Andhra Pradesh BIEAP AP Inter 2nd Year Sanskrit Study Material गद्यभागः 2nd Lesson विक्रमस्य औदार्यम् Textbook Questions and Answers, Summary.
AP Inter 2nd Year Sanskrit Study Material 2nd Lesson विक्रमस्य औदार्यम्
निबन्ध प्रश्नः Essay Questions
प्रश्न 1.
औदार्यमिति पाठयभा सांशांशं लिखन्तु।
(Summarize the lesson विक्रमस्य औदार्यम्।)
(अथवा)
2. भोज़राजाय सालभं जिकया उक्त विक्रमस्य औदार्यं लिखत।
(Narrate the generosity of Vikrama as described by the statue to Bhoja.)
उत्तर:
Introduction :
The lesson Vikramasya Audaryam is taken from vikramarkacharitam written by Sivadasa. When Bhoja wants to ascend the throne of Vikrama the statue on the fourth step tells this story about the generosity of king Vikrama.
The childless Brahmin :
While Vikramaditya ruled Ujjaini, there was a learned Brahmin in that city, who was virtuous, but who had no children. Once, his wife said to him that there was no heaven for one who had no children सत्पुत्रेण कुलं नृपेण वसुधा लोकत्रयं भानुना। The Brahmin worshipped Lord Siva. The god appeared in his dream and asked him to perform Pradoshavrata. The Brahmin did so and he begot a son, thom he named Devadatta. When his son grew up, the Brahmin formed his marriage, and went on a pilgrimage to Varanasi.
Devadatta’s help to Vikrama :
Once Devadatta went into the forest to collect fuel sticks for sacrifice. At that time, king Vikrama came to the forest for hunting. There he asked Devadatta the way to the city, even though he knew it.
Devadatta himself led him to the city. The king praised him, and appointed him in his court. One day the king praised Devadatta’s help in the assembly saying that he could never repay his debt.
Devadatta kidnaps the prince :
Devadatta wondered whether the king’s praise was true or false. He wanted to test the words of the king. He kidnapped the prince, and gave one of his ornaments to his servant and sent him to the market to sell it. The king’s men who were searching for the prince caught him, and brought him to the king. When the king asked him, the servant said that he was Devadatta’s servant. The king sent for Devadatta, who said that he killed the prince or money. The members of the court said that Devadatta should be sentenced to death. But the king said that Devadatta rescued him in the forest. One should not find faults in those dependent on him. #africa HEGİ Tutar 1 He said that his son died because of his previous deeds only. He honoured Devadatta and sent him away.
Devadatta returned with the prince, and told the king that he wanted to test the words of the king. He praised the generosity of the king, who said that one should not forget the help done to him. यः कृतमुपकारं विरमाति स एव पुरुषाधमः।
Thus the statue told Bhoja about the generosity of king Vikrama.
लघु समाधान प्रश्नाः Short Answer Questions
प्रश्न 1.
ब्राह्मणं प्रति तत्प्रेयसी किं जगाद?
उत्तर:
ब्राह्मणं प्रति तत्प्रेयसी एवं जगाद – अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च। सत्पुत्रेणैव कुलं प्रकाशते इति।
प्रश्न 2.
ब्राह्मणः पुत्रप्राप्त्यर्थं कीदृशं व्रतमाचरितवान्?
उत्तर:
ब्राह्मणः पुत्रप्रास्यर्थं प्रदोषव्रतमाचरितवान्। मार्गशीर्षशुद्धत्रयोदश्यां मन्दवासरे कल्पोक्तप्रकारेण सः व्रतमाचरितवान्।
प्रश्न 3.
विक्रमेण पृष्टः भृत्यः किमुत्तरमदात्?
उत्तर:
विक्रमेण पृष्ट: भृत्यः एवम् उत्तरम् अदात् – अहं देवदत्तस्य भृत्यः। एतदाभरणं विक्रीय धनमादाय इति प्रेषितः अस्मि। इति।
एकपद समाधान प्रश्नाः One Word Answers
प्रश्न 1.
