3. Short moral stories in Sanskrit with English translation

कथा १ कीलोत्पाटि-वानर-कथा

कस्मिंश्चिन् नगराभ्याशे केनापि वणिक्-पुत्रेण तरु-खण्ड-मध्ये देवतायतनं कर्तुमारब्धम् । तत्र च ये कर्मकराः स्थापनादयः । ते मध्याह्न-बेलायामाहारार्थं नगर-मध्ये गच्छन्ति । अथ कदाचित् तत्रानुषङ्गिकं वानर-यूथमितश्चेतश्च परिभ्रमदागतम् । तत्रैकस्य कस्यचिच्छिल्पिनोऽर्ध-स्फाटितोऽञ्जन-वृक्ष-दारुमयः स्तम्भः खदिर-कीलकेन मध्य-निहितेन तिष्ठति । एतस्मिन्नन्तरे ते वानरास्तरु-शिखर-प्रसाद-श‍ृङ्ग-दारु-पर्यन्तेषु यथेच्छया क्रीडितुमारब्धाः । एकश्च तेषां प्रत्यासन्न-मृत्युश्चापल्यात् तस्मिन्नर्ध-स्फोटित-स्तम्भे उपविश्य पाणिभ्यां कीलकं सङ्गृह्य यावदुत्पादयितुमारेभे तावत् तस्य स्तम्भ-मध्य-गत-वृषणस्य स्व-स्थानाच्चलित-कीलकेन यद्वृत्तं तत् प्रागेव निवेदितम् । अतोऽहं ब्रवीमि- अव्यापारेषु इति । आवयोर्भक्षित-शेष आहारोऽस्तेव । तत् किमनेन व्यापारेण । दमनक आह तत् किं भवान् आहारार्थी केवलमेव । तन् न युक्तम् । उक्तं च-
सुहृदामुपकारणाद्द्विषतामपपकारणात् ।
नृप-संश्रय इष्यते बुधैर्जठरं को न बिभर्ति केवलम् ॥ १.२२॥

किं च-
यस्मिञ्जीवन्ति जीवन्ति बहवः सोऽत्र जीवतु ।
वयांसि किं न कुर्वन्ति चञ्च्वा स्वोदर-पूरणम् ॥ १.२३॥

तथा च-
यज् जीव्यते क्षणमपि प्रथितं मनुष्यैर्
विज्ञान-शौर्य-विभवार्य-गुणैः समेतम् ।
तन् नाम जीवितमिह प्रवदन्ति तज्-ज्ञाः
काकोऽपि जीवति चिराय बलिं च भुङ्क्ते ॥ १.२४॥

यो नात्मना न च परेण च बन्धु-वर्गे
दीने दयां न कुरुते न च मर्त्य-वर्गे ।
किं तस्य जीवित-फलं हि मनुष्य-लोके
काकोऽपि जीवति चिराय बलिं च भुङ्क्ते ॥ १.२५॥

सुपूरा स्यात् कुनदिका सुपूरो मूषिकाञ्जलिः ।
सुसन्तुष्टः कापुरुषः स्वल्पकेनापि तुष्यति ॥ १.२६॥

किं च-
किं तेन जातु जातेन माटुर्यौवन-हारिणा ।
आरोहति न यः स्वस्य वंशस्याग्रे ध्वजो यथा ॥ १.२७॥

परिवर्तिनि संसारे मृतः को वा न जायते ।
जातस्तु गण्यते सोऽत्र यः स्फुरेच्च श्रियाधिकः ॥ १.२८॥

किं च-
जातस्य नदी-तीरे तस्यापि तृणस्य जन्म-साफल्यम् ।
यत् सलिल-मज्जनाकुल-जन-हस्तालम्बनं भवति ॥ १.२९॥

तथा च-
स्तिमितोन्नत-सञ्चारा जन-सन्ताप-हारिणः ।
जायन्ते विरला लोके जलदा इव सज्जनाः ॥ १.३०॥

निरतिशयं गरिमाणं तेन
जनन्याः स्मरन्ति विद्वांसः ।
यत् कमपि वहति गर्भं
महतामपि यो गुरुर्भवति ॥ १.३१॥

अप्रकटीकृत-शक्तिः शक्तोऽपि जनस्तिरस्क्रियां लभते ।
निवसन्नन्तर्दारुणि लङ्घ्यो वह्निर्न तु ज्वलितः ॥ १.३२॥

करटक आह- आवां तावदप्रधानौ तत् किमावयोरनेन व्यापरेण ।
उक्तं च-
अपृष्टोऽत्राप्रधानो यो ब्रूते राज्ञः पुरः कुधीः ।
न केवलमसम्मानं लभते च विडम्बनम् ॥ १.३३॥

तथा च-
वचस्तत्र प्रयोक्तव्यं यत्रोक्तं लभते फलम् ।
स्थायी भवति चात्यन्तं रागः शुक्ल-पटे यथा ॥ १.३४॥

दमक आह- मा मैवं वद ।
अप्रधानः प्रधानः स्यात् सेवते यदि पार्थिवम् ।
प्रधानोऽपप्रधानः स्याद्यदि सेवा-विवर्जितः ॥ १.३५॥

यत उक्तं च-
आसन्नमेव नृपतिर्भजते मनुष्यं
विद्या-विहीनमकुलीनमसंस्कृतं वा ।
प्रायेण भूमि-पतयः प्रमदा लताश्च
यत् पार्श्वतो भवति तत् परिवेष्टयन्ति ॥ १.३६॥

तथा च-
कोप-प्रसाद-वस्तूनि ये विचिन्वन्ति सेवकाः ।
आरोहन्ति शनैः पश्चाद्धुन्वन्तमपि पार्थिवम् ॥ १.३७॥

विद्यावतां महेच्छानां शिल्प-विक्रम-शालिनाम् ।
सेवा-वृत्ति-विदां चैव नाश्रयः पार्थिवं विना ॥ १.३८॥

