The Hitopadesa (Penguin Classics) Read online

  ‘There was an elephant called Karpūratilaka or Camphorhead in the forest of Brahmāraṇya. Observing him, all the jackals used to think, “If this one were to die by some means, his carcass would enable us to eat at will for four months.” An old jackal there declared, “I will ensure his death by applying my intelligence.” Then that rascal approached Camphorhead and, saluting him with an eightfold prostration, said, “Lord, favour me with a glance.”

  “Who are you?” asked the elephant. “From where have you come?”

  “I am a jackal,” he replied, “sent to Your Honour by all the animals of the forest after they met together. As it is not proper to live without a king. Your Honour has been chosen for consecration to the monarchy of this forest as possessed of all the royal qualities. For,

  (200) One who is immaculate

  In conduct, birth and family,

  Skilful in affairs of state,

  Of known prowess and piety—

  It is fit that such a person

  On the earth should have dominion.

  “Furthermore,

  (201) One must first a king obtain,

  Then money and the bridal hand;

  For how can wife and wealth remain

  Without a ruler in the land?

  “Further,

  (202) Kings support to people give,

  Like clouds which bring the monsoon shower.

  Though rains may fail, the people live,

  But not when kingdoms lose their power.

  “What is more,

  (203) In some thrall is all mankind—

  Good natures here are hard to find.

  If someone to the law adheres,

  If s often punishment he fears.

  When women of good family

  Cohabit in great penury

  With husbands sick or maimed or mean,

  They fear punishment, it is seen.”

  The jackal then got up and went away, saying, “Lord, please come quickly so that the auspicious moment for the coronation is not lost.”

  Surrendering to greed, Camphorhead ran along the path by which the jackal had gone, and fell into a great mudbank. “Comrade jackal,” he then cried out, “what should I do now? I have fallen into the mudbank and will die! Come back and see!”

  “Lord,” the jackal said with a smile, ‘hold my tail, and get up. As you gave credence to the word of one like myself, you must suffer the painful consequence from which there is no way out. As it is said,

  (204) With the good if you will be,

  You will have prosperity.

  But fall into bad company,

  And fall you will then certainly.”

  Drowned in the mudbank, the elephant was then devoured by the jackals. It is for this reason that I spoke about what can be done by expedients.’

  In accordance with the messenger woman’s advice the prince appointed the merchant’s son, whose name was Ćaru Datta, as an attendant, and engaged him in all his confidential affairs.

  One day, after the prince had bathed, made his toilet and put on ornaments of gems and gold, he declared to Ćaru Datta, ‘Starting from today, I will observe the religious rite5 of the goddess Gauri for a month. You must therefore bring a young woman of good family here every night, and present her for worship by me with the proper rituals.’

  Ćaru Datta began to bring and hand over a damsel as he had been directed. But he would then hide and see what the prince did with her. And Tungabala, without even touching the young woman, would offer worship to her from a distance with garments, ornaments and cosmetics, and send her away with the guard.

  The merchant’s son became confident about what he had seen. His mind full of cupidity, he brought his own bride Lāvaṇyavatī and presented her one night. Tungabala recognized his heart’s beloved. Getting up eagerly, he took her in his arms and, with eyes closed in ecstasy, made love to her on the bed. The merchant’s son was deeply distressed to see this. But he did not know what to do, and could only stand like a figure painted in a picture.

  ‘This is why I talked about seeing the bride and so on. You will also go the same way,’ said Golden.

  Slow ignored the good advice. Distraught, as it were, with a great fear, he abandoned the lake and walked away. Golden and the others followed him, fearing the worst because of their love for him. As he moved along the ground, he was spotted by a hunter who was roaming in the forest. The hunter seized him and, picking him up, tied him to his bow. Then he proceeded homewards, tired from travelling and troubled by hunger and thirst.

  The deer, the crow and the mouse followed the hunter in deep despair. Golden lamented:

  (205) ‘The ocean of one misfortune

  I had not crossed, when all too soon

  A second have I now come by:

  One slip, and troubles multiply.

  (206) It’s luck alone, that there can be

  One, who by nature is your friend.

  Such friendship, of all pretence free,

  In troubles even does not end.

  (207) Such trust can people never share

  With mother, sibling, spouse, or son,

  As the confidence they bear

  A friend who is by nature one.’

  He fretted again and again: ‘How unfortunate am I! For,

  (208) In this one life itself I see

  Such situations, full of change

  Both good and bad, which times decree

  To flow out from the spreading range

  Of my own deeds as, in a sense,

  Is many lives’ experience.

  ‘And this too is true.

  (209) Dangers near this body hide,

  Troubles in all wealth reside.

  Parting follows every meeting,

  All creation is so fleeting.’