देवदत्तः राजानं कुत्र अनीनयत्?
उत्तर:
नगरम्।
प्रश्न 2.
कुमारमानीय राज्ञे कः ददौ?
उत्तर:
देवदत्तः
प्रश्न 3.
विक्रमार्कचरितं केन विरचितम्?
उत्तर:
शिवदासेन।
सन्दर्भ वाक्यानि Annotations
1. सत्पुत्रेण कुलं नृपेण वसुधा लोकत्रयं भानुना।
परिचय :
इदं वाक्यं “विक्रमस्य औदार्यम्’ इति पाठ्यभागात् स्वीकृतम्। अस्य पाठरय रचयित शिवदास।
सन्दर्भ :
ब्राह्मणस्य पत्नी स्व भर्तारं प्रति एवं अवदत्।
भाव :
सत्कुमारिण वशं राज्ञा वसुधा सूर्येण भुवनत्रयं प्रकाश्यन्ते।
विवरणम् :
वाणी व्याकरणेन, हंसमिधुनै: पद्यः, पण्डितैः सभा सुपुत्रेण कुलं, राज्ञा, भूमिः, सूर्येण लोकत्रयं विराजन्ते।
2. यः कृतमुपकारं विस्मरति स एव पुरुषाधमः।
परिचय :
इदं वाक्यं “विक्रमस्य औदार्यम्” इति पाठ्यभागात् स्वीकृतम्। अस्य पाठस्य रचयित शिवदास।
सन्दर्भ :
राज्ञः वचनं क्षुत्वा एकः एवं अवदत्। भाव : यः कृतं उपकारं विस्मरति सः मानवः पुरुषाधभः भवति।
विवरणम् :
नारिकेल वृक्षः पीतं तोयं स्मृत्वा नरागां अमृततुल्यं जलं ददाति यः मानवः परैः कृतं उपकारं विस्मरति सः मानवः पुरुषाधमः भवति।
3. नैवाश्रितेषु महतां गुणदोषचिन्ता।
परिचय :
इदं वाक्यं “विक्रमस्य औदार्यम्” इति पाठ्यभागात् स्वीकृतम् । अस्य पाठस्य रचयित शिवदास।
सन्दर्भ :
समामध्ये राजा सचिवानां प्रति एवं अवदत्।
भाव :
शरणागतेषु महतां गुणदोष चिन्ता न कुर्तव्या।
विवरणम् :
चन्द्रः क्षथी, प्रकृतिवक्रतनु, कलडिए तथापि सः शकरं आश्रितवान् सः शंकरः चन्द्रस्य गुणदोषचिन्तनं।
व्याकरणांशाः Grammar
सन्धयः
1. कुर्वति + उज्जयिन्याम् = कुर्वत्युज्जयिन्याम् – यणादेशसन्धिः
2. अथ + एकदा = अर्थकदा – वृद्धिसन्धिः
3. ते + अब्रुवन् = तेऽब्रुवन् – पूर्वरूपसन्धिः
4. उपदेशः + अयम् = उपदेशोऽयम् विसर्गसन्धिः
5. स्वधर्म + आचारम् = स्वधर्माचारम् – सवर्णदीर्घसन्धिः
6. पुरुष + अधमः = पुरुषाधमः – सवर्णदीर्घसन्धिः
समासाः
1. सकलविद्याविचक्षणः- सकलविद्यासु विचक्षणः – सप्तमीतत्पुरुषसमासः
2. सकलगुणालङ्कतः – सकलगुणैः अलङ्कृतः – तृतीयातत्पुरुषसमासः
3. आभरणहस्तम् – आभरणं हस्ते यस्य सः, तम् – बहुव्रीहिसमासः
4. धनलोलुपः – धने लोलुपः – सप्तमीतत्पुरुषसमासः
5. अवनतवदनः – अवनतं वदनं येन सः – बहुव्रीहिसमासः
6. सर्वधर्मशास्त्रवेत्ता – सर्वधर्मशास्त्राणां वेत्ता – षष्ठीतत्पुरुषसमासः
