dhā·naṃ dū·ṣa·ṇam- a·tiv·ya·yo 'na·pek·ṣā ca ta·thār·ja·nam a·dhar·ma·taḥ | mo·ṣa·ṇaṃ dū·ra-saṃs·thā·nāṃ ko·ṣa-vya·sa·nam uc·ya·te

यतः- क्षिप्रम् आयतम् अनालोच्य व्ययमानः स्ववाञ्छया । परिक्षीयत एवासौ धनी वैश्रवणोपमः ॥ २.९५ ॥

yataḥ- kṣipram āyatam anālocya vyayamānaḥ sva-vāñchayā | parikṣīyata evāsau dhanī vaiśravaṇopamaḥ

ya·taḥ- kṣip·ram ā·ya·tam a·nā·loc·ya vya·ya·mā·naḥ sva-vāñ·cha·yā | pa·rik·ṣī·ya·ta e·vā·sau dha·nī vaiś·ra·va·ṇo·pa·maḥ

स्तब्धकर्णो ब्रूतेशृणु भ्रातः चिराश्रिताद् एतौ दमनककरटकौ सन्धिविग्रहकार्याधिकारिणौ च कदाचिद् अर्थाधिकारे न नियोक्तव्यौ । अपरं च नियोगप्रस्तावे यन् मया श्रुतं तत् कथ्यते । ब्राह्मणः क्षत्रियो बन्धुर् नाधिकारे प्रशस्यते । ब्राह्मणः सिद्धम् अप्य् अर्थं कृच्छ्रेणापि न यच्छति ॥ २.९६ ॥

stabdhakarṇo brūte-śṛṇu bhrātaḥ cirāśritād etau damanaka-karaṭakau sandhi-vigraha-kāryādhikāriṇau ca kadācid arthādhikāre na niyoktavyau | aparaṃ ca niyoga-prastāve yan mayā śrutaṃ tat kathyate | brāhmaṇaḥ kṣatriyo bandhur nādhikāre praśasyate | brāhmaṇaḥ siddham apy arthaṃ kṛcchreṇāpi na yacchati

stab·dha·kar·ṇo brū·te-śṛ·ṇu bhrā·taḥ ci·rāś·ri·tād e·tau da·ma·na·ka-ka·ra·ṭa·kau san·dhi-vig·ra·ha-kār·yā·dhi·kā·ri·ṇau ca ka·dā·cid ar·thā·dhi·kā·re na ni·yok·tav·yau | a·pa·raṃ ca ni·yo·ga-pras·tā·ve yan ma·yā śru·taṃ tat kath·ya·te | brāh·ma·ṇaḥ kṣat·ri·yo ban·dhur nā·dhi·kā·re pra·śas·ya·te | brāh·ma·ṇaḥ sid·dham apy ar·thaṃ kṛc·chre·ṇā·pi na yac·cha·ti

नियुक्तः क्षत्रियो द्रव्ये खड्गं दर्शयते ध्रुवम् । सर्वस्वं ग्रसते बन्धुर् आक्रम्य ज्ञातिभावतः ॥ २.९७ ॥

niyuktaḥ kṣatriyo dravye khaḍgaṃ darśayate dhruvam | sarvasvaṃ grasate bandhur ākramya jñāti-bhāvataḥ

ni·yuk·taḥ kṣat·ri·yo drav·ye khaḍ·gaṃ dar·śa·ya·te dhru·vam | sar·vas·vaṃ gra·sa·te ban·dhur āk·ram·ya jñā·ti-bhā·va·taḥ

अपराधेऽपि निःशङ्को नियोगी चिरसेवकः । स स्वामिनम् अवज्ञाय चरेच् च निरवग्रहः ॥ २.९८ ॥

aparādhe'pi niḥśaṅko niyogī cira-sevakaḥ | sa svāminam avajñāya carec ca niravagrahaḥ

a·pa·rā·dhe'pi niḥ·śaṅ·ko ni·yo·gī ci·ra-se·va·kaḥ | sa svā·mi·nam a·vaj·ñā·ya ca·rec ca ni·ra·vag·ra·haḥ

उपकर्ताधिकारस्थः स्वापराधं न मन्यते । उपकारं ध्वजीकृत्य सर्वम् एव विलुम्पति ॥ २.९९ ॥

upakartādhikāra-sthaḥ svāparādhaṃ na manyate | upakāraṃ dhvajī-kṛtya sarvam eva vilumpati

u·pa·kar·tā·dhi·kā·ra-sthaḥ svā·pa·rā·dhaṃ na man·ya·te | u·pa·kā·raṃ dhva·jī-kṛt·ya sar·vam e·va vi·lum·pa·ti

उपंशुक्रीडितो ऽमात्यः स्वयं राजायते यतः । अवज्ञा क्रियते तेन सदा परिचयाद् ध्रुवम् ॥ २.१०० ॥

upaṃśu-krīḍito 'mātyaḥ svayaṃ rājāyate yataḥ | avajñā kriyate tena sadā paricayād dhruvam

u·paṃ·śu-krī·ḍi·to 'māt·yaḥ sva·yaṃ rā·jā·ya·te ya·taḥ | a·vaj·ñā kri·ya·te te·na sa·dā pa·ri·ca·yād dhru·vam

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अन्तर्दुष्टः क्षमायुक्तः सर्वानर्थकरः किल । शकुनिः शकटारश् च दृष्टान्ताव् अत्र भूपते ॥ २.१०१ ॥

antar-duṣṭaḥ kṣamā-yuktaḥ sarvānartha-karaḥ kila | śakuniḥ śakaṭāraś ca dṛṣṭāntāv atra bhūpate

an·tar-duṣ·ṭaḥ kṣa·mā-yuk·taḥ sar·vā·nar·tha-ka·raḥ ki·la | śa·ku·niḥ śa·ka·ṭā·raś ca dṛṣ·ṭān·tāv at·ra bhū·pa·te

सदामत्यो न साध्यः स्यात् समृद्धः सर्व एव हि । सिद्धानाम् अयम् आदेशः ऋद्धिश् चित्तविकारिणी ॥ २.१०२ ॥

sadāmatyo na sādhyaḥ syāt samṛddhaḥ sarva eva hi | siddhānām ayam ādeśaḥ ṛddhiś citta-vikāriṇī

sa·dā·mat·yo na sādh·yaḥ syāt sa·mṛd·dhaḥ sar·va e·va hi | sid·dhā·nām a·yam ā·de·śaḥ ṛd·dhiś cit·ta-vi·kā·ri·ṇī

प्राप्तार्थग्रहणं द्रव्यपरीवर्तो ऽनुरोधनम् । उपेक्षा बुद्धिहीनत्वं भोगो ऽमात्यस्य दूषणम् ॥ २.१०३ ॥

prāptārtha-grahaṇaṃ dravya-parīvarto 'nurodhanam | upekṣā buddhi-hīnatvaṃ bhogo 'mātyasya dūṣaṇam

prāp·tār·tha-gra·ha·ṇaṃ drav·ya-pa·rī·var·to 'nu·ro·dha·nam | u·pek·ṣā bud·dhi-hī·nat·vaṃ bho·go 'māt·yas·ya dū·ṣa·ṇam

नियोग्य् अर्थग्रहोपायो राज्ञा नित्यपरीक्षणम् । प्रतिपत्तिप्रदानं च तथा कर्मविपर्ययः ॥ २.१०४ ॥

niyogy artha-grahopāyo rājñā nitya-parīkṣaṇam | pratipatti-pradānaṃ ca tathā karma-viparyayaḥ

ni·yogy ar·tha-gra·ho·pā·yo rāj·ñā nit·ya-pa·rīk·ṣa·ṇam | pra·ti·pat·ti-pra·dā·naṃ ca ta·thā kar·ma-vi·par·ya·yaḥ

निपीडिता वमन्त्य् उच्चैर् अन्तःसारं महीपतेः । दुष्टव्रणा इव प्रायो भवन्ति हि नियोगिनः ॥ २.१०५ ॥

nipīḍitā vamanty uccair antaḥ-sāraṃ mahīpateḥ | duṣṭa-vraṇā iva prāyo bhavanti hi niyoginaḥ

ni·pī·ḍi·tā va·manty uc·cair an·taḥ-sā·raṃ ma·hī·pa·teḥ | duṣ·ṭa-vra·ṇā i·va prā·yo bha·van·ti hi ni·yo·gi·naḥ

मुहुर् नियोगिनी बाध्या वसुधारा महीपते । सकृत् किं पीडितं स्नानवस्त्रं मुञ्चेद् धृतं पयः ॥ २.१०६ ॥

muhur niyoginī bādhyā vasudhārā mahīpate | sakṛt kiṃ pīḍitaṃ snāna-vastraṃ muñced dhṛtaṃ payaḥ

mu·hur ni·yo·gi·nī bādh·yā va·su·dhā·rā ma·hī·pa·te | sa·kṛt kiṃ pī·ḍi·taṃ snā·na-vas·traṃ muñ·ced dhṛ·taṃ pa·yaḥ

एतत् सर्वं यथावसरं ज्ञात्वा व्यवहर्तव्यम् । सिंहो ब्रूतेअस्ति तावद् एवम् । किन्त्व् एतौ सर्वथा न मम वचनकारिणौ । स्तब्धकर्णो ब्रूतेएतत् सर्वम् अनुचितं सर्वथा । यतः- आज्ञाभङ्गकरान् राजा न क्षमेत सुतान् अपि । विशेषः को नु राज्ञश् च राज्ञश् चित्रगतस्य च ॥ २.१०७ ॥

etat sarvaṃ yathāvasaraṃ jñātvā vyavahartavyam | siṃho brūte-asti tāvad evam | kintv etau sarvathā na mama vacana-kāriṇau | stabdhakarṇo brūte-etat sarvam anucitaṃ sarvathā | yataḥ- ājñā-bhaṅga-karān rājā na kṣameta sutān api | viśeṣaḥ ko nu rājñaś ca rājñaś citra-gatasya ca

e·tat sar·vaṃ ya·thā·va·sa·raṃ jñāt·vā vya·va·har·tav·yam | siṃ·ho brū·te-as·ti tā·vad e·vam | kintv e·tau sar·va·thā na ma·ma va·ca·na-kā·ri·ṇau | stab·dha·kar·ṇo brū·te-e·tat sar·vam a·nu·ci·taṃ sar·va·thā | ya·taḥ- āj·ñā-bhaṅ·ga-ka·rān rā·jā na kṣa·me·ta su·tān a·pi | vi·śe·ṣaḥ ko nu rāj·ñaś ca rāj·ñaś cit·ra-ga·tas·ya ca

स्तब्धस्य नश्यति यशो विषम् अस्य मैत्री नष्टेन्द्रियस्य कुलम् अर्थपरस्य धर्मः । विद्याफलं व्यसनिनः कृपणस्य सौख्यं राज्यं प्रमत्तसचिवस्य नराधिपस्य ॥ २.१०८ ॥

stabdhasya naśyati yaśo viṣam asya maitrī naṣṭendriyasya kulam artha-parasya dharmaḥ | vidyā-phalaṃ vyasaninaḥ kṛpaṇasya saukhyaṃ rājyaṃ pramatta-sacivasya narādhipasya

stab·dhas·ya naś·ya·ti ya·śo vi·ṣam as·ya mait·rī naṣ·ṭen·dri·yas·ya ku·lam ar·tha-pa·ras·ya dhar·maḥ | vid·yā-pha·laṃ vya·sa·ni·naḥ kṛ·pa·ṇas·ya saukh·yaṃ rāj·yaṃ pra·mat·ta-sa·ci·vas·ya na·rā·dhi·pas·ya

अपरं च- तस्करेभ्यो नियुक्तेभ्यः शत्रुभ्यो नृपवल्लभात् । नृपतिर् निजलोभाच् च प्रजा रक्षेत् पितेव हि ॥ २.१०९ ॥

aparaṃ ca- taskarebhyo niyuktebhyaḥ śatrubhyo nṛpa-vallabhāt | nṛpatir nija-lobhāc ca prajā rakṣet piteva hi

a·pa·raṃ ca- tas·ka·rebh·yo ni·yuk·tebh·yaḥ śat·rubh·yo nṛ·pa-val·la·bhāt | nṛ·pa·tir ni·ja-lo·bhāc ca pra·jā rak·ṣet pi·te·va hi

भ्रातः ! सर्वथास्मद्वचनं क्रियताम् । व्यवहारो ऽप्य् अस्माभिः कृत एव । अयं संजीवकः सस्यभक्षको ऽर्थाधिकारे नियुज्यताम् । एतद्वचनात् तथानुष्ठिते सति तद् आरभ्य पिङ्गलकसंजीवकयोः सर्वबन्धुपरित्यागेन महता स्नेहेन कालो ऽतिवर्तते । ततो ऽनुजीविनाम् अप्याहारदाने शैथिल्यदर्शनाद् दमनककरटकाव् अन्योन्यं चिन्तयतः । तद् आह दमनकः करटकम्मित्र ! किं कर्तव्यम् ? आत्मकृतो ऽयं दोषः । स्वयं कृतेऽपि दोषे परिदेवनम् अप्य् अनुचितम् । तथा चोक्तम्- स्वर्णरेखाम् अहं स्पृष्ट्वा बद्ध्वात्मानं च दूतिका । आदित्सुश् च मणिं साधुः स्वदोषाद् दुःखिता इमे ॥ २.११० ॥

bhrātaḥ ! sarvathāsmad-vacanaṃ kriyatām | vyavahāro 'py asmābhiḥ kṛta eva | ayaṃ saṃjīvakaḥ sasya-bhakṣako 'rthādhikāre niyujyatām | etad-vacanāt tathānuṣṭhite sati tad ārabhya piṅgalaka-saṃjīvakayoḥ sarva-bandhu-parityāgena mahatā snehena kālo 'tivartate | tato 'nujīvinām apyāhāra-dāne śaithilya-darśanād damanaka-karaṭakāv anyonyaṃ cintayataḥ | tad āha damanakaḥ karaṭakam-mitra ! kiṃ kartavyam ? ātma-kṛto 'yaṃ doṣaḥ | svayaṃ kṛte'pi doṣe paridevanam apy anucitam | tathā coktam- svarṇa-rekhām ahaṃ spṛṣṭvā baddhvātmānaṃ ca dūtikā | āditsuś ca maṇiṃ sādhuḥ sva-doṣād duḥkhitā ime

bhrā·taḥ ! sar·va·thās·mad-va·ca·naṃ kri·ya·tām | vya·va·hā·ro 'py as·mā·bhiḥ kṛ·ta e·va | a·yaṃ saṃ·jī·va·kaḥ sas·ya-bhak·ṣa·ko 'rthā·dhi·kā·re ni·yuj·ya·tām | e·tad-va·ca·nāt ta·thā·nuṣ·ṭhi·te sa·ti tad ā·rabh·ya piṅ·ga·la·ka-saṃ·jī·va·ka·yoḥ sar·va-ban·dhu-pa·rit·yā·ge·na ma·ha·tā sne·he·na kā·lo 'ti·var·ta·te | ta·to 'nu·jī·vi·nām ap·yā·hā·ra-dā·ne śai·thil·ya-dar·śa·nād da·ma·na·ka-ka·ra·ṭa·kāv an·yon·yaṃ cin·ta·ya·taḥ | tad ā·ha da·ma·na·kaḥ ka·ra·ṭa·kam-mit·ra ! kiṃ kar·tav·yam ? āt·ma-kṛ·to 'yaṃ do·ṣaḥ | sva·yaṃ kṛ·te'pi do·ṣe pa·ri·de·va·nam apy a·nu·ci·tam | ta·thā cok·tam- svar·ṇa-re·khām a·haṃ spṛṣ·ṭvā bad·dhvāt·mā·naṃ ca dū·ti·kā | ā·dit·suś ca ma·ṇiṃ sā·dhuḥ sva-do·ṣād duḥ·khi·tā i·me

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

करटको ब्रूते--कथम् एतत् ? दमनकः कथयति- कथा ५ अस्ति काञ्चनपुरनाम्नि नगरे वीरविक्रमो राजा । तस्य धर्माधिकारिणा कश्चिन् नापितो वध्यभूमिं नीयमानः कन्दर्पकेतुनाम्ना परिव्राजकेन साधुद्वितीयकेन नायं हन्तव्यः इत्य् उक्त्वा वस्त्राञ्चलेन धृतः । राजपुरुषा ऊचुःकिम् इति नायं वध्यः । स आहश्रूयताम् । स्वर्णरेखाम् अहं स्पृष्ट्वा इत्य् आदि पठति । त आहुः--कथम् एतत् ? परिव्राजकः कथयतिअहं सिंहलद्वीपस्य भूपतेर् जीमूतकेतः पुत्रः दन्दर्पकेतुर् नाम । मध्ये चतुर्दश्याम् आविर्भूतकल्पतरुतले रत्नावलीकिरणकबूतरपर्यङ्कस्थिता सर्वालङ्कारभूषिता लक्ष्मीर् इव वीनां वादयन्ती कन्या काचिद् दृश्यते इति । ततो ऽहं पोतव्णिजम् आदाय पोतम् आरुह्य तत्र गतः । अनन्तरं तत्र गत्वा पर्यङ्केऽधमग्रा तथैव सावलोकिता । ततस् तल्लावण्यगुणाकृष्टेन मयापि तत्पश्चाज् झम्पो दत्तः । तदनन्तरं कनकपत्तनं प्राप्य सुवर्णप्रासादे तथैव पर्यङ्के स्थिता विद्याधरीभिर् उपास्यमाना मयालोकिता । तथाप्य् अहं दूराद् एव दृष्ट्वा सखीं प्रस्थाप्य सादरं सम्भाषितः । तत्सख्या च मया पृष्टया समाख्यातमेषा कन्दर्पकेलिनाम्नो विद्याधरचक्रवर्तिनः पुत्री रत्नमञ्जरी नाम प्रतिज्ञापिता विद्यते । यः कनकवर्तनं स्वचक्षुषागत्य पश्यति, स एव पितुर् अगोचरो ऽपि मां परिणेष्यतीति मनसः सङ्कल्पः । तद् एनां गान्धर्वविवाहेन परिणयतु भवान् । अथ तत्र वृत्ते गन्धर्वविवाहे तथा सह रममाणस् तत्राहं तिष्ठामि । तत एकदा रहसि तयोक्तम्स्वामिन् ! स्वेच्छया सर्वम् इदम् उपभोक्तव्यम् । एषा चित्रगता स्वर्णरेखा नाम विद्याधरी न कदाचित् स्प्रष्टव्या । पश्चाद् उपजातकौतुकेन मया स्वर्णरेखा स्वहस्तेन स्पृष्टा । तथा चित्रतयाप्य् अहं चरणपद्मेन ताडित आगत्य स्वराष्ट्रे पतितः । अथ दुःखितो ऽहं परिव्रजितः पृथिवीं परिभ्राम्यन्न् इमां न्गरीम् अनुप्राप्तः । अत्र चातिकान्ते दिवसे गोपगृहे सुप्तः सन्न् अपश्यम् । प्रदोषसमये पशूनां पालनं कृत्वा स्वगेहम् आगतो गोपः स्ववधूं दूत्या सह किम् अपि मन्त्रयन्तीम् अपश्यत् । ततस् तां गोपीं ताडयित्वा स्तम्भे बद्ध्वा सुप्तः । ततो ऽर्धरात्रे एतस्य नापितस्य वधूर् दूती पुनस् तां गोपीम् उपेत्यावदत्तव विरहानलदग्धो ऽसौ स्मरशरजर्जरितो मुमूर्षुर् इव वर्तते । तथा चोक्तम्- रजनीचरनाथेन खण्डिते तिमिरे निशि । यूनां मनांसि विव्याध दृष्ट्वा दृष्ट्वा मनोभवः ॥ २.१११ ॥

karaṭako brūte--katham etat ? damanakaḥ kathayati- kathā 5 asti kāñcanapura-nāmni nagare vīravikramo rājā | tasya dharmādhikāriṇā kaścin nāpito vadhya-bhūmiṃ nīyamānaḥ kandarpaketu-nāmnā parivrājakena sādhu-dvitīyakena nāyaṃ hantavyaḥ ity uktvā vastrāñcalena dhṛtaḥ | rāja-puruṣā ūcuḥ-kim iti nāyaṃ vadhyaḥ | sa āha-śrūyatām | svarṇa-rekhām ahaṃ spṛṣṭvā ity ādi paṭhati | ta āhuḥ--katham etat ? parivrājakaḥ kathayati-ahaṃ siṃhala-dvīpasya bhūpater jīmūtaketaḥ putraḥ dandarpaketur nāma | madhye caturdaśyām āvirbhūta-kalpataru-tale ratnāvalī-kiraṇa-kabūtara-paryaṅka-sthitā sarvālaṅkāra-bhūṣitā lakṣmīr iva vīnāṃ vādayantī kanyā kācid dṛśyate iti | tato 'haṃ pota-vṇijam ādāya potam āruhya tatra gataḥ | anantaraṃ tatra gatvā paryaṅke'dhamagrā tathaiva sāvalokitā | tatas tal-lāvaṇya-guṇākṛṣṭena mayāpi tat-paścāj jhampo dattaḥ | tad-anantaraṃ kanakapattanaṃ prāpya suvarṇa-prāsāde tathaiva paryaṅke sthitā vidyādharībhir upāsyamānā mayālokitā | tathāpy ahaṃ dūrād eva dṛṣṭvā sakhīṃ prasthāpya sādaraṃ sambhāṣitaḥ | tat-sakhyā ca mayā pṛṣṭayā samākhyātam-eṣā kandarpakeli-nāmno vidyādhara-cakravartinaḥ putrī ratnamañjarī nāma pratijñāpitā vidyate | yaḥ kanakavartanaṃ sva-cakṣuṣāgatya paśyati, sa eva pitur agocaro 'pi māṃ pariṇeṣyatīti manasaḥ saṅkalpaḥ | tad enāṃ gāndharva-vivāhena pariṇayatu bhavān | atha tatra vṛtte gandharva-vivāhe tathā saha ramamāṇas tatrāhaṃ tiṣṭhāmi | tata ekadā rahasi tayoktam-svāmin ! svecchayā sarvam idam upabhoktavyam | eṣā citra-gatā svarṇa-rekhā nāma vidyādharī na kadācit spraṣṭavyā | paścād upajāta-kautukena mayā svarṇarekhā sva-hastena spṛṣṭā | tathā citratayāpy ahaṃ caraṇa-padmena tāḍita āgatya sva-rāṣṭre patitaḥ | atha duḥkhito 'haṃ parivrajitaḥ pṛthivīṃ paribhrāmyann imāṃ ngarīm anuprāptaḥ | atra cātikānte divase gopa-gṛhe suptaḥ sann apaśyam | pradoṣa-samaye paśūnāṃ pālanaṃ kṛtvā sva-geham āgato gopaḥ sva-vadhūṃ dūtyā saha kim api mantrayantīm apaśyat | tatas tāṃ gopīṃ tāḍayitvā stambhe baddhvā suptaḥ | tato 'rdha-rātre etasya nāpitasya vadhūr dūtī punas tāṃ gopīm upetyāvadat-tava virahānala-dagdho 'sau smara-śara-jarjarito mumūrṣur iva vartate | tathā coktam- rajanī-cara-nāthena khaṇḍite timire niśi | yūnāṃ manāṃsi vivyādha dṛṣṭvā dṛṣṭvā manobhavaḥ

ka·ra·ṭa·ko brū·te--ka·tham e·tat ? da·ma·na·kaḥ ka·tha·ya·ti- ka·thā 5 as·ti kāñ·ca·na·pu·ra-nām·ni na·ga·re vī·ra·vik·ra·mo rā·jā | tas·ya dhar·mā·dhi·kā·ri·ṇā kaś·cin nā·pi·to vadh·ya-bhū·miṃ nī·ya·mā·naḥ kan·dar·pa·ke·tu-nām·nā pa·riv·rā·ja·ke·na sā·dhu-dvi·tī·ya·ke·na nā·yaṃ han·tav·yaḥ ity uk·tvā vas·trāñ·ca·le·na dhṛ·taḥ | rā·ja-pu·ru·ṣā ū·cuḥ-kim i·ti nā·yaṃ vadh·yaḥ | sa ā·ha-śrū·ya·tām | svar·ṇa-re·khām a·haṃ spṛṣ·ṭvā ity ā·di pa·ṭha·ti | ta ā·huḥ--ka·tham e·tat ? pa·riv·rā·ja·kaḥ ka·tha·ya·ti-a·haṃ siṃ·ha·la-dvī·pas·ya bhū·pa·ter jī·mū·ta·ke·taḥ put·raḥ dan·dar·pa·ke·tur nā·ma | madh·ye ca·tur·daś·yām ā·vir·bhū·ta-kal·pa·ta·ru-ta·le rat·nā·va·lī-ki·ra·ṇa-ka·bū·ta·ra-par·yaṅ·ka-sthi·tā sar·vā·laṅ·kā·ra-bhū·ṣi·tā lak·ṣmīr i·va vī·nāṃ vā·da·yan·tī kan·yā kā·cid dṛś·ya·te i·ti | ta·to 'haṃ po·ta-vṇi·jam ā·dā·ya po·tam ā·ruh·ya tat·ra ga·taḥ | a·nan·ta·raṃ tat·ra gat·vā par·yaṅ·ke'dha·mag·rā ta·thai·va sā·va·lo·ki·tā | ta·tas tal-lā·vaṇ·ya-gu·ṇā·kṛṣ·ṭe·na ma·yā·pi tat-paś·cāj jham·po dat·taḥ | tad-a·nan·ta·raṃ ka·na·ka·pat·ta·naṃ prāp·ya su·var·ṇa-prā·sā·de ta·thai·va par·yaṅ·ke sthi·tā vid·yā·dha·rī·bhir u·pās·ya·mā·nā ma·yā·lo·ki·tā | ta·thāpy a·haṃ dū·rād e·va dṛṣ·ṭvā sa·khīṃ pras·thāp·ya sā·da·raṃ sam·bhā·ṣi·taḥ | tat-sakh·yā ca ma·yā pṛṣ·ṭa·yā sa·mākh·yā·tam-e·ṣā kan·dar·pa·ke·li-nām·no vid·yā·dha·ra-cak·ra·var·ti·naḥ put·rī rat·na·mañ·ja·rī nā·ma pra·tij·ñā·pi·tā vid·ya·te | yaḥ ka·na·ka·var·ta·naṃ sva-cak·ṣu·ṣā·gat·ya paś·ya·ti, sa e·va pi·tur a·go·ca·ro 'pi māṃ pa·ri·ṇeṣ·ya·tī·ti ma·na·saḥ saṅ·kal·paḥ | tad e·nāṃ gān·dhar·va-vi·vā·he·na pa·ri·ṇa·ya·tu bha·vān | a·tha tat·ra vṛt·te gan·dhar·va-vi·vā·he ta·thā sa·ha ra·ma·mā·ṇas tat·rā·haṃ tiṣ·ṭhā·mi | ta·ta e·ka·dā ra·ha·si ta·yok·tam-svā·min ! svec·cha·yā sar·vam i·dam u·pa·bhok·tav·yam | e·ṣā cit·ra-ga·tā svar·ṇa-re·khā nā·ma vid·yā·dha·rī na ka·dā·cit spraṣ·ṭav·yā | paś·cād u·pa·jā·ta-kau·tu·ke·na ma·yā svar·ṇa·re·khā sva-has·te·na spṛṣ·ṭā | ta·thā cit·ra·ta·yāpy a·haṃ ca·ra·ṇa-pad·me·na tā·ḍi·ta ā·gat·ya sva-rāṣ·ṭre pa·ti·taḥ | a·tha duḥ·khi·to 'haṃ pa·riv·ra·ji·taḥ pṛ·thi·vīṃ pa·ribh·rām·yann i·māṃ nga·rīm a·nup·rāp·taḥ | at·ra cā·ti·kān·te di·va·se go·pa-gṛ·he sup·taḥ sann a·paś·yam | pra·do·ṣa-sa·ma·ye pa·śū·nāṃ pā·la·naṃ kṛt·vā sva-ge·ham ā·ga·to go·paḥ sva-va·dhūṃ dūt·yā sa·ha kim a·pi man·tra·yan·tīm a·paś·yat | ta·tas tāṃ go·pīṃ tā·ḍa·yit·vā stam·bhe bad·dhvā sup·taḥ | ta·to 'rdha-rāt·re e·tas·ya nā·pi·tas·ya va·dhūr dū·tī pu·nas tāṃ go·pīm u·pet·yā·va·dat-ta·va vi·ra·hā·na·la-dag·dho 'sau sma·ra-śa·ra-jar·ja·ri·to mu·mūr·ṣur i·va var·ta·te | ta·thā cok·tam- ra·ja·nī-ca·ra-nā·the·na khaṇ·ḍi·te ti·mi·re ni·śi | yū·nāṃ ma·nāṃ·si viv·yā·dha dṛṣ·ṭvā dṛṣ·ṭvā ma·no·bha·vaḥ