ये जात्यादि-महोत्साहान् नरेन्द्रान् नोपयान्ति च ।
तेषामामरणं भिक्षा प्रायश्चित्तं विनिर्मितम् ॥ १.३९॥

ये च प्राहुर्दुरात्मानो दुराराध्या महीभुजः ।
प्रमादालस्य-जाड्यानि ख्यापितानि निजानि तैः ॥ १.४०॥

सर्पान् व्याघ्रान् गजान् सिंहान् दृष्ट्वोपायैर्वशीकृतान् ।
राजेति कियती मात्रा धीमतामप्रमादिनाम् ॥ १.४१॥

राजानमेव संश्रित्य विद्वान् याति परां गतिम् ।
विना मलयमन्यत्र चन्दनं न प्ररोहति ॥ १.४२॥

धवलानातपत्राणि वाजिनश्च मनोरमाः ।
सदा मत्ताश्च मातङ्गाः प्रसन्ने सति भूपतौ ॥ १.४३॥

करटक आह- अथ भवान् किं कर्तुमनाः ?
सोऽब्रवीत्- अद्यास्मत्-स्वामी पिङ्गलको भीतो भीत-परिवारश्च वर्तते । तदैनं गत्वा भय-कारणं विज्ञाय सन्धि-विग्रह-यान-आसन-संश्रय-द्वैधी-भावानामेकतमेन संविधास्ये ।
करटक आह- कथं वेत्ति भवान् यद्भयाविष्टोऽयं स्वामी ?
सोऽब्रवीत्- ज्ञेयं किमत्र ? यत उक्तं च-
उदीरितोऽर्थः पशुनापि गृहते
हयाश्च नागाश्च वहन्ति चोदिताः ।
अनुक्तमपूहति पण्डितो जनः
परेङ्गित-ज्ञान-फ्जला हि बुद्धयः ॥ १.४४॥

तथा च मनुः (८.२६)-
आकारैरिङ्गितैर्गत्या चेष्टया भाषणेन च ।
नेत्र-वक्त्र-विकारैश्च लक्ष्यतेऽन्तर्गतं मनः ॥ १.४५॥

तदद्यैनं भयाकुलं प्राप्य स्व-बुद्धि-प्रभावेन निर्भयं कृत्वा वशीकृत्य च निजां साचिव्य-पदवीं समासादयिष्यामि ।
करटक आह- अनभिज्ञो भवान् सेवा-धर्मस्य । तत् कथमेनं वशीकरिष्यसि ?
सोऽब्रवीत्- कथमहं सेवानभिज्ञः ? मया हि तातोत्सङ्गे क्रीडताभ्यागत-साधूनां नीति-शास्त्रं पठता यच्छ्रुतं सेवा-धर्मस्य सारं तधृदि स्थापितम् । श्रूयतां तच्चेदम्-
सुवर्ण-पुष्पितां पृथ्वीं विचिन्वन्ति नरास्त्रयः ।
शूरश्च कृत-विद्यश्च यश्च जानाति सेवितुम् ॥ १.४६॥

सा सेवा या प्रभु-हिता ग्राह्या वाक्य-विशेषतः ।
आश्रयेत् पार्थिवं विद्वांस्तद्द्वारेणैव नान्यथा ॥ १.४७॥

यो न वेत्ति गुणान् यस्य न तं सेवेत पण्डितः ।
न हि तस्मात् फलं किञ्चित् सुकृष्टादूषरादिव ॥ १.४८॥

द्रव्य-कृति-हीनोऽपि सेव्यः सेव्य-गुणान्वितः ।
भवताजीवनं तस्मात् फलं कालान्तरादपि ॥ १.४९॥

अपि स्थाणुवदासीनः शुष्यन् परिगतः क्षुधा ।
न त्वज्ञानात्म-सम्पन्नाद्वृत्तिमीहते पण्डितः ॥ १.५०॥

सेवकः स्वामिनं द्वेष्टि कृपणं परुषाक्षरम् ।
आत्मानं किं स न द्वेष्टि सेव्यासेव्यं न वेत्ति यः ॥ १.५१॥

यस्याश्रित्य विश्रामं क्षुधार्ता यान्ति सेवकाः ।
सोऽर्कवन् नृपतिस्त्याज्यः सदा पुष्प-फलोऽपि सन् ॥ १.५२॥

राज-मातरि देव्यां च कुमारे मुख्य-मन्त्रिणि ।
पुरोहिते प्रतीहारे सदा वर्तेत राजवत् ॥ १.५३॥

जीवेति प्रब्रुवन् प्रोक्तः कृत्याकृत्य-विचक्षणः ।
करोति निर्विकल्पं यः स भवेद्राज-वल्लभः ॥ १.५४॥

प्रभु-प्रसादजं वित्तं सुप्राप्तं यो निवेदयेत् ।
वस्त्राद्यं च दधातङ्गे स भवेद्राज-वल्लभः ॥ १.५५॥

अन्तः-पुर-चरैः सार्धं यो न मन्त्रं समाचरेत् ।
न कलत्रैर्नरेन्द्रस्य स भवेद्राज-वल्लभः ॥ १.५६॥

द्यूतं यो यम-दूताभं हालां हालाहलोपमम् ।
पश्येद्दारान् वृथाकारान् स भवेद्राज-वल्लभः ॥ १.५७॥

युद्ध-कालेऽग्रणीर्यः स्यात् सदा पृष्ठानुगः पुरे ।
प्रभोर्द्वाराश्रितो हर्म्ये स भवेद्राज-वल्लभः ॥ १.५८॥

सम्मतोऽहं विभोर्नित्यमिति मत्वा व्यतिक्रमेत् ।
कृच्छ्रेष्वपि न मर्यादां स भवेद्राज-वल्लभः ॥ १.५९॥

द्वेषि-द्वेष-परो नित्यमिष्टानामिष्ट-कर्म-कृत् ।
यो नरो नर-नाथस्य स भवेद्राज-वल्लभः ॥ १.६०॥

