The Hitopadesa (Penguin Classics) Page 8
Are quick your wishes to fulfil.
Why indeed should one deride
Serving them with care and will?
‘See further,
(29) Leaving royal service, where
Can servitors those benefits gain
Which come with fans and sunshades fair,
With horse and elephant in one’s train?’
‘Even so,’ replied Rusty, ‘what do we have to do with this matter? One should always desist from getting involved in matters that do not concern one. Look,
(30) One who to interfere will try
With things he has no business in,
On the floor, dead, he will lie,
Like the ape who pulled the pin.’
‘How did that happen?’ asked Bossy. Rusty narrated
The Meddlesome Monkey
A scribe named śubha Datta had begun to build a monastery on some land near a sacred forest in the Magadha country. A beam being used for the work had been sawn only in part, and the carpenter had placed a pin between the two pieces of wood. A large troop of monkeys happened to come there while playing about. One ape, as if inspired by death, sat down with his hands on the pin, while his genitals dangled between the two half-split pieces of timber. With natural restlessness, he then pulled out the pin after a great deal of effort. And, as the pin came out, his testicles were crushed and he died.’
‘That is why I talked about not interfering,’ concluded Rusty. ‘Nevertheless,’ said Bossy, ‘it is essential for servants to observe their master’s activities with care.’ Rusty responded: ‘Let the Prime Minister do it. He is appointed to be in charge of everything. A servant must never interfere in the business of others. Look,
(31) For the master’s sake to interfere
In things which are not one’s affair,
Causes grief, as was the case
Of the ass belaboured for his brays.’
‘How did that happen?’ asked Bossy. Rusty recounted
The Intrusive Ass
In Varanasi there was a washerman named Karpūra Paṭaka. Once, after having made love to his young bride for a long time, he fell into a deep sleep in her arms. A thief then entered the house to steal the goods inside. At that time an ass was tethered in the washerman’s courtyard, and a dog lay on the floor.
‘Comrade,’ said the ass to the dog, ‘this is really your business. Why don’t you make a commotion and wake up the master?’
‘Good sir,’ replied the hound, ‘you must not interfere in my affairs. Don’t you know that I guard the master’s house night and day? But he has been free of care for so long that he does not realize any more how useful I am and now pays little attention to feeding me. Indeed, masters pay little attention to servants until they have problems.’
‘Listen, you blockhead,’ said the donkey.
(32) Is he a servant true indeed
Who makes demands in times of need?’
‘Listen indeed!’ retorted the dog, ‘And what about the master who is kind only when there’s need of you? For
(33) Serving a master,
Or looking after
Servants with grace,
As in the case
Of practicing religion,
Or begetting a son,
Cannot be done
By proxies for one.’
‘You wretch!’ cried the ass in a rage, ‘are you so wicked that you will neglect your master’s affairs when there is an emergency? Well, so be it. I must do what I can to wake the master up. For,
(34) The sun’s warmth cherish on the back,
The fire’s on your nether part,
With guileless tread, sweet heaven’s track,
And the master’s work with all your heart.’
Saying this, he began to bray with all his might. The washerman was awakened by his screams. Incensed at his sleep having been disturbed, he got up and thrashed the ass with a stick.
‘That is why I talk about not interfering in other’s affairs,’ said Rusty. ‘Look. We have been appointed only to scout for game. Let us do our own work. On further thought, there is no need to do even that today. For there is plenty of food left over from what we have eaten.’
‘How can you serve the king only for the sake of food?’ asked Bossy angrily. ‘This is unworthy of you. For,
(35) Wise men royal service chose
To help their friends and harm their foes.
This was their true reason, really,
For who cannot just fill his belly?
(36) That life is successful indeed,
Whose living also helps to feed
The priest, the friend, the relative:
For who does not for himself live?
‘Besides,
(37) He truly lives, he does indeed,
By whose life many will be living.
Their own selves even crows can feed,
From beak to belly morsels giving.
‘Look,
(38) One man, for silver pieces five,
Will servitude accept, for sure.
Others for a thousand strive,
Some can’t be had for even more.
‘Further,
(39) When humankind is all the same,
Servitude’s a mark of shame.
There too, if one lacks primacy,
It’s better dead that he should be.
‘And it is said.
(40) The differences are great indeed
In elephants and in types of steed;
In metals, timbers, and in stone;
In women, men, and garments worn.
In waters too, the difference,
As with the rest, is quite immense.