तस्य तादृशीम् अवस्थाम् अवलोक्य परिक्लिष्टमनास् त्वाम् अनुवर्तितुम् आगता । तद् अहम् अत्रात्मानं बद्ध्वा तिष्ठामि । त्वं तत्र गत्वा तं सन्तोष्य सत्वरम् आगमिष्यसि । तथानुष्ठिते सति स गोपः प्रबुद्धो ऽवदतिदानीं त्वां पापिष्ठां जारान्तिकं नयामि । ततो यदासौ न किंचिद् अपि ब्रूते तदा क्रुद्धो गोपःदर्पान् मम वचसि प्रत्युत्तरम् अपि न ददासि इत्य् उक्त्वा कोपेन तेन कर्तरिकामादायास्या नासिका छिन्ना । तथा कृत्वा पुनः सुप्तो गोपो निद्राम् उपगतः । अथागत्य गोपी दूतीम् अपृच्छत्का वार्ता ? दूत्योक्तम्पश्य माम् । मुखम् एव वार्तां कथयति । अनन्तरं सा गोपी तथा कृत्वात्मानं बद्ध्वा स्थिता । इयं च दूती तां छिन्ननासिकां गृहीत्वा स्वगृहं प्रविश्य स्थिता । ततः प्रातर् एवानेन नापितेन स्ववधूः क्षुरभाण्डं याचिता सती क्षुरम् एकं प्रादात् । ततो ऽसमग्रभाण्डे प्राप्ते समुपजातकोपो ऽयं नापितस् तं क्षुरं दूराद् एव गृहे क्षिप्तवान् । अथ कृतार्तरायेयं मे नासिकानेन छिन्नेत्य् उक्त्वा धर्माधिकारिसमीपम् एतम् आनीतवती । सा च गोपी तेन गोपेन पुनः पृष्टोवाचअरे पाप ! को मां महासती विरूपयितुं समर्थः । मम व्यवहारम् अकल्मषम् अष्टौ लोकपाला एव जानन्ति, यतः- आदित्यचन्द्रावनिलानलश् च द्यौर् भूमिर् आपो हृदयं यमश् च । अहश् च रात्रिश् च उभे च सन्ध्ये धर्मश् च जानाति नरस्य वृत्तम् ॥ २.११२ ॥

tasya tādṛśīm avasthām avalokya parikliṣṭa-manās tvām anuvartitum āgatā | tad aham atrātmānaṃ baddhvā tiṣṭhāmi | tvaṃ tatra gatvā taṃ santoṣya satvaram āgamiṣyasi | tathānuṣṭhite sati sa gopaḥ prabuddho 'vadat-idānīṃ tvāṃ pāpiṣṭhāṃ jārāntikaṃ nayāmi | tato yadāsau na kiṃcid api brūte tadā kruddho gopaḥ-darpān mama vacasi pratyuttaram api na dadāsi ity uktvā kopena tena kartarikāmādāyāsyā nāsikā chinnā | tathā kṛtvā punaḥ supto gopo nidrām upagataḥ | athāgatya gopī dūtīm apṛcchat-kā vārtā ? dūtyoktam-paśya mām | mukham eva vārtāṃ kathayati | anantaraṃ sā gopī tathā kṛtvātmānaṃ baddhvā sthitā | iyaṃ ca dūtī tāṃ chinna-nāsikāṃ gṛhītvā sva-gṛhaṃ praviśya sthitā | tataḥ prātar evānena nāpitena sva-vadhūḥ kṣura-bhāṇḍaṃ yācitā satī kṣuram ekaṃ prādāt | tato 'samagra-bhāṇḍe prāpte samupajāta-kopo 'yaṃ nāpitas taṃ kṣuraṃ dūrād eva gṛhe kṣiptavān | atha kṛtārtarāyeyaṃ me nāsikānena chinnety uktvā dharmādhikāri-samīpam etam ānītavatī | sā ca gopī tena gopena punaḥ pṛṣṭovāca-are pāpa ! ko māṃ mahāsatī virūpayituṃ samarthaḥ | mama vyavahāram akalmaṣam aṣṭau lokapālā eva jānanti, yataḥ- āditya-candrāvanilānalaś ca dyaur bhūmir āpo hṛdayaṃ yamaś ca | ahaś ca rātriś ca ubhe ca sandhye dharmaś ca jānāti narasya vṛttam

tas·ya tā·dṛ·śīm a·vas·thām a·va·lok·ya pa·rik·liṣ·ṭa-ma·nās tvām a·nu·var·ti·tum ā·ga·tā | tad a·ham at·rāt·mā·naṃ bad·dhvā tiṣ·ṭhā·mi | tvaṃ tat·ra gat·vā taṃ san·toṣ·ya sat·va·ram ā·ga·miṣ·ya·si | ta·thā·nuṣ·ṭhi·te sa·ti sa go·paḥ pra·bud·dho 'va·dat-i·dā·nīṃ tvāṃ pā·piṣ·ṭhāṃ jā·rān·ti·kaṃ na·yā·mi | ta·to ya·dā·sau na kiṃ·cid a·pi brū·te ta·dā krud·dho go·paḥ-dar·pān ma·ma va·ca·si prat·yut·ta·ram a·pi na da·dā·si ity uk·tvā ko·pe·na te·na kar·ta·ri·kā·mā·dā·yās·yā nā·si·kā chin·nā | ta·thā kṛt·vā pu·naḥ sup·to go·po nid·rām u·pa·ga·taḥ | a·thā·gat·ya go·pī dū·tīm a·pṛc·chat-kā vār·tā ? dūt·yok·tam-paś·ya mām | mu·kham e·va vār·tāṃ ka·tha·ya·ti | a·nan·ta·raṃ sā go·pī ta·thā kṛt·vāt·mā·naṃ bad·dhvā sthi·tā | i·yaṃ ca dū·tī tāṃ chin·na-nā·si·kāṃ gṛ·hīt·vā sva-gṛ·haṃ pra·viś·ya sthi·tā | ta·taḥ prā·tar e·vā·ne·na nā·pi·te·na sva-va·dhūḥ kṣu·ra-bhāṇ·ḍaṃ yā·ci·tā sa·tī kṣu·ram e·kaṃ prā·dāt | ta·to 'sa·mag·ra-bhāṇ·ḍe prāp·te sa·mu·pa·jā·ta-ko·po 'yaṃ nā·pi·tas taṃ kṣu·raṃ dū·rād e·va gṛ·he kṣip·ta·vān | a·tha kṛ·tār·ta·rā·ye·yaṃ me nā·si·kā·ne·na chin·nety uk·tvā dhar·mā·dhi·kā·ri-sa·mī·pam e·tam ā·nī·ta·va·tī | sā ca go·pī te·na go·pe·na pu·naḥ pṛṣ·ṭo·vā·ca-a·re pā·pa ! ko māṃ ma·hā·sa·tī vi·rū·pa·yi·tuṃ sa·mar·thaḥ | ma·ma vya·va·hā·ram a·kal·ma·ṣam aṣ·ṭau lo·ka·pā·lā e·va jā·nan·ti, ya·taḥ- ā·dit·ya-can·drā·va·ni·lā·na·laś ca dyaur bhū·mir ā·po hṛ·da·yaṃ ya·maś ca | a·haś ca rāt·riś ca u·bhe ca san·dhye dhar·maś ca jā·nā·ti na·ras·ya vṛt·tam

अतथ्यान्य् अपि तथ्यानि दर्शयन्ति हि पेशलाः । समे निम्नोन्नतानीव चित्रकर्मविदो जनाः ॥ २.११३ ॥

atathyāny api tathyāni darśayanti hi peśalāḥ | same nimnonnatānīva citra-karma-vido janāḥ

a·tath·yāny a·pi tath·yā·ni dar·śa·yan·ti hi pe·śa·lāḥ | sa·me nim·non·na·tā·nī·va cit·ra-kar·ma-vi·do ja·nāḥ

उत्पन्नेषु च कार्येषु मतिर् यस्य न हीयते । स निस्तरति दुर्गाणि गोपी जारद्वयं यथा ॥ २.११४ ॥

utpanneṣu ca kāryeṣu matir yasya na hīyate | sa nistarati durgāṇi gopī jāra-dvayaṃ yathā

ut·pan·ne·ṣu ca kār·ye·ṣu ma·tir yas·ya na hī·ya·te | sa nis·ta·ra·ti dur·gā·ṇi go·pī jā·ra-dva·yaṃ ya·thā

करटकः पृच्छतिकथम् एतत् ? कथा ६ दमनकः कथयतिअस्ति द्वारवत्यां पुर्यां कस्यचिद् गोपस्य वधूर् बन्धकी । सा ग्रामस्य दण्डनायकेन तत्पुत्रेण च समं रमते । तथा चोक्तम्- नाग्निस् तृप्यति काष्ठानां नापगानां महोदधिः । नान्तकः सर्वभूतानां न पुंसां वामलोचना ॥ २.११५ ॥

karaṭakaḥ pṛcchati-katham etat ? kathā 6 damanakaḥ kathayati-asti dvāravatyāṃ puryāṃ kasyacid gopasya vadhūr bandhakī | sā grāmasya daṇḍa-nāyakena tat-putreṇa ca samaṃ ramate | tathā coktam- nāgnis tṛpyati kāṣṭhānāṃ nāpagānāṃ mahodadhiḥ | nāntakaḥ sarva-bhūtānāṃ na puṃsāṃ vāma-locanā

ka·ra·ṭa·kaḥ pṛc·cha·ti-ka·tham e·tat ? ka·thā 6 da·ma·na·kaḥ ka·tha·ya·ti-as·ti dvā·ra·vat·yāṃ pur·yāṃ kas·ya·cid go·pas·ya va·dhūr ban·dha·kī | sā grā·mas·ya daṇ·ḍa-nā·ya·ke·na tat-put·re·ṇa ca sa·maṃ ra·ma·te | ta·thā cok·tam- nāg·nis tṛp·ya·ti kāṣ·ṭhā·nāṃ nā·pa·gā·nāṃ ma·ho·da·dhiḥ | nān·ta·kaḥ sar·va-bhū·tā·nāṃ na puṃ·sāṃ vā·ma-lo·ca·nā

न दानेन न मानेन नार्जवेन न सेवया । न शस्त्रेण न शास्त्रेण सर्वथा विषमाः स्त्रियः ॥ २.११६ ॥

na dānena na mānena nārjavena na sevayā | na śastreṇa na śāstreṇa sarvathā viṣamāḥ striyaḥ

na dā·ne·na na mā·ne·na nār·ja·ve·na na se·va·yā | na śas·tre·ṇa na śās·tre·ṇa sar·va·thā vi·ṣa·māḥ stri·yaḥ

यतः- गुणाश्रयं कीर्तियुतं च कान्तं पतिं रतिज्ञं सधनं युवानम् । विहाय शीघ्रं वनिता व्रजन्ति नरान्तरं शीलगुणादिहीनम् ॥ २.११७ ॥

yataḥ- guṇāśrayaṃ kīrti-yutaṃ ca kāntaṃ patiṃ ratijñaṃ sadhanaṃ yuvānam | vihāya śīghraṃ vanitā vrajanti narāntaraṃ śīla-guṇādi-hīnam

ya·taḥ- gu·ṇāś·ra·yaṃ kīr·ti-yu·taṃ ca kān·taṃ pa·tiṃ ra·tij·ñaṃ sa·dha·naṃ yu·vā·nam | vi·hā·ya śīgh·raṃ va·ni·tā vra·jan·ti na·rān·ta·raṃ śī·la-gu·ṇā·di-hī·nam

अपरं च- न तादृशीं प्रीतिम् उपैति नारी विचित्रशय्या शयितापि कामम् । यथा हि दूर्वादिविकीर्णभूमौ प्रयाति सौख्यं परकान्तिसङ्गात् ॥ २.११८ ॥

aparaṃ ca- na tādṛśīṃ prītim upaiti nārī vicitra-śayyā śayitāpi kāmam | yathā hi dūrvādi-vikīrṇa-bhūmau prayāti saukhyaṃ para-kānti-saṅgāt

a·pa·raṃ ca- na tā·dṛ·śīṃ prī·tim u·pai·ti nā·rī vi·cit·ra-śay·yā śa·yi·tā·pi kā·mam | ya·thā hi dūr·vā·di-vi·kīr·ṇa-bhū·mau pra·yā·ti saukh·yaṃ pa·ra-kān·ti-saṅ·gāt

अथ कदाचित् सा दण्डनायकपुत्रेण सह रममाणा तिष्ठति । अथ दण्डनायको ऽपि रन्तुं तत्रागतः । तम् आयान्तं दृष्ट्वा तत्पुत्रं कुसूले निक्षिप्य दण्डनायकेन सह तथैव क्रीडति । अनन्तरं तस्य भर्ता गोपो गोष्ठात् समागतः । तम् अवलोक्य गोप्योक्तम्दण्डनायक ! त्वं लगुडं गृहीत्वा कोपं दर्शयन् सत्वरं गच्छ । तथा तेनानुष्ठिते गोपेन गृहम् आगत्य पृष्ठाकेन कार्येण दण्डनायकः समागत्यात्र स्थितः ? सा ब्रूतेअन्यं केनापि कार्येण पुत्रस्योपरि क्रुद्धः । स च मार्यमाणो ऽप्य् अत्रागत्य प्रविष्टो मया कुसूले निक्षिप्य रक्षितः । तत्पित्रा चान्विष्यात्र न दृष्टः । अत एवायं दण्डनायकः क्रुद्ध एव गच्छति । ततः सा तत्पुत्रं कुषुलाद् बहिष्कृत्य दर्शितवती । तथा चोक्तम्- आहारो द्विगुणः स्त्रीणां बुद्धिस् तासां चतुर्गुणा । षड्गुणो व्यवसायश् च कामाश् चाष्टगुणः स्मृतः ॥ २.११९ ॥

atha kadācit sā daṇḍa-nāyaka-putreṇa saha ramamāṇā tiṣṭhati | atha daṇḍa-nāyako 'pi rantuṃ tatrāgataḥ | tam āyāntaṃ dṛṣṭvā tat-putraṃ kusūle nikṣipya daṇḍanāyakena saha tathaiva krīḍati | anantaraṃ tasya bhartā gopo goṣṭhāt samāgataḥ | tam avalokya gopyoktam-daṇḍanāyaka ! tvaṃ laguḍaṃ gṛhītvā kopaṃ darśayan satvaraṃ gaccha | tathā tenānuṣṭhite gopena gṛham āgatya pṛṣṭhā-kena kāryeṇa daṇḍanāyakaḥ samāgatyātra sthitaḥ ? sā brūte-anyaṃ kenāpi kāryeṇa putrasyopari kruddhaḥ | sa ca māryamāṇo 'py atrāgatya praviṣṭo mayā kusūle nikṣipya rakṣitaḥ | tat-pitrā cānviṣyātra na dṛṣṭaḥ | ata evāyaṃ daṇḍanāyakaḥ kruddha eva gacchati | tataḥ sā tat-putraṃ kuṣulād bahiṣkṛtya darśitavatī | tathā coktam- āhāro dviguṇaḥ strīṇāṃ buddhis tāsāṃ catur-guṇā | ṣaḍ-guṇo vyavasāyaś ca kāmāś cāṣṭaguṇaḥ smṛtaḥ

a·tha ka·dā·cit sā daṇ·ḍa-nā·ya·ka-put·re·ṇa sa·ha ra·ma·mā·ṇā tiṣ·ṭha·ti | a·tha daṇ·ḍa-nā·ya·ko 'pi ran·tuṃ tat·rā·ga·taḥ | tam ā·yān·taṃ dṛṣ·ṭvā tat-put·raṃ ku·sū·le nik·ṣip·ya daṇ·ḍa·nā·ya·ke·na sa·ha ta·thai·va krī·ḍa·ti | a·nan·ta·raṃ tas·ya bhar·tā go·po goṣ·ṭhāt sa·mā·ga·taḥ | tam a·va·lok·ya gop·yok·tam-daṇ·ḍa·nā·ya·ka ! tvaṃ la·gu·ḍaṃ gṛ·hīt·vā ko·paṃ dar·śa·yan sat·va·raṃ gac·cha | ta·thā te·nā·nuṣ·ṭhi·te go·pe·na gṛ·ham ā·gat·ya pṛṣ·ṭhā-ke·na kār·ye·ṇa daṇ·ḍa·nā·ya·kaḥ sa·mā·gat·yāt·ra sthi·taḥ ? sā brū·te-an·yaṃ ke·nā·pi kār·ye·ṇa put·ras·yo·pa·ri krud·dhaḥ | sa ca mār·ya·mā·ṇo 'py at·rā·gat·ya pra·viṣ·ṭo ma·yā ku·sū·le nik·ṣip·ya rak·ṣi·taḥ | tat-pit·rā cān·viṣ·yāt·ra na dṛṣ·ṭaḥ | a·ta e·vā·yaṃ daṇ·ḍa·nā·ya·kaḥ krud·dha e·va gac·cha·ti | ta·taḥ sā tat-put·raṃ ku·ṣu·lād ba·hiṣ·kṛt·ya dar·śi·ta·va·tī | ta·thā cok·tam- ā·hā·ro dvi·gu·ṇaḥ strī·ṇāṃ bud·dhis tā·sāṃ ca·tur-gu·ṇā | ṣaḍ-gu·ṇo vya·va·sā·yaś ca kā·māś cāṣ·ṭa·gu·ṇaḥ smṛ·taḥ

अतो ऽहं ब्रवीमिउतपन्नेष्व् अपि कार्येषु इत्य् आदि । करटको ब्रूतेअस्त्व् एवम् । किन्त्व् अनयोर् महानन्योग्न्यनिसर्गोपजातस्नेह कथं भेदयितुं शक्यः ? दमनको ब्रूतेउपायः क्रियताम् । तथा चोक्तम्- उपायेन जयो यादृग् रिपोस् तादृङ् न हेतिभिः । उपायज्ञो ऽल्पकायो ऽपि न शूरैः परिभूयते ॥ २.१२० ॥

ato 'haṃ bravīmi-utapanneṣv api kāryeṣu ity ādi | karaṭako brūte-astv evam | kintv anayor mahānanyognya-nisargopajāta-sneha kathaṃ bhedayituṃ śakyaḥ ? damanako brūte-upāyaḥ kriyatām | tathā coktam- upāyena jayo yādṛg ripos tādṛṅ na hetibhiḥ | upāya-jño 'lpa-kāyo 'pi na śūraiḥ paribhūyate

a·to 'haṃ bra·vī·mi-u·ta·pan·neṣv a·pi kār·ye·ṣu ity ā·di | ka·ra·ṭa·ko brū·te-astv e·vam | kintv a·na·yor ma·hā·nan·yog·nya-ni·sar·go·pa·jā·ta-sne·ha ka·thaṃ bhe·da·yi·tuṃ śak·yaḥ ? da·ma·na·ko brū·te-u·pā·yaḥ kri·ya·tām | ta·thā cok·tam- u·pā·ye·na ja·yo yā·dṛg ri·pos tā·dṛṅ na he·ti·bhiḥ | u·pā·ya-jño 'lpa-kā·yo 'pi na śū·raiḥ pa·ri·bhū·ya·te

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

करटकः पृच्छतिकथम् एतत् ? दमनकः कथयति-- कथा ७ कस्मिंश्चित् तरौ वायसदम्पती निवसतः । तयोश् चापृत्यानि तत्कोटरावस्थितेन कृष्णसर्पेण खादितानि । ततः पुनर् गर्भवती वायसी वायस्म् आहनाथ ! त्यज्यताम् अयं वृक्षः । अत्रावस्थितकृष्णसर्पेणावयोः सन्ततिः सततं भक्ष्यते । यतः- दुष्टा भार्या शठं मित्रं भृत्यश् चोत्तरदायकः । ससर्पे च गृहे वासो मृत्युर् एव न संशयः ॥ २.१२१ ॥

karaṭakaḥ pṛcchati-katham etat ? damanakaḥ kathayati-- kathā 7 kasmiṃścit tarau vāyasa-dampatī nivasataḥ | tayoś cāpṛtyāni tat-koṭarāvasthitena kṛṣṇa-sarpeṇa khāditāni | tataḥ punar garbhavatī vāyasī vāyasm āha-nātha ! tyajyatām ayaṃ vṛkṣaḥ | atrāvasthita-kṛṣṇa-sarpeṇāvayoḥ santatiḥ satataṃ bhakṣyate | yataḥ- duṣṭā bhāryā śaṭhaṃ mitraṃ bhṛtyaś cottara-dāyakaḥ | sa-sarpe ca gṛhe vāso mṛtyur eva na saṃśayaḥ

ka·ra·ṭa·kaḥ pṛc·cha·ti-ka·tham e·tat ? da·ma·na·kaḥ ka·tha·ya·ti-- ka·thā 7 kas·miṃś·cit ta·rau vā·ya·sa-dam·pa·tī ni·va·sa·taḥ | ta·yoś cā·pṛt·yā·ni tat-ko·ṭa·rā·vas·thi·te·na kṛṣ·ṇa-sar·pe·ṇa khā·di·tā·ni | ta·taḥ pu·nar gar·bha·va·tī vā·ya·sī vā·yasm ā·ha-nā·tha ! tyaj·ya·tām a·yaṃ vṛk·ṣaḥ | at·rā·vas·thi·ta-kṛṣ·ṇa-sar·pe·ṇā·va·yoḥ san·ta·tiḥ sa·ta·taṃ bhak·ṣya·te | ya·taḥ- duṣ·ṭā bhār·yā śa·ṭhaṃ mit·raṃ bhṛt·yaś cot·ta·ra-dā·ya·kaḥ | sa-sar·pe ca gṛ·he vā·so mṛt·yur e·va na saṃ·śa·yaḥ

वायसो ब्रूतेप्रिये ! न भेतव्यम् । वारं वारं मवैतस्य सोढः । इदानीं पुनर् न क्षन्तव्यः । वायस्य् आहकथम् एतेन बलवता सार्धे भवान् विग्रहीतुं समर्थः । वायसो ब्रूतेअलम् अनया शङ्कया । यतः- बुद्धिर् यस्य बलं तस्य निर्बुद्धेस् तु कुतो बलम् । पश्य सिंहो मदोन्मत्तः शशकेन निपातितः ॥ २.१२२ ॥

vāyaso brūte-priye ! na bhetavyam | vāraṃ vāraṃ mavaitasya soḍhaḥ | idānīṃ punar na kṣantavyaḥ | vāyasy āha-katham etena balavatā sārdhe bhavān vigrahītuṃ samarthaḥ | vāyaso brūte-alam anayā śaṅkayā | yataḥ- buddhir yasya balaṃ tasya nirbuddhes tu kuto balam | paśya siṃho madonmattaḥ śaśakena nipātitaḥ

vā·ya·so brū·te-pri·ye ! na bhe·tav·yam | vā·raṃ vā·raṃ ma·vai·tas·ya so·ḍhaḥ | i·dā·nīṃ pu·nar na kṣan·tav·yaḥ | vā·yasy ā·ha-ka·tham e·te·na ba·la·va·tā sār·dhe bha·vān vig·ra·hī·tuṃ sa·mar·thaḥ | vā·ya·so brū·te-a·lam a·na·yā śaṅ·ka·yā | ya·taḥ- bud·dhir yas·ya ba·laṃ tas·ya nir·bud·dhes tu ku·to ba·lam | paś·ya siṃ·ho ma·don·mat·taḥ śa·śa·ke·na ni·pā·ti·taḥ

वायसी विहस्याह--कथम् एतत् ? वायसः कथयति- कथा ८ अस्ति मन्दरनाम्नि पर्वते दुर्दान्तो नाम सिंहः । स च सर्वदा पशूनां वधं कुर्वन्न् आस्ते । ततः सर्वैः पशुभिर् मिलित्वा स सिंहो विज्ञप्तःमृगेन्द्र ! किम् अर्थम् एकदा बहुपशुघातः क्रियते । यदि प्रसादो भवति तदा वयम् एव भवदाहाराय प्रत्यहम् एकैकं पशुम् उपढौकयामः । ततः सिंहेनोक्तम्यद्य् एतद् अभिमतं भवतां तर्हि भवतु तत् । ततःप्रभृत्य् एकैकं पशुम् उपकल्पितं भक्षयन्न् आस्ते । अथ कदाचिद् वृद्धशशकस्य वारः समायातः । सो ऽचिन्तयत्- त्रासहेतोर् विनीतिस् तु क्रियते जीविताशया । पञ्चत्वं चेद् गमिष्यामि किं सिंहानुनयेन मे ॥ २.१२३ ॥

vāyasī vihasyāha--katham etat ? vāyasaḥ kathayati- kathā 8 asti mandara-nāmni parvate durdānto nāma siṃhaḥ | sa ca sarvadā paśūnāṃ vadhaṃ kurvann āste | tataḥ sarvaiḥ paśubhir militvā sa siṃho vijñaptaḥ-mṛgendra ! kim artham ekadā bahu-paśu-ghātaḥ kriyate | yadi prasādo bhavati tadā vayam eva bhavad-āhārāya pratyaham ekaikaṃ paśum upaḍhaukayāmaḥ | tataḥ siṃhenoktam-yady etad abhimataṃ bhavatāṃ tarhi bhavatu tat | tataḥ-prabhṛty ekaikaṃ paśum upakalpitaṃ bhakṣayann āste | atha kadācid vṛddha-śaśakasya vāraḥ samāyātaḥ | so 'cintayat- trāsa-hetor vinītis tu kriyate jīvitāśayā | pañcatvaṃ ced gamiṣyāmi kiṃ siṃhānunayena me

vā·ya·sī vi·has·yā·ha--ka·tham e·tat ? vā·ya·saḥ ka·tha·ya·ti- ka·thā 8 as·ti man·da·ra-nām·ni par·va·te dur·dān·to nā·ma siṃ·haḥ | sa ca sar·va·dā pa·śū·nāṃ va·dhaṃ kur·vann ās·te | ta·taḥ sar·vaiḥ pa·śu·bhir mi·lit·vā sa siṃ·ho vij·ñap·taḥ-mṛ·gen·dra ! kim ar·tham e·ka·dā ba·hu-pa·śu-ghā·taḥ kri·ya·te | ya·di pra·sā·do bha·va·ti ta·dā va·yam e·va bha·vad-ā·hā·rā·ya prat·ya·ham e·kai·kaṃ pa·śum u·pa·ḍhau·ka·yā·maḥ | ta·taḥ siṃ·he·nok·tam-yady e·tad a·bhi·ma·taṃ bha·va·tāṃ tar·hi bha·va·tu tat | ta·taḥ-pra·bhṛty e·kai·kaṃ pa·śum u·pa·kal·pi·taṃ bhak·ṣa·yann ās·te | a·tha ka·dā·cid vṛd·dha-śa·śa·kas·ya vā·raḥ sa·mā·yā·taḥ | so 'cin·ta·yat- trā·sa-he·tor vi·nī·tis tu kri·ya·te jī·vi·tā·śa·yā | pañ·cat·vaṃ ced ga·miṣ·yā·mi kiṃ siṃ·hā·nu·na·ye·na me