7. पुरुषाधमः – पुरुषेषु अधमः – सप्तमीतत्पुरुषसमासः
धातवः
1. आरेभे आरेभाते आरेभिरे – रभ-राभस्ये, लिट् प्रथमपुरुषैकवचनम्
2. प्रायच्छत् प्रायच्छताम् प्रायच्छन् – दाण-दाने, लङ् प्रथमपुरुषैकवचनम्
3. अकार्षीत् अकार्टाम् अकार्षुः – डुकृञ् – करणे, लुङ् प्रथमपुरुषैकवचनम्
4. उपदिदेश उपदिदिशतुः उपदिदिशुः – दिश – अतिसर्जने, लिट् प्रथमपुरुषैकवचनम्
5. जगाम जग्मतुः जग्मुः – गम्ल – गतौ, लिट्, प्रथमपुरुषैकवचनम्
6. उवास ऊषतुः ऊषुः – वस निवासे, लिट्, प्रथमपुरुषैकवचनम्
7. अनीनयत् अनीनयताम् अनीनयन् – नीम् – प्रापणे, लुङ्, प्रथमपुरुषैकवचनम्
8. न्ययुङ्क्त न्ययुजाताम् न्ययुञ्जत – युजिर् – योगे, लुङ्, प्रथमपुरुषैकवचनम्
9. विचचार विचेरतुः विचेरुः – चर-गतो, लिट्, प्रथमपुरुषैकवचनम्
10. प्राहिणोत् प्रहिणुताम् प्रहिण्वन् – हि-गतौ, लङ्, प्रथमपुरुषैकवचनम्
11. निनाय निन्यतुः निन्युः – नीञ् – प्रापणे, लिट्, प्रथमपुरुषैकवचनम्
12. अयासीत् अयासिष्टाम् अयासिषुः – या प्रापणे, लुङ्, प्रथमपरुषैकवचनम्
13. अभाणि अभाणिषाताम् अभाणिषत – भण – शब्दार्थः कर्मणि लुङ्, प्रथमपुरुषेकवचनम्
14. विधेहि विधत्तात् विधत्त – डुधाञ् – धारणपोषणयोः, लिट्, मध्यमपुरुषैकवचनम्
15. अनुसरेः अनुसरेतम् अनुसरेत – अनु उपसर्गपूर्वक सृ – गतौ धातोः, विधि लिङ्, मध्यमपुरुषैकवचनम्
16. अवादीत् अवादिष्टाम् अवादिषुः – वद व्यक्तायां-वाचि, लुङ्, प्रथमपुरुषैकवचनम्
विक्रमस्य औदार्यम् Summary in English
विक्रमस्य औदार्यम् Introduction:
प्रस्तुतपाठ्यभागोऽयं द्वादशशताब्यां निवसता शिवदासेन रचितात् विक्रमार्कचरितात् स्वीकृतः। विक्रमार्कमधिकृत्य अनेके कृतान्ताः सन्ति। केचन बृहत्कथामञ्जर्याम्, केचन कथासरित्सागरे, अपरे केचन वेतालपञ्च विंशत्याम् अन्ये केचन सिंहासनद्वात्रिंशिकायां च वर्तन्ते। विक्रमार्कचरिते सालभजिकया उक्तं चतुर्थोपाख्यानं पाठ्यभागरूपेण स्वीकृतम्।
The present lesson is an extract from Vikramarka Charitam written by the 12th century author Sivadasa. The stories of Vikramarka are found in many works such as Brihatkathamanjari, Kathasaritsagara, Vetalapanchavimsati, Simhasanadwatrimsika etc. The present lesson tells the story told by the fourth statue on the throne of Vikrama to Bhoja.
