Best of Hitopdesh

http://www.hindudharmaforums.com/archive/index.php?t-3409.html

saidevo

18 September 2008, 10:44 AM

Namaste Members.

As a natural extension to our 'Hindu Dharma: Codes...' thread, let us have a collection of these beautiful

SamskRuta shubhAshiAs (Hindu words of wisdom): these gems of words so nicely complement the Dharma

Shastras, even as they shine with their own splendour.

I shall post them in convenient instalments so each subhAshita can be read, understood, contemplated and

adopted in our own lives to the possible extent. Members may also contribute to this useful collection of

wisdom.

****************

अ a

****************

अ�भवादन शील�य �न�यं व�ृोपसे�वनः ।

च�वा�र त�य वध� ते आयु�व�#या यशो बलम ्॥

abhivAdana shIlasya nityaM vRuddhopasevinaH |

chatvAri tasya vardhante AyurvidyA yasho balam ||

One who daily bows to the elders in the house and seeks their blessings, gets four things--his lifetime,

learning skills, fame and power among his people and bodily strength--growing day by day.

*********

अधमाः धन�म(छि त दनं मानं च म+यमाः ।

उ�तमाः मान�मछि त मानो -ह महतां धनम ्॥

adhamAH dhanamichChanti danaM mAnaM cha madhyamAH |

uttamAH mAnamiChanti mAno hi mahatAM dhanam ||

One who seeks wealth at the cost of honour is at the third and lowest position in dharma. One who seeks

honour along with wealth is at the middle position. And one who seeks honour though this would not bring

him wealth is at the highest position in dharma.

*********

अ�/ग�1ा2ण श+ुयि त मनः स�येन श+ुय�त ।

�व#यातपो4यां जीवा�मा भु��6ा�नेन श+ुय�त ॥

adbhirgatrANi shudhyanti manaH satyena shudhyati |

vidyAtapobhyAM jIvAtmA bhuddhirj~jAnena shudhyati ||

• By taking bath in pure water, bodies of living men are purified.

• By talking truth always, wherever and to whosoever, the mind is puriried.

• With learning by good education, and doing meditation, our soul called JIvAtma is purified.

• With jnAnam (wisdom), our buddhi (intelligence) is purified.

*********

अजराऽमरवत ्8ा6ो �व#यामथ: च साधयेत ्।

गहृ;त इव केशषे ुम�ृयनुा धम� माचरेत ्॥

ajarA&maravat prAj~jo vidyAmarthaM cha sAdhayet |

gRuhIta iva kesheShu mRutyunA dharma mAcharet ||

A man who is wise, when he is in the stages of learning and earning, should learn and earn with care,

thinking that he is going to live long in this world and that old age or death will never approach him.

But when giving charity to the poor, doing puja to the deities, and such other acts of dharma, they should

never be postponed for a later day with the thought that the man is going to live in this world for a long

time.

*********

अनेक संशयो(छे-द परो?ाथ��य दश�कम ्।

सव��य लोचनं शा�1 ंय�य ना��य ध एव सः ॥

aneka saMshayochChedi parokShArthasya darshakam |

sarvasya lochanaM shAstraM yasya nAstyandha eva saH ||

The ShAstras such as VyAkaraNam, MImAmsA, Vedanta, and Tarka, since they clear all sorts of doubts that

arise in us and shine as the two eyes of every person, one who has not learnt them would be considered

blind even if he has his two eyes.

*********

अपAृटोऽ�प -हतं Cूयात ्य�य ने(छेत ्पराभवम ्।

एष एव सतां धमE �वपर;त मतोऽ यथा ॥

apRuShTo&pi hitaM brUyAt yasya nechChet parAbhavam |

eSha eva satAM dharmo viparIta mato&nyathA ||

If you don't want a known person to fail in his act, you should counsel him if he seeks it. If he happens to

be your friend, you should voluntarily give him the counsel even if he does not seek it from you. This is the

quality of the good man.

Remaining without giving him your counsel with the thought that you would counsel him when he seeks it

or why should you volunteer it when it is not asked for, is the quality of the bad man.

*********

अरावFयुGचतं काय� मा�तHये गहृमागते ।

छेतःु पाIव�गतां छायां नोपसंहरते Jमः ॥

arAvapyuchitaM kArya mAtithye gRuhamAgate |

ChetuH pArshvagatAM ChAyAM nopasaMharate dRumaH ||

Even if a person is our enemy, if he seeks our home, we should receive him well and not insult him. Just as

the well-grown trees in a forest give their shade even to the person whose purpose is to cut them for

wood, for the very reason that he has sought their refuge.

*********

अच�क�य 8भावेन �शला भव�त शKकरः ।

आ�भLFया(च मूतMनां देवः साि न+यम(ृछ�त ॥

archakasya prabhAvena shilA bhavati sha~gkaraH |

AbhirUpyAchcha mUrtInAM devaH sAnnidhyamRuchChati ||

Because of the power and efficacy of the temple priest who is doing puja to the deities as ordained and

with extreme care, the stone image turn into the deities Shiva and Vishnu and bless the worshipping

people.

In addition, those stone images, since they are sculpted by excellent sculptors, to the form of the deities

they create, they become charged with the divine presence of the deities.

*********

saidevo


अकृ�व पर संतापं अग�व खलसंसादम ्अनू�सOृय सातम ्व�म� यदPम�प त#बहु

akRutva para saMtApaM agatva khalasaMsAdam anUtsRujya sAtam vartma yadalmapi tadbahu

Without hurting others, without geting into the association of the bad, without losing association of the

good, however little you progress in the path of dharma, that is sufficient.

*********

अथा�गमो �न�य मरोGगता च �8या च भाया� �8यवा-दनी च ।

वIयIच पु1ोऽथ�कर; च �व#या षQजीवलोकेषु सुखा�न राजन ्॥

arthAgamo nitya marogitA cha priyA cha bhAryA priyavAdinI cha |

vashyashcha putro&rthakarI cha vidyA ShaTjIvalokeShu sukhAni rAjan ||

If a householder who is married has the following six facilities, then he lives with more comfort in this

world than he could in heaven:

1. daily accumulation of wealth (rightfully earned)

2. remaining healthy without disease in any age

3.-4. a wife who is kind and loving in her words and acts, encouraging her husband and removing his

fatigue

5. children who listen to his words and act on them

6. education that at all times and all places earns him wealth and fame.

*********

अ�यास ना �वनाशाय दरू�था न फल8दा ।

सेSय तां म+यभागेन राजा विTणगु�U �1यः ॥

atyAsannA vinAshAya dUrasthA na phalapradA |

sevyantAM madhyabhAgena rAjA vahNirguru strayaH ||

Moving closely with the king (or boss) might get us into trouble. But then staying farther from him also

would not get the desired fruits. It is the same with burning fire and the teacher.

Therefore, with the king (or boss), the fire and the teacher, the wise will keep at a mid-distance and get the

desired fruits.

*********

saidevo


अथ�नां अजने दःुखम ्अिज�तानां च र?णो ।

आये दःुख ंSयवे दःुख ंGधक् अथा�ः कAटसंVयाः ॥

arthanAM ajane duHkham arjitAnAM cha rakShaNo |

Aye duHkhaM vyave duHkhaM dhik arthAH kaShTasaMshrayAH ||

It is pain and sorrow to earn money as well as to preserve what is earned.

Money gives pain and suffering, when it comes, or when it goes.

Shame on money, which is the cause of all hardship!

*********

****************

आ A

****************

आचाया�त ्पादमाद�ते पादं �शAयः �वमेधया ।

पादं सCTमचा�र4यः पादम ्कालWमेण च ॥

AchAryAt pAdamAdatte pAdaM shiShyaH svamedhayA |

pAdaM sabrahmachAribhyaH pAdam kAlakrameNa cha ||

A quarter of the knowledge that a student acquires comes from the teacher; a quarter by his/her own

intelligence; a quarter from his/her classmates and the last quarter in due course from the experiences in

life.

*********

आ-द�य च Xाव�नलो नलIच #यौभू��मरापो Zदयं यमIच ।

अहIच रा[1Iच उभेच स +ये धम�Iच जाना�त नर�य �व�तम ्॥

Aditya chandrAvanilo nalashcha dyaurbhUmirApo hRudayaM yamashcha |

ahashcha rAtrishcha ubhecha sandhye dharmashcha jAnAti narasya vittam ||

Fourteen deities have been appointed by God to take note of people's good and bad acts. They are:

01. the sun that shines in the day time at all places

02. the moon that remains a witness at night

03. the air that pervades everywhere

04. the fire

05. the sky (or space or AkAsha)

06. the mother earth we live on

07. god VaruNa who lives in water sources

08. our conscience called the heart

09. Yama the god of Death who punishes those who move away from dharma

10. The deity Ahas in charge of the daytime

11. The deity rAtri in charge of the night

12. The deity ushas in charge of the dawn

13. The deity sandhya in charge of the dusk

14. The deity dharma.

*********

saidevo

20 September 2008, 07:40 PM

अयं �नजः परः वा इ�त गणना लघुचतेसाम ्।

उदारच�रतानां त ुवसधुा एव कुटंुबकम ्॥

ayaM nijaH paraH vA iti gaNanA laghuchetasAm |

udAracharitAnAM tu vasudhA eva kuTuMbakam ||

This one is of my group, the other is an outsider: such is the thought of people with petty mind. For people

who are magnanimous and broadminded, the whole world is a family.

*********

आल�यं -ह मनुAयाणां शर;र�थो महान ्�रपुः ।

ना��यु#यमसमो ब धःु कुवा�णो नावसीद�त ॥

AlasyaM hi manuShyANAM sharIrastho mahAn ripuH |

nAstyudyamasamo bandhuH kurvANo nAvasIdati ||

Laziness is a big enemy of men latent in the body. There is no friend like effort, with which no one gets

disappointed.

*********

आलस�य कुतः �व#या, अ�व#य�त कुतः धनम ्।

अधन�य कुतः �म1म ्अ�म1�य कुतः सुखम ्॥

Alasasya kutaH vidyA, avidyasta kutaH dhanam |

adhanasya kutaH mitram amitrasya kutaH sukham ||

How can the lazy get educated? How can the uneducated earn wealth?

How can the penniless have friends? And how can there be happiness without friends?

*********

अनघ�म ्अ�प मा2ण]यम ्हेमाVयम ्अपे?ते ।

�वना आVयं न शोभ ते पं^डताः व�नताः लताः ॥

anargham api mANikyam hemAshrayam apekShate |

vinA AshrayaM na shobhante paMDitAH vanitAH latAH ||

A gem such as ruby looks priceless only with the support and refuge of gold.

Without support and refuge, pandits, creepers and women cannot shine.

*********

saidevo


आहारो #�वगुणः �1ीणां बु��तासां चतगुु�णाः ।

षQगुणो SयवसायIच कामIचाऽAटगुणाः �मतृः ॥

AhAro dviguNaH strINAM buddhistAsAM chaturguNAH |

ShaTguNo vyavasAyashcha kAmashchA&ShTaguNAH smRutaH ||

Brahma has created a woman in such a way that she has the capacity

• twice that of men in taking food

• four times that of men in taking decisions with her subtle intelligence

• six times that of men in exertion and

• eight times that of men in getting her desires fulfilled.