तन् मन्दं मन्दं गच्छामि । ततः सिंहो ऽपि क्षुधापीडितः कोपात् तम् उवाचकुतस् त्वं विलम्ब्य समागतो ऽसि । शशको ऽब्रवीत्देव ! नाहम् अपराधी । आगच्छन् पथि सिंहान्तरेण बलाद् धृतः । तस्याग्रे पुनर् आगमनाय शपथं कृत्वा स्वामिनं निवेदयितुम् अत्रागतो ऽसिम् । सिंहः सकोपम् आहसत्वरं गत्वा दुरात्मानं दर्शय । क्व स दुरात्मा तिष्ठति । ततः शशकस् तं गृहीत्वा गभीरकूपं दर्शयितुं गतः । तत्रागत्य स्वयम् एव पश्यतु स्वामीत्य् उक्त्वा तस्मिन् कूपजले तस्य सिंहस्यैव प्रतिबिम्बं दर्शितवान् । ततो ऽसौ क्रोधाध्मातो दर्पात् तस्योपर्य् आत्मानं निक्षिप्य पञ्चत्वं गतः । अतो ऽहं ब्रवीमि बुद्धिर् यस्य इत्य् आदि । वायस्य् आहश्रुतं मया सर्वम् । सम्प्रति यथा कर्तव्यं ब्रूहि । वायसो ऽवदतत्रासन्ने सरसि राजपुत्रः प्रत्यहम् आगत्य स्नाति । स्नानसमये मदङ्गाद् अवतारितं तीर्थशिलानिहितं कनकसूत्रं चञ्च्वा विधृत्यानीयास्मिन् कोटरे धारयिष्यसि । अथ कदाचित् स्नातुं जलं प्रविष्टे राजपुत्रे वायस्या तदनुष्ठितम् । अथ कनकसूत्रानुसरणप्रवृत्तै राजपुरुषैस् तत्र तरुकोटरे कृष्णसर्पो दृष्टो व्यापादितश् च । अतो ऽहं ब्रवीमिउपायेन हि यच् छक्यम् इतेन हि यच् छक्यम् इत्य् आदि । करटको ब्रूतेयद्य् एवं तर्हि गच्छ । शिवास् ते सन्तु पन्थानः । ततो दमनकः पिङ्गलकसमीपं गत्वा प्रणम्योवाचदेव ! आत्यन्तिकं किम् अपि महाभयकारि कार्यं मन्यमानः समागतो ऽस्मि । यतः- आपद्य् उन्मार्गगमने कार्यकालात्ययेषु च । कल्याणवचनं ब्रूयाद् अपृष्टो ऽपि हितो नरः ॥ २.१२४ ॥

tan mandaṃ mandaṃ gacchāmi | tataḥ siṃho 'pi kṣudhā-pīḍitaḥ kopāt tam uvāca-kutas tvaṃ vilambya samāgato 'si | śaśako 'bravīt-deva ! nāham aparādhī | āgacchan pathi siṃhāntareṇa balād dhṛtaḥ | tasyāgre punar āgamanāya śapathaṃ kṛtvā svāminaṃ nivedayitum atrāgato 'sim | siṃhaḥ sakopam āha-satvaraṃ gatvā durātmānaṃ darśaya | kva sa durātmā tiṣṭhati | tataḥ śaśakas taṃ gṛhītvā gabhīra-kūpaṃ darśayituṃ gataḥ | tatrāgatya svayam eva paśyatu svāmīty uktvā tasmin kūpa-jale tasya siṃhasyaiva pratibimbaṃ darśitavān | tato 'sau krodhādhmāto darpāt tasyopary ātmānaṃ nikṣipya pañcatvaṃ gataḥ | ato 'haṃ bravīmi buddhir yasya ity ādi | vāyasy āha-śrutaṃ mayā sarvam | samprati yathā kartavyaṃ brūhi | vāyaso 'vadat-atrāsanne sarasi rāja-putraḥ pratyaham āgatya snāti | snāna-samaye mad-aṅgād avatāritaṃ tīrtha-śilā-nihitaṃ kanaka-sūtraṃ cañcvā vidhṛtyānīyāsmin koṭare dhārayiṣyasi | atha kadācit snātuṃ jalaṃ praviṣṭe rāja-putre vāyasyā tad-anuṣṭhitam | atha kanaka-sūtrānusaraṇa-pravṛttai rāja-puruṣais tatra taru-koṭare kṛṣṇa-sarpo dṛṣṭo vyāpāditaś ca | ato 'haṃ bravīmi-upāyena hi yac chakyam itena hi yac chakyam ity ādi | karaṭako brūte-yady evaṃ tarhi gaccha | śivās te santu panthānaḥ | tato damanakaḥ piṅgalaka-samīpaṃ gatvā praṇamyovāca-deva ! ātyantikaṃ kim api mahā-bhaya-kāri kāryaṃ manyamānaḥ samāgato 'smi | yataḥ- āpady unmārga-gamane kārya-kālātyayeṣu ca | kalyāṇa-vacanaṃ brūyād apṛṣṭo 'pi hito naraḥ

tan man·daṃ man·daṃ gac·chā·mi | ta·taḥ siṃ·ho 'pi kṣu·dhā-pī·ḍi·taḥ ko·pāt tam u·vā·ca-ku·tas tvaṃ vi·lam·bya sa·mā·ga·to 'si | śa·śa·ko 'bra·vīt-de·va ! nā·ham a·pa·rā·dhī | ā·gac·chan pa·thi siṃ·hān·ta·re·ṇa ba·lād dhṛ·taḥ | tas·yāg·re pu·nar ā·ga·ma·nā·ya śa·pa·thaṃ kṛt·vā svā·mi·naṃ ni·ve·da·yi·tum at·rā·ga·to 'sim | siṃ·haḥ sa·ko·pam ā·ha-sat·va·raṃ gat·vā du·rāt·mā·naṃ dar·śa·ya | kva sa du·rāt·mā tiṣ·ṭha·ti | ta·taḥ śa·śa·kas taṃ gṛ·hīt·vā ga·bhī·ra-kū·paṃ dar·śa·yi·tuṃ ga·taḥ | tat·rā·gat·ya sva·yam e·va paś·ya·tu svā·mīty uk·tvā tas·min kū·pa-ja·le tas·ya siṃ·has·yai·va pra·ti·bim·baṃ dar·śi·ta·vān | ta·to 'sau kro·dhādh·mā·to dar·pāt tas·yo·pary āt·mā·naṃ nik·ṣip·ya pañ·cat·vaṃ ga·taḥ | a·to 'haṃ bra·vī·mi bud·dhir yas·ya ity ā·di | vā·yasy ā·ha-śru·taṃ ma·yā sar·vam | sam·pra·ti ya·thā kar·tav·yaṃ brū·hi | vā·ya·so 'va·dat-at·rā·san·ne sa·ra·si rā·ja-put·raḥ prat·ya·ham ā·gat·ya snā·ti | snā·na-sa·ma·ye mad-aṅ·gād a·va·tā·ri·taṃ tīr·tha-śi·lā-ni·hi·taṃ ka·na·ka-sūt·raṃ cañ·cvā vi·dhṛt·yā·nī·yās·min ko·ṭa·re dhā·ra·yiṣ·ya·si | a·tha ka·dā·cit snā·tuṃ ja·laṃ pra·viṣ·ṭe rā·ja-put·re vā·yas·yā tad-a·nuṣ·ṭhi·tam | a·tha ka·na·ka-sūt·rā·nu·sa·ra·ṇa-pra·vṛt·tai rā·ja-pu·ru·ṣais tat·ra ta·ru-ko·ṭa·re kṛṣ·ṇa-sar·po dṛṣ·ṭo vyā·pā·di·taś ca | a·to 'haṃ bra·vī·mi-u·pā·ye·na hi yac chak·yam i·te·na hi yac chak·yam ity ā·di | ka·ra·ṭa·ko brū·te-yady e·vaṃ tar·hi gac·cha | śi·vās te san·tu pan·thā·naḥ | ta·to da·ma·na·kaḥ piṅ·ga·la·ka-sa·mī·paṃ gat·vā pra·ṇam·yo·vā·ca-de·va ! āt·yan·ti·kaṃ kim a·pi ma·hā-bha·ya-kā·ri kār·yaṃ man·ya·mā·naḥ sa·mā·ga·to 'smi | ya·taḥ- ā·pady un·mār·ga-ga·ma·ne kār·ya-kā·lāt·ya·ye·ṣu ca | kal·yā·ṇa-va·ca·naṃ brū·yād a·pṛṣ·ṭo 'pi hi·to na·raḥ

अन्यच् च- भोगस्य भाजनं राजा न राजा कार्यभाजनम् । राजकार्यपरिध्वंसी मन्त्री दोषेण लिप्यते ॥ २.१२५ ॥

anyac ca- bhogasya bhājanaṃ rājā na rājā kārya-bhājanam | rāja-kārya-paridhvaṃsī mantrī doṣeṇa lipyate

an·yac ca- bho·gas·ya bhā·ja·naṃ rā·jā na rā·jā kār·ya-bhā·ja·nam | rā·ja-kār·ya-pa·ridh·vaṃ·sī man·trī do·ṣe·ṇa lip·ya·te

तथा हि पश्य । अमात्यानाम् एष क्रमः । वरं प्राणपरित्यागः शिरसा वापि कर्तनम् । न तु स्वामिपदावाप्तिपातकेच्छोर् उपेक्षणम् ॥ २.१२६ ॥

tathā hi paśya | amātyānām eṣa kramaḥ | varaṃ prāṇa-parityāgaḥ śirasā vāpi kartanam | na tu svāmi-padāvāpti-pātakecchor upekṣaṇam

ta·thā hi paś·ya | a·māt·yā·nām e·ṣa kra·maḥ | va·raṃ prā·ṇa-pa·rit·yā·gaḥ śi·ra·sā vā·pi kar·ta·nam | na tu svā·mi-pa·dā·vāp·ti-pā·ta·kec·chor u·pek·ṣa·ṇam

पिङ्गलकः सादरम् आहअथ भवान् किं वक्तुम् इच्छति । दमनको ब्रूतेदेव ! संजीवकस् तवोपयसदृशव्यवहारीव लक्ष्यते । तथा चास्मत् सन्निधाने श्रीमद्देवपादानां शक्तित्रयनिन्दां कृत्वा राज्यम् एवाभिलषति । एतच् छ्रुत्वा, पिङ्गलकः सभयं साश्चर्यं मत्वा तूष्णीं स्थितः । दमनकः पुनर् आहदेव ! सर्वामात्यपरित्यागं कृत्वैक एवायं यत् त्वां सर्वाधिकारी कृतः । स एव दोषः । यतः- अत्युच्छ्रिते मन्त्रिणि पार्थिवे च विष्टभ्य पादाव् उपतिष्ठते श्रीः । सा स्त्रीस्वभावाद् असहा भरस्य तयोर् द्वयोर् एकतरं जहाति ॥ २.१२७ ॥

piṅgalakaḥ sādaram āha-atha bhavān kiṃ vaktum icchati | damanako brūte-deva ! saṃjīvakas tavopaya-sadṛśa-vyavahārīva lakṣyate | tathā cāsmat sannidhāne śrīmad-deva-pādānāṃ śakti-traya-nindāṃ kṛtvā rājyam evābhilaṣati | etac chrutvā, piṅgalakaḥ sabhayaṃ sāścaryaṃ matvā tūṣṇīṃ sthitaḥ | damanakaḥ punar āha-deva ! sarvāmātya-parityāgaṃ kṛtvaika evāyaṃ yat tvāṃ sarvādhikārī kṛtaḥ | sa eva doṣaḥ | yataḥ- atyucchrite mantriṇi pārthive ca viṣṭabhya pādāv upatiṣṭhate śrīḥ | sā strī-svabhāvād asahā bharasya tayor dvayor ekataraṃ jahāti

piṅ·ga·la·kaḥ sā·da·ram ā·ha-a·tha bha·vān kiṃ vak·tum ic·cha·ti | da·ma·na·ko brū·te-de·va ! saṃ·jī·va·kas ta·vo·pa·ya-sa·dṛ·śa-vya·va·hā·rī·va lak·ṣya·te | ta·thā cās·mat san·ni·dhā·ne śrī·mad-de·va-pā·dā·nāṃ śak·ti-tra·ya-nin·dāṃ kṛt·vā rāj·yam e·vā·bhi·la·ṣa·ti | e·tac chrut·vā, piṅ·ga·la·kaḥ sa·bha·yaṃ sāś·car·yaṃ mat·vā tūṣ·ṇīṃ sthi·taḥ | da·ma·na·kaḥ pu·nar ā·ha-de·va ! sar·vā·māt·ya-pa·rit·yā·gaṃ kṛt·vai·ka e·vā·yaṃ yat tvāṃ sar·vā·dhi·kā·rī kṛ·taḥ | sa e·va do·ṣaḥ | ya·taḥ- at·yuc·chri·te man·tri·ṇi pār·thi·ve ca viṣ·ṭabh·ya pā·dāv u·pa·tiṣ·ṭha·te śrīḥ | sā strī-sva·bhā·vād a·sa·hā bha·ras·ya ta·yor dva·yor e·ka·ta·raṃ ja·hā·ti

अपरं च- एकं भूमिपतिः करोति सचिवं राज्ये प्रमाणं यदा तं मोहात् श्रयते मदः स च मदालस्येन निर्विद्यते । निर्विण्णस्य पदं करोति हृदये तस्य स्वतन्त्रस्पृहा- स्वातन्त्र्यस्पृहया ततः स नृपतेः प्राणान् अभिद्रुह्यति ॥ २.१२८ ॥

aparaṃ ca- ekaṃ bhūmi-patiḥ karoti sacivaṃ rājye pramāṇaṃ yadā taṃ mohāt śrayate madaḥ sa ca madālasyena nirvidyate | nirviṇṇasya padaṃ karoti hṛdaye tasya svatantra-spṛhā- svātantrya-spṛhayā tataḥ sa nṛpateḥ prāṇān abhidruhyati

a·pa·raṃ ca- e·kaṃ bhū·mi-pa·tiḥ ka·ro·ti sa·ci·vaṃ rāj·ye pra·mā·ṇaṃ ya·dā taṃ mo·hāt śra·ya·te ma·daḥ sa ca ma·dā·las·ye·na nir·vid·ya·te | nir·viṇ·ṇas·ya pa·daṃ ka·ro·ti hṛ·da·ye tas·ya sva·tan·tra-spṛ·hā- svā·tan·trya-spṛ·ha·yā ta·taḥ sa nṛ·pa·teḥ prā·ṇān a·bhid·ruh·ya·ti

अन्यच् च- विषदग्धस्य भक्तस्य दन्तस्य चलितस्य च । अमात्यस्य च दुष्टस्य मूलाद् उद्धरणं सुखम् ॥ २.१२९ ॥

anyac ca- viṣa-dagdhasya bhaktasya dantasya calitasya ca | amātyasya ca duṣṭasya mūlād uddharaṇaṃ sukham

an·yac ca- vi·ṣa-dag·dhas·ya bhak·tas·ya dan·tas·ya ca·li·tas·ya ca | a·māt·yas·ya ca duṣ·ṭas·ya mū·lād ud·dha·ra·ṇaṃ su·kham

किं च- यः कुर्यात् सचिवायत्तां श्रियं तद्व्यसने सति । सो ऽन्धवज् जगतीपालः सीदेत् सञ्चारकैर् विना ॥ २.१३० ॥

kiṃ ca- yaḥ kuryāt sacivāyattāṃ śriyaṃ tad-vyasane sati | so 'ndhavaj jagatī-pālaḥ sīdet sañcārakair vinā

kiṃ ca- yaḥ kur·yāt sa·ci·vā·yat·tāṃ śri·yaṃ tad-vya·sa·ne sa·ti | so 'ndha·vaj ja·ga·tī-pā·laḥ sī·det sañ·cā·ra·kair vi·nā

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

सर्वकार्येषु स्वेच्छातः प्रवर्तते । तद् अत्र प्रमाणं स्वामी । एतं च जानाति । न सो ऽस्ति पुरुषो लोके यो न कामयते श्रियम् । परस्य युवतिं रम्यां सादरं नेक्षतेऽत्र कः ॥ २.१३१ ॥

sarva-kāryeṣu svecchātaḥ pravartate | tad atra pramāṇaṃ svāmī | etaṃ ca jānāti | na so 'sti puruṣo loke yo na kāmayate śriyam | parasya yuvatiṃ ramyāṃ sādaraṃ nekṣate'tra kaḥ

sar·va-kār·ye·ṣu svec·chā·taḥ pra·var·ta·te | tad at·ra pra·mā·ṇaṃ svā·mī | e·taṃ ca jā·nā·ti | na so 'sti pu·ru·ṣo lo·ke yo na kā·ma·ya·te śri·yam | pa·ras·ya yu·va·tiṃ ram·yāṃ sā·da·raṃ nek·ṣa·te'tra kaḥ

सिंहो विमृश्याहभद्र ! यद्यप्य् एवं तथापि संजीवकेन सह मम महान् स्नेहः । पश्य- कुर्वन्न् अपि व्यलीकानि यः प्रियः प्रिय एव सः । अशेषदोषदुष्टो ऽपि कायः कस्य न वल्लभः ॥ २.१३२ ॥

siṃho vimṛśyāha-bhadra ! yadyapy evaṃ tathāpi saṃjīvakena saha mama mahān snehaḥ | paśya- kurvann api vyalīkāni yaḥ priyaḥ priya eva saḥ | aśeṣa-doṣa-duṣṭo 'pi kāyaḥ kasya na vallabhaḥ

siṃ·ho vi·mṛś·yā·ha-bhad·ra ! yad·yapy e·vaṃ ta·thā·pi saṃ·jī·va·ke·na sa·ha ma·ma ma·hān sne·haḥ | paś·ya- kur·vann a·pi vya·lī·kā·ni yaḥ pri·yaḥ pri·ya e·va saḥ | a·śe·ṣa-do·ṣa-duṣ·ṭo 'pi kā·yaḥ kas·ya na val·la·bhaḥ

अन्यच् च- अप्रियाण्य् अपि कुर्वाणो यः प्रियः प्रिय एव सः । दग्धमन्दिरसारेऽपि कस्य वह्नाव् अनादरः ॥ २.१३३ ॥

anyac ca- apriyāṇy api kurvāṇo yaḥ priyaḥ priya eva saḥ | dagdha-mandira-sāre'pi kasya vahnāv anādaraḥ

an·yac ca- ap·ri·yāṇy a·pi kur·vā·ṇo yaḥ pri·yaḥ pri·ya e·va saḥ | dag·dha-man·di·ra-sā·re'pi kas·ya vah·nāv a·nā·da·raḥ

दमनकः पुनरे एवाहदेव ! स एवातिदोषः, यतः- यस्मिन्न् एवाधिकं चक्षुर् आरोहयति पार्थिवः । सुतेऽमात्येऽप्य् उदासीने स लक्ष्म्याश्रीयते जनः ॥ २.१३४ ॥

damanakaḥ punare evāha-deva ! sa evātidoṣaḥ, yataḥ- yasminn evādhikaṃ cakṣur ārohayati pārthivaḥ | sute'mātye'py udāsīne sa lakṣmyāśrīyate janaḥ

da·ma·na·kaḥ pu·na·re e·vā·ha-de·va ! sa e·vā·ti·do·ṣaḥ, ya·taḥ- yas·minn e·vā·dhi·kaṃ cak·ṣur ā·ro·ha·ya·ti pār·thi·vaḥ | su·te'māt·ye'py u·dā·sī·ne sa lak·ṣmyāś·rī·ya·te ja·naḥ

शृणु देव ! अप्रियस्यापि पथ्यस्य परिणामः सुखावहः । वक्ता श्रोता च यत्रास्ति रमन्ते तत्र सम्पदः ॥ २.१३५ ॥

śṛṇu deva ! apriyasyāpi pathyasya pariṇāmaḥ sukhāvahaḥ | vaktā śrotā ca yatrāsti ramante tatra sampadaḥ

śṛ·ṇu de·va ! ap·ri·yas·yā·pi path·yas·ya pa·ri·ṇā·maḥ su·khā·va·haḥ | vak·tā śro·tā ca yat·rās·ti ra·man·te tat·ra sam·pa·daḥ

त्वया च मूलभृत्यानपास्यायम् आगन्तुकः पुरस्कृतः । एतच् चानुचितं कृतम् । यतः- मूलभृत्यान् परित्यज्य नागन्तून् प्रतिमानयेत् । नातः परतरो दोषो राज्यभेदकरो यतः ॥ २.१३६ ॥

tvayā ca mūla-bhṛtyānapāsyāyam āgantukaḥ puraskṛtaḥ | etac cānucitaṃ kṛtam | yataḥ- mūla-bhṛtyān parityajya nāgantūn pratimānayet | nātaḥ parataro doṣo rājya-bheda-karo yataḥ

tva·yā ca mū·la-bhṛt·yā·na·pās·yā·yam ā·gan·tu·kaḥ pu·ras·kṛ·taḥ | e·tac cā·nu·ci·taṃ kṛ·tam | ya·taḥ- mū·la-bhṛt·yān pa·rit·yaj·ya nā·gan·tūn pra·ti·mā·na·yet | nā·taḥ pa·ra·ta·ro do·ṣo rāj·ya-bhe·da-ka·ro ya·taḥ

सिंहो ब्रूतेकिम् आश्चर्यम् । मया यद् अभयवाचं दत्त्वानीतः संवर्धितश् च तत् कथं मह्यं द्रुह्यति । दमनको ब्रूतेदेव ! दुर्जनो नार्जवं याति सेव्यमानो ऽपि नित्यशः । स्वेदनाभ्यञ्जनोपायैः श्वपुच्छम् इव नामितम् ॥ २.१३७ ॥

siṃho brūte-kim āścaryam | mayā yad abhaya-vācaṃ dattvānītaḥ saṃvardhitaś ca tat kathaṃ mahyaṃ druhyati | damanako brūte-deva ! durjano nārjavaṃ yāti sevyamāno 'pi nityaśaḥ | sveda-nābhyañjanopāyaiḥ śvapuccham iva nāmitam

siṃ·ho brū·te-kim āś·car·yam | ma·yā yad a·bha·ya-vā·caṃ dat·tvā·nī·taḥ saṃ·var·dhi·taś ca tat ka·thaṃ mah·yaṃ druh·ya·ti | da·ma·na·ko brū·te-de·va ! dur·ja·no nār·ja·vaṃ yā·ti sev·ya·mā·no 'pi nit·ya·śaḥ | sve·da-nābh·yañ·ja·no·pā·yaiḥ śva·puc·cham i·va nā·mi·tam

अपरं च- स्वेदितो मर्दितश् चैव रञ्जुभिः परिवेष्टितः । मुक्तो द्वादशभिर् वर्षैः श्वपुच्छः प्रकृतिं गतः ॥ २.१३८ ॥

aparaṃ ca- svedito marditaś caiva rañjubhiḥ pariveṣṭitaḥ | mukto dvādaśabhir varṣaiḥ śva-pucchaḥ prakṛtiṃ gataḥ

a·pa·raṃ ca- sve·di·to mar·di·taś cai·va rañ·ju·bhiḥ pa·ri·veṣ·ṭi·taḥ | muk·to dvā·da·śa·bhir var·ṣaiḥ śva-puc·chaḥ pra·kṛ·tiṃ ga·taḥ

अन्यच् च- वर्धनं वा सम्मानं खलानां प्रीतये कुतः । फलन्त्य् अमृतसेकेऽपि न पथ्यानि विषद्रुमाः ॥ २.१३९ ॥

anyac ca- vardhanaṃ vā sammānaṃ khalānāṃ prītaye kutaḥ | phalanty amṛta-seke'pi na pathyāni viṣa-drumāḥ

an·yac ca- var·dha·naṃ vā sam·mā·naṃ kha·lā·nāṃ prī·ta·ye ku·taḥ | pha·lanty a·mṛ·ta-se·ke'pi na path·yā·ni vi·ṣa-dru·māḥ

अतो ऽहं ब्रवीमि- अपृष्टस् तस्य न ब्रूयाद् यश् च नेच्छेत् पराभवम् । एष एव सतां धर्मो विपरीतो ऽसतां मतः ॥ २.१४० ॥

ato 'haṃ bravīmi- apṛṣṭas tasya na brūyād yaś ca necchet parābhavam | eṣa eva satāṃ dharmo viparīto 'satāṃ mataḥ

a·to 'haṃ bra·vī·mi- a·pṛṣ·ṭas tas·ya na brū·yād yaś ca nec·chet pa·rā·bha·vam | e·ṣa e·va sa·tāṃ dhar·mo vi·pa·rī·to 'sa·tāṃ ma·taḥ

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

तथा चोक्तम्- स्निग्धो ऽकुशलान् निवारयति यस् तत् कर्म यन् निर्मलं सा स्त्री यातुविधायिनी स मतिमान् यः सद्भिर् अभ्यर्च्यते । सा श्रीर् या न मदं करोति स सुखी यस् तृष्णया मुच्यते तन् मित्रं यत् कृत्रिमं स पुरुषो यः खिद्यते नेन्द्रियैः ॥ २.१४१ ॥

tathā coktam- snigdho 'kuśalān nivārayati yas tat karma yan nirmalaṃ sā strī yātu-vidhāyinī sa matimān yaḥ sadbhir abhyarcyate | sā śrīr yā na madaṃ karoti sa sukhī yas tṛṣṇayā mucyate tan mitraṃ yat kṛtrimaṃ sa puruṣo yaḥ khidyate nendriyaiḥ

ta·thā cok·tam- snig·dho 'ku·śa·lān ni·vā·ra·ya·ti yas tat kar·ma yan nir·ma·laṃ sā strī yā·tu-vi·dhā·yi·nī sa ma·ti·mān yaḥ sad·bhir abh·yar·cya·te | sā śrīr yā na ma·daṃ ka·ro·ti sa su·khī yas tṛṣ·ṇa·yā muc·ya·te tan mit·raṃ yat kṛt·ri·maṃ sa pu·ru·ṣo yaḥ khid·ya·te nen·dri·yaiḥ

यदि सञ्जीवकव्यसनादितो ऽविज्ञापितो ऽपि स्वामी न निवर्तते, तद् ईदृशे भृत्ये न दोषः । तथा च- नृपः कामासक्तो गणयति न कार्ये न च हितं यथेष्टं स्वच्छन्दः प्रविचरति मत्तो गज इव । ततो मानध्मातः स पतति यदा शोकगहने तदा भृत्ये दोषान् क्षिपति न निजं वेत्त्य् अविनयम् ॥ २.१४२ ॥

yadi sañjīvaka-vyasanādito 'vijñāpito 'pi svāmī na nivartate, tad īdṛśe bhṛtye na doṣaḥ | tathā ca- nṛpaḥ kāmāsakto gaṇayati na kārye na ca hitaṃ yatheṣṭaṃ svacchandaḥ pravicarati matto gaja iva | tato māna-dhmātaḥ sa patati yadā śoka-gahane tadā bhṛtye doṣān kṣipati na nijaṃ vetty avinayam

ya·di sañ·jī·va·ka-vya·sa·nā·di·to 'vij·ñā·pi·to 'pi svā·mī na ni·var·ta·te, tad ī·dṛ·śe bhṛt·ye na do·ṣaḥ | ta·thā ca- nṛ·paḥ kā·mā·sak·to ga·ṇa·ya·ti na kār·ye na ca hi·taṃ ya·theṣ·ṭaṃ svac·chan·daḥ pra·vi·ca·ra·ti mat·to ga·ja i·va | ta·to mā·na-dhmā·taḥ sa pa·ta·ti ya·dā śo·ka-ga·ha·ne ta·dā bhṛt·ye do·ṣān kṣi·pa·ti na ni·jaṃ vetty a·vi·na·yam

पिङ्गलकः स्वगतम्- न परस्यापराधेन परेषां दण्डम् आचरेत् । आत्मनावगतं कृत्वा बध्नीयात् पूजयेच् च वा ॥ २.१४३ ॥

piṅgalakaḥ svagatam- na parasyāparādhena pareṣāṃ daṇḍam ācaret | ātmanāvagataṃ kṛtvā badhnīyāt pūjayec ca vā

piṅ·ga·la·kaḥ sva·ga·tam- na pa·ras·yā·pa·rā·dhe·na pa·re·ṣāṃ daṇ·ḍam ā·ca·ret | āt·ma·nā·va·ga·taṃ kṛt·vā badh·nī·yāt pū·ja·yec ca vā

तथा चोक्तम्- गुणदोषाव् अनिश्चित्य विधिनं ग्रहनिग्रहे । स्वनाशाय यथा न्यस्तो दर्पात् सर्पमुखे करः ॥ २.१४४ ॥

tathā coktam- guṇa-doṣāv aniścitya vidhinaṃ graha-nigrahe | sva-nāśāya yathā nyasto darpāt sarpa-mukhe karaḥ

ta·thā cok·tam- gu·ṇa-do·ṣāv a·niś·cit·ya vi·dhi·naṃ gra·ha-nig·ra·he | sva-nā·śā·ya ya·thā nyas·to dar·pāt sar·pa-mu·khe ka·raḥ

