Book I (The Loss of Friends) — The Lion and the Ram

In a part of a forest was a ram, separated from his flock. In the armor of his great fleece and horns, he roamed the wood, a tough customer.

Now one day a lion in that forest, who had a retinue of all kinds of animals, encountered him. At this unprecedented sight, since the wool so bristled in every direction as to conceal the body, the lion’s heart was troubled and invaded by fear. “Surely, he is more powerful than I am,” thought he. “That is why he wanders here so fearlessly.” And the lion edged away.

But on a later day the lion saw the same ram cropping grass on the forest floor, and he thought: “What! The fellow nibbles grass! His strength must be in relation to his diet.” So he made a quick spring and killed the ram.

“And that is why I say:

The poor are in peculiar need Of being secret when they feed, and the rest of it.”

While they were thus conferring, Vishnu’s messenger returned and said: “Garuda, Lord Vishnu sends orders that you repair at once to the celestial city.” On hearing this, Garuda proudly said to him: “Messenger, what will the master do with so poor a servant as I am?”

“Garuda,” said the messenger, “it may be that the blesséd one has spoken to you harshly. But why should you display pride toward the blesséd one?” And Garuda replied: “The ocean, the resting-place of the blesséd one, has

stolen the eggs of the plover, who is my servant. If I do not chastise him, then I am not the servant of the blesséd one. Make this report to the master.”

Now when Vishnu learned from the messenger’s lips that Garuda was feigning anger, he thought: “Ah, he is dreadfully angry. I will therefore go in person, will address him, and bring him back with all honor. For the proverb says:

Shame no servant showing worth, Loyalty, and noble birth;

Pet him ever like a son,

If you wish your business done.

And again:

Masters, fully satisfied, Pay by gratifying pride; Servants, for such honor’s pay, Gladly throw their lives away.”

Having reached this conclusion, he hastened to Garuda, who, beholding his master a visitor in his own house, modestly gazed on the ground, bowed low, and said: “O blesséd one, the ocean, made insolent by his service as your resting-place, has stolen—behold! has stolen the eggs of my servant, and thus brought shame upon me. From reverence for the blesséd one, I have delayed! But if nothing is done, I myself will this day reduce him to dry land. For the proverb says:

A loyal servant dies, but shrinks From doing deeds of such a kind As bring contempt from common men And lower him in his master’s mind.”

To this the blessed one replied: “O son of Vinata, your speech is justified. Because

For servants’ crimes the master should Be made to suffer, say the good,

So long as he does not erase

From service, cruel folk and base.

“Come, then, so that we may recover the eggs from ocean, may satisfy the plover, and then proceed to the celestial city on the gods’ business.” To this Garuda agreed, and the blesséd one reproached the ocean, then fitted the fire-arrow to his bow and said: “Villain, give the plover his eggs. Else, I will reduce you to dry land.”

On hearing this, the ocean, while all his train shook with fright, tremblingly took the eggs and restored them to the plover, as the blesséd one directed.

“And that is why I say:

He loses fights who fights before His foeman’s power is reckoned ... and the rest of it.”

Now when Lively understood the matter, he asked Victor: “Tell me, comrade. What is his fighting technique?” And Victor answered: “Formerly he would lie carelessly on a slab of stone, with limbs relaxed. If today his tail is drawn in at the very first, if his four paws are bunched and his ears pricked up, and if he is watching for you while you are still far off, then you may understand that he has treachery in mind.”

Hereupon Victor visited Cheek, who asked: “What have you accomplished?” And he replied: “I have already set them at odds with each other.” “Have you really done it?” said Cheek. And Victor answered: “The outcome will show you.” “Indeed,” said Cheek, “it is not surprising. For the proverb says:

A well-devised estranging scheme The firmest prudence shocks,

As constant floods of water split The mountains’ close-piled rocks.”