  On further reflection, he said,

  (210) ‘From foes, and fear and grief protecting,

  Your pleasures and your trust respecting,

  Who coined this word, this apothegm

  Called “friend” which is, in fact, a gem.

  ‘What is more,

  (211) For eyes a salve of pleasure pure,

  Ever delightful to the mind,

  In joy and grief a partner sure,

  Such a friend is hard to find.

  Others one meets everywhere,

  Fair-weather friends, for money yearning.

  For judging if they are sincere,

  The touchstone is a crisis burning.’

  After lamenting thus for long. Golden said to Dapplebody and Quickflight, ‘An effort must be made to rescue Slow before the hunter comes out of the forest.’

  ‘Tell us quickly what to do,’ said the other two. Golden replied, ‘Let Dapplebody go near the water and pretend to be dead. The crow should sit upon him and peck at him with his beak. This hunter will certainly drop the tortoise and go in haste for the deer’s flesh. I will then bite off Slow’s bonds, and you both should flee as the hunter approaches you.’

  Dapplebody and Quickflight immediately did as they had been told. The tired hunter drank some water and sat down under a tree. Then he saw the deer and went towards it happily with a knife. Meanwhile Golden came and bit off Slow’s bonds, and the tortoise swiftly entered the lake. The deer, seeing the hunter approach him, jumped up and fled.

  When the hunter returned to the foot of the tree and saw that the tortoise was no longer there, he said to himself: ‘I deserve this for my carelessness. For,

  (212) Who some certain gain forsaking,

  To one uncertain giveth chase—

  The former’s loss he’s definite making,

  The other’s lost in any case.’

  And he returned to his camp, disappointed because of his own actions. As for Slow and the others, freed from their worries, they went home where they lived happily.

  ‘We have listened to all of this,’ said the princes joyfully, ‘and we are delighted. We have got what we wanted.’ Viṣṇu Śarma replied: ‘What Your Highnesses desired so
far has been accomplished. May there be this too:

  (213) May all good people find a friend,

  And the country prosper fair.

  May kings this earth guard end to end,

  And ever firm their duty bear.

  May your hearts be satisfied

  By science of good government,

  As by a newly wedded bride.

  And by the god whose ornament

  Is the moon upon his crest,

  May all the people here be bles’t.’

  Suhrdbheda

  Splitting Partners

  ‘Noble sir,’ said the princes, ‘we have well understood your lesson about the gaining of friends. Now we would like to learn the splitting of partners.’

  ‘Listen then,’ replied Visṇu Śarma, ‘to Suhṛdbheda or the Splitting of Partners, of which this is the first stanza:

  (1) In the forest, growing full,

  The lion’s friendship with the bull

  Was by the greed and villainy

  Of a jackal ruined utterly.’

  ‘How did that happen?’ asked the princes. Viṣṇu Śarma said:

  In the southern region there is a city called Suvarṛavati. A merchant named Vardhamāna lived there. Even though he was very rich, seeing that his other relatives were even richer, he decided that he must further increase his wealth. For,

  (2) Whose sense of greatness does not grow

  While looking at those down below?

  But all who upwards their sights raise

  Feel small and poor with every gaze.

  (3) The man of wealth is highly prized,

  Although he may kill a priest,

  A brahmin at the very least.

  But one who is in penury,

  Though of the noblest pedigree,

  Is nevertheless despised.

  Further,

  (4) The goddess of prosperity

  Does not care to give her favours

  To one who has no industry,

  Is lazy, lacking in endeavours,

  A fatalist; just like the maid

  To a husband old and staid.

  What is more,

  (5) Six qualities which do impede

  To greatness those who would proceed,

  Are: being duped by feminine grace,

  Too partial to one’s native place,

  Idle, sickly, diffident

  And, with what one has, content.

  For,

  (6) Even little wealth when one

  Considers as a treasure store,

  Then fate, I think, for him has done

  What it could, and does no more.

  Furthermore,

  (7) Lacking valour and endeavour,

  For enemies a source of joy,

  Mirthless: may no mother ever

  Proffer birth to such a boy.

  As it has been said,

  (8) You should always want to get

  Something you don’t have as yet;

  And when you get it, guard it so

  That it will continue to grow.

  And once it has grown, as it may—

  To those deserving give it away.

  For, if one does not wish for something one does not have, one will never get it for lack of effort. And what one has, even if it be a great treasure, will deplete by itself unless it is safeguarded. Besides, wealth which does not appreciate will decay in course of time, like kohl for the eyes even though it be used sparingly; and if wealth is not to be enjoyed, it just has no purpose. As it has been said:

  (9) Wealth not used for charity,

  Or enjoyed as it should be;

  Strength by which the enemy

  Is not put into jeopardy;

  Learning of the sacred writ

  If one does not practice it;

  And the self which can’t control

  Its senses and its passions’ role:

  What with these is there to do?

  (They do not serve their purpose true.)