प्रकाशं ब्रूतेतदा संजीवकः किं प्रत्यादिश्यताम् । दमनकः ससम्भ्रमम् आहदेव ! मा मैवम् । एतावता मन्त्रभेदो जायते । तथा ह्य् उक्तम्- मन्त्रबीजम् इदं गुप्तं रक्षणीयं यथा तथा । मनाग् अपि न भिद्येत तद् भिन्नं न प्ररोहति ॥ २.१४५ ॥

prakāśaṃ brūte-tadā saṃjīvakaḥ kiṃ pratyādiśyatām | damanakaḥ sa-sambhramam āha-deva ! mā maivam | etāvatā mantra-bhedo jāyate | tathā hy uktam- mantra-bījam idaṃ guptaṃ rakṣaṇīyaṃ yathā tathā | manāg api na bhidyeta tad bhinnaṃ na prarohati

pra·kā·śaṃ brū·te-ta·dā saṃ·jī·va·kaḥ kiṃ prat·yā·diś·ya·tām | da·ma·na·kaḥ sa-sam·bhra·mam ā·ha-de·va ! mā mai·vam | e·tā·va·tā man·tra-bhe·do jā·ya·te | ta·thā hy uk·tam- man·tra-bī·jam i·daṃ gup·taṃ rak·ṣa·ṇī·yaṃ ya·thā ta·thā | ma·nāg a·pi na bhid·ye·ta tad bhin·naṃ na pra·ro·ha·ti

किं च- आदेयस्य प्रदेयस्य कर्तव्यस्य च कर्मणः । क्षिप्रम् अक्रियमाणस्य कालः पिबति तद्रसम् ॥ २.१४६ ॥

kiṃ ca- ādeyasya pradeyasya kartavyasya ca karmaṇaḥ | kṣipram akriyamāṇasya kālaḥ pibati tad-rasam

kiṃ ca- ā·de·yas·ya pra·de·yas·ya kar·tav·yas·ya ca kar·ma·ṇaḥ | kṣip·ram ak·ri·ya·mā·ṇas·ya kā·laḥ pi·ba·ti tad-ra·sam

तद् अवश्यं समारब्धं महता प्रयत्नेन सम्पादनीयम् । किं च- मन्त्रो योधः इवाधीरः सर्वाङ्गैः संवृतैर् अपि । चिरं न सहते स्थातुं परेभ्यो भेदशङ्कया ॥ २.१४७ ॥

tad avaśyaṃ samārabdhaṃ mahatā prayatnena sampādanīyam | kiṃ ca- mantro yodhaḥ ivādhīraḥ sarvāṅgaiḥ saṃvṛtair api | ciraṃ na sahate sthātuṃ parebhyo bheda-śaṅkayā

tad a·vaś·yaṃ sa·mā·rab·dhaṃ ma·ha·tā pra·yat·ne·na sam·pā·da·nī·yam | kiṃ ca- man·tro yo·dhaḥ i·vā·dhī·raḥ sar·vāṅ·gaiḥ saṃ·vṛ·tair a·pi | ci·raṃ na sa·ha·te sthā·tuṃ pa·rebh·yo bhe·da-śaṅ·ka·yā

यद्य् असौ दृष्टदोषो ऽपि दोषान् निवत्यं सन्धातव्यस् तद् अतीवानुचितम् । यतः- सकृद् दुष्टं तु यो मित्रं पुनः सन्धातुम् इच्छति । स मृत्युर् एव गृह्णाति गर्भम् अश्वतरी यथा ॥ २.१४८ ॥

yady asau dṛṣṭa-doṣo 'pi doṣān nivatyaṃ sandhātavyas tad atīvānucitam | yataḥ- sakṛd duṣṭaṃ tu yo mitraṃ punaḥ sandhātum icchati | sa mṛtyur eva gṛhṇāti garbham aśvatarī yathā

yady a·sau dṛṣ·ṭa-do·ṣo 'pi do·ṣān ni·vat·yaṃ san·dhā·tav·yas tad a·tī·vā·nu·ci·tam | ya·taḥ- sa·kṛd duṣ·ṭaṃ tu yo mit·raṃ pu·naḥ san·dhā·tum ic·cha·ti | sa mṛt·yur e·va gṛh·ṇā·ti gar·bham aś·va·ta·rī ya·thā

अङ्गाङ्गिभावम् अज्ञात्वा कथं सामर्थ्यनिर्णयः । पश्य टिट्टिभमात्रेण समुद्रो व्याकुलीकृतः ॥ २.१४९ ॥

aṅgāṅgi-bhāvam ajñātvā kathaṃ sāmarthya-nirṇayaḥ | paśya ṭiṭṭibha-mātreṇa samudro vyākulīkṛtaḥ

aṅ·gāṅ·gi-bhā·vam aj·ñāt·vā ka·thaṃ sā·mar·thya-nir·ṇa·yaḥ | paś·ya ṭiṭ·ṭi·bha-māt·re·ṇa sa·mud·ro vyā·ku·lī·kṛ·taḥ

सिंहः पृच्छति--कथम् एतत् ? दमनकः कथयति- कथा ९ दक्षिणसमुद्रतीरे टिट्टिभदम्पती निवसतः । तत्र चासन्नप्रसदा टिट्टिभी भर्तारम् आहनाथ ! प्रसवयोग्यस्थानं निभृतम् अनुसन्धीयताम् । टिट्टिभो ऽवदत्भार्ये, नन्व् इदम् एव स्थानं प्रसूतियोग्यम् । सा ब्रूतेसमुद्रवेलया व्याप्यते स्थानम् एतम् । टिट्टिभो ऽवदत्किम् अहं त्वया निर्बलः समुद्रेण निग्रहीतव्यः । टिट्टिभी विहस्याहस्वामिन् ! त्वया समुद्रेण च महद् अन्तरम् । अथवा- पराभवं परिच्छेत्तुं योग्यायोग्यं च वेत्ति यः । अस्तीह यस्य विज्ञानं कृच्छ्रेणापि न सीदति ॥ २.१५० ॥

siṃhaḥ pṛcchati--katham etat ? damanakaḥ kathayati- kathā 9 dakṣiṇa-samudra-tīre ṭiṭṭibha-dampatī nivasataḥ | tatra cāsanna-prasadā ṭiṭṭibhī bhartāram āha-nātha ! prasava-yogya-sthānaṃ nibhṛtam anusandhīyatām | ṭiṭṭibho 'vadat-bhārye, nanv idam eva sthānaṃ prasūti-yogyam | sā brūte-samudra-velayā vyāpyate sthānam etam | ṭiṭṭibho 'vadat-kim ahaṃ tvayā nirbalaḥ samudreṇa nigrahītavyaḥ | ṭiṭṭibhī vihasyāha-svāmin ! tvayā samudreṇa ca mahad antaram | athavā- parābhavaṃ paricchettuṃ yogyāyogyaṃ ca vetti yaḥ | astīha yasya vijñānaṃ kṛcchreṇāpi na sīdati

siṃ·haḥ pṛc·cha·ti--ka·tham e·tat ? da·ma·na·kaḥ ka·tha·ya·ti- ka·thā 9 dak·ṣi·ṇa-sa·mud·ra-tī·re ṭiṭ·ṭi·bha-dam·pa·tī ni·va·sa·taḥ | tat·ra cā·san·na-pra·sa·dā ṭiṭ·ṭi·bhī bhar·tā·ram ā·ha-nā·tha ! pra·sa·va-yog·ya-sthā·naṃ ni·bhṛ·tam a·nu·san·dhī·ya·tām | ṭiṭ·ṭi·bho 'va·dat-bhār·ye, nanv i·dam e·va sthā·naṃ pra·sū·ti-yog·yam | sā brū·te-sa·mud·ra-ve·la·yā vyāp·ya·te sthā·nam e·tam | ṭiṭ·ṭi·bho 'va·dat-kim a·haṃ tva·yā nir·ba·laḥ sa·mud·re·ṇa nig·ra·hī·tav·yaḥ | ṭiṭ·ṭi·bhī vi·has·yā·ha-svā·min ! tva·yā sa·mud·re·ṇa ca ma·had an·ta·ram | a·tha·vā- pa·rā·bha·vaṃ pa·ric·chet·tuṃ yog·yā·yog·yaṃ ca vet·ti yaḥ | as·tī·ha yas·ya vij·ñā·naṃ kṛc·chre·ṇā·pi na sī·da·ti

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अपि च- अनुचितकार्यारम्भः स्वजनविरोधो बलीयसा स्पर्धा । प्रमदाजनविश्वासो मृत्योर् द्वाराणि चत्वारि ॥ २.१५१ ॥

api ca- anucita-kāryārambhaḥ svajana-virodho balīyasā spardhā | pramadā-jana-viśvāso mṛtyor dvārāṇi catvāri

a·pi ca- a·nu·ci·ta-kār·yā·ram·bhaḥ sva·ja·na-vi·ro·dho ba·lī·ya·sā spar·dhā | pra·ma·dā-ja·na-viś·vā·so mṛt·yor dvā·rā·ṇi cat·vā·ri

ततः कृच्छ्रेण स्वामिवचनात्मा तत्रैव प्रसूता । एतत् सर्वं श्रुत्वा समुद्रेणापि यच् छक्तिज्ञानार्थं तदण्डान्य् अवहृतानि । ततष् टिट्टिभी शोकार्ता भर्तारम् आहनाथ ! कष्टम् आपतितम् । तान्य् अण्डानि मे नष्टानि । टिट्टिभो ऽवदत्प्रिये ! मा भैषीः इत्य् उक्त्वा पक्षिणां मेलकं कृत्वा पक्षिस्वामिनो गरुडस्य समीपं गतः । तत्र गत्वा सकलवृत्तान्तं टिट्टिभेन भगवतो गरुडस्य पुरतो निवेदितम्देव, समुद्रेणाहं स्वगृहावस्थितो विनापराधनेनैव निगृहीतः । ततस् तद्वचनम् आकर्ण्य गरुत्मना प्रभुर् भगवान् नारायणः सृष्टिस्थितिप्रलयहेतुर् विज्ञप्तः । स समुद्रम् अण्डदानायादिदेश । ततो भगवदाज्ञां मौलौ निधाय समुद्रेण तान्य् अण्डानि टिट्टिभाय समर्पितानि । अतो ऽहं ब्रवीमिअङ्गाङ्गिभावम् अज्ञात्वा इत्य् आदि । राजाहकथम् असौ ज्ञातव्यो द्रोहबुद्धिर् इति । दमनको ब्रूतेयदासौ सदर्पः शृङ्गाग्रप्रहरणाभिमुखश् चकितम् इवागच्छति तदा ज्ञास्यति स्वामी । एवम् उक्त्वा संजीवकसमीपं गतः । तत्र गतश् च मन्दं मन्दम् उपसर्पन् विस्मितम् इवात्मानम् अदर्शयत् । संजीवकेन सादरम् उक्तम्भद्र ! कुशलं ते । दमनको ब्रूतेअनुजीविनां कुतः कुशलम् । यतः- सम्पत्तयः पराधीनाः सदा चित्तम् अनिर्वृत्तम् । स्वजीइवितेऽप्य् अविश्वासस् तेषां ये राजसेवकाः ॥ २.१५२ ॥

tataḥ kṛcchreṇa svāmi-vacanātmā tatraiva prasūtā | etat sarvaṃ śrutvā samudreṇāpi yac chakti-jñānārthaṃ tad-aṇḍāny avahṛtāni | tataṣ ṭiṭṭibhī śokārtā bhartāram āha-nātha ! kaṣṭam āpatitam | tāny aṇḍāni me naṣṭāni | ṭiṭṭibho 'vadat-priye ! mā bhaiṣīḥ ity uktvā pakṣiṇāṃ melakaṃ kṛtvā pakṣi-svāmino garuḍasya samīpaṃ gataḥ | tatra gatvā sakala-vṛttāntaṃ ṭiṭṭibhena bhagavato garuḍasya purato niveditam-deva, samudreṇāhaṃ sva-gṛhāvasthito vināparādhanenaiva nigṛhītaḥ | tatas tad-vacanam ākarṇya garutmanā prabhur bhagavān nārāyaṇaḥ sṛṣṭi-sthiti-pralaya-hetur vijñaptaḥ | sa samudram aṇḍa-dānāyādideśa | tato bhagavad-ājñāṃ maulau nidhāya samudreṇa tāny aṇḍāni ṭiṭṭibhāya samarpitāni | ato 'haṃ bravīmi-aṅgāṅgi-bhāvam ajñātvā ity ādi | rājāha-katham asau jñātavyo droha-buddhir iti | damanako brūte-yadāsau sa-darpaḥ śṛṅgāgra-praharaṇābhimukhaś cakitam ivāgacchati tadā jñāsyati svāmī | evam uktvā saṃjīvaka-samīpaṃ gataḥ | tatra gataś ca mandaṃ mandam upasarpan vismitam ivātmānam adarśayat | saṃjīvakena sādaram uktam-bhadra ! kuśalaṃ te | damanako brūte-anujīvināṃ kutaḥ kuśalam | yataḥ- sampattayaḥ parādhīnāḥ sadā cittam anirvṛttam | sva-jīivite'py aviśvāsas teṣāṃ ye rāja-sevakāḥ

ta·taḥ kṛc·chre·ṇa svā·mi-va·ca·nāt·mā tat·rai·va pra·sū·tā | e·tat sar·vaṃ śrut·vā sa·mud·re·ṇā·pi yac chak·ti-jñā·nār·thaṃ tad-aṇ·ḍāny a·va·hṛ·tā·ni | ta·taṣ ṭiṭ·ṭi·bhī śo·kār·tā bhar·tā·ram ā·ha-nā·tha ! kaṣ·ṭam ā·pa·ti·tam | tāny aṇ·ḍā·ni me naṣ·ṭā·ni | ṭiṭ·ṭi·bho 'va·dat-pri·ye ! mā bhai·ṣīḥ ity uk·tvā pak·ṣi·ṇāṃ me·la·kaṃ kṛt·vā pak·ṣi-svā·mi·no ga·ru·ḍas·ya sa·mī·paṃ ga·taḥ | tat·ra gat·vā sa·ka·la-vṛt·tān·taṃ ṭiṭ·ṭi·bhe·na bha·ga·va·to ga·ru·ḍas·ya pu·ra·to ni·ve·di·tam-de·va, sa·mud·re·ṇā·haṃ sva-gṛ·hā·vas·thi·to vi·nā·pa·rā·dha·ne·nai·va ni·gṛ·hī·taḥ | ta·tas tad-va·ca·nam ā·kar·ṇya ga·rut·ma·nā pra·bhur bha·ga·vān nā·rā·ya·ṇaḥ sṛṣ·ṭi-sthi·ti-pra·la·ya-he·tur vij·ñap·taḥ | sa sa·mud·ram aṇ·ḍa-dā·nā·yā·di·de·śa | ta·to bha·ga·vad-āj·ñāṃ mau·lau ni·dhā·ya sa·mud·re·ṇa tāny aṇ·ḍā·ni ṭiṭ·ṭi·bhā·ya sa·mar·pi·tā·ni | a·to 'haṃ bra·vī·mi-aṅ·gāṅ·gi-bhā·vam aj·ñāt·vā ity ā·di | rā·jā·ha-ka·tham a·sau jñā·tav·yo dro·ha-bud·dhir i·ti | da·ma·na·ko brū·te-ya·dā·sau sa-dar·paḥ śṛṅ·gāg·ra-pra·ha·ra·ṇā·bhi·mu·khaś ca·ki·tam i·vā·gac·cha·ti ta·dā jñās·ya·ti svā·mī | e·vam uk·tvā saṃ·jī·va·ka-sa·mī·paṃ ga·taḥ | tat·ra ga·taś ca man·daṃ man·dam u·pa·sar·pan vis·mi·tam i·vāt·mā·nam a·dar·śa·yat | saṃ·jī·va·ke·na sā·da·ram uk·tam-bhad·ra ! ku·śa·laṃ te | da·ma·na·ko brū·te-a·nu·jī·vi·nāṃ ku·taḥ ku·śa·lam | ya·taḥ- sam·pat·ta·yaḥ pa·rā·dhī·nāḥ sa·dā cit·tam a·nir·vṛt·tam | sva-jī·i·vi·te'py a·viś·vā·sas te·ṣāṃ ye rā·ja-se·va·kāḥ

अन्यच् च- को ऽर्थान् प्राप्य न गर्वितो विषयिणः कस्यापदो ऽस्तं गताः स्त्रीभिः कस्य न खण्डितं भुवि मनः को वास्ति राज्ञां प्रिया । कः कालस्य भुजान्तरं न च गतः को ऽर्थी गतो गौरवं को वा दुर्जनवागुरासु पतितः क्षेमेण यातः पुमान् ॥ २.१५३ ॥

anyac ca- ko 'rthān prāpya na garvito viṣayiṇaḥ kasyāpado 'staṃ gatāḥ strībhiḥ kasya na khaṇḍitaṃ bhuvi manaḥ ko vāsti rājñāṃ priyā | kaḥ kālasya bhujāntaraṃ na ca gataḥ ko 'rthī gato gauravaṃ ko vā durjana-vāgurāsu patitaḥ kṣemeṇa yātaḥ pumān

an·yac ca- ko 'rthān prāp·ya na gar·vi·to vi·ṣa·yi·ṇaḥ kas·yā·pa·do 'staṃ ga·tāḥ strī·bhiḥ kas·ya na khaṇ·ḍi·taṃ bhu·vi ma·naḥ ko vās·ti rāj·ñāṃ pri·yā | kaḥ kā·las·ya bhu·jān·ta·raṃ na ca ga·taḥ ko 'rthī ga·to gau·ra·vaṃ ko vā dur·ja·na-vā·gu·rā·su pa·ti·taḥ kṣe·me·ṇa yā·taḥ pu·mān

संजीवकेनोक्तम्सखे ! ब्रूहि किम् एतत् ? दमनक आहकिं ब्रवीमि मन्दभाग्यः । पश्य- मज्जन्न् अपि पयोराशौ लब्ध्वा सर्पावलम्बनम् । न मुञ्चति न चादत्ते तथा मुग्धो ऽस्मि सम्प्रति ॥ २.१५४ ॥

saṃjīvakenoktam-sakhe ! brūhi kim etat ? damanaka āha-kiṃ bravīmi manda-bhāgyaḥ | paśya- majjann api payorāśau labdhvā sarpāvalambanam | na muñcati na cādatte tathā mugdho 'smi samprati

saṃ·jī·va·ke·nok·tam-sa·khe ! brū·hi kim e·tat ? da·ma·na·ka ā·ha-kiṃ bra·vī·mi man·da-bhāg·yaḥ | paś·ya- maj·jann a·pi pa·yo·rā·śau lab·dhvā sar·pā·va·lam·ba·nam | na muñ·ca·ti na cā·dat·te ta·thā mug·dho 'smi sam·pra·ti

यतः- एकत्र राजविश्वासो नश्यत्य् अन्यत्र बान्धवः । किं करोमि क्व गच्छामि पतित् ओ दुःखसागरे ॥ २.१५५ ॥

yataḥ- ekatra rāja-viśvāso naśyaty anyatra bāndhavaḥ | kiṃ karomi kva gacchāmi patit o duḥkha-sāgare

ya·taḥ- e·kat·ra rā·ja-viś·vā·so naś·yaty an·yat·ra bān·dha·vaḥ | kiṃ ka·ro·mi kva gac·chā·mi pa·tit o duḥ·kha-sā·ga·re

इत्य् उक्त्वा दीर्घः निःश्वस्योपविष्टः । संजीवको ब्रूतेमित्र ! तथापि सविस्तरं मनोगतम् उच्यताम् । दमनकः सुनिभृतम् आहयद्यपि राजविश्वासो न कथनीयस् तथापि भवान् अस्मदीयप्रत्ययाद् आगतः । मया परलोकार्थिनावश्यं तव हितम् आख्येयम् । शृणु, अयं स्वामी तवोपरि विकृतबुद्धी रहस्य् उक्तवान् -संजीवकम् एव हत्वा स्वपरिवारं तर्पयामि । एतच् छ्रुत्वा संजीवकः परं विषादम् अगमत् । दमनकः पुनर् आहअलं विषादेन । प्राप्तकालकायम् अनुष्ठीयताम् । संजीवकः क्षणं विमृश्याह स्वगतम्सुष्ठु खल्व् इदम् उच्यते । किं वा दुर्जनचेष्टितं न वेत्य् एतद् व्यवहारान् निर्णेतुं न शक्यते । यतः- दुर्जनगम्या नार्यः प्रायेणापात्रभृद् भवति राजा । कृपणानुसारि च धनं देवो गिरिजलधिवर्षी च ॥ २.१५६ ॥

ity uktvā dīrghaḥ niḥśvasyopaviṣṭaḥ | saṃjīvako brūte-mitra ! tathāpi sa-vistaraṃ manogatam ucyatām | damanakaḥ sunibhṛtam āha-yadyapi rāja-viśvāso na kathanīyas tathāpi bhavān asmadīya-pratyayād āgataḥ | mayā paralokārthināvaśyaṃ tava hitam ākhyeyam | śṛṇu, ayaṃ svāmī tavopari vikṛta-buddhī rahasy uktavān -saṃjīvakam eva hatvā sva-parivāraṃ tarpayāmi | etac chrutvā saṃjīvakaḥ paraṃ viṣādam agamat | damanakaḥ punar āha-alaṃ viṣādena | prāpta-kālakāyam anuṣṭhīyatām | saṃjīvakaḥ kṣaṇaṃ vimṛśyāha sva-gatam-suṣṭhu khalv idam ucyate | kiṃ vā durjana-ceṣṭitaṃ na vety etad vyavahārān nirṇetuṃ na śakyate | yataḥ- durjana-gamyā nāryaḥ prāyeṇāpātra-bhṛd bhavati rājā | kṛpaṇānusāri ca dhanaṃ devo giri-jaladhi-varṣī ca

ity uk·tvā dīr·ghaḥ niḥś·vas·yo·pa·viṣ·ṭaḥ | saṃ·jī·va·ko brū·te-mit·ra ! ta·thā·pi sa-vis·ta·raṃ ma·no·ga·tam uc·ya·tām | da·ma·na·kaḥ su·ni·bhṛ·tam ā·ha-yad·ya·pi rā·ja-viś·vā·so na ka·tha·nī·yas ta·thā·pi bha·vān as·ma·dī·ya-prat·ya·yād ā·ga·taḥ | ma·yā pa·ra·lo·kār·thi·nā·vaś·yaṃ ta·va hi·tam ākh·ye·yam | śṛ·ṇu, a·yaṃ svā·mī ta·vo·pa·ri vi·kṛ·ta-bud·dhī ra·hasy uk·ta·vān -saṃ·jī·va·kam e·va hat·vā sva-pa·ri·vā·raṃ tar·pa·yā·mi | e·tac chrut·vā saṃ·jī·va·kaḥ pa·raṃ vi·ṣā·dam a·ga·mat | da·ma·na·kaḥ pu·nar ā·ha-a·laṃ vi·ṣā·de·na | prāp·ta-kā·la·kā·yam a·nuṣ·ṭhī·ya·tām | saṃ·jī·va·kaḥ kṣa·ṇaṃ vi·mṛś·yā·ha sva-ga·tam-suṣ·ṭhu khalv i·dam uc·ya·te | kiṃ vā dur·ja·na-ceṣ·ṭi·taṃ na vety e·tad vya·va·hā·rān nir·ṇe·tuṃ na śak·ya·te | ya·taḥ- dur·ja·na-gam·yā nār·yaḥ prā·ye·ṇā·pāt·ra-bhṛd bha·va·ti rā·jā | kṛ·pa·ṇā·nu·sā·ri ca dha·naṃ de·vo gi·ri-ja·la·dhi-var·ṣī ca

कश्चिद् आश्रयसौन्दर्याद् धत्ते शोभाम् असज्जनः । प्रमदालोचनन्यस्तं मलीमसम् इवाञ्जनम् ॥ २.१५७ ॥

kaścid āśraya-saundaryād dhatte śobhām asajjanaḥ | pramadālocana-nyastaṃ malīmasam ivāñjanam

kaś·cid āś·ra·ya-saun·dar·yād dhat·te śo·bhām a·saj·ja·naḥ | pra·ma·dā·lo·ca·na-nyas·taṃ ma·lī·ma·sam i·vāñ·ja·nam

आराध्यमानो नृपतिः प्रयत्नान् न तोषम् आयाति किम् अत्र चित्रम् । अयं त्व् अपूर्वप्रतिमाविशेषो यः सेव्यमानो रिपुताम् उपैति ॥ २.१५८ ॥

ārādhyamāno nṛpatiḥ prayatnān na toṣam āyāti kim atra citram | ayaṃ tv apūrva-pratimā-viśeṣo yaḥ sevyamāno riputām upaiti

ā·rādh·ya·mā·no nṛ·pa·tiḥ pra·yat·nān na to·ṣam ā·yā·ti kim at·ra cit·ram | a·yaṃ tv a·pūr·va-pra·ti·mā-vi·śe·ṣo yaḥ sev·ya·mā·no ri·pu·tām u·pai·ti

तद् अयम् अशक्यर्थः प्रमेयः, यतः- निमित्तम् उद्दिश्य हि यः प्रकुप्यति ध्रुवं स तस्यापगमे प्रसीदति । अकारणद्वेषि मनस् तु यस्य वै कथं जनस् तं परितोषयिष्यति ॥ २.१५९ ॥

tad ayam aśakyarthaḥ prameyaḥ, yataḥ- nimittam uddiśya hi yaḥ prakupyati dhruvaṃ sa tasyāpagame prasīdati | akāraṇa-dveṣi manas tu yasya vai kathaṃ janas taṃ paritoṣayiṣyati

tad a·yam a·śak·yar·thaḥ pra·me·yaḥ, ya·taḥ- ni·mit·tam ud·diś·ya hi yaḥ pra·kup·ya·ti dhru·vaṃ sa tas·yā·pa·ga·me pra·sī·da·ti | a·kā·ra·ṇa-dve·ṣi ma·nas tu yas·ya vai ka·thaṃ ja·nas taṃ pa·ri·to·ṣa·yiṣ·ya·ti

किं मयापकृतं राज्ञः । अथवा निर्निमित्तापकारिणश् च भवन्ति राजानः । दमनको ब्रूतेएवम् एतत् । शृणु- विज्ञैः स्निग्धैर् उपकृतम् अपि द्वेष्यताम् एति कैश्चित् साक्षाद् अन्यैर् अपकृतम् अपि प्रीतिम् एवोपयाति । चित्रं चित्रं किम् अथ चरितं नैकभावाश्रयाणां सेवाधर्मः परमगहनो योगिनाम् अप्य् अगम्यः ॥ २.१६० ॥

kiṃ mayāpakṛtaṃ rājñaḥ | athavā nirnimittāpakāriṇaś ca bhavanti rājānaḥ | damanako brūte-evam etat | śṛṇu- vijñaiḥ snigdhair upakṛtam api dveṣyatām eti kaiścit sākṣād anyair apakṛtam api prītim evopayāti | citraṃ citraṃ kim atha caritaṃ naikabhāvāśrayāṇāṃ sevā-dharmaḥ parama-gahano yoginām apy agamyaḥ

kiṃ ma·yā·pa·kṛ·taṃ rāj·ñaḥ | a·tha·vā nir·ni·mit·tā·pa·kā·ri·ṇaś ca bha·van·ti rā·jā·naḥ | da·ma·na·ko brū·te-e·vam e·tat | śṛ·ṇu- vij·ñaiḥ snig·dhair u·pa·kṛ·tam a·pi dveṣ·ya·tām e·ti kaiś·cit sāk·ṣād an·yair a·pa·kṛ·tam a·pi prī·tim e·vo·pa·yā·ti | cit·raṃ cit·raṃ kim a·tha ca·ri·taṃ nai·ka·bhā·vāś·ra·yā·ṇāṃ se·vā-dhar·maḥ pa·ra·ma-ga·ha·no yo·gi·nām apy a·gam·yaḥ

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

अन्यच् च- कृतशतम् असत्सु नष्टं सुभाषितशतं च नष्टम् अबुधेषु । वचनशतम् अवचनकरे बुद्धिशतम् अचेतने नष्टम् ॥ २.१६१ ॥

anyac ca- kṛta-śatam asatsu naṣṭaṃ subhāṣita-śataṃ ca naṣṭam abudheṣu | vacana-śatam avacana-kare buddhi-śatam acetane naṣṭam

an·yac ca- kṛ·ta-śa·tam a·sat·su naṣ·ṭaṃ su·bhā·ṣi·ta-śa·taṃ ca naṣ·ṭam a·bu·dhe·ṣu | va·ca·na-śa·tam a·va·ca·na-ka·re bud·dhi-śa·tam a·ce·ta·ne naṣ·ṭam