Then Victor continued: “Having wrought an estrangement, a man should not fail to seek his own advantage in it. As the verse puts it:

The man who studies every book And understands, yet does not look To his advantage, learns in vain;

His books are merely mental strain.”

“But in the final analysis,” said Cheek, “there is no such thing as personal advantage. For

Since worms and filth and ashes cling, The body is a loathsome thing;

What statecraft therefore may there be In hurting it vicariously?”

“Ah,” replied Victor, “you have no comprehension of the devious ways of statesmanship, the basic support of the profession of counselor. On this point there is a verse:

Let your speech like sugar be,

Steel your heart remorselessly; Never draw a doubtful breath:

Pay for suffered wrongs with death.

And another thing. This Lively, even when killed will provide us with nourishment. For you know,

The wise who wrongs another, Pursuing selfish good,

Should keep his plans a secret, As Smart did in the wood.”

“How was that?” asked Cheek. And Victor told the story of

SMART, THE JACKAL

In a part of a forest lived a lion named Thunder-Fang, in company with three counselors, a wolf, a jackal, and a camel, whose names were Meat- Face, Smart, and Spike-Ear. One day he fought with a furious elephant whose sharp-pointed tusk so tore his body that he withdrew from the world.

Then, suffering from a seven-day fast, his body lean with hunger, he said to his famished advisers: “Round up some creature in the forest, so that, even in my present condition, I may provide needed nourishment for you.” The moment he issued his orders, they roamed the wood, but found nothing.

Thereupon Smart reflected: “If Spike-Ear here were killed, then we should all be nourished for a few days. However, the master is kept from killing him by friendly feeling. In spite of that, my wit will put the master in a frame of mind to kill him. For, indeed,

All understanding may be won,

All things be slain, and all be done, If mortals have sufficient wit;

For me, I make good use of it.”

After these reflections, he said to Spike-Ear: “Friend Spike-Ear, the master lacks wholesome food, and is starving. If the master goes, our death is also a certain thing. So I have a suggestion for your benefit and the master’s. Please pay attention.” “My good fellow,” said Spike-Ear, “make haste to inform me, so that I may unhesitatingly do as you say. Besides, one earns credit for a hundred good deeds by serving his master.”

And Smart said: “My good fellow, give your own body at 100 per cent interest, so that you may receive a double body, and the master may prolong his life.” On hearing this proposal, Spike-Ear said: “If that is possible, my friend, my body shall be so devoted. Tell the master that this thing should be done. I stipulate only that the Death-God be requested to guarantee the bargain.”

Having made their decision, they all went to visit the lion, and Smart said: “O King, we did not find a thing today, and the blesséd sun is already near his setting.” On hearing this, the lion fell into deep despondency. Then Smart continued: “O King, our friend Spike-Ear makes this proposal: ‘If you call upon the Death-God to guarantee the bargain, and if you render it back with 100 per cent of interest, then I will give my body.’” “My good fellow,” answered the lion, “yours is a beautiful act. Let it be as you say.” On the basis of this pact, Spike-Ear was struck down by the lion’s paw, his body was torn by the wolf and the jackal, and he died.

Then Smart reflected: “How can I get him all to myself to eat?” With this thought in his mind, he noticed that the lion’s body was smeared with blood, and he said: “Master, you must go to the river to bathe and worship the gods, while I stay here with Meat-Face to guard the food-supply.” On hearing this, the lion went to the river.

When the lion was gone, Smart said to Meat-Face: “Friend Meat-Face, you are starving. You might eat some of this camel before the old master returns. I will make your apologies to the master.” So Meat-Face took the hint, but had only taken a taste when Smart cried: “Drop it, Meat-Face. The master is coming.”

Presently the lion returned, saw that the camel was minus a heart, and wrathfully roared: “Look here! Who turned this camel into leavings? I wish to kill him, too.” Then Meat-Face peered into Smart’s visage, as much as to say: “Come, now! Say something, so that he may calm down.” But Smart laughed and said: “Come, come! You ate the camel’s heart all by yourself. Why do you look at me?” And Meat-Face, hearing this, fled for his life, making for another country. But when the lion had pursued him a short distance, he turned back, thinking: “He, too, it is unguipugnacious. I must not kill him.”

