2. Short moral stories in Sanskrit with English translation
१. मित्र-भेदः
वर्धमान-वृत्तान्तः
अथातः प्रारभ्यते मित्र-भेदो नाम प्रथमं तन्त्रम् । यस्यायमादिमः श्लोकः-
वर्धमानो महान् स्नेहः सिंह-गो-वृषयोर्वने ।
पिशुनेनातिलुब्धेन जम्बुकेन विनाशितः ॥ १.१॥
तद्यथानुश्रूयते । अस्ति दक्षिणात्ये जनपदे महिलारोप्यं नाम नगरम् । तत्र धर्मोपार्जित-भूरि-विभवो वर्धमानको नाम वणिक्-पुत्रो बभूव । तस्य कदाचिद्रात्रौ शय्यारूढस्य चिन्ता समुत्पन्ना । तत् प्रभूतेऽपि वित्तेऽर्थोपायाश्चिन्तनीयाः कर्तव्याश्चेति । यत उक्तं च-
नहि तद्विद्यते किञ्चिद्यदर्थेन न सिद्ध्यति ।
यत्नेन मतिमांस्तस्मादर्थमेकं प्रसाधयेत् ॥ १.२॥
यस्यार्थ्यास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः ।
यस्यार्थाः स पुमां लोके यस्यार्थाः स च पण्डितः ॥ १.३॥
न सा विद्या न तद्दानं न तच्छिल्पं न सा कला ।
न तत् स्थैर्यं हि धनिनां याचकैर्यन् न गीयते ॥ १.४॥
इह लोके हि धनिनां परोऽपि स्वजनायते ।
स्वजनोऽपि दरिद्राणां सर्वदा दुर्जनायते ॥ १.५॥
अर्थेभ्योऽपि हि वृद्धेभ्यः संवृत्तेभ्य इतस्ततः ।
प्रवर्तन्ते क्रियाः सर्वाः पर्वतेभ्य इवापगाः ॥ १.६॥
पूज्यते यदपूज्योऽपि यदगम्योऽपि गम्यते ।
वन्द्यते यदवन्द्योऽपि स प्रभावो धनस्य च ॥ १.७॥
अशनादिन्द्रियाणीव स्युः कार्याण्यखिलानपि ।
एतस्मात् कारणाद्वित्तं सर्व-साधनमुच्यते ॥ १.८॥
अर्थार्थी जीव-लोकोऽयं श्मशानमपि सेवते ।
त्यक्त्वा जनयितारं स्वं निःस्वं गच्छति दूरतः ॥ १.९॥
गत-वयसामपि पुंसां येषामर्था भवन्ति ते तरुणाः ।
अर्थे तु ये हीना वृद्धास्ते यौवनेऽपि स्युः ॥ १.१०॥
स चार्थः पुरुषाणां षड्भ्रुपायैर्भवति भिक्षाया नृप-सेवया कृषि-कर्मणा विद्योपार्जनेन व्यवहारेण वणिक्-कर्मणा वा । सर्वेषामपि तेषां वाणिज्येनातिरस्कृतोऽर्थ-लाभः स्यात् । उक्तं च यतः-
कृता भिक्षानेकैर्वितरति नृपो नोचितमहो
कृषिः क्लिष्टा विद्या गुरु-विनय-वृत्त्यातिविषमा ।
कुसीदाद्दारिद्र्यं परकरगत-ग्रन्थि-शमनान्
न मन्ये वाणिज्यात् किमपि परमं वर्तनमिह ॥ १.११॥
उपायानां च सर्वेषामुपायः पण्य-सङ्ग्रहः ।
धनार्थं शस्यते हे एकस्तदन्यः संशयात्मकः ॥ १.१२॥
तच्च वाणिज्यं सप्त-विधमर्थागमाय स्यात् । तद्यथा गान्धिक-व्यवहारः, निक्षेप-प्रवेशः, गोष्ठिक-कर्म, परिचित-ग्राहकागमः, मिथ्या-क्रय-कथनम्, कूट-तुला-मानम्, देशान्तराद्भाण्डानयनं चेति । उक्तं च-
पण्यानां गान्धिकं पण्यं किमन्यैः काञ्चनादिभिः ।
यत्रैकेन च यत् क्रीतं तच्छतेन प्रदीयते ॥ १.१३॥
निक्षेपे पतिते हर्म्ये श्रेष्ठी स्तौति स्व-देवताम् ।
निक्षेपी म्रियते तुभ्यं प्रदास्यामुपयाचितम् ॥ १.१४॥
गोष्ठिक-कर्म-नियुक्तः श्रेष्ठी चिन्तयति चेतसा हृष्टः ।