*********

आयःु कम� च �व�तं च �व#या �नधन मेव च ।

प`चतैा य�प सOृय ते गभ��थ�यैव दे-हनः ॥

AyuH karma cha vittaM cha vidyA nidhana meva cha |

pa~jchaitAnyapi sRujyante garbhasthasyaiva dehinaH ||

A man's lifetime, his karmic acts and fruits, the wealth he is going to obtain, the knowledge and skills he is

going to learn, and the time, way and place of death--all these five things are predestinate even when he

resides in his mother's womb. He cannot change them.

*********

****************

इ i

****************

इOयाऽ+ययन दाना�न तपः स�यं ध�ृतः शमाः ।

अलोभ इ�त मागEऽयं धम��याऽAटा�वधः �मतृः ॥

ijyA&dhyayana dAnAni tapaH satyaM dhRutiH shamAH |

alobha iti mArgo&yaM dharmasyA&ShTAvidhaH smRutaH ||

To be on the path of dharma is to implement the following eight things in life:

01. Worshipping God with puja, litany, fire ceremonies, scriptural reading and recitations and such other

things.

02. Learning Vedas and other scriptures regularly through a guru.

03. Giving in charity to the poor whatever articles one can.

04. Doing meditation towards a good purpose with control over food and mind.

05. Without hurting others to always talk the truth at all circumstances.

06. Meeting the contingencies of life by being bold and without getting disheartened.

07. Controlling the mind by controlling what it desires.

08. Remaining without anger towards others under any circumstances.

*********

saidevo


ईAयM घणृी �वस तुAटः Wोधनो �न�यसKcकतः ।

पर भाdयोपजीवी च षडतेे दःुखहाGगनः ॥

IrShyI ghRuNI tvasantuShTaH krodhano nityasa~gkitaH |

para bhAgyopajIvI cha ShaDete duHkhahAginaH ||

• a man who is envious of the growth of another man

• a man who does not sympathize with those in a status lower to his

• a man who is never satisfied with anything that he gets

• a man who is in anger towards another without any reason

• a man who always suspects everyone without believing them

• a man who profits from the labour of other people

All these six kinds of people ultimately come to grief and suffer in this world.

*********

उ�तमाः �वगुणैः eयाताः म+यमाIच �पतगुु�णैः ।

�वकुलै रधमाः eयाताः IवशुरैIचाऽधमाऽधमैः ॥

uttamAH svaguNaiH khyAtAH madhyamAshcha piturguNaiH |

svakulai radhamAH khyAtAH shvashuraishchA&dhamA&dhamaiH ||

People who get fame and name with their own qualities are the loftiest.

People who use the qualities and influence of their father and get their fame and name are in the middle,

less loftier, position.

People who use the name and fame of their ancestors and get their fame and name are in the last position.

And people who obtain fame and name because of their wives' families are at the lower-than-the-lowest

position.

*********

उ�सवे Sयसने चवै द�ुभ�?े राAf �वFलवे ।

राज#वारे Iमशाने च यि�तAठ�त स बा धवः

utsave vyasane chaiva durbhikShe rAShTra viplave |

rAjadvAre shmashAne cha yastiShThati sa bAndhavaH

A true relative is one who is with us

• on an auspicious occasion in our home

• when we are in trouble

• at times we happen to be poor and destitute

• when nature's fury causes havoc to the place we live

• at the court in litigations

• at the cremation ground when we or our relative die.

*********

yajvan


hariḥ oṁ

~~~~~

Namaste Saidevo,

Can you share with us some knowledge about dharma and conduct? That is, your thoughts or guiding

śloka-s that give information of belief vs. conduct ( action or kriya). Let me explain.

From a dharma perspective ( as I see it) it's the notion of applying knowledge to life's activities and acting

accordingly and much less on believing. There is no doubt that one may need to 'believe' before acting. Yet

one can also believe in a value or position and do just the opposite e.g. non-violence, yet still engage in

fighting or retaliation. So as I see it, dharma applied to humans on this good earth is proper actions that

are in-line and supported by Creation.

Also, is there anything you can share with us as you research this dharma regarding vrAtyastoma

(vrātyastoma �य�तोम) i.e. sacrifice performed to recover the rights forfeited by a delay or postponement

of saMskAra (saṁskāra¹).

Your kind help and contribution on this subject has been valuable , perhaps you will find the time to

consider the two ideas above.

pranams

1. saṁskāra - making sacred , hallowing , consecration ; any purificatory ceremony ; one which purifies

from the taint of sin; also the yajña that restores a person or a thing to its original pure state.

saidevo


Namaste Yajvan.

Though I had only vaguely heard of the practice 'vrAtyastoma' as a ceremony for re-entrance to Hinduism,

your bringing it up and calling for what I can research and share about it sent me hunting across the Net!

Here is a brief of some wonderful information you can find about this important 'vrAtyastoma' ceremony

that makes Hinduism more and more acceptable as Sanatana Dharma.

1. As the great Hindu Patriot Sri Ram Swarup (1920-1998) says, we have today three categories of Hindus:

those born in India, those who went overseas and those who adopt Hinduism by free choice. This third

category, though it is new, is fast growing, and has the potential to spread the branches of the tree of

Sanatana Dharama the world over, and make it bloom its colorful blossoms of devotion and worship in

different parts of the world, and bear the fruits of those blossoms, with its roots of Advaita deep and

strongly set, down in the soils of Bharatam. And 'vrAtyastoma' is the welcoming--in one sense home-

coming--ceremony for this third category of Hindus.

2. Hinduism, because it is Sanatana Dharma, has at all times rejuvenated itself and shaped its followers by

different movements that corrected and balanced the aggressive trends of other religious and spiritual

influences. In the beginning of the Kali Yuga after the Mahabharata war, Vedic Hinduism took a beating

from the birth of Buddhism and Jainism: a large number of Hindus throughout India were weaned away

from the Vedic religion by their influence, until Adi Sankara came along, restored the pride of Sanatana

Dharma, and regulated its practices, specially in the paths of Bhakti and JnAna Yoga.

During the medieval and the British colonial periods of Indian history, it was the Bhakti Movement that

originated the Shaivite, VaishNavite and ShAkta sects of Hinduism, stemmed the tide of the Islamic

conversion by sword and the Christian conversion by sovereignty and money.

And today, it is 'vrAtyastoma' that grants refuge to non-Hindus who voluntarily seek re-entrance/entrance

to the religion of the Vedas.

3. Details and significance of the current practice of 'vrAtyastoma' are given in the books of Satguru Sivaya

Subramuniyaswami of the Himalayan Academy. Some links:

http://www.himalayanacademy.com/resources/books/hbh/hbh_ch-5.html

http://www.indiadivine.org/audarya/hindu-sadhanas/201786-loving-ganesha-chapter-22-section2-how-

become-hindu-hindu-katham-bhuyate.html

http://www.himalayanacademy.com/resources/books/mws/mws_ch-45.html

4. It seems that the ceremony of 'vrAtyastoma' was a much more formal ritual when it was practiced in the

ancient times of Vedas and Mahabharata, as the following quotes explain:

The 'vratyastoma' in the 'Atharvaveda' shows that the 'vratya brahmanas' drawn from the non-Aryan

communities knew the art of agriculture, and were invited by tribal leaders as honoured guests for the

purpose of bringing prosperity to their lands. The 'Atharvaveda' (15/10), 'Tandya Brahmana' and 'Matsya

Purana' contain a special ceremony known as 'vratyastoma' and/or 'hiranyagarbha' by which non-Vedic

non-Aryans, and even foreign invaders, could be converted to the varna based system. (For more details

see 'Vedic Sanskruticha Vikas' by Tarkatirtha Lakshmana Shastri Joshi, pp.111 to 113). The Hiranyagarbha

'vidhi' consisted of making the chieftain sit in a gold vessel like a foetus in the womb, while the presiding

'purohita' chanted the mantras appropriate to the occasion of the birth of the child. After this ritual, the

chieftain emerged 'reborn' in a high caste, such as 'kshatriya', bearing the 'gotra' of the 'purohita'. Thus a

tribal chief would be absorbed as 'kshatriya', his priests would be converted to 'brahmanas' and laymen

merged with laymen 'shudras'.

For the first time Manu's code mentions the mixed castes of 'vrata brahmanas', 'vrata kshatriyas' and 'vrata

vaisyas' which indicates that the 'vratyastoma' rituals must have been actually practised (10-/19-20,21-22).

This rather complicated and intricate picture of the development of social progress unfailingly shows that

the new brahmana class, especially the 'vratyas', spread while building up a multicaste heterogenious

society; and religion with a multiplicity of gods, along with the advance of the plough agriculture in the

new regions also spread.

In his book, 'How to Become a (Better) Hindu', Satguru Sivaya Subramuniyaswami, quoting Shreeram

Tyambak Godbole, says that the beginnings of the process of assimilation in the Hindu society could be

seen in in the 65th chapter of Mahabharata, Shantiparva, "where Indra is described to have ordered

Mandhatru to give all access to all foreigners, like the Yavanas, into the Vedic religion."

5. Perhaps, the fifth varNa, SAmAnya or the common people, mentioned in 'The Mahanirvana Tantra', is

meant to accommodate the non-Hindus in the contemporary practice of 'vrAtyastoma'.

As more and more non-Hindus take to Sanatana Dharma, purely on account of their own personal

conviction, driven to spiritual despair by the theory and practice of exclusivity of their western religions,

the practice of 'vrAtyastoma' is increaingly being used in one form or other by gurus and religious

institutions of all sects of Hinduism, as Satguru Sivaya Subramuniyaswami says in his book.

saidevo


उ�साहसiप न मद;घ�सू1 ंcWया �वGध6ं SयसनेAवस]तम ्।

शूरं कृत6ं Jढ सौZतम ्च लkमीः �वयं या�त �नवास हेतो ॥

utsAhasampanna madIrghasUtraM kriyA vidhij~jaM vyasaneShvasaktam |

shUraM kRutaj~jaM dRuDha sauhRutam cha lakShmIH svayaM yAti nivAsa heto ||

Goddess Mahalakshmi voluntarily takes permanent residence at the homes of people who

• are always energetic and happy

• finish their tasks quickly without needlessly long deliberations

• know what they do and finish it skillfully

• act with strength and valor mind at times of misfortune

• tussle with life with all their might

• never forget the timely help done to them

• has friends who keep a firm and constant friendship with them.

*********

उशनाः वेद य(छा�1 ंय(च वेद बहृ�प�तः ।

�वभावेनैव त(छा�1 ं�1ीबु�ौ सु8�तिAठतम ्॥

ushanAH veda yachChAstraM yachcha veda bRuhaspatiH |

svabhAvenaiva tachChAstraM strIbuddhau supratiShThitam ||

A woman is created by Brahma so that she is endowed naturally with the knowledge of all the Shastras and

Vidyas--all those learnt by ShukrAchArya, the guru of Asuras and BRuhaspati, the guru of Devendran and all

those 33 crores of Devas.

*********

****************

ऋ Ru

****************

ऋणशषेIचाऽिdन शषेः श1 ुशषे�तथवै च ।

पनुः पुनः 8वध� ते त�मा(छेषं न र?येत ्॥

RuNasheShashchA&gni sheShaH shatru sheShastathaiva cha |

punaH punaH pravardhante tasmAchCheShaM na rakShayet ||

These acts are gross mistakes:

• returning only part of a loan obtained

• not fully putting out a burning fire

• sparing a few of the enemies without fully conquering them all.

Because these things are bound to grow back in short time to trouble us again.

*********

yajvan


hariḥ om

~~~~~~

Namaste saidevo,

Thank you for your post regarding vrAtyastoma (vrātyastoma �य�तोम). I think this will help many people

here who have been asking about Hinduism . We can use your post as a reference for future questions.