किं च- चन्दनतरुषु भुजङ्गा जलेषु कमलानि तत्र च ग्राहाः । गुणघातिनश् च भोगे खला न च सुखान्य् अविघ्नानि ॥ २.१६२ ॥

kiṃ ca- candana-taruṣu bhujaṅgā jaleṣu kamalāni tatra ca grāhāḥ | guṇa-ghātinaś ca bhoge khalā na ca sukhāny avighnāni

kiṃ ca- can·da·na-ta·ru·ṣu bhu·jaṅ·gā ja·le·ṣu ka·ma·lā·ni tat·ra ca grā·hāḥ | gu·ṇa-ghā·ti·naś ca bho·ge kha·lā na ca su·khāny a·vigh·nā·ni

मूलं भुजङ्गैः कुसुमानि भृङ्गैः शाखाः प्लवङ्गैः शिखराणि भल्लैः । नास्त्य् एव तच्चन्दनपादपस्य यन् नाश्रितं दुष्टतरैश् च हिंस्रैः ॥ २.१६३ ॥

mūlaṃ bhujaṅgaiḥ kusumāni bhṛṅgaiḥ śākhāḥ plavaṅgaiḥ śikharāṇi bhallaiḥ | nāsty eva tac-candana-pādapasya yan nāśritaṃ duṣṭataraiś ca hiṃsraiḥ

mū·laṃ bhu·jaṅ·gaiḥ ku·su·mā·ni bhṛṅ·gaiḥ śā·khāḥ pla·vaṅ·gaiḥ śi·kha·rā·ṇi bhal·laiḥ | nāsty e·va tac-can·da·na-pā·da·pas·ya yan nāś·ri·taṃ duṣ·ṭa·ta·raiś ca hiṃs·raiḥ

अयं तावत् स्वामी वाचि मधुरो विषहृदयो ज्ञातः । यतः- दूराद् उच्छ्रितपाणिर् आद्रनयनः प्रोत्सारितार्धासनो गाढालिङ्गनतत्परः प्रियकथाप्रश्नेषु दत्तादरः । अन्तर्भूतविषो बहिर् मधुमयश् चातीव मायापटुः को नामायम् अपूर्वनाटकविधिर् यः शिक्षितो दुर्जनैः ॥ २.१६४ ॥

ayaṃ tāvat svāmī vāci madhuro viṣa-hṛdayo jñātaḥ | yataḥ- dūrād ucchrita-pāṇir ādra-nayanaḥ protsāritārdhāsano gāḍhāliṅgana-tat-paraḥ priya-kathā-praśneṣu dattādaraḥ | antarbhūta-viṣo bahir madhumayaś cātīva māyā-paṭuḥ ko nāmāyam apūrva-nāṭaka-vidhir yaḥ śikṣito durjanaiḥ

a·yaṃ tā·vat svā·mī vā·ci ma·dhu·ro vi·ṣa-hṛ·da·yo jñā·taḥ | ya·taḥ- dū·rād uc·chri·ta-pā·ṇir ād·ra-na·ya·naḥ prot·sā·ri·tār·dhā·sa·no gā·ḍhā·liṅ·ga·na-tat-pa·raḥ pri·ya-ka·thā-praś·ne·ṣu dat·tā·da·raḥ | an·tar·bhū·ta-vi·ṣo ba·hir ma·dhu·ma·yaś cā·tī·va mā·yā-pa·ṭuḥ ko nā·mā·yam a·pūr·va-nā·ṭa·ka-vi·dhir yaḥ śik·ṣi·to dur·ja·naiḥ

तथा हि- पोतो दुस्तरवारिराशितरणे दीपो ऽन्धकारागमे निर्वाते व्यजनं मदान्धकरिणां दर्पोपशान्त्यै सृणिः । इत्थं तद् भुवि नास्ति यस्य विधिना नोपायचिन्ता कृता मन्ये दुर्जनचित्तवृत्तिहरणे धातापि भग्नोद्यमः ॥ २.१६५ ॥

tathā hi- poto dustara-vāri-rāśitaraṇe dīpo 'ndhakārāgame nirvāte vyajanaṃ madāndha-kariṇāṃ darpopaśāntyai sṛṇiḥ | itthaṃ tad bhuvi nāsti yasya vidhinā nopāya-cintā kṛtā manye durjana-citta-vṛtti-haraṇe dhātāpi bhagnodyamaḥ

ta·thā hi- po·to dus·ta·ra-vā·ri-rā·śi·ta·ra·ṇe dī·po 'ndha·kā·rā·ga·me nir·vā·te vya·ja·naṃ ma·dān·dha-ka·ri·ṇāṃ dar·po·pa·śān·tyai sṛ·ṇiḥ | it·thaṃ tad bhu·vi nās·ti yas·ya vi·dhi·nā no·pā·ya-cin·tā kṛ·tā man·ye dur·ja·na-cit·ta-vṛt·ti-ha·ra·ṇe dhā·tā·pi bhag·nod·ya·maḥ

संजीवकः पुनर् निःश्वस्यकष्टं भोः ! कथम् अहं सस्यभक्षकः सिंहेन निपातयितव्यः ? यतः- ययोर् एव समं वित्तं ययोर् एव समं बलम् । तयोर् विवादो मन्तव्यो नोत्तमाधमयोः क्वचित् ॥ २.१६६ ॥

saṃjīvakaḥ punar niḥśvasya-kaṣṭaṃ bhoḥ ! katham ahaṃ sasya-bhakṣakaḥ siṃhena nipātayitavyaḥ ? yataḥ- yayor eva samaṃ vittaṃ yayor eva samaṃ balam | tayor vivādo mantavyo nottamādhamayoḥ kvacit

saṃ·jī·va·kaḥ pu·nar niḥś·vas·ya-kaṣ·ṭaṃ bhoḥ ! ka·tham a·haṃ sas·ya-bhak·ṣa·kaḥ siṃ·he·na ni·pā·ta·yi·tav·yaḥ ? ya·taḥ- ya·yor e·va sa·maṃ vit·taṃ ya·yor e·va sa·maṃ ba·lam | ta·yor vi·vā·do man·tav·yo not·ta·mā·dha·ma·yoḥ kva·cit

अयुद्धे हि यदा पश्येन् न काञ्चिद् हितम् आत्मनः । युध्यमानस् तदा प्राज्ञो म्रियते रिपुणा सह ॥ २.१७० ॥

ayuddhe hi yadā paśyen na kāñcid hitam ātmanaḥ | yudhyamānas tadā prājño mriyate ripuṇā saha

a·yud·dhe hi ya·dā paś·yen na kāñ·cid hi·tam āt·ma·naḥ | yudh·ya·mā·nas ta·dā prāj·ño mri·ya·te ri·pu·ṇā sa·ha

अपरं च- भूम्येकदेशस्य गुणान्वितस्य भृत्यस्य वा बुद्धिमतः प्रणाशः । भृत्यप्रणाशो मरणं नृपाणां नष्टापि भूमिः सुलभा न भृत्याः ॥ २.१७७ ॥

aparaṃ ca- bhūmy-eka-deśasya guṇānvitasya bhṛtyasya vā buddhimataḥ praṇāśaḥ | bhṛtya-praṇāśo maraṇaṃ nṛpāṇāṃ naṣṭāpi bhūmiḥ sulabhā na bhṛtyāḥ

a·pa·raṃ ca- bhūmy-e·ka-de·śas·ya gu·ṇān·vi·tas·ya bhṛt·yas·ya vā bud·dhi·ma·taḥ pra·ṇā·śaḥ | bhṛt·ya-pra·ṇā·śo ma·ra·ṇaṃ nṛ·pā·ṇāṃ naṣ·ṭā·pi bhū·miḥ su·la·bhā na bhṛt·yāḥ

दमनको ब्रूतेस्वामिन् ! को ऽयं नूतनो न्यायो यद् अरातिं हत्वा सन्तापः क्रियते ? तथा चोक्तम्- पिता वा यदि वा भ्राता पुत्री वा यदि वा सुहृत् । प्राणच्छेदकरा राज्ञा हन्तव्या भूतिम् इच्छता ॥ २.१७८ ॥

damanako brūte-svāmin ! ko 'yaṃ nūtano nyāyo yad arātiṃ hatvā santāpaḥ kriyate ? tathā coktam- pitā vā yadi vā bhrātā putrī vā yadi vā suhṛt | prāṇa-ccheda-karā rājñā hantavyā bhūtim icchatā

da·ma·na·ko brū·te-svā·min ! ko 'yaṃ nū·ta·no nyā·yo yad a·rā·tiṃ hat·vā san·tā·paḥ kri·ya·te ? ta·thā cok·tam- pi·tā vā ya·di vā bhrā·tā put·rī vā ya·di vā su·hṛt | prā·ṇa-cche·da-ka·rā rāj·ñā han·tav·yā bhū·tim ic·cha·tā

अपि च- धर्मार्थकामतत्त्वज्ञो नैकान्तकरुणो भवेत् । नहि हस्तस्थम् अप्य् अन्नं क्षमावान् भक्षितुं क्षमः ॥ २.१७९ ॥

api ca- dharmārtha-kāma-tattvajño naikānta-karuṇo bhavet | nahi hastastham apy annaṃ kṣamāvān bhakṣituṃ kṣamaḥ

a·pi ca- dhar·mār·tha-kā·ma-tat·tvaj·ño nai·kān·ta-ka·ru·ṇo bha·vet | na·hi has·tas·tham apy an·naṃ kṣa·mā·vān bhak·ṣi·tuṃ kṣa·maḥ

── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

किं च- क्षमा शत्रौ च मित्रे च यतीनाम् एव भूषणम् । अपराधिषु सत्त्वेषु नृपाणां सैव दूषणम् ॥ २.१८० ॥

kiṃ ca- kṣamā śatrau ca mitre ca yatīnām eva bhūṣaṇam | aparādhiṣu sattveṣu nṛpāṇāṃ saiva dūṣaṇam

kiṃ ca- kṣa·mā śat·rau ca mit·re ca ya·tī·nām e·va bhū·ṣa·ṇam | a·pa·rā·dhi·ṣu sat·tve·ṣu nṛ·pā·ṇāṃ sai·va dū·ṣa·ṇam

अपरं च- राज्यलोभाद् अहङ्काराद् इच्छतः स्वामिनः पदम् । प्रायश्चित्तं तु तस्यैकं जीवोत्सर्गो न चापरम् ॥ २.१८१ ॥

aparaṃ ca- rājya-lobhād ahaṅkārād icchataḥ svāminaḥ padam | prāyaścittaṃ tu tasyaikaṃ jīvotsargo na cāparam

a·pa·raṃ ca- rāj·ya-lo·bhād a·haṅ·kā·rād ic·cha·taḥ svā·mi·naḥ pa·dam | prā·yaś·cit·taṃ tu tas·yai·kaṃ jī·vot·sar·go na cā·pa·ram

अन्यच् च- राजा घृणी ब्राह्मणः सर्वभक्षी स्त्री चावज्ञा दुष्प्रकृतिः सहायः । प्रेष्यः प्रतीपो ऽधिकृतः प्रमादी त्याज्या इमे यश् च कृतं न वेत्ति ॥ २.१८२ ॥

anyac ca- rājā ghṛṇī brāhmaṇaḥ sarva-bhakṣī strī cāvajñā duṣprakṛtiḥ sahāyaḥ | preṣyaḥ pratīpo 'dhikṛtaḥ pramādī tyājyā ime yaś ca kṛtaṃ na vetti

an·yac ca- rā·jā ghṛ·ṇī brāh·ma·ṇaḥ sar·va-bhak·ṣī strī cā·vaj·ñā duṣ·pra·kṛ·tiḥ sa·hā·yaḥ | preṣ·yaḥ pra·tī·po 'dhi·kṛ·taḥ pra·mā·dī tyāj·yā i·me yaś ca kṛ·taṃ na vet·ti

विशेषतश् च- सत्यानृता च परुषा प्रियवादिनी च हिंस्रा दयालुर् अपि चार्थपरा वदान्या । नित्यव्यया प्रचुररत्नधनागमा च वाराङ्गनेव नृपनीतिर् अनेकरूपा ॥ २.१८३ ॥

viśeṣataś ca- satyānṛtā ca paruṣā priya-vādinī ca hiṃsrā dayālur api cārtha-parā vadānyā | nitya-vyayā pracura-ratna-dhanāgamā ca vārāṅganeva nṛpa-nītir aneka-rūpā

vi·śe·ṣa·taś ca- sat·yā·nṛ·tā ca pa·ru·ṣā pri·ya-vā·di·nī ca hiṃs·rā da·yā·lur a·pi cār·tha-pa·rā va·dān·yā | nit·ya-vya·yā pra·cu·ra-rat·na-dha·nā·ga·mā ca vā·rāṅ·ga·ne·va nṛ·pa-nī·tir a·ne·ka-rū·pā

इति दमनकेन सन्तोषितः पिङ्गलकः स्वां प्रकृतिम् आपन्नः सिंहासने समुपविष्टः । दमनकः प्रहृष्टमनाः विजयतां महाराजः शुभम् अस्तु सर्वजगताम् इत्य् उक्त्वा यथासुखम् अवस्थितः । विष्णुशर्मोवाचसुहृद्भेदः श्रुतस् तावद् भवद्भिः । राजपुत्रा ऊचुःभवत्प्रसादाच् छ्रुतः । सुखिनो भूता वयम् । विष्णुशर्माब्रवीतपरम् अपीदम् अस्तु- सुहृद्भेदस् तावद् भवतु भवतां शत्रुनिलये खलः कालाकृष्टः प्रलयम् उपसर्पत्व् अहरहः । जनो नित्यं भूयात् सकलसुखसम्पत्तिवसतिः कथारम्भे रम्भ्ये सततम् इह बालो ऽपि रमताम् ॥ २.१८४ ॥

iti damanakena santoṣitaḥ piṅgalakaḥ svāṃ prakṛtim āpannaḥ siṃhāsane samupaviṣṭaḥ | damanakaḥ prahṛṣṭa-manāḥ vijayatāṃ mahārājaḥ śubham astu sarva-jagatām ity uktvā yathā-sukham avasthitaḥ | viṣṇu-śarmovāca-suhṛd-bhedaḥ śrutas tāvad bhavadbhiḥ | rāja-putrā ūcuḥ-bhavat-prasādāc chrutaḥ | sukhino bhūtā vayam | viṣṇuśarmābravīt-aparam apīdam astu- suhṛd-bhedas tāvad bhavatu bhavatāṃ śatru-nilaye khalaḥ kālākṛṣṭaḥ pralayam upasarpatv ahar-ahaḥ | jano nityaṃ bhūyāt sakala-sukha-sampatti-vasatiḥ kathārambhe rambhye satatam iha bālo 'pi ramatām

i·ti da·ma·na·ke·na san·to·ṣi·taḥ piṅ·ga·la·kaḥ svāṃ pra·kṛ·tim ā·pan·naḥ siṃ·hā·sa·ne sa·mu·pa·viṣ·ṭaḥ | da·ma·na·kaḥ pra·hṛṣ·ṭa-ma·nāḥ vi·ja·ya·tāṃ ma·hā·rā·jaḥ śu·bham as·tu sar·va-ja·ga·tām ity uk·tvā ya·thā-su·kham a·vas·thi·taḥ | viṣ·ṇu-śar·mo·vā·ca-su·hṛd-bhe·daḥ śru·tas tā·vad bha·vad·bhiḥ | rā·ja-put·rā ū·cuḥ-bha·vat-pra·sā·dāc chru·taḥ | su·khi·no bhū·tā va·yam | viṣ·ṇu·śar·māb·ra·vīt-a·pa·ram a·pī·dam as·tu- su·hṛd-bhe·das tā·vad bha·va·tu bha·va·tāṃ śat·ru-ni·la·ye kha·laḥ kā·lā·kṛṣ·ṭaḥ pra·la·yam u·pa·sar·patv a·har-a·haḥ | ja·no nit·yaṃ bhū·yāt sa·ka·la-su·kha-sam·pat·ti-va·sa·tiḥ ka·thā·ram·bhe ram·bhye sa·ta·tam i·ha bā·lo 'pi ra·ma·tām

इति हितोपदेशे सुहृद्भेदो नाम द्वितीयः कथासङ्ग्रहः समाप्तः --ओ)०(ओ-- इइइ.

iti hitopadeśe suhṛd-bhedo nāma dvitīyaḥ kathā-saṅgrahaḥ samāptaḥ --o)0(o-- iii. ── Source: GRETIL Hitopadeśa v1.1 (CC BY-NC-SA 4.0). Devanagari by automatic transliteration.

i·ti hi·to·pa·de·śe su·hṛd-bhe·do nā·ma dvi·tī·yaḥ ka·thā-saṅ·gra·haḥ sa·māp·taḥ --o)0(o-- i·i·i. ── So·ur·ce: GRE·TIL Hi·to·pa·de·śa v1.1 (CC BY-NC-SA 4.0). De·va·na·ga·ri by au·to·ma·tic tran·sli·te·ra·ti·on.