प्रोक्तः प्रत्युत्तरं नाह विरुद्धं प्रभुना न यः ।
न समीपे हसतुच्चैः स भवेद्राज-वल्लभः ॥ १.६१॥

उप् रणं शरणं तद्वन् मन्यते भय-वर्जितः ।
प्रवासं स्व-पुरावासं स भवेद्राज-वल्लभः ॥ १.६२॥

न कुर्यान् नरनाथस्य योषिद्भिः सह सङ्गतिम् ।
न निन्दां न विवादं च स भवेद्राज-वल्लभः ॥ १.६३॥

करटक आह- अथ भवांस्तत्र गत्वा किं तावत् प्रथमं वक्ष्यति तत् तावदुच्यताम् ।
दमनक आह-
उत्तरादुत्तरं वाक्यं वदतां सम्प्रजायते ।
सुवृष्टि-गुण-सम्पन्नाद्बीजाद्बीजमिवापरम् ॥ १.६४॥

अपाय-सन्दर्शनजां विपत्तिं
उपाय-सन्दर्शनजां च सिद्धिम् ।
मेधाविनो नीति-गुण-प्रयुक्तां
पुरः स्फुरन्तीमिव वर्णयन्ति ॥ १.६५॥

एकेषां वाचि शुकवदन्येषां हृदि मूकवत् ।
हृदि वाचि तथान्येषां वल्गु वल्गन्तिउ सूक्तयः ॥ १.६६॥

न च अहमप्राप्त-कालं वक्ष्ये । आकर्णितं मया नीति-सारं पितुः पूर्वमुत्सङ्गं हि निषेवता ।
अप्राप्त-कालं वचनं बृहस्पतिरपि ब्रुवन् ।
लभते बह्ववज्ञानमपमानं च पुष्कलम् ॥ १.६७॥

करटक आह-
दुराराध्या हि राजानः पर्वता इव सर्वदा ।
व्यालाकीर्णाः सुविषमाः कठिना दुष्ट-सेविताः ॥ १.६८॥

तथा च-
भोगिनः कञ्चुकाविष्टाः कुटिलाः क्रूर-चेष्टिताः ।
सुदुष्टा मन्त्र-साध्याश्च राजानः पन्नगा इव ॥ १.६९॥

द्वि-जिह्वाः क्रूर-कर्माणोऽनिष्ठाश्छिद्रानुसारिणः ।
दूरतोऽपि हि पश्यन्ति राजानो भुजगा इव ॥ १.७०॥

स्वल्पमपपकुर्वन्ति येऽभीष्टा हि महीपतेः ।
ते वह्नाविव दह्यन्ते पतङ्गाः पाप-चेतसः ॥ १.७१॥

दुरारोहं पदं राज्ञां सर्व-लोक-नमस्कृतम् ।
स्वल्पेनापपकारेण ब्राह्मण्यमिव दुष्यति ॥ १.७२॥

दुराराध्याः श्रियो राज्ञां दुरापा दुष्परिग्रहाः ।
तिष्ठन्ताप इवाधारे चिरमात्मनि संस्थिताः ॥ १.७३॥

दमनक आह- सत्यमेतत् परम् । किन्तु-
यस्य यस्य हि यो भावस्तेन तेन समाचरेत् ।
अनुप्रविश्य मेधावी क्षिप्रमात्म-वशं नयेत् ॥ १.७४॥

भर्तुश्चित्तानुवर्तित्वं सुवृत्तं चानुजीविनाम् ।
राक्षसाश्चापि गृह्यन्ते नित्यं छन्दानुवर्तिभिः ॥ १.७५॥

सरुषि नृपे स्तुति-वचनं तदभिमते प्रेम तद्द्विषि द्वेषः ।
तद्दानस्य च शंसा अमन्त्र-तन्त्रं वशीकरणम् ॥ १.७६॥

करटक आह- यदेवमभिमतं तर्हि शिवास्ते पन्थानः सन्तु । यथाभिलषितमनुष्ठीयताम् । सोऽपि प्रणम्य पिङ्गलकाभिमुखं प्रतस्थे ।
अथागच्छन्तं दमनकमालोक्य पिङ्गलको द्वास्थमब्रवीत्- अपसार्यतां वेत्र-लता । अयमस्माकं चिरन्तनो मन्त्रिपुत्रो दमनकोऽव्याहत-प्रवेशः । तत् प्रवेश्यतां द्वितीय-मण्डल-भागी । इति ।
स आह- यथावादीद्भवान् इति ।
अथोपसृत्य दमनको निर्दिष्ट आसने पिङ्गलकं प्रणम्य प्राप्तानुज्ञ उपविष्टः । स तु तस्य नक-कुलिशालङ्कृतं दक्षिण-पाणिमुपरि दत्त्वा मान-पुरः-सरमुवाच- अपि शिवं भवतः । कस्माच्चिराद्दृष्टोऽसि ?
दमनक आह- न किञ्चिद्देव-पादानामस्माभिः प्रयोजनम् । परं भवतां प्राप्त-कालं वक्तव्यं यत उत्तम-मध्यमाधमैः सर्वैरपि राज्ञां प्रयोजनम् । उक्तं च-
दन्तस्य निष्कोषणकेन नित्यं
कर्णस्य कण्डूयनकेन वापि ।
तृणेन कार्यं भवतीश्वराणां
किमाङ्ग वाग्घ-स्तवता नरेण ॥ १.७७॥

तथा वयं देव-पादानामन्वयागता भृत्या आपत्स्वपि पृष्ठ-गामिनो यद्यपि स्वमधिकारं न लभामहे तथापि देव-पादानामेतद्युक्तं न भवति । उक्तं च-
स्थानेष्वेव नियोक्तव्या भृत्या आभरणानि च ।
न हि चूडामणिः पादे प्रभवामीति बध्यते ॥ १.७८॥