विक्रमस्य औदार्यम् Translation in English
भूयोऽप्येकदा सिंहासनमारोढुमागच्छति भोजे सालभञ्जिका अब्रवीत् – “यदि त्वम् औदार्येण विक्रमार्कम् अनुसरेः तर्हि इदं सिंहासनम् आरोह’। राजा – “ब्रूहि मे तस्य औदार्यवृत्तान्तम्” | सालभञ्जिका ततः कथां कथयितुमारेभे।
When Bhoja attempted to sit on the throne once again, the statue said thus; “If you can follow vikrama in terms of generosity, then ascend the throne.” The kig asked : “Tell me the story of his generosity.” The statue started to narrate the story thus.
विक्रमादित्ये राज्यं कुर्वत्युज्जयिन्यां ब्राह्मणः कोऽपि सकलविद्याविचक्षणः सकलगुणालङ्कृतश्च परम् अपुत्रः समभवत् । तं चैकदा तत्प्रेयसी जगाद – “भोः प्राणनाथ ! पुत्रं विना गृहस्थस्य गतिर्नास्ति इति स्मृतिपुराणविदः समामनन्ति ।
While Vikramaditya was ruling Ujjaini, there was a Brahmin, endowed with all the noble qualities and educated in all sciences, but having no children. One day his wife said to him, “Lord of my life, those learned in Smritis and Puranas declare that there is no relief to the childless.
अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च।
तस्मात्पुत्रमुखं दृष्ट्वा भवेत्पश्चाद्धि तापसः।
Also,
To the childless there is neither liberation nor heaven. Never and never. So one should become a saint only after seeing the face of his son.
वाणी व्याकरणेन हंसमिथुनैर्नद्यः सभा पण्डितैः।
सत्पुत्रेण कुलं नृपेण वसुधा लोकत्रयं भानुना”|| इति ।।
Speech is adorned by grammar, a river by the swan – couple, an assembly by scholars, a family by a worthy son, the kingdom by a king, and the three worlds by the sun.
तच्छ्रुत्वा भूसुरः प्राह – “प्रिये ! सत्यमवादीः परमुद्यमेन विना द्रव्यम्, गुरुशुश्रूषां विना विद्या परमेश्वरप्रसादं विना सन्ततिश्च न लभ्यते।”
On hearing that the Brahmin replied. “Dear, you have spoken the truth. But one will not acquire money without effort, knowledge without service to the teacher, and children without the grace of the Lord.”
तदाकर्ण्य ब्राह्मणी पुनर्जगाद – “भोः स्वामिन् ! जानासि किल सर्वम्, कुतः परमेश्वर – प्रसादनं किमपि नानुतिष्ठसि?”
Having heard that, his wife said again. “Lord, you know everything. Then why don’t you do anything to receive the grace of the Lord?”
ब्राह्मणः – “भोः प्रिये ! युक्तमाह भवती।
युक्तियुक्तमुपादेयं वचनं बालकादपि।
विदुषा तु सदा ग्राह्यं वृद्धादपि न दुर्वचः”||
The Brahmin said. “Dear, you spoke properly.
A scholar should accept even the word of a child if it were reasonable. He should not accept bad counsel even from an elderly one.”
इत्युक्त्वा स विप्रः परमेश्वरप्रसादनाय रुद्रानुवाकैरयजत । अथैकदा रात्रौ ब्राह्मणं स्वप्ने जटामकुटधारी वृषभवाहनः शैलतनयासमाश्लिष्टवामतनुः चन्द्रकलावतंसः परमेश्वरः चक्षुषोः पदमवतीर्य एवमवदत् –
Having said so, the Brahmin performed ritual by chanting Rudra-anuvaka to again the grace of Siva. Then one night Lord Siva appeared in his dream wearing the crown of matted hair and the digit of the moon, seated on the bull with the left half of his body embraced by Parvathi and told him thus.
