12.112
Yudhiṣṭhira said.
Dear one, how can we recognize such men—those who are not pleasant in nature but appear pleasant, those who are pleasant, and those who see only the unpleasant?
Bhīṣma said.
Here too, an ancient story is told. Listen, Yudhishthira, to the dialogue between the tiger and the jackal.
Once, in a prosperous city, there was a king among the citizens who was cruel, took pleasure in harming others, and was the lowest among men.
But when his life was exhausted, he went to an undesired state; he attained the state of a jackal, corrupted by his former actions.
Having recalled his previous birth, he attains supreme dispassion and does not eat meat, even when it is offered by others.
He was non-injurious towards all beings, spoke the truth, was firm in his vows, and took food as he wished, consisting of fallen fruits.
His dwelling in the cremation ground, together with the jackal, was accepted; out of attachment to his birthplace, he did not desire any other place to live.
All those born together with him, unable to bear his purity, indeed shook that mind with words and humble replies.
While living in the dreadful ancestral forest, you seek purity; this is a contradiction for you, since you are a flesh-eater.
We shall give you food equal to that, or whatever you wish. Eat, abandoning purity, for whatever is eaten, that is yours.
Having listened to their words, he, composed, replied with words that were sweet, polite, reasoned, and gentle.
My birth is not distinguished; my family is made by character. But I shall seek that action by which fame is spread.
Let it be known: If my dwelling and concentration are in the cremation ground, it is the self that bears the fruit of actions, not the stage of life; this is the true mark of dharma.
If someone kills a twice-born or gives a cow in the hermitage, or gives (it) outside the hermitage, would that not be a sin? Or would that gift be in vain?
You are all absorbed only in eating due to complete greed; but, being deluded, you do not see the faults that follow as a consequence.
Therefore, I do not approve of a livelihood that is not based on proper cause, is blameworthy, tainted by improper means, and is undesirable both here and hereafter.
Recognizing him as pure and wise, Śārdūla, famed for his valor, honored him in a manner befitting himself and personally advanced him to the office of minister.
O gentle one of known form, proceed on the journey with me. Let the desired enjoyments be chosen, and let the abundant ones to be avoided.
We, known as sharp, inform you thus: those who are killers, if approached gently beforehand, will attain a better outcome.
Then, having respectfully listened to the words of the noble lion, the jackal, with a slight bow, spoke humbly.
O lion, your words here are fitting; you seek companions who are pure and skilled in righteousness and purpose.
O hero, it is not possible for one without ministers to govern greatness, nor is it possible for an evil minister, an enemy to the body, to do so.
But one should seek companions who are loyal, not too closely bound, free from quarrels among themselves, eager for victory, and not greedy.
You should worship those high-minded and wise ones, engaged in welfare, who are present, just as you would worship teachers and ancestors.
O lord of beasts, nothing else pleases me from my satisfaction in this way. I do not desire pleasures, enjoyments, sovereignty, or even dependence on you.
My nature will not unite with your ancient servants indeed. In my absence, those with a sorrowful nature will divide you.
You are a praiseworthy refuge even for others among the illustrious; self-controlled, most fortunate, and not harsh even towards the wicked.
You are far-sighted, highly energetic, one who aims at the big picture, immensely strong, accomplished, an unfailing achiever, and adorned with qualities that will shine in the future.
But what of that? I am content with my own means, practicing a livelihood with hardship. I am also not acquainted with service, being a forest-dweller who lives freely.
The faults arising from the king's oppression and all such faults affecting those who live under protection; and the life in the forest is free from attachment, fearless, and without restraint.
The fear that fills the heart of one summoned by the king is not found among the contented who live in the forest, subsisting on roots and fruits.
Having considered, I see that true happiness lies where there is contentment—whether it is drinkable water, effortless tasty food, or freedom from fear.
Not so many servants are lost by the offences of kings as are destroyed when they are corrupted by injuries.
If you, O king of beasts, consider this my duty, I wish that the agreement made should be observed as it pertains to me.
You should listen to my words, which are worthy of respect and beneficial; and let the conduct you have established remain very firm for you.
I should never consult with your ministers together with others at any time; for those wise in policy, seeking to harm, may speak in vain to others about me.
If I were to meet you alone, in private, I would tell you what is beneficial for you; but I should not be asked by you about matters concerning your relatives, whether good or bad.
After consulting with me, you should not harm the ministers; even if you are angry with my people, do not inflict punishment.
Thus, having been honored by the lord of beasts, the jackal born of a tiger obtained the office of minister.
Seeing him thus honored and engaged in action, the former servants who had formed a group began to hate him again and again.
With a show of friendship, they appeased and brought in the jackal, and those of evil intent wished to make all equal in faults.
Otherwise, those who were once proper but formerly stole others' wealth are now incapable of taking even a little wealth, being controlled by jackals.
Here, effort is thoroughly enticed by those who desire, through stories; and his intellect is indeed enticed by great wealth.