यतः-
अनभिज्ञो गुणानां यो न भृत्यैरनुगम्यते ।
धनाढ्योऽपि कुलीनोऽपि क्रमायातोऽपि भूपतिः ॥ १.७९॥

उक्तं च-
असमैः समीयमानः समैश्च
परिहीयमाण-सत्-कारः ।
धुरि यो न युज्यमानस्त्रिभिर्
अर्थ-पतिं त्यजति भृत्यः ॥ १.८०॥

यच्चाविवेकितया राज्ञा भृत्यानुत्तम-पद-योग्यान् हीनाधम-स्थाने नियोजयति, न ते तत्रैव स भूपतेर्दोषो न तेषाम् । उक्तं च-
कनक-भूषण-सङ्ग्रहणोचितो
यदि मणिस्त्रपुणि प्रतिबध्यते ।
न स विरौति न चापि स शोभते
भवति योजयितुर्वचनीयता ॥ १.८१॥

यच्च स्वामेवं वदति चिराद्दृश्यते । तदपि श्रूयताम्-
सव्य-दक्षिणयोर्यत्र विशेषो नास्ति हस्तयोः ।
कस्तत्र क्षणमप्यार्यो विद्यमान-गतिर्भवेत् ॥ १.८२॥

काचे मणिर्मणौ काचो येषां बुद्धिर्विकल्पते ।
न तेषां सन्निधौ भृत्यो नाम-मात्रोऽपि तिष्ठति ॥ १.८३॥

परीक्षका यत्र न सन्ति देशे
नार्घन्ति रत्नानि समुद्रजानि ।
आभीर-देशे किल चन्द्रकान्तं
त्रिभिर्वराटैर्विपणन्ति गोपाः ॥ १.८४॥

लोहिताख्यस्य च मणेः पद्मरागस्य चान्तरम् ।
यत्र नास्ति कथं तत्र क्रियते रत्न-विक्रयः ॥ १.८५॥

निर्विशेषं यदा स्वामी समं भृत्येषु वर्तते ।
तत्रोद्यम-समर्थानामुत्साहः परिहीयते ॥ १.८६॥

न विना पार्थिवो भृत्यैर्न भृत्याः पार्थिवं विना ।
तेषां च व्यवहारोऽयं परस्पर-निबन्धनः ॥ १.८७॥

भृत्यैर्विना स्वयं राजा लोकानुग्रह-कारिभिः ।
मयूखैरिव दीप्तांशुस्तेजस्वपि न शोभते ॥ १.८८॥

अरैः सन्धार्यते नाभिर्नाभौ चाराः प्रतिष्ठिताः ।
स्वामि-सेवकयोरेवं वृत्ति-चक्रं प्रवर्तते ॥ १.८९॥

शिरसा विधृता नित्यं स्नेहेन परिपालिताः ।
केशा अपि विरज्यन्ते निःस्नेहाः किं न सेवकाः ॥ १.९०॥

राजा तुष्टो हि भृत्यानामर्थ-मात्रं प्रयच्छति ।
ते तु सम्मान-मात्रेण प्राणैरपुपकुर्वते ॥ १.९१॥

एवं ज्ञात्वा नरेन्द्रेण भृत्याः कार्या विचक्षणाः ।
कुलीनाः शौर्य-संयुक्ताः शक्ता भक्ताः क्रमागताः ॥ १.९२॥

यः कृत्वा सुकृतं राज्ञो दुष्करं हितमुत्तमम् ।
लज्जया वक्ति नो किञ्चित् तेन राजा सहायवान् ॥ १.९३॥

यस्मिन् कृत्यं समावेश्य निर्विशङ्केन चेतसा ।
आस्यते सेवकः स स्यात् कलत्रमिव चापरम् ॥ १.९४॥

योऽनाहूतः समभ्येति द्वारि तिष्ठति सर्वदा ।
पृष्ठः सत्यं मितं ब्रूते स भृत्योऽर्हो महीभुजाम् ॥ १.९५॥

अनादिष्टोऽपि भूपस्य दृष्ट्वा हानिकरं च यः ।
यतते तस्य नाशाय स भृत्योऽर्हो महीभुजाम् ॥ १.९६॥

ताडितोऽपि दुरुक्तोऽपि दण्डितोऽपि महीभुजा ।
यो न चिन्तयते पापं स भृत्योऽर्हो महीभुजाम् ॥ १.९७॥

न गर्वं कुरुते माने नापमाने च तप्यते ।
स्वाकारं रक्षयेद्यस्तु स भृत्योऽर्हो महीभुजाम् ॥ १.९८॥

न क्षुधा पीड्यते यस्तु निद्रया न कदाचन ।
न च शीतातपाद्यैश्च स भृत्योऽर्हो महीभुजाम् ॥ १.९९॥

श्रुत्वा साङ्ग्रामिकीं वार्तां भविष्यां स्वामिनं प्रति ।
प्रसन्नास्यो भवेद्यस्तु स भृत्योऽर्हो महीभुजाम् ॥ १.१००॥

सीमा वृद्धिं समायाति शुक्ल-पक्ष इवोडुराट् ।
नियोग-संस्थिते यस्मिन् स भृत्योऽर्हो महीभुजाम् ॥ १.१०१॥

सीमा सङ्कोचमायाति वह्नौ चर्म इवाहितम् ।
स्थिते यस्मिन् स तु त्याज्यो भृत्यो राज्यं समीहता ॥ १.१०२॥

तथा श‍ृगालोऽयमिति मन्यमानेन ममोपरि स्वामिना यदवज्ञा क्रियते तदपयुक्तम् । उक्तं च यतः-
कौशेयं कृमिजं सुवर्णमुपलाद्दुर्वापि गोरोमतः
पङ्कात् तामरसं शशाङ्क उदधेरिन्दीवरं गोमयात् ।
काष्ठादग्निरहेः फणादपि मणिर्गो-पित्ततो रोचना
प्राकाश्यं स्व-गुणोदयेन गुणिनो गच्छन्ति किं जन्मना ॥ १.१०३॥