वसुधा वसु-सम्पूर्णा मयाद्य लब्धा किमन्येन ॥ १.१५॥
परिचितमागच्छन्तं ग्राहकमुत्कण्ठ्या विलोकयासौ ।
हृष्यति तद्धन-लब्धो यद्वत् पुत्रेण जातेन ॥ १.१६॥
अन्यच्च-
पूर्णापूर्णे माने परिचित-जन-वञ्चनं तथा नित्यम् ।
मिथ्या-क्रयस्य कथनं प्रकृतिरियं स्यात् किरातानाम् ॥ १.१७॥
द्विगुणं त्रिगुणं वित्तं भाण्ड-क्रय-विचक्षणाः ।
प्राप्नुवन्तुद्यमाल्लोका दूर-देशान्तरं गताः ॥ १.१८॥
इतेवं सम्प्रधार्य मथुरा-गामीनि भाण्डानादाय शुभायां तिथौ गुरु-जनानुज्ञातः सुरथाधिरूढः प्रस्थितः । तस्य च मङ्गल-वृषभ सञ्जीवक-नन्दक-नामानौ गृहोत्पन्नौ धूर्वोढारौ स्थितौ । तयोरेकः सञ्जीवकाभिधानो यमुना-कच्छमवतीर्णः सम्पङ्क-पूरमासाद्य कलित-चरणो युग-भङ्गं विधाय विषसाद ।
अथ तं तदवस्थमालोक्य वर्धमानः परं विषादमागमत् । तदर्थं च स्नेहार्द्र-हृदयस्त्रि-रात्रं प्रयाण-भङ्गमकरोत् । अथ तं विषण्णमालोक्य साऋथिकैरभिहितम्- भोः श्रेष्ठिन् ! किमेवं वृषभस्य कृते सिंह-व्याघ्र-समाकुले बह्वपायेऽस्मिन् वने समस्त-सार्थस्त्वया सन्देहे नियोजितः । उक्तं च-
न स्वल्पस्य कृते भूरि नाशयेन् मतिमान् नरः ।
एतदेवात्र पाण्डित्यं यत् स्वल्पाद्भूरि-रक्षणम् ॥ १.१९॥
अथासौ तदवधार्य सञ्जीवकस्य रक्षा-पुरुषान् निरूप्याशेष-सार्थं नीत्वा प्रस्थितः । अथ रक्षा-पुरुषा अपि बह्वपायं तद्वनं विदित्वा सञ्जीवकं परित्यज्य पृष्ठतो गत्वाऽन्येद्युस्तं सार्थवाहं मिथ्याहुः- स्वामिन्, मृतोऽसौ सञ्जीवकः । अस्माभिस्तु सार्थवाहस्याभीष्ट इति मत्वा वह्निना संस्कृतः इति ।
तच्छ्रुत्वा सार्थवाहः कृतज्ञतया स्नेहार्द्र-हृदयस्तस्यौर्ध्व-देहिक-क्रिया वृषोत्सर्गादिकाः सर्वाश्चकार । सञ्जीवकोऽपायुः-शेषतया यमुना-सलिल-मिश्रैः शिशिरतरवातैराप्यायित-शरीरः कथञ्चिदपुत्थाय यमुना-तटमुपपेदे । तत्र मरकत-सदृशानि बाल-तृणाग्राणि भक्षयन् कतिपयैरहोभिर्हर-वृषभ इव पीनः ककुद्मान् बलवांश्च संवृत्तः । प्रत्यहं वल्मीक-शिखराग्राणि शृङ्गाभ्यां विदारयन् गर्जमान आस्ते । साधु चेदमुच्यते-
अरक्षितं तिष्ठति देव-रक्षितं
सुरक्षितं देव-हतं विनश्यति ।
जीवतनाथोऽपि वने विसर्जितः
कृत-प्रयत्नोऽपि गृहे विनश्यति ॥ १.२०॥
अथ कदाचित् पिङ्गलको नाम सिंहः सर्व-मृग-परिवृतः पिपासाकुल उदक-पानार्थं यमुना-तटमवतीर्णः सञ्जीवकस्य गम्भीरतर-रावं दूरादेवाशृणोत् । तच्छ्रुत्वाऽतीव व्याकुल-हृदयः ससाध्वसमाकारं प्रच्छाद्य बट-तले चतुर्मण्डलावस्थानेनावस्थितः । चतुर्मण्डलावस्थानं त्विदं- सिंहः सिंहानुयायिनः काकरवाः किवृत्ता इति ।