THE PARTING OF FRIENDS Then spake the Royal Princes to Vishnu-Sarman, "Reverend Sir! we have listened to the 'Winning of Friends,' we would now hear how friends are parted." "Attend, then," replied the Sage, "to 'the Parting of Friends,' the first couplet of which runs in this wise-- 'The Jackal set--of knavish cunning full-- At loggerheads the Lion and the Bull.' "How was that?" asked the sons of the Rajah. Vishnu-Sarman proceeded to relate:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE PAR·TING OF FRI·ENDS Then spa·ke the Ro·yal Prin·ces to Vis·hnu-Sar·man, "Re·ve·rend Sir! we ha·ve lis·te·ned to the 'Win·ning of Fri·ends,' we wo·uld now he·ar how fri·ends a·re par·ted." "At·tend, then," rep·li·ed the Sa·ge, "to 'the Par·ting of Fri·ends,' the first co·up·let of which runs in this wi·se-- 'The Jac·kal set--of kna·vish cun·ning full-- At log·ger·he·ads the Li·on and the Bull.' "How was that?" as·ked the sons of the Ra·jah. Vis·hnu-Sar·man pro·ce·e·ded to re·la·te:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE LION, THE JACKALS, AND THE BULL "In the Deccan there is a city called Golden-town, and a wealthy merchant lived there named Well-to-do. He had abundant means, but as many of his relations were even yet richer, his mind was bent: upon outdoing them by gaining more. Enough is never what we have-- 'Looking down on lives below them, men of little store are great; Looking up to higher fortunes, hard to each man seems his fate.' And is not wealth won by courage and enterprise?-- 'As a bride, unwisely wedded, shuns the cold caress of eld, So, from coward souls and slothful, Lakshmi's favors turn repelled.' 'Ease, ill-health, home-keeping, sleeping, woman-service, and content-- In the path that leads to greatness these be six obstructions sent.' And wealth that increases not, diminishes--a little gain is so far good-- 'Seeing how the soorma wasteth, seeing how the ant-hill grows, Little adding unto little--live, give, learn, as life-time goes.' 'Drops of water falling, falling, falling, brim the chatty o'er; Wisdom comes in little lessons--little gains make largest store.' Moved by these reflections Well-to-do loaded a cart with wares of all kinds, yoked two bulls to it, named Lusty-life and Roarer, and started for Kashmir to trade. He had not gone far upon his journey when in passing through a great forest called Bramble-wood, Lusty-life slipped down and broke his foreleg. At sight of this disaster Well-to-do fell a-thinking, and repeated-- 'Men their cunning schemes may spin-- God knows who shall lose or win.' Comforting himself with such philosophy, Well-to-do left Lusty-life there, and went on his way. The Bull watched him depart, and stood mournfully on three legs, alone in the forest. 'Well, well,' he thought, 'it is all destiny whether I live or die:-- 'Shoot a hundred shafts, the quarry lives and flies--not due to death; When his hour is come, a grass-blade hath a point to stop his breath.' As the days passed by, and Lusty-life picked about in the tender forest grass, he grew wonderfully well, and fat of carcase, and happy, and bellowed about the wood as though it were his own. Now, the reigning monarch of the forest was King Tawny-hide the Lion, who ruled over the whole country absolutely, by right of having deposed everybody else. Is not might right?-- 'Robes were none, nor oil of unction, when the King of Beasts was crowned:-- 'Twas his own fierce roar proclaimed him, rolling all his kingdom round.' One morning, his Majesty, being exceedingly thirsty, had repaired to the bank of the Jumna to drink water, and just as he was about to lap it, the bellow of Lusty-life, awful as the thunder of the last day, reached the imperial ears. Upon catching the sound the King retreated in trepidation to his own lair, without drinking a drop, and stood there in silence and alarm revolving what it could mean. In this position he was observed by the sons of his minister, two jackals named Karataka and Damanaka, who began to remark upon it. 'Friend Karataka,' said the last,'what makes our royal master slink away from the river when he was dying to drink?' 'Why should we care?' replied Karataka. 'It's bad enough to serve him, and be neglected for our pains-- 'Oh, the bitter salt of service!--toil, frost, fire, are not so keen:-- Half such heavy penance bearing, tender consciences were clean.' 'Nay, friend! never think thus,' said Damanaka-- 'What but for their vassals, Elephant and man-- Swing of golden tassels, Wave of silken fan-- But for regal manner That the "Chattra"[12] brings, Horse, and foot, and banner-- What would come of kings?' 'I care not,' replied Karataka; 'we have nothing to do with it, and matters that don't concern us are best left alone. You know the story of the Monkey, don't you?'-- 'The Monkey drew the sawyer's wedge, and died:-- Let meddlers mark it, and be edified.' 'No!' said Damanaka. 'How was it?' 'In this way,' answered Karataka:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE LI·ON, THE JAC·KALS, AND THE BULL "In the Dec·can the·re is a city cal·led Gol·den-town, and a we·althy mer·chant li·ved the·re na·med Well-to-do. He had a·bun·dant me·ans, but as many of his re·la·ti·ons we·re e·ven yet ri·cher, his mind was bent: u·pon o·ut·do·ing them by gai·ning mo·re. E·no·ugh is ne·ver what we ha·ve-- 'Lo·o·king down on li·ves be·low them, men of lit·tle sto·re a·re gre·at; Lo·o·king up to hi·gher for·tu·nes, hard to e·ach man se·ems his fa·te.' And is not we·alth won by co·u·ra·ge and en·ter·pri·se?-- 'As a bri·de, un·wi·sely wed·ded, shuns the cold ca·ress of eld, So, from co·ward so·uls and sloth·ful, Lak·shmi's fa·vors turn re·pel·led.' 'E·a·se, ill-he·alth, ho·me-ke·e·ping, sle·e·ping, wo·man-ser·vi·ce, and con·tent-- In the path that le·ads to gre·at·ness the·se be six ob·struc·ti·ons sent.' And we·alth that in·cre·a·ses not, di·mi·nis·hes--a lit·tle gain is so far go·od-- 'Se·e·ing how the so·or·ma was·teth, se·e·ing how the ant-hill grows, Lit·tle ad·ding un·to lit·tle--li·ve, gi·ve, le·arn, as li·fe-ti·me go·es.' 'Drops of wa·ter fal·ling, fal·ling, fal·ling, brim the chatty o'er; Wis·dom co·mes in lit·tle les·sons--lit·tle gains ma·ke lar·gest sto·re.' Mo·ved by the·se ref·lec·ti·ons Well-to-do lo·a·ded a cart with wa·res of all kinds, yo·ked two bulls to it, na·med Lusty-li·fe and Ro·a·rer, and star·ted for Kas·hmir to tra·de. He had not go·ne far u·pon his jo·ur·ney when in pas·sing thro·ugh a gre·at fo·rest cal·led Bram·ble-wo·od, Lusty-li·fe slip·ped down and bro·ke his fo·re·leg. At sight of this di·sas·ter Well-to-do fell a-thin·king, and re·pe·a·ted-- 'Men the·ir cun·ning sche·mes may spin-- God knows who shall lo·se or win.' Com·for·ting him·self with such phi·lo·sophy, Well-to-do left Lusty-li·fe the·re, and went on his way. The Bull wat·ched him de·part, and sto·od mo·ur·nfully on thre·e legs, a·lo·ne in the fo·rest. 'Well, well,' he tho·ught, 'it is all des·tiny whe·ther I li·ve or di·e:-- 'Sho·ot a hun·dred shafts, the qu·arry li·ves and fli·es--not du·e to de·ath; When his ho·ur is co·me, a grass-bla·de hath a po·int to stop his bre·ath.' As the days pas·sed by, and Lusty-li·fe pic·ked a·bo·ut in the ten·der fo·rest grass, he grew won·der·fully well, and fat of car·ca·se, and happy, and bel·lo·wed a·bo·ut the wo·od as tho·ugh it we·re his own. Now, the re·ig·ning mo·narch of the fo·rest was King Tawny-hi·de the Li·on, who ru·led o·ver the who·le co·untry ab·so·lu·tely, by right of ha·ving de·po·sed e·ver·ybody el·se. Is not might right?-- 'Ro·bes we·re no·ne, nor o·il of un·cti·on, when the King of Be·asts was crow·ned:-- 'Twas his own fi·er·ce ro·ar proc·lai·med him, rol·ling all his kin·gdom ro·und.' O·ne mor·ning, his Ma·jesty, be·ing ex·ce·e·dingly thirsty, had re·pai·red to the bank of the Jum·na to drink wa·ter, and just as he was a·bo·ut to lap it, the bel·low of Lusty-li·fe, aw·ful as the thun·der of the last day, re·a·ched the im·pe·ri·al e·ars. U·pon cat·ching the so·und the King ret·re·a·ted in tre·pi·da·ti·on to his own lair, wi·tho·ut drin·king a drop, and sto·od the·re in si·len·ce and a·larm re·vol·ving what it co·uld me·an. In this po·si·ti·on he was ob·ser·ved by the sons of his mi·nis·ter, two jac·kals na·med Ka·ra·ta·ka and Da·ma·na·ka, who be·gan to re·mark u·pon it. 'Fri·end Ka·ra·ta·ka,' said the last,'what ma·kes o·ur ro·yal mas·ter slink a·way from the ri·ver when he was dying to drink?' 'Why sho·uld we ca·re?' rep·li·ed Ka·ra·ta·ka. 'It's bad e·no·ugh to ser·ve him, and be neg·lec·ted for o·ur pains-- 'Oh, the bit·ter salt of ser·vi·ce!--to·il, frost, fi·re, a·re not so ke·en:-- Half such he·avy pe·nan·ce be·a·ring, ten·der con·sci·en·ces we·re cle·an.' 'Nay, fri·end! ne·ver think thus,' said Da·ma·na·ka-- 'What but for the·ir vas·sals, E·le·phant and man-- Swing of gol·den tas·sels, Wa·ve of sil·ken fan-- But for re·gal man·ner That the "Chat·tra"[12] brings, Hor·se, and fo·ot, and ban·ner-- What wo·uld co·me of kings?' 'I ca·re not,' rep·li·ed Ka·ra·ta·ka; 'we ha·ve no·thing to do with it, and mat·ters that don't con·cern us a·re best left a·lo·ne. Yo·u know the story of the Mon·key, don't yo·u?'-- 'The Mon·key drew the saw·yer's wed·ge, and di·ed:-- Let med·dlers mark it, and be e·di·fi·ed.' 'No!' said Da·ma·na·ka. 'How was it?' 'In this way,' an·swe·red Ka·ra·ta·ka:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE MONKEY AND THE WEDGE "In South Behar, close by the retreat of Dhurmma, there was an open plot of ground, upon which a temple was in course of erection, under the management of a man of the Káyeth caste, named Subhadatta. A carpenter upon the works had partly sawed through a long beam of wood, and wedged it open, and was gone away, leaving the wedge fixed. Shortly afterwards a large herd of monkeys came frolicking that way, and one of their number, directed doubtless by the Angel of death, got astride the beam, and grasped the wedge, with his tail and lower parts dangling down between the pieces of the wood. Not content with this, in the mischief natural to monkeys, he began to tug at the wedge; till at last it yielded to a great effort and came out; when the wood closed upon him, and jammed him all fast. So perished the monkey, miserably crushed; and I say again-- 'Let meddlers mark it, and be edified.' 'But surely,' argued Damanaka, 'servants are bound to watch the movements of their masters!' 'Let the prime minister do it, then,' answered Karataka; 'it is his business to overlook things, and subordinates shouldn't interfere in the department of their chief. You might get ass's thanks for it-- 'The Ass that hee-hawed, when the dog should do it, For his lord's welfare, like an ass did rue it.' Damanaka asked how that happened, and Karataka related:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE MON·KEY AND THE WED·GE "In So·uth Be·har, clo·se by the ret·re·at of Dhur·mma, the·re was an o·pen plot of gro·und, u·pon which a tem·ple was in co·ur·se of e·rec·ti·on, un·der the ma·na·ge·ment of a man of the Káyeth cas·te, na·med Su·bha·dat·ta. A car·pen·ter u·pon the works had partly sa·wed thro·ugh a long be·am of wo·od, and wed·ged it o·pen, and was go·ne a·way, le·a·ving the wed·ge fi·xed. Shortly af·ter·wards a lar·ge herd of mon·keys ca·me fro·lic·king that way, and o·ne of the·ir num·ber, di·rec·ted do·ub·tless by the An·gel of de·ath, got as·tri·de the be·am, and gras·ped the wed·ge, with his tail and lo·wer parts dan·gling down bet·we·en the pi·e·ces of the wo·od. Not con·tent with this, in the mis·chi·ef na·tu·ral to mon·keys, he be·gan to tug at the wed·ge; till at last it yi·el·ded to a gre·at ef·fort and ca·me o·ut; when the wo·od clo·sed u·pon him, and jam·med him all fast. So pe·ris·hed the mon·key, mi·se·rably crus·hed; and I say a·gain-- 'Let med·dlers mark it, and be e·di·fi·ed.' 'But su·rely,' ar·gu·ed Da·ma·na·ka, 'ser·vants a·re bo·und to watch the mo·ve·ments of the·ir mas·ters!' 'Let the pri·me mi·nis·ter do it, then,' an·swe·red Ka·ra·ta·ka; 'it is his bu·si·ness to o·ver·lo·ok things, and su·bor·di·na·tes sho·uldn't in·ter·fe·re in the de·par·tment of the·ir chi·ef. Yo·u might get ass's thanks for it-- 'The Ass that he·e-ha·wed, when the dog sho·uld do it, For his lord's wel·fa·re, li·ke an ass did ru·e it.' Da·ma·na·ka as·ked how that hap·pe·ned, and Ka·ra·ta·ka re·la·ted:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE WASHERMAN'S JACKASS "There was a certain Washerman at Benares, whose name was Carpúrapataka, and he had an Ass and a Dog in his courtyard; the first tethered, and the last roaming loose. Once on a time, when he had been spending his morning in the society of his wife, whom he had just married, and had fallen to sleep in her arms, a robber entered the house, and began to carry off his goods. The Ass observed the occupation of the thief, and was much concerned. 'Good Dog,' said he, 'this is thy matter: why dost thou not bark aloud, and rouse the master?' 'Gossip Ass,' replied the Dog, 'leave me alone to guard the premises. I can do it, if I choose; but the truth is, this master of ours thinks himself so safe lately that he clean forgets me, and I don't find my allowance of food nearly regular enough. Masters will do so; and a little fright will put him in mind of his defenders again.' 'Thou scurvy cur!' exclaimed the Ass-- 'At the work-time, asking wages--is it like a faithful herd?' 'Thou extreme Ass!' replied the Dog. 'When the work's done, grudging wages--is that acting like a lord?' 'Mean-spirited beast,' retorted the Ass, 'who neglectest thy master's business! Well, then, I at least will endeavor to arouse him; it is no less than religion, 'Serve the Sun with sweat of body; starve thy maw to feed the flame; Stead thy lord with all thy service; to thy death go, quit of blame.' So saying, he put forth his very best braying. The Washerman sprang up at the noise, and missing the thief, turned in a rage upon the Ass for disturbing him, and beat it with a cudgel to such an extent that the blows resolved the poor animal into the five elements of death. 'So that,' continued Karataka, 'is why I say, Let the prime minister look to him. The hunting for prey is our duty--let us stick to it, then. And this,' he said, with a meditative look, 'need not trouble us to-day; for we have a capital dish of the royal leavings.' 'What!' said Damanaka, rough with rage, 'dost thou serve the King for the sake of thy belly? Why take any such trouble to preserve an existence like thine?-- 'Many prayers for him are uttered whereon many a life relies; 'Tis but one poor fool the fewer when the gulping Raven dies.' For assisting friends, and defeating enemies also, the service of kings is desirable. To enter upon it for a mere living makes the thing low indeed. There must be dogs and elephants; but servants need not be like hungry curs, while their masters are noble. What say the books? 'Give thy Dog the merest mouthful, and he crouches at thy feet, Wags his tail, and fawns, and grovels, in his eagerness to eat; Bid the Elephant be feeding, and the best of fodder bring; Gravely--after much entreaty--condescends that mighty king.' 'Well, well!' said Karataka; 'the books are nothing to us, who are not councillors.' 'But we may come to be,' replied Damanaka; 'men rise, not by chance or nature, but by exertions-- 'By their own deeds men go downward, by them men mount upward all, Like the diggers of a well, and like the builders of a wall.' Advancement is slow--but that is in the nature of things-- 'Rushes down the hill the crag, which upward 'twas so hard to roll: So to virtue slowly rises--so to vice quick sinks the soul.' 'Very good,' observed Karataka; 'but what is all this talk about?' 'Why! don't you see our Royal Master there, and how he came home without drinking? I know he has been horribly frightened,' said Damanaka. 'How do you know it?' asked the other. 'By my perception--at a glance!' replied Damanaka; 'and I mean to make out of this occasion that which shall put his Majesty at my disposal,' 'Now,' exclaimed Karataka, 'it is thou who art ignorant about service-- 'Who speaks unasked, or comes unbid, Or counts on favor--will be chid.' 'I ignorant about service!' said Damanaka; 'no, no, my friend, I know the secret of it-- 'Wise, modest, constant, ever close at hand, Not weighing but obeying all command, Such servant by a Monarch's throne may stand.' 'In any case, the King often rates thee,' remarked Karataka, 'for coming to the presence unsummoned.' 'A dependent,' replied Damanaka, 'should nevertheless present himself; he must make himself known to the great man, at any risk-- 'Pitiful, that fearing failure, therefore no beginning makes, Who forswears his daily dinner for the chance of stomach-aches?' and besides, to be near is at last to be needful;--is it not said-- 'Nearest to the King is dearest, be thy merit low or high; Women, creeping plants, and princes, twine round that which groweth nigh.' 'Well,' inquired Karataka, 'what wilt thou say, being come to him?' 'First,' replied Damanaka, 'I will discover if his Majesty is well affected to me.' 'How do you compass that?' asked the other. 'Oh, easily! by a look, a word,' answered Damanaka; 'and that ascertained, I will proceed to speak what will put him at my disposal.' 'I can't see how you can venture to speak,' objected the other, 'without an opportunity-- 'If Vrihaspati, the Grave, Spoke a sentence out of season, Even Vrihaspati would have Strong rebuke for such unreason.' 'Pray don't imagine I shall speak unseasonably,' interrupted Damanaka; 'if that is all you fear, I will start at once.' 'Go, then,' said Karataka; 'and may you be as lucky as you hope.' "Thereupon Damanaka set out for the lair of King Tawny-hide; putting on, as he approached it, the look of one greatly disconcerted. The Rajah observed him coming, and gave permission that he should draw near; of which Damanaka availing himself, made reverential prostration of the eight members and sat down upon his haunches. 'You have come at last, then, Sir Jackal!' growled his Majesty. 'Great Monarch!' humbly replied Damanaka, 'my service is not worthy of laying at your imperial feet, but a servant should attend when he can perform a service, and therefore I am come-- 'When Kings' ears itch, they use a straw to scratch 'em; When Kings' foes plot, they get wise men to match 'em.' 'H'm!' growled the Lion. 'Your Majesty suspects my intellect, I fear,' continued the Jackal,'after so long an absence from your Majesty's feet; but, if I may say so, it is still sound.' 'H'm!' growled the Lion again. 'A king, may it please your Majesty, should know how to estimate his servants, whatever their position-- 'Pearls are dull in leaden settings, but the setter is to blame; Glass will glitter like the ruby, dulled with dust--are they the same? 'And a fool may tread on jewels, setting in his crown mere glass; Yet, at selling, gems are gems, and fardels but for fardels pass.' 'Servants, gracious liege! are good or bad as they are entertained. Is it not written?-- 'Horse and weapon, lute and volume, man and woman, gift of speech, Have their uselessness or uses in the One who owneth each.' 'And if I have been traduced to your Majesty as a dull fellow, that hath not made me so-- 'Not disparagement nor slander kills the spirit of the brave; Fling a torch down, upward ever burns the brilliant flame it gave.' 'Accept then, Sire, from the humblest of your slaves his very humble counsel--for 'Wisdom from the mouth of children be it overpast of none; What man scorns to walk by lamplight in the absence of the sun?' 'Good Damanaka,' said King Tawny-hide, somewhat appeased, 'how is it that thou, so wise a son of our first minister, hast been absent all this while from our Court? But now speak thy mind fearlessly: what wouldst thou?' 'Will your Majesty deign to answer one question?' said Damanaka. 'Wherefore came He back from the river without drinking?' 'Hush!' whispered the King, 'thou hast hit right upon my trouble. I knew no one unto whom I might confide it; but thou seemest a faithful fellow, and I will tell thee. Listen, then,' continued his Majesty in an agitated whisper, 'there is some awful beast that was never seen before in this wood here; and we shall have to leave it, look you. Did you hear by chance the inconceivable great roar he gave? What a strong beast it must be to have such a voice!' 'May it please your Majesty, I did hear the noise,' said the Jackal, 'and there is doubtless cause for terrible apprehension therein; but take comfort, my Liege, he is no minister who bids thee prepare for either war or resignation. All will go well, and your Majesty will learn by this difficulty which be your best servants,' 'Good Jackal,' said Tawny-hide, 'I am horribly frightened about it.' 'I can see that,' thought Damanaka; but he only said, 'Fear nothing, my liege, while thy servant survives,' 'What shall I do?' asked the King. 'It is well to encourage those who can avert disaster. If your Majesty condescended now to bestow some favor on Karataka and the other----' 'It shall be done,' said the Rajah; and, summoning the other Jackals, he gave them and Damanaka a magnificent gift of flesh, and they left the presence, undertaking to meet the threatened danger. 'But, brother,' began Karataka,'haven't we eaten the King's dinner without knowing what the danger is which we are to meet, and whether we can obviate it?' 'Hold thy peace,' said Damanaka, laughing; 'I know very well what the danger is! It was a bull, aha! that bellowed--a bull, my brother--whose beef you and I could pick, much more the King our master.' 'And why not tell him so?' asked Karataka. 'What! and quiet his Majesty's fears! And where would our splendid dinner have been then? No, no, my friend-- 'Set not your lord at ease; for, doing that, Might starve you as it starved "Curd-ear" the Cat.' 'Who was Curd-ear, the Cat?' inquired Karataka. Damanaka related:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE WAS·HER·MAN'S JAC·KASS "The·re was a cer·tain Was·her·man at Be·na·res, who·se na·me was Carpúra·pa·ta·ka, and he had an Ass and a Dog in his co·ur·tyard; the first te·the·red, and the last ro·a·ming lo·o·se. On·ce on a ti·me, when he had be·en spen·ding his mor·ning in the so·ci·ety of his wi·fe, whom he had just mar·ri·ed, and had fal·len to sle·ep in her arms, a rob·ber en·te·red the ho·u·se, and be·gan to carry off his go·ods. The Ass ob·ser·ved the oc·cu·pa·ti·on of the thi·ef, and was much con·cer·ned. 'Go·od Dog,' said he, 'this is thy mat·ter: why dost tho·u not bark a·lo·ud, and ro·u·se the mas·ter?' 'Gos·sip Ass,' rep·li·ed the Dog, 'le·a·ve me a·lo·ne to gu·ard the pre·mi·ses. I can do it, if I cho·o·se; but the truth is, this mas·ter of o·urs thinks him·self so sa·fe la·tely that he cle·an for·gets me, and I don't find my al·lo·wan·ce of fo·od ne·arly re·gu·lar e·no·ugh. Mas·ters will do so; and a lit·tle fright will put him in mind of his de·fen·ders a·gain.' 'Tho·u scurvy cur!' ex·clai·med the Ass-- 'At the work-ti·me, as·king wa·ges--is it li·ke a faith·ful herd?' 'Tho·u ex·tre·me Ass!' rep·li·ed the Dog. 'When the work's do·ne, grud·ging wa·ges--is that ac·ting li·ke a lord?' 'Me·an-spi·ri·ted be·ast,' re·tor·ted the Ass, 'who neg·lec·test thy mas·ter's bu·si·ness! Well, then, I at le·ast will en·de·a·vor to a·ro·u·se him; it is no less than re·li·gi·on, 'Ser·ve the Sun with swe·at of body; star·ve thy maw to fe·ed the fla·me; Ste·ad thy lord with all thy ser·vi·ce; to thy de·ath go, qu·it of bla·me.' So sa·ying, he put forth his very best bra·ying. The Was·her·man sprang up at the no·i·se, and mis·sing the thi·ef, tur·ned in a ra·ge u·pon the Ass for dis·tur·bing him, and be·at it with a cud·gel to such an ex·tent that the blows re·sol·ved the po·or a·ni·mal in·to the fi·ve e·le·ments of de·ath. 'So that,' con·ti·nu·ed Ka·ra·ta·ka, 'is why I say, Let the pri·me mi·nis·ter lo·ok to him. The hun·ting for prey is o·ur duty--let us stick to it, then. And this,' he said, with a me·di·ta·ti·ve lo·ok, 'ne·ed not tro·ub·le us to-day; for we ha·ve a ca·pi·tal dish of the ro·yal le·a·vings.' 'What!' said Da·ma·na·ka, ro·ugh with ra·ge, 'dost tho·u ser·ve the King for the sa·ke of thy belly? Why ta·ke any such tro·ub·le to pre·ser·ve an e·xis·ten·ce li·ke thi·ne?-- 'Many pra·yers for him a·re ut·te·red whe·re·on many a li·fe re·li·es; 'Tis but o·ne po·or fo·ol the fe·wer when the gul·ping Ra·ven di·es.' For as·sis·ting fri·ends, and de·fe·a·ting e·ne·mi·es al·so, the ser·vi·ce of kings is de·si·rab·le. To en·ter u·pon it for a me·re li·ving ma·kes the thing low in·de·ed. The·re must be dogs and e·le·phants; but ser·vants ne·ed not be li·ke hungry curs, whi·le the·ir mas·ters a·re nob·le. What say the bo·oks? 'Gi·ve thy Dog the me·rest mo·uth·ful, and he cro·u·ches at thy fe·et, Wags his tail, and fawns, and gro·vels, in his e·a·ger·ness to e·at; Bid the E·le·phant be fe·e·ding, and the best of fod·der bring; Gra·vely--af·ter much en·tre·aty--con·des·cends that mighty king.' 'Well, well!' said Ka·ra·ta·ka; 'the bo·oks a·re no·thing to us, who a·re not co·un·cil·lors.' 'But we may co·me to be,' rep·li·ed Da·ma·na·ka; 'men ri·se, not by chan·ce or na·tu·re, but by e·xer·ti·ons-- 'By the·ir own de·eds men go dow·nward, by them men mo·unt up·ward all, Li·ke the dig·gers of a well, and li·ke the bu·il·ders of a wall.' Ad·van·ce·ment is slow--but that is in the na·tu·re of things-- 'Rus·hes down the hill the crag, which up·ward 'twas so hard to roll: So to vir·tu·e slowly ri·ses--so to vi·ce qu·ick sinks the so·ul.' 'Very go·od,' ob·ser·ved Ka·ra·ta·ka; 'but what is all this talk a·bo·ut?' 'Why! don't yo·u se·e o·ur Ro·yal Mas·ter the·re, and how he ca·me ho·me wi·tho·ut drin·king? I know he has be·en hor·ribly frigh·te·ned,' said Da·ma·na·ka. 'How do yo·u know it?' as·ked the o·ther. 'By my per·cep·ti·on--at a glan·ce!' rep·li·ed Da·ma·na·ka; 'and I me·an to ma·ke o·ut of this oc·ca·si·on that which shall put his Ma·jesty at my dis·po·sal,' 'Now,' ex·clai·med Ka·ra·ta·ka, 'it is tho·u who art ig·no·rant a·bo·ut ser·vi·ce-- 'Who spe·aks u·nas·ked, or co·mes un·bid, Or co·unts on fa·vor--will be chid.' 'I ig·no·rant a·bo·ut ser·vi·ce!' said Da·ma·na·ka; 'no, no, my fri·end, I know the sec·ret of it-- 'Wi·se, mo·dest, con·stant, e·ver clo·se at hand, Not we·i·ghing but o·be·ying all com·mand, Such ser·vant by a Mo·narch's thro·ne may stand.' 'In any ca·se, the King of·ten ra·tes the·e,' re·mar·ked Ka·ra·ta·ka, 'for co·ming to the pre·sen·ce un·sum·mo·ned.' 'A de·pen·dent,' rep·li·ed Da·ma·na·ka, 'sho·uld ne·ver·the·less pre·sent him·self; he must ma·ke him·self known to the gre·at man, at any risk-- 'Pi·ti·ful, that fe·a·ring fai·lu·re, the·re·fo·re no be·gin·ning ma·kes, Who for·swe·ars his daily din·ner for the chan·ce of sto·mach-a·ches?' and be·si·des, to be ne·ar is at last to be ne·ed·ful;--is it not said-- 'Ne·a·rest to the King is de·a·rest, be thy me·rit low or high; Wo·men, cre·e·ping plants, and prin·ces, twi·ne ro·und that which gro·weth nigh.' 'Well,' in·qu·i·red Ka·ra·ta·ka, 'what wilt tho·u say, be·ing co·me to him?' 'First,' rep·li·ed Da·ma·na·ka, 'I will dis·co·ver if his Ma·jesty is well af·fec·ted to me.' 'How do yo·u com·pass that?' as·ked the o·ther. 'Oh, e·a·sily! by a lo·ok, a word,' an·swe·red Da·ma·na·ka; 'and that as·cer·tai·ned, I will pro·ce·ed to spe·ak what will put him at my dis·po·sal.' 'I can't se·e how yo·u can ven·tu·re to spe·ak,' ob·jec·ted the o·ther, 'wi·tho·ut an op·por·tu·nity-- 'If Vri·has·pa·ti, the Gra·ve, Spo·ke a sen·ten·ce o·ut of se·a·son, E·ven Vri·has·pa·ti wo·uld ha·ve Strong re·bu·ke for such un·re·a·son.' 'Pray don't i·ma·gi·ne I shall spe·ak un·se·a·so·nably,' in·ter·rup·ted Da·ma·na·ka; 'if that is all yo·u fe·ar, I will start at on·ce.' 'Go, then,' said Ka·ra·ta·ka; 'and may yo·u be as lucky as yo·u ho·pe.' "The·re·u·pon Da·ma·na·ka set o·ut for the lair of King Tawny-hi·de; put·ting on, as he ap·pro·a·ched it, the lo·ok of o·ne gre·atly dis·con·cer·ted. The Ra·jah ob·ser·ved him co·ming, and ga·ve per·mis·si·on that he sho·uld draw ne·ar; of which Da·ma·na·ka a·vai·ling him·self, ma·de re·ve·ren·ti·al pros·tra·ti·on of the e·ight mem·bers and sat down u·pon his haun·ches. 'Yo·u ha·ve co·me at last, then, Sir Jac·kal!' grow·led his Ma·jesty. 'Gre·at Mo·narch!' humbly rep·li·ed Da·ma·na·ka, 'my ser·vi·ce is not worthy of la·ying at yo·ur im·pe·ri·al fe·et, but a ser·vant sho·uld at·tend when he can per·form a ser·vi·ce, and the·re·fo·re I am co·me-- 'When Kings' e·ars itch, they u·se a straw to scratch 'em; When Kings' fo·es plot, they get wi·se men to match 'em.' 'H'm!' grow·led the Li·on. 'Yo·ur Ma·jesty sus·pects my in·tel·lect, I fe·ar,' con·ti·nu·ed the Jac·kal,'af·ter so long an ab·sen·ce from yo·ur Ma·jesty's fe·et; but, if I may say so, it is still so·und.' 'H'm!' grow·led the Li·on a·gain. 'A king, may it ple·a·se yo·ur Ma·jesty, sho·uld know how to es·ti·ma·te his ser·vants, wha·te·ver the·ir po·si·ti·on-- 'Pe·arls a·re dull in le·a·den set·tings, but the set·ter is to bla·me; Glass will glit·ter li·ke the ruby, dul·led with dust--a·re they the sa·me? 'And a fo·ol may tre·ad on je·wels, set·ting in his crown me·re glass; Yet, at sel·ling, gems a·re gems, and far·dels but for far·dels pass.' 'Ser·vants, gra·ci·o·us li·e·ge! a·re go·od or bad as they a·re en·ter·tai·ned. Is it not writ·ten?-- 'Hor·se and we·a·pon, lu·te and vo·lu·me, man and wo·man, gift of spe·ech, Ha·ve the·ir u·se·les·sness or u·ses in the O·ne who ow·neth e·ach.' 'And if I ha·ve be·en tra·du·ced to yo·ur Ma·jesty as a dull fel·low, that hath not ma·de me so-- 'Not dis·pa·ra·ge·ment nor slan·der kills the spi·rit of the bra·ve; Fling a torch down, up·ward e·ver burns the bril·li·ant fla·me it ga·ve.' 'Ac·cept then, Si·re, from the hum·blest of yo·ur sla·ves his very hum·ble co·un·sel--for 'Wis·dom from the mo·uth of chil·dren be it o·ver·past of no·ne; What man scorns to walk by lam·plight in the ab·sen·ce of the sun?' 'Go·od Da·ma·na·ka,' said King Tawny-hi·de, so·mew·hat ap·pe·a·sed, 'how is it that tho·u, so wi·se a son of o·ur first mi·nis·ter, hast be·en ab·sent all this whi·le from o·ur Co·urt? But now spe·ak thy mind fe·ar·lessly: what wo·uldst tho·u?' 'Will yo·ur Ma·jesty de·ign to an·swer o·ne qu·es·ti·on?' said Da·ma·na·ka. 'Whe·re·fo·re ca·me He back from the ri·ver wi·tho·ut drin·king?' 'Hush!' whis·pe·red the King, 'tho·u hast hit right u·pon my tro·ub·le. I knew no o·ne un·to whom I might con·fi·de it; but tho·u se·e·mest a faith·ful fel·low, and I will tell the·e. Lis·ten, then,' con·ti·nu·ed his Ma·jesty in an a·gi·ta·ted whis·per, 'the·re is so·me aw·ful be·ast that was ne·ver se·en be·fo·re in this wo·od he·re; and we shall ha·ve to le·a·ve it, lo·ok yo·u. Did yo·u he·ar by chan·ce the in·con·ce·i·vab·le gre·at ro·ar he ga·ve? What a strong be·ast it must be to ha·ve such a vo·i·ce!' 'May it ple·a·se yo·ur Ma·jesty, I did he·ar the no·i·se,' said the Jac·kal, 'and the·re is do·ub·tless cau·se for ter·rib·le ap·pre·hen·si·on the·re·in; but ta·ke com·fort, my Li·e·ge, he is no mi·nis·ter who bids the·e pre·pa·re for e·i·ther war or re·sig·na·ti·on. All will go well, and yo·ur Ma·jesty will le·arn by this dif·fi·culty which be yo·ur best ser·vants,' 'Go·od Jac·kal,' said Tawny-hi·de, 'I am hor·ribly frigh·te·ned a·bo·ut it.' 'I can se·e that,' tho·ught Da·ma·na·ka; but he only said, 'Fe·ar no·thing, my li·e·ge, whi·le thy ser·vant sur·vi·ves,' 'What shall I do?' as·ked the King. 'It is well to en·co·u·ra·ge tho·se who can a·vert di·sas·ter. If yo·ur Ma·jesty con·des·cen·ded now to bes·tow so·me fa·vor on Ka·ra·ta·ka and the o·ther----' 'It shall be do·ne,' said the Ra·jah; and, sum·mo·ning the o·ther Jac·kals, he ga·ve them and Da·ma·na·ka a mag·ni·fi·cent gift of flesh, and they left the pre·sen·ce, un·der·ta·king to me·et the thre·a·te·ned dan·ger. 'But, bro·ther,' be·gan Ka·ra·ta·ka,'ha·ven't we e·a·ten the King's din·ner wi·tho·ut kno·wing what the dan·ger is which we a·re to me·et, and whe·ther we can ob·vi·a·te it?' 'Hold thy pe·a·ce,' said Da·ma·na·ka, lau·ghing; 'I know very well what the dan·ger is! It was a bull, a·ha! that bel·lo·wed--a bull, my bro·ther--who·se be·ef yo·u and I co·uld pick, much mo·re the King o·ur mas·ter.' 'And why not tell him so?' as·ked Ka·ra·ta·ka. 'What! and qu·i·et his Ma·jesty's fe·ars! And whe·re wo·uld o·ur splen·did din·ner ha·ve be·en then? No, no, my fri·end-- 'Set not yo·ur lord at e·a·se; for, do·ing that, Might star·ve yo·u as it star·ved "Curd-e·ar" the Cat.' 'Who was Curd-e·ar, the Cat?' in·qu·i·red Ka·ra·ta·ka. Da·ma·na·ka re·la·ted:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE CAT WHO SERVED THE LION "Far away in the North, on a mountain named 'Thousand-Crags,' there lived a lion called 'Mighty-heart'; and he was much annoyed by a certain mouse, who made a custom of nibbling his mane while he lay asleep in his den. The Lion would wake in a great rage at finding the ends of his magnificent mane made ragged, but the little mouse ran into his hole, and he could never catch it. After much consideration he went down to a village, and got a Cat named Curd-ear to come to his cave with much persuasion. He kept the Cat royally on all kinds of dainties, and slept comfortably without having his mane nibbled, as the mouse would now never venture out. Whenever the Lion heard the mouse scratching about, that was always a signal for regaling the Cat in a most distinguished style. But one day, the wretched mouse being nearly starved, he took courage to creep timidly from his hole, and was directly pounced upon by Curd-ear and killed. After that the Lion heard no more of the mouse, and quite left off his regular entertainments of the Cat. No!" concluded Damanaka, "we will keep our mouse alive for his Majesty." So conversing, the Jackals went away to find Lusty-life the Bull, and upon discovering him, Karataka squatted down with great dignity at the foot of a tree, while Damanaka approached to accost him. 'Bull,' said Damanaka, 'I am the warder of this forest under the King Tawny-hide, and Karataka the Jackal there is his General. The General bids thee come before him, or else instantly depart from the wood. It were better for thee to obey, for his anger is terrible,' 'Thereupon Lusty-life, knowing nothing of the country customs, advanced at once to Karataka, made the respectful prostration of the eight members, and said timidly, 'My Lord General! what dost thou bid me do?-- 'Strength serves Reason. Saith the Mahout, when he beats the brazen drum, "Ho! ye elephants, to this work must your mightinesses come."' 'Bull,' answered Karataka, 'thou canst remain in the wood no longer unless thou goest directly to lay thyself at our Royal master's imperial feet.' 'My Lord,' replied the Bull, 'give me a guarantee of safety, and I will go.' 'Bull,' said Karataka, 'thou art foolish; fear nothing-- "When the King of Chedi cursed him, Krishna scorned to make reply; Lions roar the thunder quiet, Jackals'-yells they let go by." Our Lord the King will not vouchsafe his anger to thee; knowest thou not-- 'Mighty natures war with mighty: when the raging tempests blow, O'er the green rice harmless pass they, but they lay the palm-trees low,' 'So the Jackals, keeping Lusty-life in the rear, went towards the palace of King Tawny-hide; where the Rajah received them with much graciousness, and bade them sit down. 'Have you seen him?' asked the King. 'We have seen him, your Majesty,' answered Damanaka; 'it is quite as your Majesty expected--the creature has enormous strength, and wishes to see your Majesty. Will you be seated, Sire, and prepare yourself--it will never do to appear alarmed at a noise.' 'Oh, if it was only a noise,' began the Rajah. 'Ah, but the cause, Sire! that was what had to be found out; like the secret of Swing-ear the Spirit.' 'And who might Swing-ear be?' asked the King. ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE CAT WHO SER·VED THE LI·ON "Far a·way in the North, on a mo·un·tain na·med 'Tho·u·sand-Crags,' the·re li·ved a li·on cal·led 'Mighty-he·art'; and he was much an·no·yed by a cer·tain mo·u·se, who ma·de a cus·tom of nib·bling his ma·ne whi·le he lay as·le·ep in his den. The Li·on wo·uld wa·ke in a gre·at ra·ge at fin·ding the ends of his mag·ni·fi·cent ma·ne ma·de rag·ged, but the lit·tle mo·u·se ran in·to his ho·le, and he co·uld ne·ver catch it. Af·ter much con·si·de·ra·ti·on he went down to a vil·la·ge, and got a Cat na·med Curd-e·ar to co·me to his ca·ve with much per·su·a·si·on. He kept the Cat ro·yally on all kinds of dain·ti·es, and slept com·for·tably wi·tho·ut ha·ving his ma·ne nib·bled, as the mo·u·se wo·uld now ne·ver ven·tu·re o·ut. Whe·ne·ver the Li·on he·ard the mo·u·se scrat·ching a·bo·ut, that was al·ways a sig·nal for re·ga·ling the Cat in a most dis·tin·gu·is·hed style. But o·ne day, the wret·ched mo·u·se be·ing ne·arly star·ved, he to·ok co·u·ra·ge to cre·ep ti·midly from his ho·le, and was di·rectly po·un·ced u·pon by Curd-e·ar and kil·led. Af·ter that the Li·on he·ard no mo·re of the mo·u·se, and qu·i·te left off his re·gu·lar en·ter·tain·ments of the Cat. No!" con·clu·ded Da·ma·na·ka, "we will ke·ep o·ur mo·u·se a·li·ve for his Ma·jesty." So con·ver·sing, the Jac·kals went a·way to find Lusty-li·fe the Bull, and u·pon dis·co·ve·ring him, Ka·ra·ta·ka squ·at·ted down with gre·at dig·nity at the fo·ot of a tre·e, whi·le Da·ma·na·ka ap·pro·a·ched to ac·cost him. 'Bull,' said Da·ma·na·ka, 'I am the war·der of this fo·rest un·der the King Tawny-hi·de, and Ka·ra·ta·ka the Jac·kal the·re is his Ge·ne·ral. The Ge·ne·ral bids the·e co·me be·fo·re him, or el·se in·stantly de·part from the wo·od. It we·re bet·ter for the·e to o·bey, for his an·ger is ter·rib·le,' 'The·re·u·pon Lusty-li·fe, kno·wing no·thing of the co·untry cus·toms, ad·van·ced at on·ce to Ka·ra·ta·ka, ma·de the res·pec·tful pros·tra·ti·on of the e·ight mem·bers, and said ti·midly, 'My Lord Ge·ne·ral! what dost tho·u bid me do?-- 'Strength ser·ves Re·a·son. Saith the Ma·ho·ut, when he be·ats the bra·zen drum, "Ho! ye e·le·phants, to this work must yo·ur migh·ti·nes·ses co·me."' 'Bull,' an·swe·red Ka·ra·ta·ka, 'tho·u canst re·main in the wo·od no lon·ger un·less tho·u go·est di·rectly to lay thyself at o·ur Ro·yal mas·ter's im·pe·ri·al fe·et.' 'My Lord,' rep·li·ed the Bull, 'gi·ve me a gu·a·ran·te·e of sa·fety, and I will go.' 'Bull,' said Ka·ra·ta·ka, 'tho·u art fo·o·lish; fe·ar no·thing-- "When the King of Che·di cur·sed him, Kris·hna scor·ned to ma·ke reply; Li·ons ro·ar the thun·der qu·i·et, Jac·kals'-yells they let go by." O·ur Lord the King will not vo·uch·sa·fe his an·ger to the·e; kno·west tho·u not-- 'Mighty na·tu·res war with mighty: when the ra·ging tem·pests blow, O'er the gre·en ri·ce har·mless pass they, but they lay the palm-tre·es low,' 'So the Jac·kals, ke·e·ping Lusty-li·fe in the re·ar, went to·wards the pa·la·ce of King Tawny-hi·de; whe·re the Ra·jah re·ce·i·ved them with much gra·ci·o·us·ness, and ba·de them sit down. 'Ha·ve yo·u se·en him?' as·ked the King. 'We ha·ve se·en him, yo·ur Ma·jesty,' an·swe·red Da·ma·na·ka; 'it is qu·i·te as yo·ur Ma·jesty ex·pec·ted--the cre·a·tu·re has e·nor·mo·us strength, and wis·hes to se·e yo·ur Ma·jesty. Will yo·u be se·a·ted, Si·re, and pre·pa·re yo·ur·self--it will ne·ver do to ap·pe·ar a·lar·med at a no·i·se.' 'Oh, if it was only a no·i·se,' be·gan the Ra·jah. 'Ah, but the cau·se, Si·re! that was what had to be fo·und o·ut; li·ke the sec·ret of Swing-e·ar the Spi·rit.' 'And who might Swing-e·ar be?' as·ked the King. ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE TERRIBLE BELL "A goblin, your Majesty," responded Damanaka, "it seemed so, at least, to the good people of Brahmapoora. A thief had stolen a bell from the city, and was making off with that plunder, and more, into the Sri-parvata hills, when he was killed by a tiger. The bell lay in the jungle till some monkeys picked it up, and amused themselves by constantly ringing it. The townspeople found the bones of the man, and heard the noise of the bell all about the hills; so they gave out that there was a terrible devil there, whose ears rang like bells as he swung them about, and whose delight was to devour men. Every one, accordingly, was leaving the town, when a peasant woman named Karála, who liked belief the better for a little proof, came to the Rajah. 'Highness!' she observed, 'for a consideration I could settle this Swing-ear.' 'You could!' exclaimed the Rajah. 'I think so!' repeated the woman. 'Give her a consideration forthwith,' said the Rajah. "Karála, who had her own ideas upon the matter, took the present and set out. Being come to the hills, she made a circle, and did homage to Gunputtee,[13] without whom nothing prospers. Then, taking some fruit she had brought, such as monkeys love extremely, she scattered it up and down in the wood, and withdrew to watch. Very soon the monkeys finding the fruit, put down the bell, to do justice to it, and the woman picking it up, bore it back to the town, where she became an object of uncommon veneration. We, indeed," concluded Damanaka, "bring you a Bull instead of a bell--your Majesty shall now see him!" "Thereupon Lusty-life was introduced, and, the interview passing off well, he remained many days in the forest on excellent terms with the Lion. 'One day another Lion, named 'Stiff-ears,' the brother of King Tawny-hide, came to visit him. The King received him with all imaginable respect, bade him be seated, and rose from his throne to go and kill some beasts for his refreshment. 'May it please your Majesty,' interposed the Bull, 'a deer was slain to-day--where is its flesh?' 'Damanaka and his brother know best,' said the King. 'Let us ascertain if there be any,' suggested the Bull. 'It is useless,' said the King, laughing--'they leave none,' 'What!' exclaimed the Bull, 'have those Jackals eaten a whole deer?' 'Eaten it, spoiled it, and given it away,' answered Tawny-hide; 'they always do so,' 'And this without your Majesty's sanction?' asked the Bull. 'Oh! certainly not with my sanction,' said the King. 'Then,' exclaimed the Bull, 'it is too bad: and in Ministers too!-- 'Narrow-necked to let out little, big of belly to keep much, As a flagon is--the Vizir of a Sultan should be such.' 'No wealth will stand such waste, your Majesty-- 'He who thinks a minute little, like a fool misuses more; He who counts a cowry nothing, being wealthy, will be poor.' 'A king's treasury, my liege, is the king's life.' 'Good brother,' observed Stiff-ears, who had heard what the Bull said, 'these Jackals are your Ministers of Home and Foreign Affairs--they should not have direction of the Treasury. They are old servants, too, and you know the saying-- 'Brahmans, soldiers, these and kinsmen--of the three set none in charge: For the Brahman, tho' you rack him, yields no treasure small or large; And the soldier, being trusted, writes his quittance with his sword, And the kinsman cheats his kindred by the charter of the word; But a servant old in service, worse than any one is thought, Who, by long-tried license fearless, knows his master's anger nought.' Ministers, my royal brother, are often like obstinate swellings that want squeezing, and yours must be kept in order.' 'They are not particularly obedient, I confess,' said Tawny-hide. 'It is very wrong,' replied Stiff-ears; 'and if you will be advised by me--as we have banqueted enough to-day--you will appoint this grain-eating and sagacious Bull your Superintendent of Stores.' 'It shall be so,' exclaimed the King. 'Lusty-life was accordingly appointed to serve out the provisions, and for many days Tawny-hide showed him favor beyond all others in the Court. "Now the Jackals soon found that food was no longer so freely provided by this arrangement as before, and they met to consult about it. 'It is all our own fault,' said Damanaka, 'and people must suffer for their own mistakes. You know who said-- "I that could not leave alone 'Streak-o'-Gold,' must therefore moan. She that took the House-wife's place Lost the nose from off her face. Take this lesson to thy heart-- Fools for folly suffer smart." 'No!' said Karataka, 'how was it?' Damanaka related:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE TER·RIB·LE BELL "A gob·lin, yo·ur Ma·jesty," res·pon·ded Da·ma·na·ka, "it se·e·med so, at le·ast, to the go·od pe·op·le of Brah·ma·po·o·ra. A thi·ef had sto·len a bell from the city, and was ma·king off with that plun·der, and mo·re, in·to the Sri-par·va·ta hills, when he was kil·led by a ti·ger. The bell lay in the jun·gle till so·me mon·keys pic·ked it up, and a·mu·sed them·sel·ves by con·stantly rin·ging it. The tow·nspe·op·le fo·und the bo·nes of the man, and he·ard the no·i·se of the bell all a·bo·ut the hills; so they ga·ve o·ut that the·re was a ter·rib·le de·vil the·re, who·se e·ars rang li·ke bells as he swung them a·bo·ut, and who·se de·light was to de·vo·ur men. E·very o·ne, ac·cor·dingly, was le·a·ving the town, when a pe·a·sant wo·man na·med Karála, who li·ked be·li·ef the bet·ter for a lit·tle pro·of, ca·me to the Ra·jah. 'High·ness!' she ob·ser·ved, 'for a con·si·de·ra·ti·on I co·uld set·tle this Swing-e·ar.' 'Yo·u co·uld!' ex·clai·med the Ra·jah. 'I think so!' re·pe·a·ted the wo·man. 'Gi·ve her a con·si·de·ra·ti·on for·thwith,' said the Ra·jah. "Karála, who had her own i·de·as u·pon the mat·ter, to·ok the pre·sent and set o·ut. Be·ing co·me to the hills, she ma·de a cir·cle, and did ho·ma·ge to Gun·put·te·e,[13] wi·tho·ut whom no·thing pros·pers. Then, ta·king so·me fru·it she had bro·ught, such as mon·keys lo·ve ex·tre·mely, she scat·te·red it up and down in the wo·od, and with·drew to watch. Very so·on the mon·keys fin·ding the fru·it, put down the bell, to do jus·ti·ce to it, and the wo·man pic·king it up, bo·re it back to the town, whe·re she be·ca·me an ob·ject of un·com·mon ve·ne·ra·ti·on. We, in·de·ed," con·clu·ded Da·ma·na·ka, "bring yo·u a Bull in·ste·ad of a bell--yo·ur Ma·jesty shall now se·e him!" "The·re·u·pon Lusty-li·fe was in·tro·du·ced, and, the in·ter·vi·ew pas·sing off well, he re·mai·ned many days in the fo·rest on ex·cel·lent terms with the Li·on. 'O·ne day a·no·ther Li·on, na·med 'Stiff-e·ars,' the bro·ther of King Tawny-hi·de, ca·me to vi·sit him. The King re·ce·i·ved him with all i·ma·gi·nab·le res·pect, ba·de him be se·a·ted, and ro·se from his thro·ne to go and kill so·me be·asts for his ref·res·hment. 'May it ple·a·se yo·ur Ma·jesty,' in·ter·po·sed the Bull, 'a de·er was slain to-day--whe·re is its flesh?' 'Da·ma·na·ka and his bro·ther know best,' said the King. 'Let us as·cer·tain if the·re be any,' sug·ges·ted the Bull. 'It is u·se·less,' said the King, lau·ghing--'they le·a·ve no·ne,' 'What!' ex·clai·med the Bull, 'ha·ve tho·se Jac·kals e·a·ten a who·le de·er?' 'E·a·ten it, spo·i·led it, and gi·ven it a·way,' an·swe·red Tawny-hi·de; 'they al·ways do so,' 'And this wi·tho·ut yo·ur Ma·jesty's san·cti·on?' as·ked the Bull. 'Oh! cer·tainly not with my san·cti·on,' said the King. 'Then,' ex·clai·med the Bull, 'it is to·o bad: and in Mi·nis·ters to·o!-- 'Nar·row-nec·ked to let o·ut lit·tle, big of belly to ke·ep much, As a fla·gon is--the Vi·zir of a Sul·tan sho·uld be such.' 'No we·alth will stand such was·te, yo·ur Ma·jesty-- 'He who thinks a mi·nu·te lit·tle, li·ke a fo·ol mi·su·ses mo·re; He who co·unts a cowry no·thing, be·ing we·althy, will be po·or.' 'A king's tre·a·sury, my li·e·ge, is the king's li·fe.' 'Go·od bro·ther,' ob·ser·ved Stiff-e·ars, who had he·ard what the Bull said, 'the·se Jac·kals a·re yo·ur Mi·nis·ters of Ho·me and Fo·re·ign Af·fairs--they sho·uld not ha·ve di·rec·ti·on of the Tre·a·sury. They a·re old ser·vants, to·o, and yo·u know the sa·ying-- 'Brah·mans, sol·di·ers, the·se and kin·smen--of the thre·e set no·ne in char·ge: For the Brah·man, tho' yo·u rack him, yi·elds no tre·a·su·re small or lar·ge; And the sol·di·er, be·ing trus·ted, wri·tes his qu·it·tan·ce with his sword, And the kin·sman che·ats his kin·dred by the char·ter of the word; But a ser·vant old in ser·vi·ce, wor·se than any o·ne is tho·ught, Who, by long-tri·ed li·cen·se fe·ar·less, knows his mas·ter's an·ger no·ught.' Mi·nis·ters, my ro·yal bro·ther, a·re of·ten li·ke ob·sti·na·te swel·lings that want squ·e·e·zing, and yo·urs must be kept in or·der.' 'They a·re not par·ti·cu·larly o·be·di·ent, I con·fess,' said Tawny-hi·de. 'It is very wrong,' rep·li·ed Stiff-e·ars; 'and if yo·u will be ad·vi·sed by me--as we ha·ve ban·qu·e·ted e·no·ugh to-day--yo·u will ap·po·int this grain-e·a·ting and sa·ga·ci·o·us Bull yo·ur Su·pe·rin·ten·dent of Sto·res.' 'It shall be so,' ex·clai·med the King. 'Lusty-li·fe was ac·cor·dingly ap·po·in·ted to ser·ve o·ut the pro·vi·si·ons, and for many days Tawny-hi·de sho·wed him fa·vor be·yond all o·thers in the Co·urt. "Now the Jac·kals so·on fo·und that fo·od was no lon·ger so fre·ely pro·vi·ded by this ar·ran·ge·ment as be·fo·re, and they met to con·sult a·bo·ut it. 'It is all o·ur own fault,' said Da·ma·na·ka, 'and pe·op·le must suf·fer for the·ir own mis·ta·kes. Yo·u know who said-- "I that co·uld not le·a·ve a·lo·ne 'Stre·ak-o'-Gold,' must the·re·fo·re mo·an. She that to·ok the Ho·u·se-wi·fe's pla·ce Lost the no·se from off her fa·ce. Ta·ke this les·son to thy he·art-- Fo·ols for folly suf·fer smart." 'No!' said Ka·ra·ta·ka, 'how was it?' Da·ma·na·ka re·la·ted:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE PRINCE AND THE PROCURESS "In the city of 'Golden-Streets' there reigned a valorous King, named Vira-vikrama, whose officer of justice was one day taking away to punishment a certain Barber, when he was stopped by a strolling mendicant, who held him by the skirts, and cried out, 'Punish not this man--punish them that do wrong of their own knowledge.' Being asked his meaning, he recited the foregoing verses, and, being still further questioned, he told this story-- "I am Prince Kandarpa-ketu, son of the King of Ceylon. Walking one day in my summer-garden, I heard a merchant-captain narrating how that out at sea, deep under water, on the fourteenth day of the moon, he had seen what was like nothing but the famous tree of Paradise, and sitting under it a lady of most lustrous beauty, bedecked with strings of pearls like Lukshmi herself, reclining, with a lute in her hands, on what appeared to be a golden couch crusted all over with precious stones. At once I engaged the captain and his ship, and steered to the spot of which he told me. On reaching it I beheld the beautiful apparition as he had described it, and, transported with the exquisite beauty of the lady, I leapt after her into the sea. In a moment I found myself in a city of gold; and in an apartment of a golden palace, surrounded by young and beautiful girls, I found the Sea-queen. She perceived my approach, and sent an attendant with a courteous message to meet me. In reply to my questions, I learned that the lady was the Princess Ratnamanjari, daughter of the King of All the Spirits--and how she had made a vow that whoever should first come to see her golden city, with his own eyes, should marry her. So I married her by the form called Gundharva, or 'Union by mutual consent,' and spent many and happy days in her delightful society. One day she took me aside, and said, 'Dear Prince! all these delights, and I myself, are thine to enjoy; only that picture yonder, of the Fairy Streak-o'-Gold, that thou must never touch!' For a long time I observed this injunction; at last, impelled by resistless curiosity, I laid my hand on the picture of 'Streak-o'-Gold,' In one instant her little foot, lovely as the lotus-blossom, advanced from out of the painting, and launched me through sea and air into my own country. Since that I have been a miserable wanderer; and passing through this city, I chanced to lodge at a Cowkeeper's hut, and saw the truth of this Barber's affair. The herdsman returned at night with his cattle, and found his wife talking with the wife of the Barber, who is no better than a bawd. Enraged at this, the man beat his wife, tied her to the milking-post, and fell asleep. In the dead of the night the Barber's wife came back, and said to the woman, 'He, whom thou knowest, is burnt with the cruel fire of thine absence, and lies nigh to death; go therefore and console him, and I will tie myself to the post until thou returnest.' This was done, and the Cowkeeper presently awoke. 'Ah! thou light thing!' he said jeeringly, 'why dost not thou keep promise, and meet thy gallant?' The Barber's wife could make no reply; whereat becoming incensed, the man cried out, 'What! dost thou scorn to speak to me? I will cut thy nose off!' And so he did, and then lay down to sleep again. Very soon the Cowkeeper's wife came back and asked if 'all was well.' 'Look at my face!' said the Barber's wife, 'and you will see if all is well.' The woman could do nothing but take her place again, while the Barber's wife, picking up the severed nose, and at a sad loss how to account for it, went to her house. In the morning, before it was light, the Barber called to her to bring his box of razors, and she bringing one only, he flung it away in a passion. 'Oh, the knave!' she cried out, directly, aloud, 'Neighbors, neighbors! he has cut my nose off!' and so she took him before the officers. The Cowkeeper, meantime, wondering at his wife's patience, made some inquiry about her nose; whereto she replied, 'Cruel wretch! thou canst not harm a virtuous woman. If Yama and the seven guardians of the world know me chaste, then be my face unmaimed!' The herdsman hastened to fetch a light, and finding her features unaltered, he flung himself at her feet, and begged forgiveness. For, 'Never tires the fire of burning, never wearies death of slaying, Nor the sea of drinking rivers, nor the bright-eyed of betraying,' Thereupon the King's officer dismissed Kandarpa-ketu, and did justice by setting the Barber free, shaving the head of the Barber's wife, and punishing the Cowkeeper's. 'That is my story,' concluded Damanaka, 'and thence I said that we had no reason to complain.' 'Well, but we must do something,' said Karataka. 'Yes! How shall we break the friendship of the King with the Bull?' asked the other. 'It is very strong,' observed Karataka. 'But we can do it,' replied the other. 'What force would fail to win, fraud can attain:-- The Crow despatched the Serpent by a chain.' 'How did that occur?' asked Karataka. Damanaka related:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE PRIN·CE AND THE PRO·CU·RESS "In the city of 'Gol·den-Stre·ets' the·re re·ig·ned a va·lo·ro·us King, na·med Vi·ra-vik·ra·ma, who·se of·fi·cer of jus·ti·ce was o·ne day ta·king a·way to pu·nis·hment a cer·tain Bar·ber, when he was stop·ped by a strol·ling men·di·cant, who held him by the skirts, and cri·ed o·ut, 'Pu·nish not this man--pu·nish them that do wrong of the·ir own know·led·ge.' Be·ing as·ked his me·a·ning, he re·ci·ted the fo·re·go·ing ver·ses, and, be·ing still fur·ther qu·es·ti·o·ned, he told this story-- "I am Prin·ce Kan·dar·pa-ke·tu, son of the King of Cey·lon. Wal·king o·ne day in my sum·mer-gar·den, I he·ard a mer·chant-cap·tain nar·ra·ting how that o·ut at se·a, de·ep un·der wa·ter, on the fo·ur·te·enth day of the mo·on, he had se·en what was li·ke no·thing but the fa·mo·us tre·e of Pa·ra·di·se, and sit·ting un·der it a lady of most lus·tro·us be·auty, be·dec·ked with strings of pe·arls li·ke Luk·shmi her·self, rec·li·ning, with a lu·te in her hands, on what ap·pe·a·red to be a gol·den co·uch crus·ted all o·ver with pre·ci·o·us sto·nes. At on·ce I en·ga·ged the cap·tain and his ship, and ste·e·red to the spot of which he told me. On re·a·ching it I be·held the be·au·ti·ful ap·pa·ri·ti·on as he had des·cri·bed it, and, tran·spor·ted with the ex·qu·i·si·te be·auty of the lady, I le·apt af·ter her in·to the se·a. In a mo·ment I fo·und myself in a city of gold; and in an a·par·tment of a gol·den pa·la·ce, sur·ro·un·ded by yo·ung and be·au·ti·ful girls, I fo·und the Se·a-qu·e·en. She per·ce·i·ved my ap·pro·ach, and sent an at·ten·dant with a co·ur·te·o·us mes·sa·ge to me·et me. In reply to my qu·es·ti·ons, I le·ar·ned that the lady was the Prin·cess Rat·na·man·ja·ri, daugh·ter of the King of All the Spi·rits--and how she had ma·de a vow that who·e·ver sho·uld first co·me to se·e her gol·den city, with his own e·yes, sho·uld marry her. So I mar·ri·ed her by the form cal·led Gun·dhar·va, or 'U·ni·on by mu·tu·al con·sent,' and spent many and happy days in her de·ligh·tful so·ci·ety. O·ne day she to·ok me a·si·de, and said, 'De·ar Prin·ce! all the·se de·lights, and I myself, a·re thi·ne to en·joy; only that pic·tu·re yon·der, of the Fairy Stre·ak-o'-Gold, that tho·u must ne·ver to·uch!' For a long ti·me I ob·ser·ved this in·jun·cti·on; at last, im·pel·led by re·sis·tless cu·ri·o·sity, I laid my hand on the pic·tu·re of 'Stre·ak-o'-Gold,' In o·ne in·stant her lit·tle fo·ot, lo·vely as the lo·tus-blos·som, ad·van·ced from o·ut of the pain·ting, and laun·ched me thro·ugh se·a and air in·to my own co·untry. Sin·ce that I ha·ve be·en a mi·se·rab·le wan·de·rer; and pas·sing thro·ugh this city, I chan·ced to lod·ge at a Cow·ke·e·per's hut, and saw the truth of this Bar·ber's af·fair. The her·dsman re·tur·ned at night with his cat·tle, and fo·und his wi·fe tal·king with the wi·fe of the Bar·ber, who is no bet·ter than a bawd. En·ra·ged at this, the man be·at his wi·fe, ti·ed her to the mil·king-post, and fell as·le·ep. In the de·ad of the night the Bar·ber's wi·fe ca·me back, and said to the wo·man, 'He, whom tho·u kno·west, is burnt with the cru·el fi·re of thi·ne ab·sen·ce, and li·es nigh to de·ath; go the·re·fo·re and con·so·le him, and I will ti·e myself to the post un·til tho·u re·tur·nest.' This was do·ne, and the Cow·ke·e·per pre·sently a·wo·ke. 'Ah! tho·u light thing!' he said je·e·ringly, 'why dost not tho·u ke·ep pro·mi·se, and me·et thy gal·lant?' The Bar·ber's wi·fe co·uld ma·ke no reply; whe·re·at be·co·ming in·cen·sed, the man cri·ed o·ut, 'What! dost tho·u scorn to spe·ak to me? I will cut thy no·se off!' And so he did, and then lay down to sle·ep a·gain. Very so·on the Cow·ke·e·per's wi·fe ca·me back and as·ked if 'all was well.' 'Lo·ok at my fa·ce!' said the Bar·ber's wi·fe, 'and yo·u will se·e if all is well.' The wo·man co·uld do no·thing but ta·ke her pla·ce a·gain, whi·le the Bar·ber's wi·fe, pic·king up the se·ve·red no·se, and at a sad loss how to ac·co·unt for it, went to her ho·u·se. In the mor·ning, be·fo·re it was light, the Bar·ber cal·led to her to bring his box of ra·zors, and she brin·ging o·ne only, he flung it a·way in a pas·si·on. 'Oh, the kna·ve!' she cri·ed o·ut, di·rectly, a·lo·ud, 'Ne·igh·bors, ne·igh·bors! he has cut my no·se off!' and so she to·ok him be·fo·re the of·fi·cers. The Cow·ke·e·per, me·an·ti·me, won·de·ring at his wi·fe's pa·ti·en·ce, ma·de so·me in·qu·iry a·bo·ut her no·se; whe·re·to she rep·li·ed, 'Cru·el wretch! tho·u canst not harm a vir·tu·o·us wo·man. If Ya·ma and the se·ven gu·ar·di·ans of the world know me chas·te, then be my fa·ce un·mai·med!' The her·dsman has·te·ned to fetch a light, and fin·ding her fe·a·tu·res u·nal·te·red, he flung him·self at her fe·et, and beg·ged for·gi·ve·ness. For, 'Ne·ver ti·res the fi·re of bur·ning, ne·ver we·a·ri·es de·ath of sla·ying, Nor the se·a of drin·king ri·vers, nor the bright-e·yed of bet·ra·ying,' The·re·u·pon the King's of·fi·cer dis·mis·sed Kan·dar·pa-ke·tu, and did jus·ti·ce by set·ting the Bar·ber fre·e, sha·ving the he·ad of the Bar·ber's wi·fe, and pu·nis·hing the Cow·ke·e·per's. 'That is my story,' con·clu·ded Da·ma·na·ka, 'and then·ce I said that we had no re·a·son to com·plain.' 'Well, but we must do so·me·thing,' said Ka·ra·ta·ka. 'Yes! How shall we bre·ak the fri·en·dship of the King with the Bull?' as·ked the o·ther. 'It is very strong,' ob·ser·ved Ka·ra·ta·ka. 'But we can do it,' rep·li·ed the o·ther. 'What for·ce wo·uld fail to win, fraud can at·tain:-- The Crow des·pat·ched the Ser·pent by a chain.' 'How did that oc·cur?' as·ked Ka·ra·ta·ka. Da·ma·na·ka re·la·ted:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE BLACK SNAKE AND THE GOLDEN CHAIN "A pair of Crows had their abode in a certain tree, the hollow of which was occupied by a black snake, who had often devoured their young. The Hen-bird, finding herself breeding again, thus addressed her mate: 'Husband, we must leave this tree; we shall never rear young ones while this black snake lives here! You know the saw-- 'From false friends that breed thee strife, From a house with serpents rife, Saucy slaves and brawling wife-- Get thee out, to save thy life.' 'My dear,' replied the Crow, 'you need not fear; I have put up with him till I am tired. Now I will put an end to him.' 'How can you fight with a great black snake like that?' said the Hen-bird. 'Doubt nothing,' answered the other-- 'He that hath sense hath strength; the fool is weak:-- The Lion proud died by the Hare so meek,' 'How came that about?' asked the Hen-Crow. 'Thus,' replied her mate:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE BLACK SNA·KE AND THE GOL·DEN CHAIN "A pair of Crows had the·ir a·bo·de in a cer·tain tre·e, the hol·low of which was oc·cu·pi·ed by a black sna·ke, who had of·ten de·vo·u·red the·ir yo·ung. The Hen-bird, fin·ding her·self bre·e·ding a·gain, thus ad·dres·sed her ma·te: 'Hus·band, we must le·a·ve this tre·e; we shall ne·ver re·ar yo·ung o·nes whi·le this black sna·ke li·ves he·re! Yo·u know the saw-- 'From fal·se fri·ends that bre·ed the·e stri·fe, From a ho·u·se with ser·pents ri·fe, Saucy sla·ves and braw·ling wi·fe-- Get the·e o·ut, to sa·ve thy li·fe.' 'My de·ar,' rep·li·ed the Crow, 'yo·u ne·ed not fe·ar; I ha·ve put up with him till I am ti·red. Now I will put an end to him.' 'How can yo·u fight with a gre·at black sna·ke li·ke that?' said the Hen-bird. 'Do·ubt no·thing,' an·swe·red the o·ther-- 'He that hath sen·se hath strength; the fo·ol is we·ak:-- The Li·on pro·ud di·ed by the Ha·re so me·ek,' 'How ca·me that a·bo·ut?' as·ked the Hen-Crow. 'Thus,' rep·li·ed her ma·te:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE LION AND THE OLD HARE "On the Mandara mountain there lived a Lion named Fierce-of-heart, and he was perpetually making massacre of all the wild animals. The thing grew so bad that the beasts held a public meeting, and drew up a respectful remonstrance to the Lion in these words:-- "Wherefore should your Majesty thus make carnage of us all? If it may please you, we ourselves will daily furnish a beast for your Majesty's meal." The Lion responded, "If that arrangement is more agreeable to you, be it so."; and from that time a beast was allotted to him daily, and daily devoured. One day it came to the turn of an old hare to supply the royal table, who reflected to himself as he walked along, "I can but die, and I will go to my death leisurely." "Now Fierce-of-heart, the lion, was pinched with hunger, and seeing the Hare so approaching he roared out, "How darest thou thus delay in coming?" 'Sire,' replied the Hare, 'I am not to blame. I was detained on the road by another lion, who exacted an oath from me to return when I should have informed your Majesty.' 'Go,' exclaimed King Fierce-of-heart in a rage; 'show me, instantly, where this insolent villain of a lion lives.' "The Hare led the way accordingly till he came to a deep well, whereat he stopped, and said, 'Let my lord the King come hither and behold him.' The Lion approached, and beheld his own reflection in the water of the well, upon which, in his passion, he directly flung himself, and so perished." "I have heard your story," said the Hen-Crow, "but what plan do you propose?" "My dear," replied her mate, "the Rajah's son comes here every day to bathe in the stream. When he takes off his gold anklet, and lays it on the stone, do thou bring it in thy beak to the hollow of the tree, and drop it in there." Shortly after the Prince came, as was his wont, and taking off his dress and ornaments, the Hen-Crow did as had been determined; and while the servants of the Prince were searching in the hollow, there they found the Black Snake, which they at once dispatched. 'Said I not well,' continued Damanaka, 'that stratagem excels force?' 'It was well said,' replied Karataka; 'go! and may thy path be prosperous! 'With that Damanaka repaired to the King, and having done homage, thus addressed him:-- "Your Majesty, there is a dreadful thing on my mind, and I am come to disclose it." 'Speak!' said the King, with much graciousness. 'Your Majesty,' said the Jackal, 'this Bull has been detected of treason. To my face he has spoken contemptuously of the three prerogatives of the throne,[14] unto which he aspires.' "At these words King Tawny-hide stood aghast. 'Your Majesty,' continued Damanaka, 'has placed him above us all in the Court. Sire! he must be displaced!-- 'Teeth grown loose, and wicked-hearted ministers, and poison-trees, Pluck them by the roots together; 'Tis the thing that giveth ease,' 'Good Jackal,' said the King, after some silence; 'this is indeed dreadful; but my regard for the Bull is very great, and it is said-- 'Long-tried friends are friends to cleave to--never leave thou these i' the lurch:-- What man shuns the fire as sinful for that once it burned a church?' 'That is written of discarding old servants, may it please your Majesty,' observed Damanaka; 'and this Bull is quite a stranger,' 'Wondrous strange!' replied the Lion; 'when I have advanced and protected him that he should plot against me!' 'Your Majesty,' said the Jackal, 'knows what has been written-- 'Raise an evil soul to honor, and his evil bents remain; Bind a cur's tail ne'er so straightly, yet it curleth up again.' 'How, in sooth, should Trust and Honor change the evil nature's root? Though one watered them with nectar, poison-trees bear deadly fruit.' I have now at least warned your Majesty: if evil comes, the fault is not mine,' 'It will not do to condemn the Bull without inquiry,' mused the King; then he said aloud, 'shall we admonish him, think you, Damanaka?' 'No, no, Sire!' exclaimed the Jackal, eagerly; 'that would spoil all our precautions-- 'Safe within the husk of silence guard the seed of counsel so That it break not--being broken, then the seedling will not grow,' What is to be done must be done with despatch. After censuring his treason, would your Majesty still trust the traitor?-- 'Whoso unto ancient fondness takes again a faithless friend, Like she-mules that die conceiving, in his folly finds his end,' 'But wherein can the Bull injure me?' asked Tawny-hide; 'tell me that!' 'Sire,' replied the Jackal, how can I tell it?-- 'Ask who his friends are, ere you scorn your foe; The Wagtail foiled the sea, that did not so,' 'How could that be?' demanded King Tawny-hide. 'The Jackal related:-- ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE LI·ON AND THE OLD HA·RE "On the Man·da·ra mo·un·tain the·re li·ved a Li·on na·med Fi·er·ce-of-he·art, and he was per·pe·tu·ally ma·king mas·sac·re of all the wild a·ni·mals. The thing grew so bad that the be·asts held a pub·lic me·e·ting, and drew up a res·pec·tful re·mon·stran·ce to the Li·on in the·se words:-- "Whe·re·fo·re sho·uld yo·ur Ma·jesty thus ma·ke car·na·ge of us all? If it may ple·a·se yo·u, we o·ur·sel·ves will daily fur·nish a be·ast for yo·ur Ma·jesty's me·al." The Li·on res·pon·ded, "If that ar·ran·ge·ment is mo·re ag·re·e·ab·le to yo·u, be it so."; and from that ti·me a be·ast was al·lot·ted to him daily, and daily de·vo·u·red. O·ne day it ca·me to the turn of an old ha·re to supply the ro·yal tab·le, who ref·lec·ted to him·self as he wal·ked a·long, "I can but di·e, and I will go to my de·ath le·i·su·rely." "Now Fi·er·ce-of-he·art, the li·on, was pin·ched with hun·ger, and se·e·ing the Ha·re so ap·pro·a·ching he ro·a·red o·ut, "How da·rest tho·u thus de·lay in co·ming?" 'Si·re,' rep·li·ed the Ha·re, 'I am not to bla·me. I was de·tai·ned on the ro·ad by a·no·ther li·on, who e·xac·ted an o·ath from me to re·turn when I sho·uld ha·ve in·for·med yo·ur Ma·jesty.' 'Go,' ex·clai·med King Fi·er·ce-of-he·art in a ra·ge; 'show me, in·stantly, whe·re this in·so·lent vil·lain of a li·on li·ves.' "The Ha·re led the way ac·cor·dingly till he ca·me to a de·ep well, whe·re·at he stop·ped, and said, 'Let my lord the King co·me hi·ther and be·hold him.' The Li·on ap·pro·a·ched, and be·held his own ref·lec·ti·on in the wa·ter of the well, u·pon which, in his pas·si·on, he di·rectly flung him·self, and so pe·ris·hed." "I ha·ve he·ard yo·ur story," said the Hen-Crow, "but what plan do yo·u pro·po·se?" "My de·ar," rep·li·ed her ma·te, "the Ra·jah's son co·mes he·re e·very day to ba·the in the stre·am. When he ta·kes off his gold an·klet, and lays it on the sto·ne, do tho·u bring it in thy be·ak to the hol·low of the tre·e, and drop it in the·re." Shortly af·ter the Prin·ce ca·me, as was his wont, and ta·king off his dress and or·na·ments, the Hen-Crow did as had be·en de·ter·mi·ned; and whi·le the ser·vants of the Prin·ce we·re se·ar·ching in the hol·low, the·re they fo·und the Black Sna·ke, which they at on·ce dis·pat·ched. 'Said I not well,' con·ti·nu·ed Da·ma·na·ka, 'that stra·ta·gem ex·cels for·ce?' 'It was well said,' rep·li·ed Ka·ra·ta·ka; 'go! and may thy path be pros·pe·ro·us! 'With that Da·ma·na·ka re·pai·red to the King, and ha·ving do·ne ho·ma·ge, thus ad·dres·sed him:-- "Yo·ur Ma·jesty, the·re is a dre·ad·ful thing on my mind, and I am co·me to dis·clo·se it." 'Spe·ak!' said the King, with much gra·ci·o·us·ness. 'Yo·ur Ma·jesty,' said the Jac·kal, 'this Bull has be·en de·tec·ted of tre·a·son. To my fa·ce he has spo·ken con·tem·ptu·o·usly of the thre·e pre·ro·ga·ti·ves of the thro·ne,[14] un·to which he as·pi·res.' "At the·se words King Tawny-hi·de sto·od a·ghast. 'Yo·ur Ma·jesty,' con·ti·nu·ed Da·ma·na·ka, 'has pla·ced him a·bo·ve us all in the Co·urt. Si·re! he must be dis·pla·ced!-- 'Te·eth grown lo·o·se, and wic·ked-he·ar·ted mi·nis·ters, and po·i·son-tre·es, Pluck them by the ro·ots to·ge·ther; 'Tis the thing that gi·veth e·a·se,' 'Go·od Jac·kal,' said the King, af·ter so·me si·len·ce; 'this is in·de·ed dre·ad·ful; but my re·gard for the Bull is very gre·at, and it is said-- 'Long-tri·ed fri·ends a·re fri·ends to cle·a·ve to--ne·ver le·a·ve tho·u the·se i' the lurch:-- What man shuns the fi·re as sin·ful for that on·ce it bur·ned a church?' 'That is writ·ten of dis·car·ding old ser·vants, may it ple·a·se yo·ur Ma·jesty,' ob·ser·ved Da·ma·na·ka; 'and this Bull is qu·i·te a stran·ger,' 'Won·dro·us stran·ge!' rep·li·ed the Li·on; 'when I ha·ve ad·van·ced and pro·tec·ted him that he sho·uld plot a·gainst me!' 'Yo·ur Ma·jesty,' said the Jac·kal, 'knows what has be·en writ·ten-- 'Rai·se an e·vil so·ul to ho·nor, and his e·vil bents re·main; Bind a cur's tail ne'er so straightly, yet it cur·leth up a·gain.' 'How, in so·oth, sho·uld Trust and Ho·nor chan·ge the e·vil na·tu·re's ro·ot? Tho·ugh o·ne wa·te·red them with nec·tar, po·i·son-tre·es be·ar de·adly fru·it.' I ha·ve now at le·ast war·ned yo·ur Ma·jesty: if e·vil co·mes, the fault is not mi·ne,' 'It will not do to con·demn the Bull wi·tho·ut in·qu·iry,' mu·sed the King; then he said a·lo·ud, 'shall we ad·mo·nish him, think yo·u, Da·ma·na·ka?' 'No, no, Si·re!' ex·clai·med the Jac·kal, e·a·gerly; 'that wo·uld spo·il all o·ur pre·cau·ti·ons-- 'Sa·fe wi·thin the husk of si·len·ce gu·ard the se·ed of co·un·sel so That it bre·ak not--be·ing bro·ken, then the se·ed·ling will not grow,' What is to be do·ne must be do·ne with des·patch. Af·ter cen·su·ring his tre·a·son, wo·uld yo·ur Ma·jesty still trust the trai·tor?-- 'Who·so un·to an·ci·ent fon·dness ta·kes a·gain a faith·less fri·end, Li·ke she-mu·les that di·e con·ce·i·ving, in his folly finds his end,' 'But whe·re·in can the Bull in·ju·re me?' as·ked Tawny-hi·de; 'tell me that!' 'Si·re,' rep·li·ed the Jac·kal, how can I tell it?-- 'Ask who his fri·ends a·re, e·re yo·u scorn yo·ur fo·e; The Wag·tail fo·i·led the se·a, that did not so,' 'How co·uld that be?' de·man·ded King Tawny-hi·de. 'The Jac·kal re·la·ted:-- ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).