At this moment, as fate would have it, there came that way a great camel caravan, heavily laden, making a tremendous jingling with the bells tied to the camels’ necks. And when the lion heard the jingle of the bells, loud

even in the distance, he said to the jackal: “My good fellow, find out what this horrible noise may be.”

On receiving this commission, Smart advanced a little in the forest, then darted back, and cried in great excitement: “Run, master! Run, if you can run!”

“My good fellow,” said the lion, “why terrify me so? Tell me what it is.” And Smart cried: “Master, the Death-God is coming, and he is in a rage against you because you brought untimely death upon his camel, and had him guarantee the bargain. He intends to make you pay a thousand fold for his camel. He has immense pride in his camels. He also plans to make inquiries about the father and grandfathers of that one. He is coming. He is near at hand.”

When the lion heard this, he, too, abandoned the dead camel and scampered for dear life. Whereupon Smart ate the camel bit by bit, so that the meat lasted a long time.

“And that is why I say:

The wise who wrongs another, Pursuing selfish good ... and the rest of it.”

Now when Victor was gone, Lively reflected: “What am I to do? Suppose I go elsewhere, then some other merciless creature will kill me, for this is a wild wood. Indeed, when the master is furious, it is not possible even to depart. For the proverb says:

Impunity comes not

By fleeing far away:

The long arms of the shrewd Make careless sinners pay.

“My best course is to approach the lion. He might regard me as a suppliant, might even spare my life.”

Having thus set his mind in order, he started very slowly, with troubled spirit, and when he perceived the lion in the posture foretold by Victor, he sank down at some little distance, thinking: “Ah, the unfathomable character of kings! As the proverb says:

“Tis a house with serpents crawling, Wood with beasts of prey appalling, Lotus-pond where blossoms smile O’er the lurking crocodile,

Spot that sneaking rogues deface With repeated slanders base— Timid servant never learns

Whither kingly purpose turns.”

Rusty for his part, perceiving the bull in the attitude predicted by Victor, made a sudden spring at him. And Lively, though his body was torn by sharp claws as formidable as thunderbolts, also scored the lion’s belly with his horns, contrived to break away from him, and stood in fighting posture, ready to gore again.

At this point Cheek perceived that both of them, red as dhak trees in blossom, were intent on killing each other, and he said reproachfully to Victor: “You dunderhead! In setting these two at enmity, you have done a wicked deed. You have brought trouble and confusion into this entire forest, thus proving your ignorance of the true nature of statecraft. For the saying runs:

Those are counselors indeed, Wise in statecraft, who succeed In composing reckless strife That, unhindered, threatens life: Those on petty purpose bent, Keen to visit punishment, Quick in wrong and folly, bring Risk to kingdom and to king.

Ah, poor fool!

Men of true discernment, first Try conciliation;

For the victories of peace Suffer no frustration.

Ah, poor simpleton! You seek the post of counselor, and are ignorant of the very name of conciliation. Your ambition is vain, since you love harsh measures. As the proverb puts it:

Lord Brahma bids the statesman try Conciliation first,

Postpone or shun (it can be done) Harsh deeds, of all deeds worst.

“Tis neither sun nor flashing gem

Nor fiery spark,

“Tis peace, from bitter foemen’s hearts That routs the dark.

And again:

Try peaceful means, not harsh, to make Your quarrel flit:

Take sugar, not cucumber, for

A bilious fit.

And once again:

The doors that wit unlocks are three— Peace, shrewd intrigue, and bribery; The fourth device that brings success In struggle, is plain manliness.

‘Tis womanish, no doubt, to show Small strength, abundant sense;

But power is merely bestial, if Without intelligence.

Snake, lion, elephant, and fire,

With water, wind, and sun,

Have power. From undirected power Is little profit won.