“पुत्र ! प्रदोषव्रतमाचर। तेन तव पुत्रो भविष्यति” इति। ब्राह्मणस्तु प्रबुद्ध्य ससंभ्रम – मुत्थाय स्वप्नवृत्तान्तं वृद्धेभ्यो निवेदयामास। तेऽब्रुवन् “तात ! यथार्थोऽयं स्वप्नः। उक्तं च स्वप्नाध्याये –
“My son, observe the vow of Pradosha worship. Thereby you will beget a son.” The Brahmin woke up the getting up hurriedly and told the elders of the family about the dream he had. They said, “Son, it is a truthful dream. It is said in the chapter on Dreams –
देवो द्विजो गुरुर्वापि पितरो लिङ्गिनस्तथा।
यद्वदन्ति वचः स्वप्ने तत्तथैव विनिर्दिशेत् ||
अस्मिन् व्रतेऽनुष्ठिते सर्वथा तव पुत्रो भविष्यति” इति।
Whatever is said in a dream by a god, Brahmin, teacher, forefathers or ascetics is to be followed exactly.
If you observe this vow, you will certainly have a son.”
तस्य वचनं मनसि कृत्वा ब्राह्मणो मार्गशीर्षशुद्धत्रयोदस्यां मन्दवासरे कल्पोक्तप्रकारेण प्रदोषव्रतमन्वतिष्ठत्। अथानुष्ठिते च व्रते परमेश्वरः प्रसन्नो भूत्वा पुत्रमस्मै प्रायच्छत्। तदनन्तरं ब्राह्मणस्तस्य जातकर्म विधाय द्वादशे दिवसे देवदत्त इति नाम च कृत्वा अवशिष्टानि अन्नप्राशनचौलोपन यनादीनि कर्माणि यथाकालमकार्षीत्। वेदान् साङ्गान् अध्यापयामास । ततो षोडशे वर्षे गोदानादिकं विधाय सुरूपां बुद्धिशीललक्षणसम्पन्नां कामपि कन्यकामन्विष्य तस्य विवाहं कृत्वा जीवनं परिकल्प्य स्वयं तीर्थयात्रां कर्तुकामः पुत्राय बुद्धिमेवम् उपदिदेश – “पुत्र ! श्रूयतामुपदेशोऽयम्। इह परत्र च सुखकारी मया कथ्यते”।
Having kept in his mind what is said by Şiva, the Brahmin performed in accordance with the Kalpa, the Pradosha worship on a Saturday when it was the thirteenth day in the bright fortnight of Margasira month. When the vow was observed, the Lord was pleased, and blessed him with a son. Later, the Brahmin performed his Jatakarma, and on the twelfth day gave the boy the name of Devadatta, and performed the other rites of Annaprasana, Chaula, Upanayana etc. in the prescribed periods. He made him study the Veda along with the auxiliary texts: Then in the sixteenth year having performed Godana etc. searched for a beautiful girl endowed with noble qualities and intellect, and having performed his marriage, and made arrangement for his living, himself desirous of going on pilgrimage, advised his son thus. “Son, listen to this advice of mine, it will be beneficial to you both here and in the other world.”
देवदत्तः – “आर्य ! धन्योऽस्मि। यथेच्छम् उपदिशतु भवान्”।
पिता – “वत्स ! अतिकष्टां दशां प्रात्पोऽपि स्वधर्माचारं मा परित्यज। परैस्सह विवादं माकार्षीः। सर्वभूतेषु दयां कुरु। परमेश्वरे भक्ति विधेहि। परस्त्रियो मा विलोकय। बलवद्विरोधं मा कुरु | मर्मज्ञेषु अनुवृत्तिं विधेहि। प्रस्तावसदृशं वद। स्ववित्तानुसारेण व्ययं कुरु। सज्जनान् आश्रय। दुर्जनान् परिहर। स्त्रीभ्यो गुह्यं मा वद”। एवमन्याश्च नीतीरुपदिश्य स्वयं वाराणसी जगाम। देवदत्तश्च पितुरुपदेशं पालयन् तत्रैव नगरे सुखमुवास।
Devadatta : Father, I am blessed, instruct me as you like.