THE STORY OF THE WAGTAIL AND THE SEA "On the shore of the Southern Sea there dwelt a pair of Wagtails. The Hen-bird was about to lay, and thus addressed her mate:-- 'Husband, we must look about for a fit place to lay my eggs.' 'My dear,' replied the Cock-bird, 'will not this spot do?' 'This spot!' exclaimed the Hen; 'why, the tide overflows it.' 'Good dame,' said the Cock, 'am I so pitiful a fellow that the Sea will venture to wash the eggs out of my nest?' 'You are my very good Lord,' replied the Hen, with a laugh; 'but still there is a great difference between you and the Sea.' "Afterwards, however, at the desire of her mate, she consented to lay her eggs on the sea-beach. Now the Ocean had overheard all this, and, bent upon displaying its strength, it rose and washed away the nest and eggs. Overwhelmed with grief, the Hen-bird flew to her mate, and cried:-- 'Husband, the terrible disaster has occurred! My eggs arc gone!' 'Be of good heart! my Life,' answered he. "And therewith he called a meeting of fowls, and went with them into the presence of Gurud, the Lord of the birds. When the Master of the Mighty Wing had listened to their complaint, he conveyed it to the knowledge of the God Narayen, who keeps, and kills, and makes alive the world. The almighty mandate given, Gurud bound it upon his forehead, and bore it to the Ocean, which, so soon as it heard the will of Narayen, at once gave back the eggs. 'How, indeed,' concluded Damanaka, 'should I judge of the Bull's power, not knowing who supports him?' 'By what signs, then,' asked the King, 'may I conclude him a traitor?' 'If he comes into the presence with his horns lowered for goring, as one that expects the fight. That,' replied the Jackal, 'will convince your Majesty,' 'Thereupon Damanaka the Jackal withdrew, and betook himself towards the Bull, upon perceiving whom he approached slowly, with all the air of one greatly distressed. 'Good master Jackal,' said Lusty-life, 'what goes amiss with thee?' 'All goes amiss with such as serve wicked masters,' replied the Jackal. 'But what ails thee?' asked the Bull. 'Alas!' answered the Jackal, 'what can I say in such a strait!-- 'Even as one who grasps a serpent, drowning in the bitter sea, Death to hold and death to loosen--such is life's perplexity.' 'And therewithal the Jackal heaved a deep sigh, and squatted down. 'But, good friend,' said the Bull, 'at least tell me what is in thy mind.' 'Bull,' began Damanaka, 'it is a King's secret, and should not be spoken; but thou didst come here upon my safeguard, and as I hope for the life to come, I will tell thee of what touches thee so nearly. Listen!--the heart of the King is turned against thee! he hath sworn secretly that he will kill thee and feast upon thy flesh.' 'Then Lusty-life the Bull was sorely troubled, and he fell a-musing thus-- "Woman's love rewards the worthless--kings of knaves exalters be; Wealth attends the selfish niggard, and the cloud rains on the sea." 'Can this be the Jackal's doing?' he reflected. Going with honest folk will not make one honest-- 'Many a knave wins fair opinions standing in fair company, As the sooty soorma pleases, lighted by a brilliant eye.' Then he said aloud, 'wherein can I have angered the King? Do kings hate without cause? I can tell nothing, except that there is no happiness which abides long-- 'Where the azure lotus[15] blossoms, there the alligators hide; In the sandal-tree are serpents. Pain and pleasure live allied.' I thought his Majesty noble as the sandal-tree; but that, indeed, is not wholly noble-- 'Rich the sandal--yet no part is but a vile thing habits there; Snake and wasp haunt root and blossom; on the boughs sit ape and bear.' 'Bull,' said Damanaka, 'I knew the King of old for one whose tongue was honey and whose heart was poison.' 'But how very hard!' said the Bull, 'that he, being a lion, should attack me, an innocent eater of grass!' 'It is very hard!' said the Jackal. 'Who can have set him against me?' asked the Bull. 'Being so, it cannot be bettered,' replied the Jackal, 'whoever did it-- 'As a bracelet of crystal, once broke, is not mended; So the favor of princes, once altered, is ended.' 'Yes,' said the Bull, 'and a king incensed is terrible-- 'Wrath of kings, and rage of lightning--both be very full of dread; But one falls on one man only--one strikes many victims dead,' Still, I can but die--and I will die fighting! When death is certain, and no hope left but in battle, that is the time for war,' 'It is so,' said the Jackal. 'Having weighed all this, Lusty-life inquired of the Jackal by what signs he might conclude the King's hostile intentions. 'If he glowers upon thee,' answered Damanaka, 'and awaits thee with ears pricked, tail stiffened, paw upraised, and muzzle agape, then thou mayest get thee to thy weapons like a Bull of spirit, for 'All men scorn the soulless coward who his manhood doth forget:-- On a lifeless heap of ashes fearlessly the foot is set,' 'Then Damanaka the Jackal returned to the Lion, and said to him:-- 'If it please your Majesty, the traitor is now coming; let your Majesty be on your guard, with ears pricked and paw upraised.' 'The Bull meanwhile approached, and observing the hostile attitude of King Tawny-hide, he also lowered his horns, and prepared for the combat. A terrible battle ensued, and at the last King Tawny-hide slew Lusty-life the Bull. Now when the Bull was dead, the Lion was very sorrowful, and as he sat on his throne lamenting, he said-- 'I repent me of this deed!-- 'As when an Elephant's life-blood is spilt, Another hath the spoils--mine is the guilt.' 'Sire,' replied the Jackal, 'a King over-merciful is like a Brahman that eats all things equally. May all your Majesty's enemies perish as did this Bull.' "Thus endeth," said the Sage Vishnu-Sarman, "the 'Parting of Friends.'" "We are gratified exceedingly thereby," replied the Sons of the King. "Let me then close it thus," said their Preceptor-- 'So be friendship never parted, But among the evil-hearted; Time's sure step drag, soon or later, To his judgment, such a Traitor; Lady Lukshmi, of her grace, Grant good fortune to this place; And you, Royal boys! and boys of times to be In this fair fable-garden wander free.' [12] The white umbrella borne above the heads of Indian rajahs. [13] The deity of prudence. [14] Regal authority derives its rights from three sources: Power, Prescription or continuance, and Wisdom. [15] The lotus resembles the water-lily, but is more varied in form and color. ── Sir Edwin Arnold, The Book of Good Counsels (1861), public domain (Project Gutenberg #13268).