But that greatly wise one did not waver from courage at all. Then, having determined his time, the others stood ready for his destruction.
And the meat desired by the lord of beasts, which had been prepared there, was taken away by them and placed in his house.
Everything that was taken away, for whatever purpose, by whom, and whatever was counseled, all this is known about him; for the sake of reason, it is forgiven.
This agreement was made by him when he accepted the counsellorship. O king, you who desire friendship here should not accept any harm.
At the meal, when the meat to be brought was not seen, the king of beasts ordered, "Let the thief be sought out."
That meat, prepared by the doers, was described to the lion by the minister, who, considering himself wise, brought it to you.
Then, the tiger, enraged after hearing the jackal's impudence, became furious; the king decided upon his killing.
But when those former ministers saw that flaw of his, they said: "He is present among all of us whenever there is a disruption of livelihood."
This action of his is protected by favor; and the master had heard before that it was not like this.
He is righteous only in words, but by nature cruel; this one, indeed, is wicked, wearing the guise of righteousness and adopting vain conduct. For the sake of work, food, and vows, he has exerted effort.
Having realized that the meat had been taken away, the tiger, upon hearing those words, then ordered, "Let the jackal be killed."
After hearing the tiger's words, the tiger's mother then came to address the lion with kind words.
Son, you should not accept this, as it is covered by deceitful undertakings. The pure is corrupted by faults arising from the conflict of actions, by the impure.
No one endures a procedure that causes enmity if it is not humble. Even in a pure and disciplined person, a fault is surely attributed.
The pure are hated by the greedy, the energetic by the timid, the learned by the foolish, the very wealthy by the poor, the righteous by the unrighteous, and the beautiful by the ugly.
Many so-called learned people, being greedy and living by deceit, may find faults even in the doctrine of Bṛhaspati, even where there are none.
The meat that was taken today from your house, from emptiness, is not desired even when given; let this be considered properly for now.
There are untruths that appear as truths, and truths that are seen as untruths; various such states are observed among them, so careful examination is appropriate.
Just as the ground appears in the sky or a firefly seems like the sacrificial fire, yet there is truly no ground in the sky nor is there real fire in the firefly.
Therefore, even if something is directly perceived, it is proper to examine it; by examining and making known the matters, one does not regret later.
O son, it is not difficult for a master to kill another; but in this world, the forbearance of the powerful is praiseworthy and excellent.
O son, this friend, established by you and renowned among the feudatories, is difficult to find; therefore, cherish this friend of yours.
A minister who, being himself corrupt, accuses the pure of others' faults, quickly perishes.
Then, from the group of enemies, a certain jackal arrived. The righteous-souled one was told by him how this deceit was carried out.
Then, after his character was recognized and he was honored, he was released; and the lord of beasts embraced him affectionately again and again.
Having received permission from the king of beasts, the jackal, who was skilled in statecraft, being tormented by anger, wished to undertake a fast.
There, the tiger, his eyes flowing with affection, prevented the jackal and, being righteous, honored him in return with respect.
The jackal, seeing him and overcome with affectionate agitation, bowed and spoke words in a voice choked with tears.
I was once honored by you, but afterwards I was indeed dishonored; I have been made an object for others, and I do not deserve to dwell with you.
Those who are self-contented, those who have fallen from their positions, those who have been deposed from honor, those who have come by themselves, servants, and those who have been brought by others.
Those who are utterly diminished, greedy, cruel, tormented by prison, whose wealth has been taken, proud, and those who have abandoned and acquired, desiring greatness.
All those who are afflicted, some awaiting a multitude of calamities, hidden and with spies, are all merely instruments for others.
After being dishonored and restored, how will you regain trust in me, or how will I trust you again?
After gathering and establishing everything as capable, and after examining, you broke the agreement that was made, and I have been insulted by you.
First, one who is called virtuous in the assembly—his faults should not be spoken of by one who upholds a vow.
Thus, why would you try to trust one who is disregarded here? If there is distrust in you, anxiety will arise in me.
I am suspicious and fearful of you; others are always looking for faults; they are unfriendly and hard to please; and this action is full of many deceptions.
Sorrow can unite what is broken and separate what is united; but the affection that is both broken and joined does not truly exist through love.
Rarely is anyone truly affectionate; most people are seen to be afraid of others, and their feelings exist only out of expectation of benefit. Affectionate feelings are indeed rare.
It is very difficult to know a person, for their mind is truly both unstable and stable. Whether capable or incapable, among hundreds, only one is found.
Because of the fickleness of intellect, men unexpectedly undergo processes and removals; greatness in both auspicious and inauspicious matters is also accomplished thus.
Thus, after addressing the king with many kinds of conciliatory words based on righteousness and profit, and having appeased him, the jackal went to the forest.
The wise jackal, not accepting the conciliation of the lord of beasts, abandoned his body and went to heaven.