Father : Even in dire situations, do not neglect your duty. Do not get into arguments with others. Be kind to all beings. Show devotion to Lord Siva. Do not look at other women. Do not fight with the powerful. Be friendly with those who know your secrets. Speak according to the context. Spend in accordance with your earnings. Associate with the noble. Be away from the wicked. Do not reveal secrets to women.” Having taught him other morals also, he left for varanasi. Devadatta stayed in the city, following the advice of his father.
अथैकदा होमाय समिधः समाहर्तुं सः महदरण्यं प्रविश्य यावत् समिधः चिच्छेद तावत् विक्रमो राजा मृगयार्थं विपिनमवगाह्य महान्तमेकं सूकरम् अनुधावन् तत्रागत्य देवदत्तं दृष्ट्वा पुरमार्ग जानन्नपि पप्रच्छ। तेन पृष्टो देवदत्तः स्वयमग्रे गच्छन् राजानं नगरम् अनीनयत्। तदनन्तरं राजा देवदत्तं बहुधा सम्मान्य कुत्रापि राजकार्ये न्ययुक्त। एवं महान् कालः समतिचक्राम।
Then one day, when he went to the forest to collect fuel sticks for fire ritual, and as he cut some logs, king Vikrama, who had come to the forest for hunting, came there following a wild boar, and asked Devădatta the way to the city, even though he knew it. Thus asked, Devadatta took him to the city, himself leading the way. Then the king praised Devadatta very much and appointed him in some royal duty. Many days passed like this.
अथैकदा राजा मध्येसभमवादीत् – “कथमहं देवदत्तकृतादुपकारात् उत्तीर्णो भविष्यामि? यदयं मां महतोऽरण्यात् नगरम् अनैषीत्”। तदा कोऽपि जगाद – “हन्त ! अयं महापुरुषः। यत्कृतमुपकारं चिरादपि न विस्मरति। –
Then one day, the king said in the assembly. “How can I repay Devadatta for the help done to me ? He brought me to the city from the dense forest.” Then someone said, “Lo, see this noble one, he does not forget the favour done to him even after a long time.
तथा चोक्तम् –
प्रथमवयसि पीतं तोयमल्पं स्मरन्तः
शिरसि निहितभारा नारिकेळा नराणाम्।
सलिलममृतकल्पं दधुराजीवितान्तं
न हि कृतमुपकारं साधवो विस्मरन्ति’ ||
It is said –
Remembering the little water given to it during its early life, the coconut tree, bearing that heavy burden on its head, offers nectar like sweet water to men throughout the life. The noble do not forget the help done to them.”
ब्राह्मणस्तु राज्ञः वचनं श्रुत्वा स्वमनसि विचचार – “अहो ! राजा किमेवं वदति? किं नाम अहमुपाकरवम्? किमेतत् तथ्यं वा मिथ्या वा? अस्य प्रत्ययं पश्येयम्” इति विचार्य राजपुत्रमपहृत्य स्वमन्दिरे संगोप्य तस्य कण्ठभूषणमेकं स्वभृत्यहस्ते दत्वा विपण्यां विक्रेतुं प्रेषयत्। अस्मिन्नवसरे राजमन्दिरे ‘राजकुमारः केनापि चोरेण अपहृतो मारित’ इति महान् कोलाहलः समभूत्।
On hearing the words of the king, the Brahmin thought to himself. ‘Oh, why does not king speak like this ? What is the help done by me? Is it true or false what he says ? Let me put to test his words.’ Having thought so, he kidnapped the prince, hide him in his house and having given his chain to his servant, sent him to sell it in the market. Meanwhile there was a uproar in the palace that the prince was kidnapped and murdered by some thief.
राजापि पुत्रमार्गणाय सर्वत्र अधिकारिणः प्राहिणोत्। तदा ते सर्वतः परिभ्रमन्तो विपणि मध्ये दैवादाभरणहस्तं देवदत्तभृत्यमपश्यत्। ततस्त दाभरणं राजकुमारस्येति ज्ञात्वा तं बद्ध्वा राजसमीपं निन्यः।
The king sent officials to search for the prince everywhere. While searching everywhere, they came upon the servant of Devadatta in the market having the ornament in his hand. Realizing that it was the prince’s ornament, they took him into custody, and brought him to the king’s presence.