THE STORY OF THE WAG·TAIL AND THE SE·A "On the sho·re of the So·u·thern Se·a the·re dwelt a pair of Wag·tails. The Hen-bird was a·bo·ut to lay, and thus ad·dres·sed her ma·te:-- 'Hus·band, we must lo·ok a·bo·ut for a fit pla·ce to lay my eggs.' 'My de·ar,' rep·li·ed the Cock-bird, 'will not this spot do?' 'This spot!' ex·clai·med the Hen; 'why, the ti·de o·ver·flows it.' 'Go·od da·me,' said the Cock, 'am I so pi·ti·ful a fel·low that the Se·a will ven·tu·re to wash the eggs o·ut of my nest?' 'Yo·u a·re my very go·od Lord,' rep·li·ed the Hen, with a laugh; 'but still the·re is a gre·at dif·fe·ren·ce bet·we·en yo·u and the Se·a.' "Af·ter·wards, ho·we·ver, at the de·si·re of her ma·te, she con·sen·ted to lay her eggs on the se·a-be·ach. Now the O·ce·an had o·ver·he·ard all this, and, bent u·pon dis·pla·ying its strength, it ro·se and was·hed a·way the nest and eggs. O·ver·whel·med with gri·ef, the Hen-bird flew to her ma·te, and cri·ed:-- 'Hus·band, the ter·rib·le di·sas·ter has oc·cur·red! My eggs arc go·ne!' 'Be of go·od he·art! my Li·fe,' an·swe·red he. "And the·re·with he cal·led a me·e·ting of fowls, and went with them in·to the pre·sen·ce of Gu·rud, the Lord of the birds. When the Mas·ter of the Mighty Wing had lis·te·ned to the·ir com·plaint, he con·ve·yed it to the know·led·ge of the God Na·ra·yen, who ke·eps, and kills, and ma·kes a·li·ve the world. The al·mighty man·da·te gi·ven, Gu·rud bo·und it u·pon his fo·re·he·ad, and bo·re it to the O·ce·an, which, so so·on as it he·ard the will of Na·ra·yen, at on·ce ga·ve back the eggs. 'How, in·de·ed,' con·clu·ded Da·ma·na·ka, 'sho·uld I jud·ge of the Bull's po·wer, not kno·wing who sup·ports him?' 'By what signs, then,' as·ked the King, 'may I con·clu·de him a trai·tor?' 'If he co·mes in·to the pre·sen·ce with his horns lo·we·red for go·ring, as o·ne that ex·pects the fight. That,' rep·li·ed the Jac·kal, 'will con·vin·ce yo·ur Ma·jesty,' 'The·re·u·pon Da·ma·na·ka the Jac·kal with·drew, and be·to·ok him·self to·wards the Bull, u·pon per·ce·i·ving whom he ap·pro·a·ched slowly, with all the air of o·ne gre·atly dis·tres·sed. 'Go·od mas·ter Jac·kal,' said Lusty-li·fe, 'what go·es a·miss with the·e?' 'All go·es a·miss with such as ser·ve wic·ked mas·ters,' rep·li·ed the Jac·kal. 'But what ails the·e?' as·ked the Bull. 'A·las!' an·swe·red the Jac·kal, 'what can I say in such a strait!-- 'E·ven as o·ne who grasps a ser·pent, drow·ning in the bit·ter se·a, De·ath to hold and de·ath to lo·o·sen--such is li·fe's per·ple·xity.' 'And the·re·wi·thal the Jac·kal he·a·ved a de·ep sigh, and squ·at·ted down. 'But, go·od fri·end,' said the Bull, 'at le·ast tell me what is in thy mind.' 'Bull,' be·gan Da·ma·na·ka, 'it is a King's sec·ret, and sho·uld not be spo·ken; but tho·u didst co·me he·re u·pon my sa·fe·gu·ard, and as I ho·pe for the li·fe to co·me, I will tell the·e of what to·u·ches the·e so ne·arly. Lis·ten!--the he·art of the King is tur·ned a·gainst the·e! he hath sworn sec·retly that he will kill the·e and fe·ast u·pon thy flesh.' 'Then Lusty-li·fe the Bull was so·rely tro·ub·led, and he fell a-mu·sing thus-- "Wo·man's lo·ve re·wards the wor·thless--kings of kna·ves e·xal·ters be; We·alth at·tends the sel·fish nig·gard, and the clo·ud rains on the se·a." 'Can this be the Jac·kal's do·ing?' he ref·lec·ted. Go·ing with ho·nest folk will not ma·ke o·ne ho·nest-- 'Many a kna·ve wins fair o·pi·ni·ons stan·ding in fair com·pany, As the so·oty so·or·ma ple·a·ses, ligh·ted by a bril·li·ant e·ye.' Then he said a·lo·ud, 'whe·re·in can I ha·ve an·ge·red the King? Do kings ha·te wi·tho·ut cau·se? I can tell no·thing, ex·cept that the·re is no hap·pi·ness which a·bi·des long-- 'Whe·re the a·zu·re lo·tus[15] blos·soms, the·re the al·li·ga·tors hi·de; In the san·dal-tre·e a·re ser·pents. Pain and ple·a·su·re li·ve al·li·ed.' I tho·ught his Ma·jesty nob·le as the san·dal-tre·e; but that, in·de·ed, is not wholly nob·le-- 'Rich the san·dal--yet no part is but a vi·le thing ha·bits the·re; Sna·ke and wasp haunt ro·ot and blos·som; on the bo·ughs sit a·pe and be·ar.' 'Bull,' said Da·ma·na·ka, 'I knew the King of old for o·ne who·se ton·gu·e was ho·ney and who·se he·art was po·i·son.' 'But how very hard!' said the Bull, 'that he, be·ing a li·on, sho·uld at·tack me, an in·no·cent e·a·ter of grass!' 'It is very hard!' said the Jac·kal. 'Who can ha·ve set him a·gainst me?' as·ked the Bull. 'Be·ing so, it can·not be bet·te·red,' rep·li·ed the Jac·kal, 'who·e·ver did it-- 'As a bra·ce·let of crystal, on·ce bro·ke, is not men·ded; So the fa·vor of prin·ces, on·ce al·te·red, is en·ded.' 'Yes,' said the Bull, 'and a king in·cen·sed is ter·rib·le-- 'Wrath of kings, and ra·ge of ligh·tning--both be very full of dre·ad; But o·ne falls on o·ne man only--o·ne stri·kes many vic·tims de·ad,' Still, I can but di·e--and I will di·e figh·ting! When de·ath is cer·tain, and no ho·pe left but in bat·tle, that is the ti·me for war,' 'It is so,' said the Jac·kal. 'Ha·ving we·i·ghed all this, Lusty-li·fe in·qu·i·red of the Jac·kal by what signs he might con·clu·de the King's hos·ti·le in·ten·ti·ons. 'If he glo·wers u·pon the·e,' an·swe·red Da·ma·na·ka, 'and a·waits the·e with e·ars pric·ked, tail stif·fe·ned, paw up·rai·sed, and muz·zle a·ga·pe, then tho·u ma·yest get the·e to thy we·a·pons li·ke a Bull of spi·rit, for 'All men scorn the so·ul·less co·ward who his man·ho·od doth for·get:-- On a li·fe·less he·ap of as·hes fe·ar·lessly the fo·ot is set,' 'Then Da·ma·na·ka the Jac·kal re·tur·ned to the Li·on, and said to him:-- 'If it ple·a·se yo·ur Ma·jesty, the trai·tor is now co·ming; let yo·ur Ma·jesty be on yo·ur gu·ard, with e·ars pric·ked and paw up·rai·sed.' 'The Bull me·an·whi·le ap·pro·a·ched, and ob·ser·ving the hos·ti·le at·ti·tu·de of King Tawny-hi·de, he al·so lo·we·red his horns, and pre·pa·red for the com·bat. A ter·rib·le bat·tle en·su·ed, and at the last King Tawny-hi·de slew Lusty-li·fe the Bull. Now when the Bull was de·ad, the Li·on was very sor·row·ful, and as he sat on his thro·ne la·men·ting, he said-- 'I re·pent me of this de·ed!-- 'As when an E·le·phant's li·fe-blo·od is spilt, A·no·ther hath the spo·ils--mi·ne is the gu·ilt.' 'Si·re,' rep·li·ed the Jac·kal, 'a King o·ver-mer·ci·ful is li·ke a Brah·man that e·ats all things e·qu·ally. May all yo·ur Ma·jesty's e·ne·mi·es pe·rish as did this Bull.' "Thus en·deth," said the Sa·ge Vis·hnu-Sar·man, "the 'Par·ting of Fri·ends.'" "We a·re gra·ti·fi·ed ex·ce·e·dingly the·reby," rep·li·ed the Sons of the King. "Let me then clo·se it thus," said the·ir Pre·cep·tor-- 'So be fri·en·dship ne·ver par·ted, But a·mong the e·vil-he·ar·ted; Ti·me's su·re step drag, so·on or la·ter, To his jud·gment, such a Trai·tor; Lady Luk·shmi, of her gra·ce, Grant go·od for·tu·ne to this pla·ce; And yo·u, Ro·yal boys! and boys of ti·mes to be In this fair fab·le-gar·den wan·der fre·e.' [12] The whi·te um·brel·la bor·ne a·bo·ve the he·ads of In·di·an ra·jahs. [13] The de·ity of pru·den·ce. [14] Re·gal au·tho·rity de·ri·ves its rights from thre·e so·ur·ces: Po·wer, Pres·crip·ti·on or con·ti·nu·an·ce, and Wis·dom. [15] The lo·tus re·sem·bles the wa·ter-lily, but is mo·re va·ri·ed in form and co·lor. ── Sir Ed·win Ar·nold, The Bo·ok of Go·od Co·un·sels (1861), pub·lic do·main (Pro·ject Gu·ten·berg #13268).