The connection to saṁskāra: vrātyastoma is applied then to those that wish to be absrobed into the

Sanatana Dharma way of life.

pranams

saidevo


Namaste Yajvan.

Can you share with us some knowledge about dharma and conduct? That is, your thoughts or guiding

sloka-s that give information of belief vs. conduct ( action or kriya). Let me explain.

From a dharma perspective ( as I see it) it's the notion of applying knowledge to life's activities and acting

accordingly and much less on believing. There is no doubt that one may need to 'believe' before acting. Yet

one can also believe in a value or position and do just the opposite e.g. non-violence, yet still engage in

fighting or retaliation. So as I see it, dharma applied to humans on this good earth is proper actions that

are in-line and supported by Creation.

I am happy that you have raised this query which has a corollary of sub queries such as the following:

• Are the precepts of the shubhAShitAni to be taken more in belief in today's circumstances, since much of

them would be difficult to follow?

• Can the precepts be implemented in action and conduct, especially in today's circumstances? If so, which

of them and how much?

• Mere compilation of such precepts is fine for knowledge, but most of us living the life of materialism in

this Kali Yuga, are likely to view them just as moral science and forget after we read them. Is there any

chance that they can guide our action and conduct? If so, which of them are the most relevant?

My answer to all such queries is that the intrinsically simple precepts of these shubhAShitAni are eminently

implementable in our life, irrespective of our caste, creed, religion, occupation and other such things. All it

needs is the right perspective and voluntary, subjective action on the part of the individual.

Let us take a few examples, analyze the precepts in them, and check if we can follow them in conduct and

action:

1. A true relative is one who is with us ('utsave vyasane chaiva...')

• on an auspicious occasion in our home

• when we are in trouble

• at times we happen to be poor and destitute

• when nature's fury causes havoc to the place we live

• at the court in litigations

• at the cremation ground when we or our relative die.

The common human perspective of this wise saying is to check if a relative of ours fits these requirements.

But once we become conscious of whether we are one such relative, our perception changes, and we

would find it easier to implement the most if not all of the requirements.

2. These acts are gross mistakes: ('RuNasheShashchA&gni sheShaH...')

• returning only part of a loan obtained

• not fully putting out a burning fire

• sparing a few of the enemies without fully conquering them all.

Because these things are bound to grow back in short time to trouble us again.

The first advise is mainly for individuals; the second for the society; and the third for a nation.

It might look foolish for an individual (or a nation) to return a loan obtained in full in today's economics.

But the fact remains the balance amount of the loan increases with more interest.

The burning fire may also be taken figuratively to mean burning passions, such as religious misguidance, in

a society. While the members of a society put out the burning fire literally, they often tolerate and even

encourage the trends of burning passions, with the result of intolerance, vandalism and terrorism that we

witness all around today.

The pseudo-secularism that the politicians in power follow in India today is a good example of the truth of

the third perspective.

Examples such as given below are wisdom words that stand true and relevant for all times, specially today:

3. Without hurting others, without geting into the association of the bad, without losing association of the

good, however little you progress in the path of dharma, that is sufficient. ('akRutva para saMtApaM...')

4. Moving closely with the king (or boss) might get us into trouble. But then staying farther from him also

would not get the desired fruits. It is the same with burning fire and the teacher.

Therefore, with the king (or boss), the fire and the teacher, the wise will keep at a mid-distance and get the

desired fruits. ('atyAsannA vinAshAya dUrasthA...')

5. It is pain and sorrow to earn money as well as to preserve what is earned.

Money gives pain and suffering, when it comes, or when it goes.

Shame on money, which is the cause of all hardship! ('arthanAM ajane duHkham...')

6. This one is of my group, the other is an outsider: such is the thought of people with petty mind. For

people who are magnanimous and broadminded, the whole world is a family. ('ayaM nijaH paraH...')

Thus, in my opinion, this collection of shubhAShitAni can guide us in our moral/worldly/religious/spiritual

life, if we have the right perception of the truths they highlight and seek ways to bring them to action and

conduct in our life.

The expression 'classical' has always been one of reverence and emulation in many areas of knowledge and

life: music, arts, literature, history and civilization, even films. Human mind always seeks the shelter in

classical environments for harmony, peace and happiness, as a foil for the topsy-turvy of modern life. In

these days, when even God has become 'classical', the dharma of wisdom words such as the subhAShitAni,

can very well stand as a beacon of safe landing for the meandering souls of modern life.

saidevo


एक एव पदाथ��त ु[1धा भव�त वीn?तः ।

गुणपः का�मनी मांसं योGग�भः का�म�भः �व�भः ॥

eka eva padArthastu tridhA bhavati vIkShitaH |

guNapaH kAminI mAMsaM yogibhiH kAmibhiH svabhiH ||

There are three perspectives to everything. For example, the flesh in the human body is seen by the yogis

as part of a corpse; the same flesh is seen with desire by lustful men; as food by mad dogs.

*********

एकाcकना तपो #वा4यां पठनं गायनं [1�भः ।

चतु�भ�ग�मनं ?ेमं प`चा�भब�हु�भ रनम ्॥

ekAkinA tapo dvAbhyAM paThanaM gAyanaM tribhiH |

chaturbhirgamanaM kShemaM pa~jchAbhirbahubhi ranam ||

For best results

• Meditation should be done by that single person on his/her own.

• Learning should be done by two people together.

• Learning music from the guru or singing it on the stage is best done by three people.

• On a long travel, four people going together can be of protection to each other.

• To safeguard one's wealth, five people should come together.

• And in a war, at least ten people should fight together.

*********

एकेन राजहंसेन या शोभा सरसो भवेत ्।

न सा बक सहoेण प�रत�तीरवा�सना ॥

ekena rAjahaMsena yA shobhA saraso bhavet |

na sA baka sahasreNa paritastIravAsinA ||

Whatever beauty accrues to the water sources such as a river or a lake due to the presence of a single

swan, does not accrue to that water source due to the presence of a thousand cranes.

In the same way, for a family to remain with fame and name, it is enough if a single boy or girl who has

good qualities.

saidevo


औरसं कृतसiब ध ंतथा वंश Wमागतम ्।

रn?तं Sयसने4यIच �म1ं 6ेयं चतु�व�धम ्॥

aurasaM kRutasambandhaM tathA vaMsha kramAgatam |

rakShitaM vyasanebhyashcha mitraM j~jeyaM chaturvidham ||

Friendship exists in four forms:

• as between co-uterine (born of the same womb) children

• as between people coming together in colleges and offices

• as between us and people who are faithful to our family since the times of our ancestors

• as between us and those who save us at times of exigencies.

*********

कदGथ�त�या�प च धयै�व�ृतेः बु�े�व�नाशो न -ह शKकनीयः ।

अधः कृत�या�प तननूपतो नाधः �शखा या�त कदाGचदेव ।

kadarthitasyApi cha dhairyavRutteH buddhervinAsho na hi sha~gkanIyaH |

adhaH kRutasyApi tanUnapato nAdhaH shikhA yAti kadAchideva |

Those who are honest and are of firm mind, when they meet with insults should not be discouraged as to

whether their own mind will change from its stand.

A burning lamp, even if it is held in such a way that its burning tip is facing downward, the flame would still

be burning in its own, firm, upright direction.

*********

काकः कृAणः �पकः कृAणः कोभेदः �पककाकयोः ।

वस तकाले सं8ाFते काकःकाकः �पकः�पकः ॥

kAkaH kRuShNaH pikaH kRuShNaH kobhedaH pikakAkayoH |

vasantakAle saMprApte kAkaHkAkaH pikaHpikaH ||

The crow is black, the cuckoo is black, so it is difficult to make out the bird with their color. But then when

the spring arrives and the morning dawns, it is well known who is a crow and who is a cuckoo.

In the same way, it is difficult to make out the pretence to scholarship of a person until he/she is in an

assembly of scholars.

saidevo


का ता�वयोगः �वजनाऽFमानो ऋणाऽवशषेः कुनपृ�य सेवा ।

द�रXभवो �वषमा सभा च �वनाऽिdनमेते 8दहि त कायम ्॥

kAntAviyogaH svajanA&pmAno RuNA&vasheShaH kunRupasya sevA |

daridrabhavo viShamA sabhA cha vinA&gnimete pradahanti kAyam ||

Happenings that burn a man's body even without a fire (that is, give afflictions like burning):

• Separation of a beloved wife as (when she goes on a journey)

• Insult received from his own people

• The balance of a loan that he has obtained

• Doing work to a boss who does not deserve it

• Remaining poor now due to some bad time after being rich

• Working in an organization that does not suit him.

*********

कुqामवासः कुलह;न सेवा कुभोजनं Wोधमु2ख च भाया� ।

पु1Iच मूखE �व+वा च क या �वनािdनना षQ 8दहि त कायम ्॥

kugrAmavAsaH kulahIna sevA kubhojanaM krodhamukhi cha bhAryA |

putrashcha mUrkho vidhvA cha kanyA vinAgninA ShaT pradahanti kAyam ||

Six other happenings that hurt like fire:

• Living in hamlets that have no facilities (such as elders for guidance, drinking water, proper houses,

electricity, education, medicine, temples)

• Serving people who don't deserve to have it

• Eating food that is not tasty, clean and could cause disease

• Living with a wife or husband who always finds faults and gets angry

• Begetting children who are stupid and can't be taught well with whatever efforts

• Keeping a widowed daughter at home after having given in marriage suitably.

*********

कामं Wोध ंतथा लोथ ं�वाद ुशKृगार कौतुके ।

अ�त�नXाऽ�तसेवां च �व#याथM TयAट वज�येत ्॥

kAmaM krodhaM tathA lothaM svAdu shRu~ggAra kautuke |

atinidrA&tisevAM cha vidyArthI hyaShTa varjayet ||

A student who serious about his education should keep away from eight things for best results:

• the yearning to get hold of all things desired

• the anger that results when those things are not obtained

• avarice for more than possible at the present position

• preference for taste in food

• falling in love with the a person of the opposite sex

• excessive show of games, sports and festivities

• excessive sleep

• strenuous physical work.

*********

saidevo

01 October 2008, 07:52 AM

कता� कार�यत चवै, 8ेरकIच अनमुोदकः ।

सुकृते दAुकृते चवै, च�वारः सम भाGगनः ॥

kartA kArayita chaiva, prerakashcha anumodakaH |

sukRute duShkRute chaiva, chatvAraH sama bhAginaH ||

The one who does the deed, the one who gets it done, the one who inspired it and the one who supported

it--all the four are equally treated--despite the fact that the deed is good/bad.

*********

गुणः भुषयते Lपं शीलं भुषयते कुलम ्।

�स�� भुषयते �व#यां भोगः भुषयते धनम ्॥

guNaH bhuShayate rUpaM shIlaM bhuShayate kulam |

siddhi bhuShayate vidyAM bhogaH bhuShayate dhanam ||

Character adorns good looks; conduct adorns a community.

Accomplishments adorn scholarship; and enjoyment adorns wealth.