“Now if it was overweening pride in being the son of a counselor that has led you to outrage decency, the result will be merely your own ruin. As the proverb says:

What is learning whose attaining Sees no passion wane, no reigning Love and self-control?

Does not make the mind a menial, Finds in virtue no congenial

Path and final goal?

Whose attaining is but straining For a name, and never gaining Fame or peace of soul?

“Now in the treatises on the subject statesmanship is subsumed under five heads, to wit: proper inception; resources, human and material; determination of place and time; countermeasures for mischance; and successful accomplishment. At the present moment, the master finds himself in serious peril. So, if you have any such capacity, devise countermeasures for his mischance. For the wisdom of a counselor finds its test in the patching of friendship. Ah, you fool! That you cannot do, because you have a perverted mind. As the saying goes:

No scamp can further others’ work, But can deprave it:

The mole uproots the mulberry, But cannot save it.

“After all, the fault is not yours, but rather the master’s, who trusts your words, dull-witted as you are. And the proverb says:

Educating sluggish wit

Kills no pride but fosters it: In the sunlight others find Aid to vision; owls go blind.

Education thrusts aside

Man’s fatuity and pride;

If it foster them, who can

Cure the educated man? Remedies are useless when Heaven’s nectar poisons men.”

And Cheek, beholding his master in pitiful plight, sank into deep dejection. “Dreadful,” he cried, “dreadful is the penalty the master pays for taking evil counsel! Indeed, there is wisdom in the verse:

Monarchs who adopt a plan From the mean and vicious man, Who refuse to tread the way That the prudent counsel—they Enter misadventure’s cage Where the adversaries rage; Thence deliverance’s gate Crowns an issue rugged, strait.

“Fool! Fool! All the world seeks the service of a master whose retinue is righteous. How, then, can such an evil counselor as you, who, like a beast, understand nothing but destruction—how can such a one enrich the master with righteous companions? For the proverb says:

Monarchs, ill-advised, repel, Even though they purpose well: Sweet and placid waters smile, But beware the crocodile.

“Yet you, I suppose, seeking your own advantage, desire to have the king quite solitary. Ah, fool! Are you ignorant of the verse?

Kings shine as social beings, not As solitaries;

Whoever wish them lonely are Their adversaries.

And again:

Draw benefit from comments harsh; No poison, this:

In flattery see treason, not

True nectar’s bliss.

“And if you are grieved at seeing others happy and prosperous, that, too, is wicked. It is wrong to proceed thus when friends have fulfilled their nature. For

Those who seek, through treason, friends; Seek, through humbug, righteous ends; Property by wronging neighbors; Learning’s wealth by easy labors; Woman’s love by cruel pride—

These are fools, self-stultified.

Likewise:

The happiness of subjects makes The monarch gay and brave:

Nay, what would be the dancing sea With no gem-flashing wave?

“Furthermore, for one who has enjoyed the master’s favor, modesty is peculiarly proper. As the verse puts it:

According to his favored state, A servant’s modest, humble gait Is notably appropriate.

“Your character, however, is marked by levity. And the proverb says:

The great are firm, though battered, as before; Great ocean is not fouled by caving shore: For petty cause the fickle change and pass; The gentlest breezes ruffle pliant grass.

“When all is said, it is the master’s fault. For in pursuit of virtue, money, and love, he recklessly takes counsel with one like you—one who lives by the mere pretense of administrative competence, in total ignorance of the six expedients and the four devices for attaining success. Yes, there is wisdom in this:

If kings are satisfied

With servants at their side Who ply a wheedling tongue, Whose bows are never strung, Then kingly glory goes Embracing manlier foes.

“Indeed, there is much sense in the story which is summed up in the familiar verse:

The counselor whose name was Strong Attained his dearest heart’s desire:

He won the favor of his king;

He burned the naked monk with fire.”

“How was that?” asked Victor. And Cheek told the story of