Sanskrit:
सहसा विदधीत न क्रियाम्।
Hindi:
कोई भी काम उतावलेपन में न करो तभी आपत्तियों से बचाव होगा।
There lived in Ujjayini a Brahmana, named Madhava. His wife who had been brought to bed left the Brahmana in charge of her infant child and went out to bathe.
In the meantime the Brahmana received an invitation from the king to receive the presents to be given on the occasion of the Parvana Sraddha.
On getting that the Brahmana, being naturally poor, thought to himself—If I do not go quickly some others Brahmans will take the presents. If what is to be done be not quickly attended to, time saps their best essence.
But there is no one here to take care of the child. What shall I do now? Or why care thus! I will appoint this mungoose, here, which has been long tended by me and is just like a son to me, to look after the child, and go. He did so and went away. After he had gone, the mungoose seeing a black serpent crawling to the child, killed it and cut it into pieces. Presently the mungoose, seeing the Brahmana coming, ran to him its mouth and paws covered with blood and rolled at his feet.
Then the Brahmana, seeing it in that condition and concluding that that it had eaten the child, killed it. After that as soon as the Brahmana went in and look at his child, he found it lying down comfortably, while a serpent lay there killed. Then looking at his mungoose that had done him a service, his heart was pervaded with emotion and he was smitten with bitterest sorrow. One should give up the collection of these six, viz. I ust, anger, want of judgement, greed, vanity and haughtiness: When these has abandoned a man becomes happy.
The king asked—Minister, is this your resolve?
The minister replied—Just so, Remembrance of important affairs, clever guessing, decisive knowledge, firmness of purpose and secrecy of counsel are the most important qualities in a minister. One should not do a thing; rashly want of due consideration is the most favourite abode of misfortunes: riches, of their own accord, seek (lit. choose) him who acts after due deliberation, being attracted by his merit. So my lord, if are to follow my advice you should go after concluding a treaty. Although four means are pointed out for the accomplishment of the desired object, their use is simply to make up the number; real success rest firmly with peace.
He asked—How can this be possible?
The minister replied—My lord, this can be quickly brought about.
An ignorant man can be easily satisfied; still more easily can one who is eminently learned: but even Brahma himself cannot please a man who is vanity proud of his little knowledge. Especially because the kings knows his duty and the minister is all-knowing. I knew this from the words of Meghavarna as well as from the business accomplished by them. In all cases the virtuous tendencies of those who are absent are to be inferred from actions; therefore the proceedings of those whose actions are not to be observed are known from the ends achieved.
The king said—Enough of discussion. You may follow the policy you approve of.
After this talk the great minister, Vulture, saying, ‘I will do what befits the occasion,’ set out for the interior of the castle.
Now the crane, employed as a spy, came and said to Hiranyagarbha—The great minister, Vulture, is coming to us to conclude a treaty.
The royal Swan said—Minister, some partisan might be coming here.
Sarvajna, smiling, observed—My Lord, there is no room for suspicion in this case. For this personage is the magnanimous Duradarsi. Or rather, such is the behaviour of the weak- mined. Sometimes they have no suspicion at all; at others they would suspect everything.
A swan, searching for lotus-sprouts in a lake at night, and therefore unable to discern properly, being several times deceived by his seeing the reflections of stars, does not eat the white lotus even during day-time, suspecting it to be a star: a man when once surprised by a fraud, suspects evil even in truth. When a man’s mind is vitiated by wicked men, he has no confidence even in good men. A child having got burnt by payasa eats curled milk after having cooled it with his breath.
My lord, let us, therefore, hold in readiness presents of jewels and other things, the best that our means can allow, for his reception.
This being done, the minister, Vulture, who was received with marks of respect at the castle-gate by Chakravaka, having advanced forth, was conducted in and presented to the king, after which he sat on the seat that was offered to him.
Chakravaka said—You are the master of all things here. Enjoying this kingdom according to your pleasure.
The royal Swan said—Just so.
Duradarsi observed—It is just so. A speech, at considerable length, is unnecessary now. One should win over a covetous man by wealth, the stub-born by joining the hands, a fool by ministering to his whims, and a learned man by truthfulness. A man should gain over a friend by honesty of purpose(sincerity of feeling), his relatives by ready reception, his wife and servants by gifts and an honourable treatment, and other people by a courteous behaviour. You should therefore conclude a peace with this king, Chitravarna, of mighty power, and send him away.
Chakravaka said—Kindly tell us also the conditions on which the treaty is to be made.
The royal Swan said—What are the possible kinds of treaties?
The Vulture replied—I will tell you. May you listen—A king, distressed by being attacked by a more powerful(enemy) and having no other alternative left, should sue for peace, wishing to gain time. Kapala, Upahara, Samtana, Samgata, Upanyasa, Pratikara, Samyoga, Purushantara, Adrishtanara, A’dishta, A’tmadishta, Upagraha, Parikraya, Uchchhanna, Parabhushana and Skandhopaneya—these sixteen are enumerated at the varieties if Peace.