*********

****************

द da

****************

दौम�rयात ्नपृ�त �वनIय�त य�तः रंगात ्

सुतः लालनात ्�8यः अन+ययनात ्कुलं कुतनयात ्

शीलं खलोपासनात ्।

ह;ः म#यात ्अनवे]शणात ्अ�प कृ�षः

�नेहः 8वासाVयात ्मं1ी च अ8णयात ्

सम�ृ� अनयात ्�यागात ्sमादात ्धनम ्॥

daurmatryAt nRupati vinashyati yatiH raMgAt

sutaH lAlanAt priyaH anadhyayanAt kulaM kutanayAt

shIlaM khalopAsanAt |

hIH madyAt anavekshaNAt api kRuShiH

snehaH pravAsAshrayAt maMtrI cha apraNayAt

samRuddhi anayAt tyAgAt prmAdAt dhanam ||

A king perishes thru bad advice

a sannyasi thru association

a son due to excessive indulgence

a rishi by neglecting to meditate

a clan due to wicked women

conduct due to squabbles

shame thru wine

crops by neglect

friendship by foreign travel

a minister due to lack of attachment (to the king)

prosperity by lack of regulation

and money thru sacrifice and enjoyment.

*********

****************

न na

****************

नाि�त माया सम पसो नाि�त योगात ्परम ्बलम ्।

न -ह 6ानात ्परो ब धरु ्नहiकारात ्परो �रपु ॥

nAsti mAyA sama paso nAsti yogAt param balam |

na hi j~jAnAt paro bandhur nahamkArAt paro ripu || -- Gheranda Samhita

There is no bondage equal to Maya (illusion).

There is no strength bigger than yoga.

There is no friend better than knowledge.

There is no enemy worse than ego.

*********

saidevo

02 October 2008, 02:51 AM

अ�न�या�न शर;रा2ण, �वभवः नैव शाIवतः ।

�न�यं सि न-हतः म�ृयःु, कत�Sयः धम�संqहः ॥

anityAni sharIrANi, vibhavaH naiva shAshvataH |

nityaM sannihitaH mRutyuH, kartavyaH dharmasaMgrahaH ||

The bodies are not permanent, nor the wealth is everlasting;

death is always nearing, so let all your acts be such as can be accumulated as dharma.

*********

अम 1म ्अ]शरं नाि�त, नाि�त मूलम ्अनौशधम ्।

अयोdय पुUशः नाि�त, योजकः त1 दलु�भः !!

amantram aksharaM nAsti, nAsti mUlam anaushadham |

ayogya purushaH nAsti, yojakaH tatra durlabhaH !!

"There is no syllable from which a mantra cannot be made. There is no herb from which a medicine cannot

be made. There is no person who is incapable. Who is rare is the one who can organize."

*********

परोपकाराय फलि त व?ृाः परोपकाराय वहि त न#याः ।

परोपकाराय दहुि त गावः परोपकाराय शर;रम ्एतत ्॥

paropakArAya phalanti vRukShAH paropakArAya vahanti nadyAH |

paropakArAya duhanti gAvaH paropakArAya sharIram etat ||

Trees bear fruit to do good to others. Rivers flow to do good to others.

Cows milk to do good to others. (In the same way,) this body is for doing good to others.

*********

saidevo

03 October 2008, 08:41 AM

piNDe piNDe matirbhinnA, kuNDe kuNDe nava payaH |

jAtau jAtau navAchArAH navA vANI mukhe mukhe ||

�पuड े�पuड ेम�त�भ� ना, कुuड ेकुuड ेनव पयः ।

जातौ जातौ नवाचाराः नवा वाणी मुखे मुखे ॥

No two people opine in the same way nor does the water of two rivers/ponds taste similar. No two

cultures have same customs; similarly, a language when travels through different mouths ends up being

spoken and/or pronounced in different ways/accents.

When we know this, shouldn't we learn to be more tolerant to different opinions, accepting different

cultures? This Shubhashita is a hint for the this point of view.

*********

यथा -ह एकेन चWेण न रथ�य ग�तः भवेत ्।

एवं पुUषकारेण �वना दैवं न �स+य�त ॥

yathA hi ekena chakreNa na rathasya gatiH bhavet |

evaM puruShakAreNa vinA daivaM na sidhyati ||

Just as a chariot cannot move with only one wheel, even so

fate not come to fruition without human actions.

*********

वै+यराज नमः त4ुयं यमराजसहोदर ।

यमः त ुहर�त 8ाणाम ्वै+यराजः धना�न च ॥

vaidhyarAja namaH tubhyaM yamarAjasahodara |

yamaH tu harati prANAm vaidhyarAjaH dhanAni cha ||

O Doctor, I salute you! You are the brother of Yama Raja!

While Yama only takes the life, the doctor takes the money too!

saidevo

05 October 2008, 06:35 AM

अIव�य भIूहणं वेगो म�तं �या# गजभIूहणम ्।

चातुय�म ्भIूहणं नाया� उ#योगो नरभूIहणम ्॥

ashvasya bhUshhaNaM vego mattaM syaad gajabhUshhaNam |

chAturyam bhUshhaNaM nAryA udyogo narabhUshhaNam ||

Speed glorifies the horse; majestic walk glorifies the elephant;

Dexterity glorifies women, while activity in some work glorifies men.

*********

�वप-द धयै�म ्अथ अ4युदये ]शमा सद�स वा]पटुता युGध �वWमः ।

यश�स च अ�भर�तः Sयसनं Vतुौ 8कृ�त �स�म ्इदं -ह महा�मनाम ्॥

vipadi dhairyam atha abhyudaye kshamA sadasi vAkpaTutA yudhi vikramaH |

yashasi cha abhiratiH vyasanaM shrutau prakRuti siddham idaM hi mahAtmanAm ||

Courage in trouble, forbearance in prosperity, eloquence in the assembly, valour in battle, eagerness in

gaining fame, attention to the holy scriptures-–all these are natural to great ones.

*********

शतेष ुजायते शूरः सहoेष ुच पिuडतः ।

व]ता दशसहoेष ुदाता भव�त वा न वा ॥

shateShu jAyate shUraH sahasreShu cha paNDitaH |

vaktA dashasahasreShu dAtA bhavati vA na vA ||

Among the hundred people only one is brave, 'shUra',

Among the thousand only one is a learned, Pandit.

Among the ten thousand only one is a good orator, 'vaktA'.

The people who "give" ('dAtA' - One who donates) may (rarely) or may not exist.

*********

saidevo

07 October 2008, 10:33 AM

अAटादश पुराणेषु Sयास�य वचन#वयम ्।

परोपकारः पुuयाय पापाय परपीडनम ्॥

aShTAdasha purANeShu vyAsasya vachanadvayam |

paropakAraH puNyAya pApAya parapIDanam ||

Sage Vyasa has only two things to say in summary of all his eighteen puranas:

serving others has good merits ('puNyam'), hurting others is sin ('pApam').

*********

क या वरौते Lपं माता �व�तं �पता Vतुम ्।

बा धवाः कुलम ्इ(छि त �मAटा नम ्इतरे जनाः ॥

kanyA varaute rUpaM mAtA vittaM pitA shrutam |

bAndhavAH kulam ichChanti miShTAnnam itare janAH ||

When a girl gets married:

• The girl is interested in in the man's looks;

• the mother in how wealthy he is;

• the father in his qualifications;

• the relatives in his family status;

• the other guests merely in the feast.

*********

ना गुणी गु2णनाम ्वेि�त, गु2ण गु2णषु म�सर; ।

गु2ण च गुणरागी च �वरलः सरलो जनः ॥

nA guNI guNinAm vetti, guNi guNiShu matsarI |

guNi cha guNarAgI cha viralaH saralo janaH ||

The untalented do not recognize the talented; the talented envy the other talented; the talented upright

who delight in others' talents are rare indeed.

*********

saidevo

09 October 2008, 10:01 PM

पुuय�य फल�मछि त पुuयम ्नेचि त मानवः ।

फलम ्पाप�य नेचि त पापम ्कुUवि त य�नतः ॥

puNyasya phalamiChanti puNyam nechanti mAnavaH |

phalam pApasya nechanti pApam kuruvanti yatnataH ||

People seek the fruits of 'puNyam' (good deeds), but they don't like to do good deeds; people hate the

fruits of 'pApam' (sins), but they are assiduous in their efforts to commit sins.

*********

यथा -ह एकेन चWेण न रथ�य ग�तः भवेत ्।

एवं पुUषकारेण �वना दैवं न �स+य�त ॥

yathA hi ekena chakreNa na rathasya gatiH bhavet |

evaM puruShakAreNa vinA daivaM na sidhyati ||

Just as a chariot cannot move with only one wheel, even so

fate not come to fruition without human actions.

*********

य�माच ्च येन च यदा च यथा च यच ्च

यावच ्च य1 च शभुाशभुमा�मकम� ।

त�माच ्च तेन च तदा च तथा च तत ्च

तावच ्च त1 च कृत तवशादपुै�त ॥

yasmAch cha yena cha yadA cha yathA cha yach cha

yAvach cha yatra cha shubhAshubhamAtmakarma |

tasmAch cha tena cha tadA cha tathA cha tat cha

tAvach cha tatra cha kRutantavashAdupaiti ||

The good/bad result of one's own action is obtained based on from whom, by whom, when, how, what, as

much, and where the result has to be obtained, as ordained by Lord Yama, by one's own destiny, or as the

inevitable result of one's own action.

*********

saidevo

13 October 2008, 08:23 AM

****************

Humorous

****************

वै+यराज नमः त4ुयं यमराजसहोदर ।

यमः त ुहर�त 8ाणाम ्वै+यराजः धना�न च ॥

vaidhyarAja namaH tubhyaM yamarAjasahodara |

yamaH tu harati prANAm vaidhyarAjaH dhanAni cha ||

O Doctor, I salute you! You are the brother of Yama Raja!

While Yama only takes the life, the doctor takes the money too!

*********

कमले CTमा शतेे हरः शतेे -हमालये ।

]शीरvधौ च ह�रः शतेे म ये म�कुणश कय ॥

kamale brahmA shete haraH shete himAlaye |

kshIrabdhau cha hariH shete manye matkuNashankaya ||

Brahma sleeps on a lotus, Shiva sleeps in Himalaya, Vishnu sleeps in Ksheersaagar--it's all due to the fear of

bugs in their bed!

*********

घटं �भ #यात ्पटं �छ #यात ्कुया�त ्रासभरोहणं ।

येन केन 8करेण 8�स�ः पुUषो भवेत ्॥

ghaTaM bhindyAt paTaM ChindyAt kuryAt rAsabharohaNaM |

yena kena prakareNa prasiddhaH puruSho bhavet ||

Breaking a pot, tearing a cloth, or riding on a donkey--

doing something by hook or crook, (everyone) tries to be famous!

(Reminded of the Guinness Book of World Records?)

*********

Gचतां 8Oव�लतां JAQवा वै#यो �व�मयमागतः ।

नाहं गतः न मे wाता क�यैदं ह�तलाघवं ॥

chitAM prajvalitAM dRuShTvA vaidyo vismayamAgataH |

nAhaM gataH na me bhrAtA kasyaidaM hastalAghavaM ||

Seeing a body burning on a pyre, a doctor remarks in surprise:

"He is gone not by me, or by my brother, then whose sleight of hand is this?"