मूषिका गृह-जातापि हन्तव्या स्वाप-कारिणी ।
भक्ष्य-प्रदानैर्जारो हितकृत् प्राप्यते जनैः ॥ १.१०४॥

एरण्ड-भिण्डार्क-नलैः प्रभूतैरपि सञ्चितैः ।
दारु-कृत्यं यथा नास्ति तथैवाज्ञैः प्रयोजनम् ॥ १.१०५॥

किं भक्तेनासमर्थेन किं शक्तेर्नापकारिणा ।
भक्तं शक्तं च मां राजन् नावज्ञातुं त्वमर्हसि ॥ १.१०६॥

पिङ्गलक आह- भवत्वेवं तावत् । असमर्थः समर्थो वा चिरन्तनस्त्वमस्माकं मन्त्रि-पुत्रः । तद्विश्रब्धं ब्रूहि यत् किञ्चिद्वक्तुकामः ।
दमनक आह- देव जिज्ञाप्यं किञ्चिदस्ति ।
पिङ्गलक आह- तन् निवेदयाभिप्रेतम् ।
सोऽब्रवीत्-
अपि स्वल्पतरं कार्यं यद्भवेत् पृथिवी-पतेः ।
तन् न वाच्यं सभा-मध्ये प्रोवाचेदं बृहस्पतिः ॥ १.१०७॥

तदैकान्तिके मद्विज्ञाप्यमाकर्णयन्तु देव-पादाः । यतः-
षट्-कर्णो भिद्यते मन्त्रश्चतुष्कर्णः स्थिरो भवेत् ।
तस्मात् सर्व-प्रयत्नेन षट्कर्णं वर्जयेत् सुधीः ॥ १.१०८॥

अथ पिङ्गलकाभिप्रायज्ञा व्याघ्र-द्वीपि-वृक-पुरःसरा सर्वेऽपि तद्वचः समाकर्ण्य संसदि तत्-क्षणादेव दूरीभूताः । ततश्च दमनक आह- उदक-ग्रहणार्थं प्रवृत्तस्य स्वामिनः किमिह निवृत्त्यावस्थानम् ।
पिङ्गलक आह सविलक्ष-स्मितम्- न किञ्चिदपि ।
सोऽब्रवीत्- देव यदनाख्येयं तत् तिष्ठतु । उक्तं च-
दरिषु किञ्चित् स्वजनेषु किञ्चिद्
गोप्यं वयस्येषु सुतेषु किञ्चित् ।
युक्तं न वा युक्तमिदं विचिन्त्य
वदेद्विपश्चिन् महतोऽनुरोधात् ॥ १.[१००] तच्छ्रुत्वा पिङ्गलकश्चिन्तयामास- योग्योऽयं दृश्यते । तत् कथयामेतस्याग्रे आत्मनोऽभिप्रायम् । उक्तं च- स्वामिनि गुणान्तरज्ञे गुणवति भृत्येऽनुवर्तिनि कलये । सुहृदि निरन्तर-चित्ते निवेद्य दुःखं सुखी भवति ॥ १.[१०१]
भो दमनक श‍ृणोषि शब्दं दूरान् महान्तम् ।
सोऽब्रवीत्- स्वामिन् श‍ृणोमि । तत् किम् ।
पिङ्गलक आह- भद्र अहमस्माद्वनाद्गन्तुमिच्छामि । दमनक आह- कस्मात् ।
पिङ्गलक आह – यतोऽद्यस्मद्वने किमपपूर्वं सत्त्वं प्रविष्टं यस्यायं महा-शब्दः श्रूयते । तस्य च शब्दानुरूपेण पराक्रमेण भवितव्यमिति ।
दमनक आह- यच्छब्द-मात्रादपि भयमुपगतः स्वामी तदपयुक्तम् । उक्तं च-
अम्भसा भिद्यते सेतुस्तथा मन्त्रोऽपरक्षितः ।
पैशुन्याद्भिद्यते स्नेहो भिद्यते वाग्भिरातुरः ॥ १.१११॥

तन् न युक्तं स्वामिनः पूर्वोपार्जितं वनं त्यक्तुम् । यतो भेरी-वेणु-वीना-मृदङ्ग-ताल-पटह-शङ्ख-काहलादि-भेदेन शब्दा अनेक-विधा भवन्ति । तन् न केवलाच्छब्द-मात्रादपि भेतव्यम् । उक्तं च-
अत्युत्कटे च रौद्रे च शत्रौ प्राप्ते न हीयते ।
धैर्यं यस्य महीनाथो न स याति पराभवम् ॥ १.११२॥

दर्शित-भयेऽपि धातरि धैर्य-ध्वंसो भवेन् न धीराणाम् ।
शोषित-सरसि निदाघे नितरामेवोद्धतः सिन्धुः ॥ १.११३॥

तथा च-
यस्य न विपदि विषादः सम्पदि हर्षो रणे न भीरुत्वम् ।
तं भुवन-त्रय-तिलकं जनयति जननी सुतं विरलम् ॥ १.११४॥

तथा च-
शक्ति-वैकल्य-नम्रस्य निःसारत्वाल्लघीयसः ।
जन्निमो मानहीनस्य तृणस्य च समा गतिः ॥ १.११५॥

अपि च-
अन्य-प्रतापमासाद्य यो दृढत्वं न गच्छति ।
जतुजाभरणस्येव रूपेणापि हि तस्य किम् ॥ १.११६॥

तदेवं ज्ञात्वा स्वामिना धैर्यावष्टम्भः कार्यः । न शब्द-मात्राद्भेतव्यम् । अपि च-
पूर्वमेव मया ज्ञातं पूर्णमेतद्धि मेदसा ।
अनुप्रविश्य विज्ञातं यावच्चर्म च दारु च ॥ १.११७॥