Thus do those who are well acquainted with the subject of treaties declare the sixteen species. That is known to be Kapala Samdhi which is formed on equal terms while that is called Upahar which is brought about by gifts(to the other).
The Samtana Samdhi is that in which the gift of a daughter in marriage precedes, while Samgata is declared by the wise to be that which is formed on the foundation of friendship. It is this Samgata Samdhi, which lasts during life in which the interests of both the parties are equally represented, and which is not broken by accidents(or, causes) either in prosperous or adverse times, that is also called, on account of its superior excellence, like that of gold, Kanchana, by those adept in the science of forming alliances. That which is made by having in view the accomplishment of one’s own object is called Upanyasa by those versed in the doctrine of making overtures of peace. I have conferred a favour upon him: he will repay it: the alliance which is formed on this principle is styled Pratikara. I will render a service to him, and he too will render a similar one to me—that which is formed with such an intention is also denominated Pratikara, as in the case of Rama and Sugriva. When, having definitely aimed at the achievement of one common object enter into an alliance duly ratified, it is called Samyoga. That alliance in which a condition is made that its interest can be safeguarded by its principal warriors, in Purushantara. That in which an enemy lays down the condition that a particular party alone will accomplish his purpose is said to be Adrishtapurusha. That in which a powerful enemy forms an alliance on condition that a portion of land is ceded(to him by the other party) is designated A’dishta by those versed in the doctrine of peace-making. That is spoken of as A’tmadishta in which common cause is made with one’s own army. And when everything is relinquished to the enemy as the means of saving one’s life, that is called Upagraha. That is styled Parikraya which is made at the cost of a part of, or the half of, or even the whole of, the treasury, in order that the rest may be saved. That wherein very valuable lands are relinguished in called Uchchhanna; nad when the whole fruit of the land is given away, it is called Parabhushana. That alliance in which a specified quantity that can be borne on the shoulder is given, those conversant with the art of making peace call Skandhopaneya.
That in which there is reciprocal obligation, that which is based on friendship that based on relationship and Upahara—these four should be known as the real varieties of Samdhi. Or rather in my opinion Upahara is the only real kind of Peace, all the others are without friendship. A invader, on account of his being the more powerful, does not return without getting something; hence there is no other mode of Samdhi than Upahara.
Chakravaka said—Just hear me. This our relative, this is a stranger—such a reckoning belongs to the low-minded; but the large-minded regard the world itself as their family. He is a wise man(has true insight into philosophy) who regards another’s wife as his mother, another’s wealth as a clod of earth, and all creatures as his own self.
The king said—Your Honour is profoundly learned. You should therefore tell us what is best to be done. The minister replied—Ah, why do you ask me this? Who will act unrighteously for the sake of the body which, owing to metal or bodily affliction, must fall to-day or tomorrow. The life of creatures is, indeed, as fleeting as the reflection of the moon in water: knowing that it is such, one should always do what is beneficial. Seeing that worldly existence is as transitory as a mirage, one should associate with the good, both for the performance of duty and happiness. Then according to my opinion let that alone be done. If a thousand horse-sacrifices and truth be weighed truth would weigh heavier than a thousand Asvamedhas. Therefore let there be concluded between these two kings the Peace called Kanchana of which truth is the principal ordeal.
Sarvajna said—Let it be so.
Then the minister Duradarsi, who was duly honoured by the king, the royal Swan, was highly delighted at heart and returned, with Chakravaka, into the presence of the royal Peacock.
There, at the instance of the Vulture, king Chitravarna conversed with Sarvajna in a manner in which great respect was shown to him and presents were given; and the latter, having retified the Peace as mentioned, came back to the presence of the royal Swan.
Duradarsi said—Lord, we have gained our wishes. Now let us turned back and go to our residence, the mountain Vindhya. Thereupon all of them went home and enjoyed the fruit their hearts had cherished.
Vishnusarma said—What more should I tell you? Declare that.
The princes said—By your favour we have known that branch of knowledge which relates to the administration of a state and have become happy thereby.
Vishnusarma observed—Although it is so, let there be this much more also:—May peace be ever for the delight of all victorious king; may the good be free from calamities; may the glory of the virtuous ever increase; may state-policy, like a harlot, abiding in the minds of ministers, ever kiss their mouths; and may there be great rejoicing day by day! As long as the moon-crested god, the abode of the love of the Snow-mountains’s daughter exists, as long as Lakshmi sports in the heart of Murari like lightning flashing in the clouds; and as long as there exists the Gold-mountain which resembles an wild fire and whose spark is the sun; so long may continue in circulation this collection of stories.
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