*********

भो दा�रxयं नम�त4ुयं �स�ोऽहं त�8सादातः ।

पIयाiयहं जगत ्सव: न मां पIय�त कIचन ॥

bho dAridryaM namastubhyaM siddho&haM tatprasAdAtaH |

pashyAmyahaM jagat sarvaM na mAM pashyati kashchana ||

O poverty, homage to you; by your grace I have obtained magical powers.

I see the whole world, and nobody sees me!

*********

saidevo

17 October 2008, 11:07 PM

पु�तक�या त ुया �व#या, परह�तगतं धनम ्।

काय�काले समु�प न,े न सा �व#या न त�नम ्॥

pustakasyA tu yA vidyA, parahastagataM dhanam |

kAryakAle samutpanne, na sA vidyA na taddhanam ||

Knowledge that is in books (in shelves), and (our) money (now) in the hands of others, are both useless.

When time comes for their use, neither that knowledge nor that wealth will be available.

*********

भाषासु मुeया मधरुा -दSया Gगवा�ण भार�त ।

त�मा�/ः काSय ंमधरंु त�माद�प सुभा�षतम ्॥

bhAShAsu mukhyA madhurA divyA girvANa bhArati |

tasmAdbhiH kAvyaM madhuraM tasmAdapi subhAShitam ||

Among the main languages, the resplendent, ancient, language (of the gods) sanskrit is very melodious,

sweeter is a poem in it, and even sweeter is a subhashita form.

*********

य�माच ्च येन च यदा च यथा च यच ्च

यावच ्च य1 च शभुाशभुमा�मकम� ।

त�माच ्च तेन च तदा च तथा च तत ्च

तावच ्च त1 च कृत तवशादपुै�त ॥

yasmAch cha yena cha yadA cha yathA cha yach cha

yAvach cha yatra cha shubhAshubhamAtmakarma |

tasmAch cha tena cha tadA cha tathA cha tat cha

tAvach cha tatra cha kRutantavashAdupaiti ||

The good/bad result of one's own action is obtained based on from whom, by whom, when, how, what, as

much, and where the result has to be obtained, as ordained by Lord Yama, by one's own destiny, or as the

inevitable result of one's own action.

*********

saidevo

18 October 2008, 10:15 PM

�व#या नाम ्नर�य LपमGधकं 8(छ न गुFत धनम ्

�व#या भोगकर; यशःसुखकर; �व#या गुUणं गुUः ।

�व#या बंधजुनो �वदेशगमने �व#या परं दैवतम ्

�व#या राजसु पूOयते न त ुधनम ्�व#या�वह;नः पशुः ॥

vidyA nAm narasya rUpamadhikaM prachChanna gupta dhanam

vidyA bhogakarI yashaHsukhakarI vidyA guruNaM guruH |

vidyA baMdhujano videshagamane vidyA paraM daivatam

vidyA rAjasu pUjyate na tu dhanam vidyAvihInaH pashuH ||

• Knowledge (vidyA) is the highest beauty in man;

• Knowledge is the secret wealth;

• With knowledge comes enjoyment, comforts and fame;

• Knowledge is the guru of the guru;

• Knowledge is the guiding relative while in a foreign land;

• Knowledge is the Supreme Deity;

• Knowledge, not wealth is revered by the rulers;

• One without knowledge is an animal.

*********

�व#या �म1 ं8वासेषु भाया� �म1 ंगहेृष ुच ।

SयाGधत�यौषध ं�म1 ंधमE �म1 ंमतृ�य च ॥

vidyA mitraM pravAseShu bhAryA mitraM gRuheShu cha |

vyAdhitasyauShadhaM mitraM dharmo mitraM mRutasya cha ||

Knowledge is the friend in a journey, wife is the friend at home.

Medicine is the friend to the sick, and dharma is the friend of the dead.

*********

शैले शैले न मा2ण]यम ्मौि]तकम ्न गजे गजे ।

सधवो न -ह सव�1 च दनम ्न वने वने ॥

shaile shaile na mANikyam mauktikam na gaje gaje |

sadhavo na hi sarvatra chandanam na vane vane ||

Not every mountain contains jewels, or every elephant pearls*

Saintly people are not ubiquitous, or there is sandalwood in every forest.

*refers to a mythical belief that elephants have pearls inside their neck region.

*********

शर-द न वष��त गज��त, वष��त वषा�सु �नः�वनः मेघः ।

नीचः वद�त न कुUते, वद�त न साधःु करो�त एव ॥

sharadi na varShati garjati, varShati varShAsu niHsvanaH meghaH |

nIchaH vadati na kurute, vadati na sAdhuH karoti eva ||

In the autumn season, the clouds thunder but don't rain; in the rainy season, they rain without any

thunder.

The inferior man only talks and does not perform whereas the great man performs without talking.

*********

saidevo

20 October 2008, 12:15 AM

कुल�याथy �यजेदेकम ्qाi�याzथy कुलi�यजेत ्।

qामम ्जनपद�याथy अ�माथy िsथवीम ्�यजेत ्॥

kulasyArthe tyajedekam grAmsyArthrthe kulamtyajet

grAmam janapadasyArthe atmArthe prthivIm tyajet

--Hitopadesha: Mitralabha 150

Subordinate the interest of an individual for the sake of the family, of the family to subserve the interest of

the village, of the village in the interest of the state, of all wordly interest in order to attain eternal bliss.

*********

न अ�भषेको न सi�कारः �सहं�य cकयते वने ।

�वWमािज�तस�व�य �वयमेव मगृ{Xता ॥

na abhiSheko na samskAraH siMhasya kiyate vane |

vikramArjitasatvasya svayameva mRugeMdratA ||

There is no official coronation ceremony held to declare the lion as the king of the jungle. He becomes king

by his own attributes and heroic actions.

*********

narasyAbharaNaM rUpaM, rUpasyAbharaNam guNaH |

guNasyAbharaNam j~jAnam, j~jAnasyAbharaNam kShamA ||

Appearance is the adornment of a human; of such appearance, the adornment is the character; of such

character, the adornment is the knowledge; and of such knowledge, the adornment is patience, endurance

and compassion.

*********

saidevo

20 October 2008, 11:38 PM

आहार �नXा भय मैथनुंच सामा यंएत# पषु�भर ्नराणां ।

धमE -ह तेशां अGधको �वषेशः धमyण ह;नाः पशु�भस ्समानाः ॥

AhAra nidrA bhaya maithunaMcha sAmAnyaMetad paShubhir narANAM |

dharmo hi teshAM adhiko viSheshaH dharmeNa hInAH paSubhis samAnAH ||

Eating, sleeping, anger, and sex urge are common to animals and men;

only dharma is the extra quality in men. Without dharma he is just an animal.

*********

वना�न दहतो वTनेः सखा भव�त माUतः ।

स एव द;पनाशाय कृश ेक�याि�त सौZदम ्॥

vanAni dahato vahneH sakhA bhavati mArutaH |

sa eva dIpanAshAya kRushe kasyAsti sauhRudam ||

When the forest burns, the wind is there to assist it.

The friendship of the same wind, however, destroys the lamp.

*********

�व#या �ववादाय धनं मदाय शि]तः परेIहां पर-पीडनाय ।

खल�य साधोर-्�वपर;तम-्एतत ्Oनानाय दानाय च र?णाय ॥

vidyA vivAdAya dhanaM madAya shaktiH pareshhAM para-pIDanAya |

khalasya sAdhor-viparItam-etat jnAnAya dAnAya ca rakShaNAya ||

For the wicked, knowledge is for arguments, wealth is for arrogance, and power is for tormenting others;

for the virtuous, they are just for the opposite: wisdom, charity and protection.

*********

saidevo

21 October 2008, 09:45 PM

कृAणो भोगी शुकर��यागी नपृौ जनक-राघवौ ।

व�शAठः कम�-कता� च तेशाम ्मुि]त-ि�थ�तस ्समा ॥

kRuShNo bhogI shukarastyAgI nRupau janaka-rAghavau |

vashiShThaH karma-kartA cha teshAm mukti-sthitis samA ||

--VishNu PurANam

Krishna was opulent in life; Shukar Maharshi was a renunciate; Janaka and Rama were kings; and Vashishta

Maharshi was performing rituals. Still, in them, the state of liberation was equal.

*********

8�य?े गुUवः �तु�यः 8ो?े �म1 ब धवः ।

काया� ते दास भ�ृयः �वपु1ः न कदचन ॥

pratyakShe guruvaH stutyaH prokShe mitra bandhavaH |

kAryAnte dAsa bhRutyaH svaputraH na kadachana ||

Guru should be praised on the face, friends and relatives behind their back; servants after they finish a job,

and one’s own sons-—never!

*********

यदा धेन ुसहoेष ुव�सो �व द�त मा1म ्।

तदा पूव�कृतं कम� कता�रम ्अनगु(छ�त ॥

yadA dhenu sahasreShu vatso vindati mAtram |

tadA pUrvakRutaM karma kartAram anugachChati ||

--Mahabharata, Book 12, Chapter 174, Verse 16

Just as among thousands of cows, a calf would find its own mother,

the karma done (in) earlier (births) would go only to the doer.

*********

saidevo

24 October 2008, 01:20 AM

अयो+या मथरुा माया काशी का`ची अवि तक ।

पुर; #वारवती 6ेयाः सFतैता मो?दा�यकाः ॥

ayodhyA mathurA mAyA kAshI kA~jchI avantika |

purI dvAravatI j~jeyAH saptaitA mokShadAyikAH ||

--Garuda Purana, 2.49.114.

Ayodhya, Mathura, Maya (Haridwar), Kashi, Kanchi, Avantika (Ujjain) and Dvaraka, are the seven places

that give MokSha (liberation).

*********

छायाम ्अ य�य कुव�ि त ि�तAटि त �वयम ्आतपे ।

फलि त च पर�याथ� स�पथ�था इव Xमुाः ॥

ChAyAm anyasya kurvanti ttiShTanti svayam Atape |

phalanti cha parasyArtha satpathasthA iva drumAH ||

Trees give shade to others while themselves standing in the sun. They bear fruits for others to enjoy as do

those who follow the path of goodness. (A verse from Chanakya's Niti Shastram)

*********

न तेन व�ृो भव�त येन�य प�लतम ्�शरः ।

यो वै युवFयGधय �तम ्देवः �थ�वरम ्�वदःु ॥

na tena vRuddho bhavati yenasya palitam shiraH |

yo vai yuvapyadhiyanstam devaH sthaviram viduH ||

A person does not become elder just because his hair turns white.

The devatas consider only him as elder, who is well learned, though young in age.

*********

saidevo

28 October 2008, 08:40 PM

मन�य य# वच�य यत ्काय�म य# दरुा�मनाम ्।

मन�येकं वच�येकं कम�uयेकं महा�मनाम ्॥

manasyanyad vachasyanyat kAryamanyad durAtmanAm |

manasyekaM vachasyekaM karmaNyekaM mahAtmanAm ||

(There is just one difference between people who are good and those who are not.)

The thoughts, words and deeds of the bad do not match one another.

The thoughts, words and deeds of the good people are all identical.