पिङ्गलक आह- कथमेतत् ।
सोऽब्रवीत्-

=================================

Story 1 The story of the keyhole monkey

In a certain town, a merchant’s son began to build a temple for the gods in the middle of a piece of tree. There are also those who do the work, such as installation. They go into the city for lunch. Once upon a time a herd of monkeys attached to the forest came wandering about There stands a wooden pillar made of olive tree, half-cracked by some craftsman, with a date nail inserted in the middle. Meanwhile the monkeys began to play as they pleased on the tops of trees, graces, horns and trees. One of them, out of cunning about his imminent death, sat down on the half-exploded pillar, picked up the nail in his hands, and began to pull it out. That is why I say, in non-trades. The rest of the food we ate is still there. What’s with that business? Damanaka said, “Is that all you are doing, just seeking food? That’s not right. It is also said that-
It is for the sake of friends and for the sake of enemies.
The wise consider the shelter of a king to be the shelter of a king. Who does not carry his own stomach alone? 1.22.

What is f-
May the one in whom many live live live here.
Why don’t birds chew to fill their bellies? 1.23.

and f-
That which is lived even for a moment is known to men
It is endowed with the virtues of science, courage, power and nobility.
That is the name of life here, as those who know it say
The crow also lives for a long time and enjoys the sacrifice. 1.24.

He who is neither by himself nor by others in the class of relatives
He shows no mercy to the poor nor to the class of mortals
What is the fruit of his life in the world of men?
The crow also lives for a long time and enjoys the sacrifice. 1.25.

There should be a well-filled well and a well-filled mouse palm.
A coward who is well satisfied is satisfied with even a little 1.26.

What is f-
What is the use of that ever-born mother who has lost her youth?
He who does not climb on the ground is like a flag raised in front of his own dynasty. 1.27.

In a changing world, who is dead and who is not born?
The one who is born here is considered to be the one who shines and is more opulent. 1.28.

What is f-
The birth success of even that grass born on the bank of a river
That’s what makes people hang on to the hands of people who are busy bathing in the water. 1.29.

and f-
They move quietly and elevatedly and relieve the suffering of the people
Virtuous people are rarely born in this world like clouds 1.30.

Extremely dignified by that
Scholars remember their mothers.
That which carries the pregnancy at least
He is the teacher of even the greatest. 1.31.

Even if you are able to have unmanifested power, you will be rejected by the people.
The fire that lived inside the wood was crossable but not burning. 1.32.

Karataka said, “We are so important, what is that business between us?
It is also said that-
A fool who speaks before the king without being asked is the chief of the people
Not only does he get disrespect but he also gets ridiculed. 1.33.

and f-
The words should be used where the words are used and the results are obtained.
The passion is as permanent as a white cloth. 1.34.

Damak said, “Don’t say that.
If the non-principal serves the earthly, he becomes the principal.
If the principal is devoid of service, he becomes the sub-principal. 1.35.

Whereas it is said that-
The king worships the man who is nearby
or devoid of knowledge, noble, or uncultured.
Almost all the landlords and women and creepers
They surround whatever is on the side. 1.36.

and f-
Servants who seek the objects of anger and grace
They slowly climbed up the ground, even as it was shaking behind them. 1.37.

They were learned, ambitious, skilled in craftsmanship and prowess.
Those who are skilled in service and occupation have no refuge except the earth 1.38.

Those who do not approach kings who are greatly enthusiastic about caste and other things
Their immortality was determined by almsgiving and atonement. 1.39.

And those who say that they are evil-minded and difficult to worship, the rulers of the earth.
They described their own deeds of ignorance, laziness and foolishness. 1.40.

Seeing snakes, tigers, elephants and lions, they were subdued by various means.
How many intelligent and careless people call themselves kings? 1.41.

A learned person who takes refuge in the king alone attains the supreme destination
Without Malaya, sandalwood does not grow anywhere else. 1.42.

They had white umbrellas and beautiful horses
When the king is pleased the elephants are always intoxicated 1.43.

Karataka said, “Then what do you intend to do?”
He said, “Today our master, Pingala, is scared and his family is scared. Then I will go to him and find out the cause of my fear, and I will arrange for him to be in one of the dualistic states of treaty, conflict, vehicle, seat, shelter.
Karataka said, “How do you know that this master is afraid?”
He said, “What is there to be known?” Whereas it is said that-
The meaning uttered is also taken by the animal
Encouraged by the horses and elephants they carry it
A wise man wipes away what is not said
The intelligences of the others are the fruits of knowledge. 1.44.

and Manu (8.26)-
By his shapes, gestures, movements, gestures and speech
The innermost mind is also perceived by the changes in the eyes and mouth. 1.45.

So today, having found him in a state of fear, I will, by the power of my own intelligence, make him fearless and subdue him, and I will attain the position of my own secretary.
Karataka said, “You are ignorant of the religion of service. So how are you going to subdue him?
He said, “How am I aware of service?” I have instilled in my heart the essence of the religion of service that I heard while playing on my father’s lap and reading the moral code of the saintly persons who visited me. Listen to that:
Three men are searching for the golden flowering earth.
He is brave and well-educated and knows how to serve. 1.46.

That service which is in the interest of the Lord is acceptable, especially in the words.
A learned person should take refuge in the earth through that gate and nothing else. 1.47.

A learned person should not serve one who does not know the qualities of another.
There is nothing to be gained from it, just as there is nothing to be gained from a well-ploughed field. 1.48.

Even if he is devoid of material deeds, he is to be served and possesses the qualities of service.
Your life is therefore the fruit of your life, even after a period of time. 1.49.

Even though he was sitting like a standing object, he was dry and hungry.
But a learned person does not seek to earn a living because he is endowed with ignorance. 1.50.

A servant hates his master who is miserable and harsh
What is the use of a man who does not hate himself and does not know what is to be served and what is not to be served? 1.51.