राजापि तं दृष्ट्वा उवाच – “रे रे भृत्य ! पापिष्ठ ! कथम् एतदाभरणं तव हस्ते समागतम्”?
On seeing him the king shouted, “O wicked servant, how come you are in possession of this ornament?”
भृत्यः – “अहं देवदत्तस्य भृत्यः। एतदाभरणं विपणिमध्ये विक्रीय धनमानयेति तेन प्रेषितोऽस्मि”।
ततो राजा देवदत्तमाहूय एवमपृच्छत् – “एतदाभरणं कस्ते ददौ”?
Servant : I am the servant of Devadatta. He sent me saying ‘sell this in the market, and bring money.’
Then the king sent for Devadatta, and asked him, “Who gave you this ornament?”
देवदत्तः – “न कोऽपि। अहमेव धनलोलुपः तव कुमारं हत्वा तद्भूषणानि गृहीत्वा तेषामिदमेकमाभरणं विक्रेतुमदाम्। इदानीं यद्रोचते तुभ्यं तत्कुरु। मम कर्मवशादेवं बुद्धिः उत्पन्ना” इति भणित्वा अवनतवदनः तस्थौ। तच्छृत्वा राजा किमपि प्रतिकर्तुं न शशाक।
Devadatta : None. Becoming greedy for money, I myself have killed your son, and having stolen his ornaments, gave this one for selling in the market. Now do whatever you want to do. Because of fate, I have such a thought. Having said so, he stood, bowing his head. Having heard that the king was unable to do anything.
तदा सभ्याः कश्चिदाह – “अहो ! अयं सर्वधर्मशास्त्रवेत्ता। कथमीदृशे पापे कर्मणि बुद्धिमकरोत्”।
अपरः कश्चिदाह – “किं चित्रम् ? स्वकर्मणा प्रेरितस्य एवं बुद्धिरजायत। अक्तं च –
Then one of the members commented. “Alas, he has studied all the texts of dharma. How come he thought of such an evil scheme?”
Another remarked. “What is strange in that? One gets such thoughts impelled by his fate. It is said
किं किं करोति न प्राज्ञः प्रेर्यमाणः स्वकर्मभिः।
प्रागेव हि मनुष्याणां बुद्धिः कर्मानुसारिणी”||
What does even a wise one not do, driven by his fate ? Man’s intellect follows his fate. Then some of the members told the king. “Lord, he is a murderer of a boy, and also a thief of gold. He should be impaled on a stake made of khadira.”
तत्र परे केचन राजानमब्रुवन् – “देव ! यद्ययं बालघाती पुनः स्वर्णस्तेयी च। ततः खादिरेण शूलेन हन्तव्यः”|
Then the ministers said. “He should be cut into very small pieces, and thrown to vultures.”
तदा मन्त्रिणः प्राहुः – “इमं तिलांशखण्डान् कृत्वा एतन्मांसेन गृधेभ्यः बलिर्दातव्यः” इति।
Having heard their words, the king replied, “He is dependent on me, and by showing me the way to the city, a doer of favour. So, his merits and demerits should not be discussed.”
It is said –
तेषां वचनं श्रुत्वा राजा जगाद – “भोः सभ्याः ! अयं मामाश्रितः पुरमार्गप्रदर्शनात् उपकारी च । अतोऽस्मिन् गुणदोषचिन्ता न कार्या ।
उक्तं च –
The moon is naturally crooked in form, suffers from the disease of waning, has (ugly) spot, causes the night (defects), and shines when a friend (the sun) is in distress. Still he is always worn on head by Siva. The noble do not discern the merits and the demerits of their dependents.