  Further,

  (10) (With the passing of days)

  See, how collyrium decays

  And the ants their towers raise.

  Let your time productive be

  With study, work and charity.

  For,

  (11) As drops of water, one by one,

  Fill the pitcher, so is done

  The aggregation, bit by bit,

  Of knowledge, wealth and holy merit.

  (12) The man whose days pass vacantly—

  He does not spend, nor does he give:

  Like the blacksmith’s bellows, he

  Breathes indeed, but does not live.

  Thinking thus, he yoked two bulls named Nandaka or Joyful, and Sanjivaka or Lively, to a cart and, filling it with all manner of merchandise, set out for trading towards Kashmir.

  (13) What burden is too much or great

  For those of strong and able state?

  What destination is too far

  For those who enterprising are?

  Which country is a foreign land

  For those equipped with knowledge? And

  Who can be the enemy

  Of those who will speak lovingly?

  As they passed through a great forest called Sudurga, Lively fell down and broke a knee. Observing him, Vardhamāna said to himself:

  (14) ‘One well versed in policy

  May make his efforts here and there,

  But their fruit will always be

  Such as providence does bear.

  ‘But,

  (15) Indecision is utterly

  To be shunned, as it will be

  An obstacle in every action.

  So, leave aside all vacillation,

  And make an effort so may you

  Accomplish what you want to do.’

  After reflecting in this way, Vardhamāna abandoned Lively there and himself went to the town of Dharmapura from where he procured another big bull and, yoking it to the cart, continued his journey. As for Lively, somehow he balanced himself on three hooves and got up. For,

  (16) In deepest ocean you may dive,

  By snakes be stung, or fall from hill;

  Yet if you have more time to live,

  Then fate will guard your vitals still.

  (17) No creature dies before its turn

  Though pierced by scores of arrows stern.

  Yet merely touched with softest clover,

  It lives not if its time is over.

  (18) When one has fate in his defence,

  Then he may stand without protection.

  But, targeted by providence,

  Though guarded he will meet destruction.

  The orphan in the forest cast,

  Lives; at home he may not last.

  As the days passed. Lively wandered about the forest, feeding and frolicking as he pleased. He became sleek and stout, and let forth loud bellows. In that forest there also lived a lion called Pingalaka or Tawny, enjoying the comforts of a domain he had acquired by the force of his own arms. As it has been said:

  (19) The lion’s crowning, formally,

  By other beasts is never done.

  Self-evident is his sovereignty

  In kingdoms by his prowess won.

  Once the lion was thirsty, and went to the bank of the Yamuna to drink water. There he heard Lively bellowing. It was like the roll of thunder out of season, something he had never experienced before. Startled, he turned back without drinking. On getting home, he stood silently, wondering what it could have been.

  In that condition he was noticed by Karataka or Rusty and Damanaka, or Bossy, two jackals who were the sons of his ministers. Seeing him thus, Bossy said to Rusty: ‘Comrade Rusty, why is it that our master does not drink water though he is thirsty, but stands there looking alarmed and bemused?’

  ‘Friend Bossy,’ replied Rusty, ‘in my opinion there is no need at all to pay attention to the master. What do we have to do with enquiring about his activities? For we have long been ignored by this king, and
have suffered greatly for no fault of ours.

  (20) See what must all servants do

  For sake of money when they serve.

  The freedom of their person too,

  Then the fools cannot preserve.

  ‘Furthermore,

  (21) Of cold and heat and wind, the pain

  That those who others serve must bear,

  A fraction of that, borne in prayer,

  For the wise could heaven gain.

  ‘Further,

  (22) Life is worthwhile insofar

  As it is in freedom led.

  As for those who vassals are,

  They live, but are no more than dead.

  ‘Furthermore,

  (23) Come here, go out, sit, stand and stay,

  Be silent, speak: and even so

  Do the rich with servants play,

  Who, gripped by hope, to them do go.

  (24) Fools, for wealth and profit’s sake,

  Like a whore their persons preen,

  And of themselves, for others, make

  An implement, a mere machine.

  ‘What is more,

  (25) Though fickle be the master’s gaze,

  Bestowed even on the base,

  Even so, do servants deem

  It as a mark of high esteem.

  ‘Furthermore,

  (26) Thought stupid, if he silent stays,

  A windbag, if in speech fluent;

  Timorous, if with patient ways,

  And ill-bred, if too recusant;

  Saucy, if he stands too near,

  A laggard, if he stays afar:

  Sages too can’t make them clear—

  The servant’s tasks so complex are.

  ‘And, especially.

  (27) He bows and scrapes to get a rise,

  And kills himself to make a living.

  Who but the serf is so unwise—

  For pleasure, pain to himself giving.’

  Bossy said: ‘You should never even think like this. For,

  (28) Kings and lords, when satisfied,