(Everything as one may see,
Has its own peculiarity.)
‘Similarly,
(41) Even with a bit of bone,
Foul with scraps of gut and grease,
Meat upon it having none,
For his hunger to appease,
The dog is all the same content.
But the lion will, in turn,
In his grasp the jackal spurn,
And slay instead an elephant.
In distress even, every creature
Seeks that which matches its own nature.
‘Furthermore, look at the difference between one who is just a servant by nature, and one who is worthy of being served:
(42) The dog will wag his tail, and go
Grovelling down, his belly show
Before his feeder; but the brave
Elephant gazes long and grave
At the hand which offers bread,
And must be coaxed, before he’s fed.
‘What is more,
(43) A life which is well known to be
Of learning, fame and bravery,
Though even of a moment’s span,
It is truly lived by man.
For even crows can long survive
By eating scraps to stay alive.
‘Furthermore,
(44) One who lacks compassion for
Children, elders, slaves, the poor,
And kinsfolk: in this sphere mundane,
What fruit does his existence gain?
For, even crows can long survive
By eating scraps to stay alive.
‘And even further,
(45) ‘Twixt good and bad he can’t discern,
The scriptures he does mostly spurn,
His only wish is for a feast:
Is he better than a beast?’
‘But we are subordinates,’ said Rusty. ‘What do we have to do with such considerations?’ Bossy replied. ‘How long does it take for advisers to be promoted and not remain subordinates? For,
(46) By nature none show benefaction,
Be villainous to or sympathize
With another. It’s his action
Which exalts man or otherwise.
‘What is more.
(47) Great effort must be made to haul
A heavy boulder
up a hill,
But down to let it slip and fall
Is a moment’s matter still.
The same it is for man in case
Of treading good or sinful ways.
(48) By his actions man does go
To greater heights, or sink below:
Like one who builds a tower fine,
Or the digger of a mine.
Therefore, good sir, everyone’s place depends upon his own efforts.’ ‘Well then,’ asked Rusty, ‘what is it that you want to say?’
‘This master of ours, Tawny, is scared for some reason. He has just been sitting since he returned,’ the other replied.
‘Do you know what has happened?’ asked Rusty. ‘What is so mysterious here?’ observed Bossy. ‘It is said.
(49) Even beasts can understand
Meanings put in language clear.
When they are ordered, horses and
Elephants quick their burdens bear.
But clever people can infer
Also that which is unsaid:
To know what other hearts prefer
Needs but a perspicacious head.
(50) What there is inside the mind
Can from the features be divined,
From gestures, motions, efforts, speech,
And eye and facial changes each.
‘So I will use my head and build close relations with the master at this time of anxiety. For,
(51) Words befitting the occasion,
And courtesies suiting the intention.
And wrath which can be matched by deed:
Who knows all this is wise indeed.’
Rusty said: ‘Comrade, you do not know the ways of service. Look,
(52) Such a one has lost all wit,
Who, thinking he’s the king’s favourite,
Comes without an invitation,
And then, unasked, makes much oration.’
‘Good sir,’ said Bossy, ‘how can it be said that I do not know the ways of service? Look,
(53) Is a thing by very nature
Beautiful or otherwise?
Whatever pleases any creature
Is full of beauty to its eyes.
‘For,
(54) Whatever be one’s disposition,
Through it, the wise, by insinuation
Will quickly establish a role
And take him into their control.
‘Further,
(55) “Is there anyone at hand?”
“‘Tis I, for you to please command.”
Thus replying to the king,
The servant should then quickly bring
With the best of his exertion
The royal order to fruition.
‘Furthermore,
(56) One should with the king reside—
Who’s steadfast, wise and temperate,
Like a shadow, always at his side,
And ordered, who won’t hesitate.’
‘Perhaps the master will deride you for coming without a proper occasion,’ observed Rusty. ‘so be it,’ the other replied, ‘but it is still necessary for a servant to present himself before the master. For,
(57) Not starting, for he fears to make
An error, is the coward’s sign:
For fear of getting stomach-ache,
Will, my dear, one never dine?
‘Look,
(58) The man in his proximity,
The king will favour, though he be
Unread, base, or unworthy.
For kings and damsels, generally,
Like creepers, tend to cling to that
Which happens to be their side at.’
‘Well, having gone there, what will Your Honour say?’ asked Rusty.
‘Listen,’ the other replied, ‘in the first place I will find out if the master is pleased or displeased with me.’