His servants, who are hungry, take refuge in him.
That king, who is like the sun, should be abandoned, even though he always bears flowers and fruits. 1.52.

The king’s mother, the goddess, the young chief minister.
The priest should always behave like a king in the presence of the gatekeeper. 1.53.

He was told that he was a living being and that he was clever in his actions and figures.
He who makes himself free from duality becomes the beloved of the king. 1.54॥

Anyone who offers wealth well received by the grace of the Lord
He who wears clothes and other articles on his body will become the king’s favorite. 1.55.

He who does not chant the mantra with the inner-city guards.
He will not be the beloved of the king by his wives 1.56.

He who gambles is like the messenger of Yama, and he is like a halāla.
If he sees his wives in vain he will become the beloved of the king. 1.57.

He who is in the forefront in times of war should always follow the rear in the city
He who takes refuge in the palace at the gate of his master will become the beloved of the king. 1.58.

One should transgress the law, thinking that he is always acceptable to the Lord.
He will not be limited even in difficult circumstances and will be the beloved of the king. 1.59.

He is always free from hatred and hatred and does the desired deeds of those whom he desires.
A man who is the master of men will be the beloved of the king. 1.60.

He who is not spoken to by the Lord does not reply to the opposite.
He who does not laugh loudly nearby will become the king’s favorite. 1.61.

He who is free from fear thinks of surrender as a refuge.
He will be the king’s favorite when he travels to his own city. 1.62.

One should not associate with women who are the masters of men.
He will be the beloved of the king and will not be condemned or disputed. 1.63.

Karataka said, “Then tell me what you will say first when you go there.
The sigh of repression-
From the latter, the latter is generated by the speakers.
It is like a seed from a seed endowed with the qualities of good rainfall. 1.64.

the calamity caused by the sight of danger
and the perfection born of seeing the remedy.
The intelligent used the virtues of ethics
They describe it as if it were flickering in front of her. 1.65.

Some people’s mouths are like parrots, while others’ hearts are dumb.
Their hearts and mouths are filled with the sweet words of others. 1.66.

Nor will I say that the time has not come. I have heard the essence of morality because I have served my father in the past.
Even Bṛhaspati spoke words that were not yet timely.
He gets a lot of contempt and a lot of insults. 1.67.

Karatak sighed-
Kings are always as difficult to worship as mountains.
They are crowded with serpents and very uneven and difficult and infested with evil 1.68.

and f-
The enjoyers are dressed in waistcoats and are crooked and cruel
Kings are very wicked and capable of chanting mantras like serpents 1.69.

They have two tongues and are cruel and unfaithful and follow their holes
Kings can see from a distance, just as snakes can see. 1.70.

Those who are desired by the king do little wrong
These sinful moths are burned like fire 1.71.

It is a difficult position for kings to climb and is worshiped by all the worlds.
Just as a brāhmaṇa is corrupted by a small act of wrongdoing 1.72.

They are difficult to worship, and the opulence of kings is difficult to obtain and difficult to marry.
They remained in the self for a long time, as if they were suffering from the base. 1.73.

Damanaka said, “This is the truth beyond. but-
One should act according to the nature of each person.
An intelligent person should enter the body and quickly bring it under his control. 1.74.

She should follow the mind of her husband and behave well towards her dependents.
Even the rakshasas are always captured by those who follow the Vedas 1.75.

When a king is angry, words of praise are given to those who love him, and hatred to those who hate him.
The praise of that charity is the subjugation of the mantra-tantra. 1.76.

Karataka said, “If this is what you want, then let those paths be Shiva’s. Please do as you wish. He too bowed down and started towards Pingalaka.
Then, seeing Damanaka coming, Pingala said to the doorkeeper, “Take away the cane and creeper. This is our long-standing minister’s son, Damanaka, who has an unhindered entry. Let’s get that in, second-circle participant. so far .
He replied, “You have spoken as you have said.
Then Damanaka approached him, bowed to Piṅgalaka in the seat designated for him, and having obtained permission, sat down. He, however, placed his right hand, which was adorned with a golden scepter, on top of him and said to him in front of him, “You are also Shiva. Why have you been seen for so long?
Damanaka replied, “We have no need of the feet of the gods. But you must tell me the time you have reached, for all kings, good, middle and low, need it. It is also said that-
Always with a tooth extractor
or by itching the ears.
The work of the gods is done with grass
What is the use of a man who praises you with words? 1.77.

Similarly, we are servants who follow the feet of the demigods and follow them even in times of distress. Although we do not obtain our rights, this is not appropriate for the demigods. It is also said that-
Servants and ornaments should be employed in the same places.
The chudamani is not bound by the thought that it is the source of the foot. 1.78.

because-
He who is ignorant of the modes of nature is not followed by his servants.
A king may be rich or noble but may come in succession 1.79.

It is also said that-
measured by unequals and by equals
The hospitality that is being neglected.
The axis which is not fitted with three
A servant abandons his master of wealth. 1.80॥

And if the king, without discrimination, places his servants in inferior positions, who are not worthy of the highest positions, it is not their fault, nor is it their fault. It is also said that-
appropriate for the collection of gold ornaments
If the jewel is bound to the weapon.
He does not cry nor does he look beautiful
There is a need to add the words. 1.81.

And what he says to himself has been seen for a long time. Listen to that too:
Where there is no distinction between the left and right hands
Who, therefore, would be able to move about even for a moment? 1.82.

A jewel in glass is a jewel in glass, and those whose intelligence is disturbed.
A servant does not remain in their presence, even in name only. 1.83.

In a country where there are no examiners
Gems from the sea are not expensive.
In the Abhir country, Kil Chandrakanta
The cowherd men sell their food in three varatas. 1.84.

There is a difference between the red gem and the lotus flower.
Where there is no such thing, how can a gem be sold? 1.85.

It is without distinction when the master treats his servants equally.
There, the enthusiasm of those who are capable of enterprise is lost. 1.86.