*********

या�य�य#य शकु तले�त Zदयं सं�पAृटमु�कuठया कuठः

�थिiबत बाAपविृ�त कलुषैिIच ताजड ंदश�नम ्।

वै]लSयम ्मम तावद;Jश�मदं �नेहादरuयौकसः

पी}य ते ग-ृहणः कथ ंन ुतनया�वIलेषदःु खनै�वैः ॥

yAsyatyadya shakuntaleti hRudayaM saMspRuShTamutkaNThayA kaNThaH

sthambita bAShpavRutti kaluShaishchintAjaDaM darshanam |

vaiklavyam mama tAvadIdRushamidaM snehAdaraNyaukasaH

pIDyante gRuhiNaH kathaM nu tanayAvishleShaduH khairnavaiH ||

Since Shakunthala is leaving today, my heart is turbulent, unshed tears constrict my throat and anxiety

blurs my sight. If affection causes such agitation in a person like me who lives in the forest, how much will

the sadness of separation from a just married daughter trouble a householder?

(This shlokam is from Kalidasa's play Abhijnana Shakuntalam (The Recognition of Shakuntala). Sage Kanva

says these words to himself before Shakuntala's departure to her husband Dushyanta's kingdom]

*********

लालयेत ्प च वषा�2ण दश वषा�2ण ताडयेत ्।

8ाFथे त ुषॊडश ेवषy प�ु ं�म1वदाचरेत ्॥

lAlayet pancha varShANi dasha varShANi tADayet |

prApthe tu ShODashe varShe puthraM mitravadAcharet ||

Indulge a child for the first five years of his life, for the next ten years deal firmly with him. Once the child is

sixteen, treat him as a friend.

*********

�व#या �ववादाय धनं मदाय शि]तः परेIहां पर-पीडनाय ।

खल�य साधोर-्�वपर;तम-्एतत ्Oनानाय दानाय च र?णाय ॥

vidyA vivAdAya dhanaM madAya shaktiH pareshhAM para-pIDanAya |

khalasya sAdhor-viparItam-etat jnAnAya dAnAya ca rakShaNAya ||

For the wicked, knowledge is for arguments, wealth is for arrogance, and power is for tormenting others;

for the virtuous, they are just for the opposite: wisdom, charity and protection.

*********

?णे UAटाः ?णे तुAटाः UAटाः तुAटाः ?णे ?णे ।

अSयवि�थतGच�तानां 8सादः अ�प भयंकरः ॥

kShaNe ruShTAH kShaNe tuShTAH ruShTAH tuShTAH kShaNe kShaNe |

avyavasthitachittAnAM prasAdaH api bhayaMkaraH ||

Angry one moment and satisfied another, changing moods ever so often.

Being in the good books of (or getting favours from) fickle-minded people is frightening.

*********

र�नाकरधौतपदां -हमालयcकर;-टनीम ्।

CTमराज�ष�रर�ना�यां व दे भारतमातरम ्॥

ratnAkaradhautapadAM himAlayakirITinIm |

brahmarAjarShiraratnADhyAM vande bhAratamAtaram ||

To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with

the gems of rishis and kings, to Mother India, do I bow down in respect.

*********

saidevo

30 October 2008, 11:49 PM

अवIयंभा�वभावानां 8तीकारो भवे# यद ।

तदा दःुखनै� बा+य ते नलरामयुGधिAठराः ॥

avashyaMbhAvibhAvAnAM pratIkAro bhaved yada |

tadA duHkhairna bAdhyante nalarAmayudhiShThirAH ||

--Panchadasi, 7.156

If it were at all possible to prevent the experience of happiness and misery, then, Nala, Rama and

Yudhishthira would never have been stricken with misery.

*********

?ुधा ततृ ्आशा कुटुिiबन म�य जीव�त न अ यगः ।

तासम ्आशा महासाि+व कदाGचत ्मन ्न मु(य�त ॥

kShudhA tRut AshA kuTumbina mayi jIvati na anyagaH |

tAsam AshA mahAsAdhvi kadAchit man na muchyati ||

Hunger, thirst and desire, like the wife/husband, always live with a man/woman, without deserting a

person. Of these, desire is the most faithful because it never leaves a person's mind.

*********

पूवy वय�स त�कुया�#येन व�ृसुख ंवसेत ्।

यावOजीवेन त�कुया�#येन 8े�य सुख ंवसेत ्॥

pUrve vayasi tatkuryAdyena vRuddhasukhaM vaset |

yAvajjIvena tatkuryAdyena pretya sukhaM vaset ||

One should do that in one’s earlier life by means of which one would live happily in old age. As long as one

lives, one should do that by means of which one would be happy (even) after death.

*********

बालाद�प गहृ;तSयम ्यु]तमु]तम ्मनी�ष[बः ।

रवे�व�षये cकम ्न 8द;प�य 8काशणम ्॥

bAlAdapi gRuhItavyam yuktamuktam manIShibiH |

raverviShaye kim na pradIpasya prakAshaNam ||

The wise should honor the proper words even of a child.

Does not a lamp illuminate a place where the sun cannot reach?

*********

saidevo

04 November 2008, 11:46 PM

गुणदोषौ बुधौ गTृणि न दkुवेला�ववेIवरः ।

�शरसा Iला�यते पूव: परं कuठे �नय(छ�त ॥

guNadoShau budhau gRuhNannindukShvelAviveshvaraH |

shirasA shlAghyate pUrvaM paraM kaNThe niyachChati ||

A wise man holding both virtue and the vice (of others) keeps the former on head and (swallows) the latter

in his throat just like Lord Shiva carries the moon (on the head) and the poison (in his throat).

*********

ताविOजतेि Xयो न �या# �विजता येि Xयः पुमान ्।

न जये# रसनं याविOजत ंसव: िजते रसे ॥

tAvajjitendriyo na syAd vijitAnyendriyaH pumAn |

na jayed rasanaM yAvajjitaM sarvaM jite rase ||

A person does not become the master of his sense organs, if the organ of taste is not under control, even if

all other sense organs are mastered. All are won over, if the tongue is under control.

*********

न सव��व�किIच-दहाि�त लोके ना�य तमूखE भु�व चा�प किIचत ्।

6ानेन नीचो�तमम+यमेन योऽयं �वजाना�त स तेन �व#वान ्॥

na sarvavitkashchidihAsti loke nAtyantamUrkho bhuvi chApi kashchit |

j~jAnena nIchottamamadhyamena yo&yaM vijAnAti sa tena vidvAn ||

--Garuda Puranam, 1.110.30

Nobody in this world is omniscient; and nobody in the world also is absolutely stupid. Whosoever knows

(something) is a learned man on account of the low, medium or high knowledge (he possesses).

*********

CTमा येन कुलालवि नय�मतो CTमाuडभाuडोदरे

�वIणुयyन दशावतारगहने n?Fतो महासंकटे ।

UXो येन कपालपा2णपुटके �भ?ाटनं का�रतः

सूयE wाiय�त �न�यमेव गगने त�मै नमः कम�णे ॥

brahmA yena kulAlavanniyamito brahmANDabhANDodare

viSNuryena dashAvatAragahane kShipto mahAsaMkaTe |

rudro yena kapAlapANipuTake bhikShATanaM kAritaH

sUryo bhrAmyati nityameva gagane tasmai namaH karmaNe ||

--Bhartrihari's nIti shataka

Salute to karman (action) which yoked Lord Brahman as a pot maker in the vessel called brahmanda, who

threw Lord Vishnu in the hard peril of ten incarnations, who made Lord Shiva go begging alms holding a

hollow skull in his folded hands and because of whom the Sun daily moves in the sky.

*********

saidevo

06 November 2008, 02:19 AM

-द]काला#य ्अनवि(छ न अन त Gच मा1मूत�ये ।

�वानभुू�त एकमानाय नमः शा ताय तेजसे ॥

dikkAlAdy anavachChinna ananta chinmAtramUrtaye |

svAnubhUti ekamAnAya namaH shAntAya tejase ||

--Bhartrihari's nIti shataka, 1

dik = directions such as East, West, North and South; kAla = time; adi = etc.

anavachChinna = unbounded; ananta = infinite; chin mAtra mUrtaye = to the embodiment of pure intellect;

sva = self; anubhUti = experience; eka = only; mAnAya = can be understood; namaH = salutations;

shAntAya = to the peaceful; tejase = brilliant.

Salutations to that God who is beyond dimensions of direction and time; an embodiment of pure intellect;

can be understood only through one's own self effort and experience; brilliant and peaceful.

(http://bhartruhariyb.blogspot.com/2006/07/education-ethics-and.html#NITISATAKAM_)

*********

अ6ः सुखमारा+यः सुखतरमारा+यते �वशषे6ः ।

6ानलवद�ुव�दdध ंCTमा�प त ुन र`जय�त ॥

aj~jaH sukhamArAdhyaH sukhataramArAdhyate visheShaj~jaH |

j~jAnalavadurvidagdhaM brahmApi tu na ra~jjayati ||


aj~jaH = ignorant; sukham = easy; ArAdhyaH = to explain, satisfy and worship; sukhataram = more

comfortable; visheShaj~jaH = scholar; j~jAna = knowledge; lava = a little; durvidagdhaH = burning with

pride; brahma = creator; api = also, even; na = not ramjayati = explain, please, satisfy.

It is easy to explain to an ignorant person. Easier to explain a scholar. Even the creator cannot explain to a

person of a little knowledge suffering from pride.

(http://bhartruhariyb.blogspot.com/2006/07/education-ethics-and.html#NITISATAKAM_)

*********

संयोगो �वयोग तः दःुख तं सुखमेव च ।

पोषणं ?यपय� तं मरण तम ्च जीवनम ्॥

saMyogo viyogantaH duHkhantaM sukhameva cha |

poShaNaM kShayaparyantaM maraNantam cha jIvanam ||

All attachments lasts till their disassociation, all sorrow until happiness follows, nourishment till hunger,

and death till life.

*********

ह�त�य भुषणम ्दानम,् स�यम ्कuट�य भुषणम ्।

शो1�य भुषणम ्शा��ं, भुषणै-ह cकम ्8योजनम ्॥

hastasya bhuShaNam dAnam, satyam kaNTasya bhuShaNam |

shotrasya bhuShaNam shAsthraM, bhuShaNaihi kim prayojanam ||

The ornament for the hand is giving, speaking the truth is the ornament for the neck; the ornament for the

ears is (listening to) the scriptures--of what use are the other ornaments?

*********

saidevo

06 November 2008, 11:52 PM

आचारः कुलमाeय�त देशमाeया�त भा�षतम ्।

सiwमः �नेहमाeया�त वपुराeया�त भोजनम ्॥

AchAraH kulamAkhyati deshamAkhyAti bhAShitam |

sambhramaH snehamAkhyAti vapurAkhyAti bhojanam ||

--Garuda Purana, 1.115.74

One's behaviour speaks about one's family. The language speaks about a nation. Friendship

commensurates with interest. The body gives an idea of one's diet.

*********

शा�1ाuयधी�या�प भवि त मूखा�

य�त ुcWयावान ्पुUषः स �व#वान ्।

सुGचि ततं चौषधमातुराणां

न नाम मा1णे करो�यरोगम ्॥

shAstrANyadhItyApi bhavanti mUrkhA

yastu kriyAvAn puruShaH sa vidvAn |

suchintitaM chauShadhamAturANAM

na nAma mAtreNa karotyarogam ||

--Hitopadesha, 164

People remain fools even after studying various sciences (if they do not apply them). He who acts

(according to the knowledge he has gained) is a learned man. A medicine which is well thought over cannot

cure a patient of his disease by a mere mention of its name.