चन्द्रः क्षयी प्रकृतिवक्रतनुः कलङ्की
दोषाकरः स्फुरति मित्रविपत्तिकाले।
मूर्ना तथापि सततं ध्रियते हरेण
नैवाश्रितेषु महतां गुणदोषचिन्ता ||
किश्च –
उपकारिषु यस्साधुः साधुत्वे तस्य को गुणः।
अपकारिषु यस्साधुः स साधुस्सद्भिरुच्यते” ||
इति भणित्वा राजा देवदत्तमवलोक्य “सखे ! किञ्चिदपि भयं चेतसि माकार्षीः। मम पुत्रो बलीयसा पुराकृतेन कर्मणा हतः। किं नाम त्वया कृतम्? प्राकृतं को वा लयितुं क्षमेत?
It is also said –
What merit is there is being good to those who have helped us ? The noble consider him a good person who is good even to those who have caused harm.
तथाहि –
माता लक्ष्मीः पिता विष्णुः स्वयं च विषमायुधः।
तथापि शम्भुना दग्धः प्राकृतं केन लध्यते।।
अन्यच्च –
महत्यरण्ये पतितं मां नगरम् अनीनयः किल। अत्र प्रत्युपकारसहस्रैरपि। न तावकम् ऋणमपनेतुं प्रभवामि इति समाश्वास्य तं वस्त्राभरणादिना संभाव्य विससर्ज।
Having said so, the king said looking at Devadatta, “Friend, do not have even a little fear in your mind. My son has been killed by some dominant fate caused by something done previously. What is it you have done? Who can escape fate?
देवदत्तस्तु परमानन्दभरितः तं कुमारं स्वगृहादानीय राज्ञे ददौ। ततो विस्मितेन राज्ञा अभाणि – “देवदत्त ! किमेवं कृतम्”?
Also,
His mother was Lakshmi, father was Vishnu, and himself had a dangerous weapon, still Manmatha was burnt by Siva. Who can escape fate?
देवदत्तः – “भोः राजन् ! श्रूयताम् । त्वया सभामध्ये बहुवारं देवदत्तकृता दुपकारात् कथमुत्तीर्णो भविष्यामीति भणितम्। अतस्तव चित्तपरीक्षणार्थं मयैवं कृतम्। त्वयि प्रत्ययो दृष्टः। क्षन्तव्योऽयमपराधः”।
Moreover,
He brought me to the city when I was confused in the forest. I cannot repay his even by doing thousand favours in return.” Comforting him thus he honoured him clothes, ornaments etc. and sent him away.
राजा – “यः कृतमुपकारं विस्मरति स एव पुरुषाधमः”।
Devadatta, who was overcome by great joy, brought the prince from his house, and handed him over to the king. The astonished king queried, “Devadatta, why did you do so?”
देवदत्तः – “देव ! विनापि कारणं सकलजगतामुपकरोषि । ततस्त्वमेव सुजनो लोके ।
Devadatta : Oking, listen. Many a time you said in the assembly, “how can I be able to relieve myself from the favour done to me by Devadatta. In order to test your intention, I did so. You proved to be true. Please forgive my misdeed.”
तथा चोक्तम् – ते सुजनास्ते धन्यास्ते कृतिनस्ते हि सुकृतिनो लोके । ये कारणं विनापि च परहितकरणाय हन्त जीवन्ति”||
The king : He is the meanest person who forgets the help rendered to him.
इति राजानं स्तुत्वा देवदत्तः राज्ञानुज्ञातः स्वगृहमयासीत्।
इति कथां कथयित्वा सालभजिका भोजमब्रवीत् – “राजन् ! त्वयि एवमौदार्यं न विद्यते। तदिदमास्थातुं तार्हसि”। तच्छ्रत्वा राजा तूष्णीं निर्जगाम।
Devadatta : Lord, you help the whole world without any cause or motive. So you are the noblest in this. world.
They are noble, they are blessed, they are accomplished and they are virtuous in this world, who live only for helping others without any motive.
Having thus praised the king, Devadatta took leave of him, went home.
Having recounted this story, the statue said to Bhoja, “O king, I do not find such generosity in you. You are not worthy to ascend this thronę.” On listening to that, the king left silently.