The earth is not without its servants, nor are the servants without the earth.
Their behavior is interdependent. 1.87.

Without his servants, the king himself was able to do good to the people.
It does not shine even in the brightness of the sun, just as the rays of the sun do not shine in the light. 1.88.

The navel is held by the enemies, and the chars are established in the navel.
This is the cycle of behavior between the master and the servant. 1.89.

They were always carried on their heads and cared for with affection
Even the hair is falling off without affection, why not the servants? 1.90॥

The king is satisfied and gives his servants only what they need.
They do not sacrifice their lives merely out of respect. 1.91.

Knowing this, the king should act wisely towards his servants.
They were of noble birth endowed with valor capable devotees and came in order 1.92.

He who has done a good deed for the king’s difficult and excellent good.
She is ashamed to say nothing to us, so the king helped her. 1.93.

In which one should concentrate on the action without hesitation.
He will sit down and be a servant, and he will be like a wife to another. 1.94.

He who comes to you uninvited always stands at the door
Pṛṣṭha speaks the truth in a measured manner He is a worthy servant of the kings 1.95.

Anyone who sees harmful things even without being ordered by the king
He is a worthy servant of the kings who endeavors to destroy him. 1.96.

He was beaten, abused, or punished by the king.
Anyone who does not think of sin is worthy of being a servant of the kings. 1.97.

He does not take pride in his honor nor does he suffer insults
If one maintains his own form, he is worthy of being a servant of the kings. 1.98.

He who is never tormented by hunger is never tormented by sleep.
He did not deserve to be a servant of the kings nor did he deserve to be affected by cold or heat. 1.99.

Hearing the news of the war against his future master
Anyone who is pleased with the kings is a worthy servant of the kings. 1.100॥

The border grows like a white-winged ovudurat.
When the kings are engaged in their duties, they deserve to be their servants. 1.101.

The boundary shrinks like a skin carried by fire.
A servant who is eager to rule the kingdom should be abandoned 1.102.

Similarly, the disrespect shown to me by my master, who thinks that I am a fox, is not appropriate. And it is said because-
Silk, wormwood, gold, upala, durva, or cow’s hair
From the mud the moon rose from the tamarasa, and from the cow dung the lotus flower.
Fire is better than wood, and jewel is better than cow’s bile than the tail of a snake
By the rise of their own modes of nature, the virtuous go to the light, what is the use of birth? 1.103.

Even if a mouse is born in the house, it should be killed if it causes sleep.
By giving food to the people, the old man is found to be a benefactor. 1.104.

They also accumulated abundant castor oil and sunflower seeds
Just as there is no need for woodworking, so there is no need for ignorance. 1.105.

What is the use of a devotee who is incapable of doing anything?
O King, you should not ignore Me, who am Your devotee and who am capable of doing so. 1.106.

Pingalaka said, “Let it be so. Whether you are incapable or capable you are the son of our minister for a long time Tell me whatever you want to say in that confidence.
Damanaka said, “O lord, there is something to be asked.
Pingalaka replied: That is what I mean by offering.
So’bravit-
Even a smaller task could be performed by the lord of the earth
That was not to be said in the midst of the assembly, and Bṛhaspati spoke as follows. 1.107.

Then, in the solitude, let the feet of the gods hear what I am about to announce. because-
The six-headed mantra is broken and the four-headed mantra is fixed.
Therefore, with all due effort, a prudent person should avoid the six-ears. 1.108.

Then all the tigers, islands, wolves and others who knew what Pingalaka meant, listened to his words and immediately distanced themselves from the assembly. Then Damanaka said, “What is the state of renunciation here for the master who has begun to fetch water?
Pingalaka replied with a smile: “Nothing.
He said, “O Lord, let whatever is not to be said remain. It is also said that-
Something in the caves, something in the relatives
Something to keep secret from my friends and daughters.
Thinking about whether this is appropriate or not
A learned person should speak at the request of a great man. 1.[100] When Piṅgalaka heard this, he thought to himself, “This man seems worthy. That’s what I’m going to tell you about myself before this. It is also said that- O master, you know the difference between the modes of nature, and you are a virtuous servant who follows you in this age. By conveying one’s grief to a friend who is constantly in one’s mind, one becomes happy. 1.[101]
O Damanaka, you hear a great sound from afar.
He replied, “Sir, I hear you. What’s that?
Piṅgalaka replied, “My goodness, I wish to leave this forest. Damanaka said, “Why?
Pingalaka replied: Because what unprecedented being has entered our forest today that makes this great noise? and that he must be mighty in accordance with his words.
Damanaka said, “It is not appropriate for the master to become afraid even at the mere sound of a sound. It is also said that-
A bridge is broken by water, and a mantra is not protected.
Attachment is broken by deceit, and words are broken by pain. 1.111.

That’s not right for the owner to leave the forest he’s already acquired. Because there are many different types of sounds, such as drums, flutes, harps, mridangas, rhythms, patahas, conches and kahalas. That is not to be feared merely by sound. It is also said that-
When the enemy is very fierce and terrible he does not lose his strength
The lord of the earth who has patience does not go to defeat. 1.112.

Even in the fear shown to the mother, the patience of the patient should not be destroyed.
In the summer the sea continues to rise in the dry lake 1.113.

and f-
He who has no depression in adversity, no joy in wealth, no fear in battle.
A mother gives birth to a rare son who is the tilaka of the three worlds. 1.114॥

and f-
Power, separation, humility, lightness, and essencelessness.
We are born without dignity and we are like grass. 1.115.

as well as-
He who does not attain firmness by attaining the glory of others
What is the use of his appearance, which is like the ornament of a jatuja? 1.116.

Knowing this, the master should be patient. One should not be afraid of the mere sound. as well as-
I already knew this was full of fat.
They entered the area and found out that they were as far as the skin and wood. 1.117.

Pingalaka said, “How is this?
So’bravit-