‘And what are the signs from which this can be discerned?’ Rusty asked. Bossy said, ‘Listen,
(59, 60) He looks towards you from afar;
Smiles at you, and takes much care
In asking as to how you are;
And, even when you are not there,
Lauds your merits; and remembers
You among those he holds dear;
Your virtues from your faults dismembers;
And makes you gifts with words of cheer:
These are the signs which show the mind
Of the master being well inclined.
‘Furthermore,
(61) The signs discerning men should know,
Which the master’s alienation show:
He encourages your hopes to grow,
But will not let them fructify
As in delays time passes by.
‘Knowing all this, I will speak to him in such a way that he comes to rely on me. For,
(62) The wise do show us vividly
How injudicious policy
In face of any quandary
Leads only to calamity,
While of proper means the use
A good conclusion will produce.’
‘But you should not speak unless there is a suitable occasion,’ said Rusty, ‘for.
(63) Words out of turn, though even said
By a guru like Brhaspati1,
Would bring ridicule upon his head,
And disgrace till eternity.’
‘Do not be afraid, friend,’ replied Bossy, ‘I will not say anything unsuited to the occasion. For,
(64) When there is a wrong decision,
Or a critical, grave situation,
Or when the time is passing on
For something needing to be done—
Though unasked, the servant must
Speak out, faithful to his trust.
‘If I do not give advice even when the occasion demands it, then I am not fit to be a minister. For,
(65) A virtue decent men admire,
Which also gives a livelihood,
Should be raised to levels higher,
And always guarded, well and good.
‘Therefore, good sir, permit me. I am going.’
‘Very well,’ said Rusty, ‘I wish you godspeed. Do as you will.’
Bossy, looking as if he was greatly disconcerted, then approached Tawny. Received politely by the king, he saluted him with an eightfold obeisance, and sat down at a distance.
‘I am seeing you after a long time,’ said the king.
‘Although Your Majesty has little need for this servant,’ replied Bossy, ‘I have come nevertheless as it is essential for a vassal to present himself when the occasion calls for it. What is more,
(66) The tooth to pick, the ear to scratch—
Even humble twigs can match
Some need of kings; then how much more
Can’t those with speech and action sure.
‘I have been disregarded since long, and even though Your Majesty may suspect that I have lost my wits, yet there is no need for any such doubt. For,
(67) Though at one’s foot the gemstone stay,
And on one’s crown the piece of glass,
Even so, be that as it may,
A gem’s a gem and glass is glass.
‘Further,
(68) Though a steadfast man is flouted,
His having wits should not be doubted.
The fire one may overturn:
Its flame will never downwards burn.
‘Sire, a master must therefore be discriminating in every way. For,
(69) When the king lacks discrimination,
Treating all without distinction,
The ardour then will duly wane
Of those who best his work sustain.
‘What is more.
(70) Of men, O King, three types there are:
The best, the worst, those on a par.
And so should they appointed be
To tasks of these categories three.
‘For,
(71) Servants, as with jewellery,
Should be kept in proper p
lace.
Diadems can’t on ankles be,
Nor anklets will the forehead grace.
‘Besides,
(72) Gems worthy to be set in gold,
If they are mounted on mere lead,
They weep not, nor their gleam withhold:
The setter is decried instead.
‘Besides,
(73) A piece of glass placed in a crown,
And gems in rings meant for the toe—
Of gems therein no fault is known,
‘Tis jewellers who thus their folly show.
‘Look,
(74) The king who can their ways surmise,
From servants has fulfillment clear:
For one is loyal, brave or wise,
And one there may be cause to fear.
‘Similarly,
(75) The lute, the sabre, and the steed,
Eloquence, law, mankind indeed,
Depending in whose hands they be,
Are good or bad, accordingly.
‘Further,
(76) Of what use is a devotee
Who has no capability?
Or someone who is able, true,
But bent always on harming you?
O King! I am both loyal and able,
And should not be thought despicable.
‘For,
(77) When kings their servants humiliate,
Only fools with them will stay.
When fools the councils dominate,
The wise will always keep away.
The state, abandoned by the wise,
Is meritless in policy.
And when it thus in tatters lies,
The people suffer misery.
‘Furthermore,
(78) A person whom the king venerates,
The people always eulogize.
But one the monarch denigrates,
They too will certainly despise.
‘What is more,
(79) A child’s word even, if apposite,
Wise men should make use of it.