*********

कामWोधव�निज��य cकमारuये क�रAय�त ।

अथ व �निज�तवेतौ cकमारuये क�रAय�त ॥

kAmakrodhavanirjitya kimAraNye kariShyati |

atha va nirjitavetau kimAraNye kariShyati ||

What will a person do in a forest if he has not controlled his passion and anger? And if he has already

controlled his passion and anger then what has he to do in a forest?

*********

saidevo

17 November 2008, 07:52 AM

गुणा गुण6ेषु गुणा भवि त

ते �नगु�णं 8ाFय भवि त दोषाः ।

आ�वा#य तोयाः 8वहि त न#यः

समुXमासा#य भव �युपेयाः ॥

guNA guNaj~jeShu guNA bhavanti

te nirguNaM prApya bhavanti doShAH |

AsvAdya toyAH pravahanti nadyaH

samudramAsAdya bhavantyupeyAH ||

--Hotopadesha, 46

If a good person adopts a quality it becomes a good quality, but if a bad person adopts it, it becomes a bad

quality; just like a river, which is sweet and fresh as long as it flows alone, but the moment it mixes with

sea, it turns salty & stale.

*********

येषां न �व#या न तपो न दानं 6ानं न शीलं न गुणः न धम�ः ।

ते म�य�लोके भु�व भारभूताः मनुAयLपेण मगृाः चरि त ॥

yeShAM na vidyA na tapo na dAnaM j~jAnaM na shIlaM na guNaH na dharmaH |

te martyaloke bhuvi bhArabhUtAH manuShyarUpeNa mRugAH charanti ||

A person who has no education, no inclination to penance and charity, no knowledge and realization, no

conduct and character, no adherence to dharma is a burden to the earth. Such a person is only an animal

in the human form.

*********

प�र?ीणः किIचत ्�पहृय�त यवानां 8सतृये

स पIचात ्सiपूण�ः कलय�त ध�र1ीं तणृसमाम ्।

अतIचानैका �या# गुUलघुतयाऽथyष ुध�नना

मव�था व�तू�न 8थय�त च सKकोचय�त च ॥

parikShINaH kashchit spRuhayati yavAnAM prasRutaye

sa pashchAt sampUrNaH kalayati dharitrIM tRuNasamAm |

atashchAnaikAntyAd gurulaghutayA&rtheShu dhaninA

mavasthA vastUni prathayati cha sa~gkochayati cha ||


When a person is poor, he treats even a seed of grain with great value.

When he becomes rich, the whole Universe appears like a straw.

Depending on the time, place and circumstance, the importance and value of things gain and lose their

value.

*********

राजन ्दधु?ु�स य-द n?�तधेनमु ्एतां

तेना#य व�स�मव लोकममुं पुषाण ।

ति�मंIच सiयग�नशं प�रपोAयमाणे

नानाफलैः फल�त कPपलतेव भू�मः ॥

rAjan dudhukShasi yadi kShitidhenum etAM

tenAdya vatsamiva lokamamuM puShANa |

tasmiMshcha samyaganishaM paripoShyamANe

nAnAphalaiH phalati kalpalateva bhUmiH ||

----Bhartrihari's nIti shataka, 46

To the king who looks after his kingdom like a cow looks after its calf, the Earth like the Kalpa Vriksha, the

divine tree, feed with all its infinite variety of fruits.

*********

saidevo

18 November 2008, 08:41 AM

दाn?uयं �वजने दया परजने शा�यं सदा दजु�न े

8ी�तः साधजुने नयो नपृजने �व#वOजने चाज�वम ्।

शौय: श1जुने ?मा गुUजने ना�रजने धतू�ता

ये चवैं पुUषाः कलासु कुशला�तेAवेव लोकि�थ�तः ॥

dAkShiNyaM svajane dayA parajane shAThyaM sadA durjane

prItiH sAdhujane nayo nRupajane vidvajjane chaarjavam |

shauryaM shatrujane kShamA gurujane nArijane dhUrtatA

ye chaivaM puruShAH kalAsu kushalAsteShveva lokasthitiH ||


The subsistency of the world solely depends on those men who are experts in the following arts:

• courtesy towards one's relations,

• kindness towards strangers,

• cunning towards the wicked,

• affection for sadhus,

• policy towards princes,

• humility towards the learned,

• bravery in dealing with the enemy,

• patience with the elders, and

• shrewdness towards women.

*********

8ाणाघाताि नविृ�तः परधनहरणे संयमः स�यवा]य ं

काले श]�या 8दानं युव�तजनकथामूकभावः परेषाम ्।

तAृणाoोतो�वभKगो गुUष ुच �वनयः सव�भूतानुकiपा

सामा यः सव�शा�1ेAवनुपहत�वGधः Vेयसामेष प थाः ॥

prANAghAtAnnivRuttiH paradhanaharaNe saMyamaH satyavAkyaM

kAle shaktyA pradAnaM yuvatijanakathAmUkabhAvaH pareShAm |

tRuShNAsrotovibha~ggo guruShu cha vinayaH sarvabhUtAnukampA

sAmAnyaH sarvashAstreShvanupahatavidhiH shreyasAmeSha panthAH ||


• Abstaining from killing life,

• self-restraint in appropriating the wealth of others,

• truth-speaking,

• charity when occasion requires and means permit it,

• not gossipping about the wives of others,

• intercepting the stream of avarice,

• obedience towards elders,

• sympathy for all creatures--

this is the way of happiness common in all the scriptures, that never fails in its operation (or vitiates no

other ordinance).

*********

8ार4यते न खलु �व�नभयेन नीचःै

8ार4य �व�न�वहता �वरमि त म+याः ।

�व�नैः पुनः पुनर�प 8�तह यमानाः

8ारvधमु�तमजना न प�र�यजि त ॥

prArabhyate na khalu vighnabhayena nIchaiH

prArabhya vighnavihatA viramanti madhyAH |

vighnaiH punaH punarapi pratihanyamAnAH

prArabdhamuttamajanA na parityajanti ||


For fear of obstacles, nothing is begun at all by mean people;

ordinary people begin and stop when thwarted by difficulties;

but good (i.e. resolute) men, though repeatedly repelled by

adverse circumstances, do not give up what they have begun.

*********

saidevo

21 November 2008, 01:03 AM

प�रव�त��न संसारे मतृः को व न जायते ।

स जातः येन जातेन या�त वंशः समु न�त ं॥

parivartini saMsAre mRutaH ko va na jaayate |

sa jAtaH yena jAtena yAti vaMshaH samunnatiM ||


In this revolving worldly life, who is not born and who is not dead (or, what dead person is indeed nor born

again)? He alone is truly born, by whom the family is raised to eminence when he is born in it.

*********

तानीि Xया2ण सकला�न तदेव कम�

सा बु��र8�तहता वचनं तदेव ।

अथEAमणा �वर-हतः पुUषः स एव

�व यः ?णेन भवती�त �वGच1मेतत ्॥

tAnIndriyANi sakalAni tadeva karma

sA buddhirapratihatA vachanaM tadeva |

arthoShmaNA virahitaH puruShaH sa eva

tvanyaH kShaNena bhavatIti vichitrametat ||


There are limbs, all the same, the action the same, the same unimpaired intellect, and speech also the

same; and yet the same man, destitute of the warmth of wealth, becomes instantaneously another being;

this is strange.

*********

अकUण�वमकारण�वqहः परधने परयो�ष�त च �पहृा ।

सुजनब धजुनेAवस-हAणुता 8कृ�त�स��मदं -ह दरुा�मनाम ्॥

akaruNatvamakAraNavigrahaH paradhane parayoShiti cha spRuhA |

sujanabandhujaneShvasahiShNutA prakRutisiddhamidaM hi durAtmanAm ||


Cruelty, unprovoked opposition, lust for another's wealth and wife, and envy towards good men and

relations: these are natural with the wicked.

*********

saidevo

22 November 2008, 09:10 PM

मौना मूकः 8वचनपटुIचाटुलो जPपको वा

धAृटः पाIवy वस�त च तदा दरूतIचा8गPभः ।

?ा �या भीUय�-द न सहते 8ायशो ना�भजातः

सेवाधम�ः परमगहनो योGगनामFयगiयः ॥

maunAnmUkaH pravachanapaTushchATulo jalpako vaa

dhRuShTaH pArshve vasati cha tadaa dUratashchApragalbhaH |

kShAntyA bhIruryadi na sahate prAyasho nAbhijAtaH

sevAdharmaH paramagahano yoginAmapyagamyaH ||


• If he is silent, he is dumb;

• if ready with his answer, he is talkative or garrulous;

• if he stands near, he is impudent;

• if he keeps at a distance, he is timid;

• if he bears patiently, he is a coward;

• if he cannot brook (harsh words, insult etc.), he is most probably considered mannerless.

--The dharma of service is indeed the most difficult thing to do, even for sages.

*********

करे Iला�य��यागः �शर�स गुUपाद8ण�यता

मुखे स�या वाणी �वज�य भुजयोवMय�मतुलम ्।

Z-द �व(छा विृ�तः VतुमGधगतं च Vवणयोः

�वनाFयैIवयyण 8कृ�तमहतां मuडन�मदम ्॥

kare shlAghyastyAgaH shirasi gurupAdapraNayitA

mukhe satyA vANI vijayi bhujayorvIryamatulam |

hRudi svachChA vRuttiH shrutamadhigataM cha shravaNayoH

vinApyaishvaryeNa prakRutimahatAM maNDanamidam ||


• Laudable charity for the hand,

• submission at the feet of elders for the head,

• true words for the mouth,

• incomparable valour for victorious arms,

• a quiescent state for the heart,

• Vedic knowledge acquired (by the ears) for the ears

-- of high-souled persons these are the ornaments even though they have no wealth.

*********

स तFताय�स संि�थत�य पयसो नामा�प न Vवूत े

मु]ताकारतया तदेव न�लनीप1ि�थतं राजते ।

�वा�यां सागरशुि]तम+यप�ततं स मौि]तकं जायत े

8ायेणाधमम+यमो�तमगणुः संसग�तो जायते ॥

samtaptAyasi saMsthitasya payaso nAmApi na shrUvate

muktAkAratayA tadeva nalinIpatrasthitaM rAjate |

svAtyAM sAgarashuktimadhyapatitaM sanmauktikaM jAyate

prAyeNAdhamamadhyamottamaguNaH saMsargato jAyate ||


Not the lest trace of water is to be found when it falls (lit. stands) upon heated iron; the same water, lying

on a lotus-leaf shines assuming the form of pearls; it is transformed into a pearl when it falls into the cavity

of a shell the sea while (the sun is) in conjunction with the constellation SvAti.

In general, the lowest, the mediocre, and the highest degree of excellence is imparted (to a thing) by

association.

*********

saidevo

25 November 2008, 02:09 AM

8ीणा�त यः सुच�रतैः �पतरं स पु1ो

य/तु�रेव -हत�म(छ�त त�कल1म ्।

ति म1माप-द सुखे च समcWयं य#

एतत ्1यं जग�त पुuयकृतो लभ ते ॥

prINAti yaH sucharitaiH pitaraM sa putro

yadbhartureva hitamichChati tatkalatram |

tanmitramApadi sukhe cha samakriyaM yad

etat trayaM jagati puNyakRuto labhante ||


He is a son who pleases his father with good actions; that is a wife who wishes unmixed good to her

husband; that is a friend who acts the same in adversity as in happy times. The meritorious (alone) secure

this triad in this world.