अथ तस्य करटक-दमनक-नामानौ द्वौ शृगालौ मन्त्रि-पुत्रौ भ्रष्टाधिकारौ सदानुयायिनावास्ताम् । तौ च परस्परं मन्त्रयतः । तत्र दमनकोऽब्रवीत्- भद्र करटक, अयं तावदस्मत्-स्वामी पिङ्गलक उदक-ग्रहणार्थं यमुना-कच्छमवतीर्य स्थितः । स किं निमित्तं पिपासाकुलोऽपि निवृत्त्य व्यूह-रचनां विधाय दौर्मनस्येनाभिभूतोऽत्र बट-तले स्थितः ।
करटक आह- भद्र किमावयोरनेन व्यापारेण उक्तं च यतः-
अव्यापरेषु व्यापारं यो नरः कर्तुमिच्छति ।
स एव निधनं याति कीलोत्पाटीव वानरः ॥ १.२१॥
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- Friend-difference
The growing-history
This is where the first tantra, called the difference between friends, begins. whose first verse is:
The great affection between the lion, the cow and the bull in the forest grew.
He was destroyed by the greedy Jambuca 1.1.
That’s as it sounds. There is a town called Mahilaropyam in the southernmost district. There was born a merchant named Vardhamana, who had earned great wealth by virtue of his religious duties. One night, while he was lying in bed, anxiety arose. That is, even with abundant wealth, one should think of and do ways to earn money. Whereas it is said that-
There is nothing that cannot be accomplished by means of it.
A wise person should therefore endeavor to accomplish one purpose. 1.2.
Friends are the friends of the one who has the means, and relatives are the ones who have the means.
A man whose objectives are fulfilled in this world is a wise man 1.3.
That is not knowledge, that is not charity, that is not craft, that is not art.
That which is not praised by beggars is not the stability of the rich. 1.4.
In this world, even the richest man is born to his own people.
Even relatives of the poor are always miserable. 1.5.
Even from the old men who have turned away from the wealth, they are here and there.
All activities are carried on like streams flowing from mountains 1.6.
Whatever is worshipable is worshipable and whatever is attainable is attainable.
That which is worshiped even by the unworthy is the power of wealth 1.7.
From food, the senses become the same as all other activities.
For this reason, wealth is said to be the means of all. 1.8.
This world of living beings seeking wealth also serves the graveyard
Leaving his father, he goes far away, without his own. 1.9.
Those who are worthy of men even in their old age are young
Those who are deprived of wealth may become old even in their youth 1.10.
