Sanskrit:
स्कन्धेनापि वतेच्छत्रून् कार्यमासाद्य बुद्धिमान्।
Hindi:
बुद्धिमान पुरुष को चाहिए कि काम पड़ने पर शत्रु का भी आदर कर ले।
There was in Jirnodyana an old serpent, named Mandavisha. He, unable to look for his food even, on account of his extreme old age, stretched himself on the bank of a lake and so lay there. Then being seen by some frog from a distance he was asked—Why don’t you go in quest of your food?
The serpent replied—Go your way, friend. What have you to do by questioning me, an unlucky creature?
There upon, his curiosity being roused, the frog insisted on his telling it.
The serpent said—Friend, I, wicked that I was, bit, as ill-luck would have it, the son of Kaundinya, a learned Brahmana, residing in Brahamapura, who was about twenty years old and endowed with all the virtues. Then seeing his son, whose name was Susila, dead, Kaundinya swooned away and rolled on the ground. Now all his relatives residing in Brahmapura came there and sat down. He is a relative who stands by one in a battle, in adversity, in times of famine, when a kingdom is subverted, at the royal gate, and in the cemetery. Among them, one Kapila by name, who had just finished his course of Vedic studies, said—Oh Kaundinya, your reason is gone and hence you lament thus. Hear—Since Frality, like a midwife, takes on her lap a creature that is born first, and mother afterwards, what occasion is there for sorrow? Where are those potentates gone, with their armies, bodyguards and equipages, the witness of whose exit the Earth stands as yet? The body is liable to accidents wealth is the abode of misfortunes, and union are followed by separations—everything created is fragile.
The body, decaying every moment, is not observed but is perceived when dead like a raw earthen pot placed in water when dissolved. Death approached a creature nearer and nearer every day, just as it does at every step of the man who is being conducted to the place of execution. Transient are youth, beauty life hoarded wealth, prosperity and the company of beloved persons: a wise man should not allow himself to be deluded by them. Just as two pieces of wood come together on the surface of the ocean, and, having met, part again, so is the association of creatures. As some traveller halts under a shade, and having taken rest proceeds on his journey again, such is the company of creatures. Again, When the body which is composed of the five elements is reduced to those five again, where is the room of wailing? As many darts of sorrow driven into a man’s heart as the number of connexions, delightful to the heart, he forms.
An eternal association, even with one’s own body, is not obtained by any one; how little then with anything else? Connexion certainly indicates the possibility of separation, as birth indicates the coming of death which is unavoidable. The result of associations with beloved persons, which are pleasant only in the beginning (or, at the first sight), is exceedingly dreadful, like that of unwholesome victuals eaten. As the streams of rivers(ever) pass(flow) on, and never turn back, so do day and night, taking away with them men’s lives.
The company of the good, which in this worldy life gives the best pleasure, is set at the head of miseries by reason of its ending in separation. For this reason good men do not wish for the company of good; for there is no medicine for the mind when wounded by the sword of their separation. Meritorious were the acts done by Bharata and other kings; but those very acts, and they too, have met their end. By his repeatedly thinking of death, of terrible punishment, all the efforts of a wise man are relaxed, like leather(straps or) knots when besprinkled with rain-water. The very first night on which a man comes, O king, to reside in the womb, journeying steadily on, from that night he approaches death nearer and nearer every day. For this reason, to those who take a right view of this worldy existence, such sorrow is but the outcome(expansion) of ignorance. If ignorance is not the cause, but separation is the cause, of sorrow, then as days pass on, it ought to increase: how does it abate? Therefore, friend, think of yourself and give up indulgence in sorrow. Not to think of them at all is the great medicine for the deep wounds of sorrow which appear all of a sudden, which are fresh, and which cut the vital parts.
On hearing his words, Kaundinya rose up, appearing to be enlightened on the subject, and said—Away with residence in the hell of a house.To the forest itself shall I retire.
Kapila observed again—Even in a forest impediments overtake those who are affected by passion; even in a house restraining the five organs of sense constitutes penance: the home is a penance-grove to him, with passions subdued, who proceeds in an act which is irreproachable. An afflicted man, in whatever Asrama he may choose to be, should do to the duties of religion, treating all creatures equally: external signs are not the cause of the performance of religious rites. It is also said—Those, who eat just to support life, lead a married life for progeny, and have speech but to declare the truth, surmount difficulties. The soul is a river which has self-restraint for its holy stairs, truthfulness for its water, good disposition for its banks and mercy for its waves: bathe in this river, O son of Pandu: the inner soul is not purified by water. More especially, He enjoys happiness who renounces this exceedingly worthless worldly life which is overwhelmed with the pains of birth, death, old age diseases. Pain is the real thing(existing in this world), and not happiness, since that is observed: the term happiness is applied to the removal of one is afflicted with sorrow.
Kaundinya said—Just so.
Then the Brahmana, afflicted with sorrow, cursed me, saying—’From to-day thou shalt be the carrier of serpents.’
Kapila said—Now you are incapable of listening to advice. Your heart is heavy with grief. Still, hear what is fit to be done.
Association should be given up by all means; if it cannot be given up it should be made with the good; for the company of the good is a medicine. Desire should be abandoned, it should be entertained with respect to final emancipation; for such a desire is the medicine for it.
On hearing this, that Kaundinya, the fire of whose sorrow was extinguished by the water of Kapila’s advice, became an ascetic. So, owing to the Brahmana’s curse. I lie here to carry the frogs.
Now that frog went to the king of frogs, Jalapada by name, and informed him of that. Then the chief of the frogs came there and mounted the serpent’s back.
The serpent, too, taking him on his back, moved about stepping beautifully. The next day, finding him unable to move about—the chiefs of serpents asked him why he was slow to move.
The serpent replied—My lord, I am weak on account of want of food.
The frog-king replied—We command you to eat frogs. Then saying, “This great favour is accepted,” he ate up the frogs gradually.
After that, finding the pond void of frogs, he devoured the frog-king also.
Now, my lord, let us have done with the narration of old stories. My opinion is that we should make peace with this king, Hiranyagarbha, who is amply worthy of an alliance.
The king said—What means this idea of yours? For we have beaten him in war. If, therefore, he lives as our vassal, let him do so; else we shall fight him again.
Just at the time a parrot coming from Jambudvipa said—Lord, the Sarasa king of Ceylon has invaded Jambudvipa and continues to be there.
The king asked in great confusion—What?
The parrot told the same thing again.
The Vulture said to himself—Well done, minister Chakravaka: you, all knowing one, excellent, excellent!
The king in anger—Let this king be alone then. Him I will first go and destroy, root and branch.
The minister, Far-seeing, having smiled, observed—One should not thunder in vain like the autumnal clouds; a great man does not disclose to another the object he seeks or does not seek. A king should not engage many foes simultaneously; even the haughty cobra is certainly killed by many insects. My lord, why should we go without concluding a treaty? For, in that case he will raise an insurrection after we leave. He, who without having ascertained the real truth about a things yields himself up to anger, repents, as did the thoughtless Brahmana on account of his mungoose.
The king asked how it was.—
Duradarsi thus related this.
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