That purpose is attained by men through the six means of begging, serving the king, engaging in agriculture, acquiring knowledge, engaging in business, or engaging in mercantile activities. All of them would have a financial gain that would have been rejected by their trade. And it is said because-
Oh it is not proper for the king to distribute alms made by many
Agriculture is a complicated subject, and the teacher’s humility and occupation are very uneven.
Kusida poverty relieves the knot in the hands of others
I don’t think there is anything better in this world than commerce. 1.11.
The means of all means is the collection of goods
O one is recommended for the sake of wealth while the other is doubtful 1.12.
That trade is for the purpose of obtaining seven kinds of wealth. These include Gandhian transactions, deposit entry, gathering activities, visits to acquaintances, false purchase statements, counterfeit weights, and imports of goods from other countries. It is also said that-
What is the use of other commodities such as gold and other commodities?
Whatever is bought by one person is given back by one hundred persons. 1.13.
When the deposit falls into the house, the best woman praises her goddess.
The depositor will die, and I will give you what you asked for. 1.14.
The best man, engaged in the work of the council, thinks and is happy in his mind.
Today I have obtained the earth, which is full of wealth. What else can I acquire? 1.15.
They looked anxiously at the familiar customer who was coming.
He rejoices when he has obtained that wealth, just as he rejoices when he has a son born to him. 1.16.
Otherwise-
In the fullest sense, cheating on acquaintances is always the case.
It is the nature of the Kirātas to tell of false purchases. 1.17.
They are wise in buying goods and twice as much money as three times as much.
The worlds have gone to distant places to achieve their goals. 1.18.
Having thus decided, he took the vessels for Mathura and on an auspicious date, with the permission of his spiritual master, set out on a chariot. There were two bulls named Mangala, Sanjivaka and Nandaka, who were born in his house and carried the wood. One of them, named Sanjivaka, descended from the Yamuna river and reached the flood of mud.
Then, seeing him in that state, he became increasingly depressed. For that reason, his heart soaked with affection, he broke his journey for three nights. Then, seeing him dejected, the Sarithikas said, “Oh, the best! Why, for the sake of the bull, have you engaged in doubt all the means of this forest, which is crowded with lions and tigers? It is also said that-
A wise man should not waste much for the sake of a little
This is the wisdom of protecting a lot from a little. 1.19.
Then, understanding this, he assigned the men to protect the reviver and set out with the rest. Then the men of the rakshasas, knowing that the forest was a dangerous place, abandoned Sanjivaka and followed him. The next day they lied to him and told him that he was carrying the wealth. We, however, thought that it was the wish of Sārthavāha, and he was purified by fire.
When Sārthavāha heard this, his heart moved with gratitude and affection, he performed all the rituals of the upper body, including the sacrifice of the bull. Sanjivaka, whose body was drunk by the colder winds mixed with the remaining water of the Yamuna, somehow got up and reached the bank of the Yamuna. There, eating the tops of young grass that looked like emerald, he became fat and strong like a deer bull for a few days. Every day the demon keeps roaring, tearing the tops of the anthill trees with its horns. If it is right, it is said:
Unprotected remains god-protected
Safely killed by the gods, it is destroyed.
The living lord was also banished to the forest
Even the best efforts are ruined at home. 1.20.
One day a lion named Piṅgalaka, surrounded by all his deer, descended to the bank of the Yamunā River to drink water when he was thirsty. He heard from a distance the deeper roar of the reviver. When he heard this, he was very agitated and covered himself with a frightened figure and stood in a four-circle position on the bottom of the butt. The position of the four circles is as follows:
There were two foxes named Karataka and Damanaka, the sons of his ministers, who had lost their authority and were always his followers. The two of them consulted with each other. There Damanaka said, “My dear Karataka, this is our lord Pingalaka, who has come down from the Yamuna to fetch water. Why, though overcome with thirst, did he stop, and, overcome with depression, he stopped and formed his army, and stood here on the bottom of the butt?
Karataka said: Gentleman, what is it that you have said in business and because-
A man who wishes to engage in business in non-business
That same monkey is going to die like a keyhole. 1.21.