*********

न��वेनो नम तः परगुणकथनैः �वागुणान ्eयापय तः

�वाथा� सiपादय तो �वततपथृतुरारiभय�नाः पराथy ।

?ा �यैवा?ेपU?ा?रमुखरमुखान ्दमुु�खान ्दषूय तः

स तः साIचय�चया� जग�त बहुमताः क�य ना4यच�नीयाः ॥

namratvenonnamantaH paraguNakathanaiH svAguNAn khyApayantaH

svArthA sampAdayanto vitatapRuthutarArambhayatnAH parArthe |

kShAntyaivAkSheparukShAkSharamukharamukhAn durmukhAn dUShayantaH

santaH sAshcharyacharyA jagati bahumatAH kasya nAbhyarchanIyAH ||


Raising by their humility, evidencing their own merits by extolling the merits of others, gaining their ends

by projecting extensive schemes for (the good of) others, and censuring calumniators, whose tongues (lit.

mouths) are noisy with the harsh syllables of accusation, with their patience alone--virtuous men of such

extraodinary behaviour and highly esteemed in the world--who will not adore them?

*********

भवि त न�ा�तरवः फलो#गमैः

नवाiबु�भभू��र�वलिiबनो घनाः ।

अनु�ताः स�पुUषाः सम�ृ��भः

�वभाव एवैष परोपका�रणाम ्॥

bhavanti namrAstaravaH phalodgamaiH

navAmbubhirbhUrivilambino ghanAH |

anuddhatAH satpuruShAH samRuddhibhiH

svabhAva evaiSha paropakAriNAm ||


Trees become bent (i.e. humble) with the harvest of fruits; with newly-gathered waters the clouds hang

very low; good men with (the acquisition of) wealth become meek; this is the nature of belevolent persons.

*********

saidevo

30 November 2008, 10:56 PM

एते स�पुUषाः पराथ�घटकाः �वाथ: प�र�यOय ये ।

सामा या�त ुपराथ�मु#यमभतृः �वाथा��वरोधेन ये ॥

तेऽमी मानवरा?साः पर-हतं �वाथा�य �व�नि त ये ।

ये �व�नि त �नरथ�कं पर-हतं ते के न जानीमहे ॥

ete satpuruShAH parArthaghaTakAH svArthaM parityajya ye |

sAmAnyAstu parArthamudyamabhRutaH svArthAvirodhena ye ||

te&mI mAnavarAkShasAH parahitaM svArthAya vighnanti ye |

ye vighnanti nirarthakaM parahitaM te ke na jAnImahe ||


Those are the noblest persons who giving up the good of self do good to others; those that undertake a

business for the sake of others, not inconsistent with their own good are men of the middle order; those

that stand in the way of the good of others for their own benefit are demons in a human form; but we

know not what to call them (lit. who they are) that oppose the good of others for nothing.

*********

प1 ंनैव यदा कर;र�वटपे दोषो वस त�य cकं

नोलूकोऽFयवलोकते य-द -दवा सूय��य cकं दषूणम ्।

धारा नैव पति त चातकमुखे मेघ�य cकं दषूणं

य�पूव: �वGधना ललाट�ल2खतं त मािज�तुं कः ?मः ॥

patraM naiva yadA karIraviTape doSho vasantasya kiM

nolUko&pyavalokate yadi divA sUryasya kiM dUShaNam |

dhArA naiva patanti chAtakamukhe meghasya kiM dUShaNaM

yatpUrvaM vidhinA lalATalikhitaM tanmArjituM kaH kShamaH ||


When on the branch of a karIra tree there is not a single leaf, it is not the fault of the spring. If the owl

cannot see by day what blame is due to the sun? Showers of rain do not fall into the mouth of the chAtaka

bird, but why blame the cloud (for that)? Who is able to wipe off what has once been written on the

forehead by Fate?

*********

नम�यामो देवा नन ुहत�वधे�तेऽ�प वशगा

�वGधव� #यः सोऽ�प 8�त�नयतकम�कफलदः ।

फलं कमा�य�तं य-द cकममरगणैः cकं च �वGधना

नम�त�कम�4यो �वGधर�प न ये4यः 8भव�त ॥

namasyAmo devAnnanu hatavidheste&pi vashagA

vidhirvandyaH so&pi pratiniyatakarmaikaphaladaH |

phalaM karmAyattaM yadi kimamaragaNaiH kiM cha vidhinA

namastatkarmabhyo vidhirapi na yebhyaH prabhavati ||


We shall bow to the gods, but then, even they are subject to the accursed fate; (in that case) fate ought to

receive our homage, but even fate dispenses but the fruits consistent with each action. The fruit being

dependent on action, what (have to do) with the gods and what with fate! Bow to Karma then, which even

Fate cannot control.

*********

saidevo

03 December 2008, 04:11 AM

वने रणे श1जुलािdनम+ये

महाण�वे पव�तम�तके वा ।

सुFतं 8म�तं �वषमि�थतं वा

र?ि त पुuया�न पुरा कृता�न ॥

vane raNe shatrujalAgnimadhye

mahArNave parvatamastake vA |

suptaM pramattaM viShamasthitaM vA

rakShanti puNyAni purA kRutAni ||


Good actions done in a former life protect a man in a forest, on a battlefield, in the midst of foes, water

and fire, in the vast ocean, or on a mountain-top, whether asleep or careless, or beset with any difficulty.

*********

को लाभो गु2णसKगमः cकमसुख ं8ा6ेतरैः सKग�तः

का हा�नः समय(यु�त�न�पुणता का धम�त��वे र�तः ।

कः शउुरो �विजतेि Xयः �8यतमा कानु�ता cकं धन ं

�व#या cकं सुखम8वासगमनं राOयं cकमा6ाफलम ्॥

ko lAbho guNisa~ggamaH kimasukhaM prAj~jetaraiH sa~ggatiH

kA hAniH samayachyutirnipuNatA kA dharmatattve ratiH |

kaH shuuro vijitendriyaH priyatamaa kaanuvrataa kiM dhanaM

vidyA kiM sukhamapravAsagamanaM rAjyaM kimAj~jAphalam ||


What is an advantage gained? The company of the virtuous. What is misery? The company of those that

are not-learned. What is loss? Wasting an opportunity. What is perfection? Being devoted to one's

religious principles. Who is a brave man? One that has restrained his senses. What woman is most

beloved? One that is devoted. What is wealth? Learning. What is happiness? Not going on a journey. What

is kingly power? That which places one in command.

*********

एको देवः केशवो वा �शवो वा

एकं �म1 ंभूप�तवा� य�तवा� ।

एको वासः प�तने वा वने वा

एका भाया� सु दर; वा दर; वा ॥

eko devaH keshavo vA shivo vA

ekaM mitraM bhUpatirvA yatirvA |

eko vAsaH pattane vA vane vA

ekA bhAryA sundarI vA darI vA ||


(Let me have) one god--Keshava or Shiva--, one friend--the king or an asetic, one abode--in the city or in

the wilderness, and one (thing more)--a charming wife or a cave.

*********

saidevo

03 December 2008, 09:48 PM

को न या�त वशं लोके मुखे �पuडने पू�रतः ।

मदृKगो मुखलेपेन करो�त मधरु+व�नम ्॥

ko na yAti vashaM loke mukhe piNDena pUritaH |

mRuda~ggo mukhalepena karoti madhuradhvanim ||

Who in the world does not become submissive when his mouth is filled with a morsel? The drum gives out

a sweet sound when its face is coated (with dough).

*********

दरूादथy घटय�त नवं दरूतIचापशvदं

�य]�वा भूयो भव�त �तरतः स�सभार`जनेषु ।

म दं म दं र(य�त पदं लोकGच�तानुव�ृ�या

कामं म 1ी कवी�रव सदा खेदभारैरमु]तः ॥

dUrAdarthe ghaTayati navaM dUratashchApashabdaM

tyaktvA bhUyo bhavati tirataH satsabhAra~jjaneShu |

mandaM mandaM rachyati padaM lokachittAnuvRuttyA

kAmaM mantrI kavIriva sadA khedabhArairamuktaH ||


Verily, a stateman, like a poet, is never free from the burden of anxiety, inasmuch as he (statesman) brings

in new wealth from afar, and leaving the sound of bows at a distance again becomes engrossed in pleasing

the assembly of the wise and takes his steps slowly and slowly agreeably to the heart of the subjects.

In the same way, the poet brings out fresh meaning (from words which are) far apart, leaves at a distance

unsuitable words, and again becomes engrossed in pleasing the assembly of the wise, and composes

verses sweetly according to popular taste.

*********

दैवेन 8मुणा �वयं जग�त य#य�य 8मा2णकृत ं

त�त�योपनमे मनाग�प महा नैवाIचयः कारणम ्।

सवा�शाप�रपूरके जलधरे वष��य�प 8�यहं

सkूमा एव पति त चातकमुखे #�व1ाः पयो[ब दवः ॥

daivena pramuNA svayaM jagati yadyasya pramANikRutaM

tattasyopanamenmanAgapi mahAnnaivAshchayaH kAraNam |

sarvAshAparipUrake jaladhare varShatyapi pratyahaM

sUkShmA eva patanti chAtakamukhe dvitrAH payobindavaH ||


That which has been fixed as a man's portion in this world by all-powerful Destiny will go to him; patronage

of the great (lit. great patronage) is not at all the cause (of the acquisition). Although the cloud, the

gratifier of the desires of all beings showers daily, only two or three minute drops of water fall into the

mouth of the chAtaka bird.

*********

reflections

04 December 2008, 04:13 AM

Namaste Saidevoji,

This is excellent thread and I have enjoyed reading the ancient wisdom, still applicable.

Jai Shri Krishna

saidevo

04 December 2008, 06:37 AM

Namase reflections.

The most wonderful thing of the Hindu subhAshitas is their timelessless and universality. How great would

it be if we have governmens based on such wisdom and people who better their selves with this wisdom?

Since all that wisdom was intellectually gained and experientially realized and proven, the expressions

stand the test of time and place.

Let us remember, quote and use these words of wisdom in our thoughts, words and deeds.

reflections

04 December 2008, 08:04 AM

Namaste Saidevo ji,

You are right, What impressed me is that the Subhashit written over hundreds of years gives timeless

wisdom.

Talking about government, I am originally from Mumbai and currently very sad to see what has happened

there. I just hope government to be human. But, that is endless topic and I will not spam this beautiful

thread. :)

saidevo

04 December 2008, 10:09 PM

प�रच�रतSयाः स तो य#य�प कथयि त न सदपुदेशम ्।

या��वेषां �वैरकथा�ता एव भवि त शा�1ा2ण ॥

paricharitavyAH santo yadyapi kathayanti na sadupadesham |

yAstveShAM svairakathAstA eva bhavanti shAstrANi ||

--Bhartrihari's nIti shataka, misc 12

Good men should be waited upon, though they may not give good advice (in a special way). Those that

come from them as random discourses serve as scriptures.

*********

8ायः क दकुपातेनो�पत�याय�ः पत न�प ।

तथा �वनाय�ः पत�त मिृ�पuडपतनं यथा ॥

prAyaH kandukapAtenotpatatyAryaH patannapi |

tathA tvanAryaH patati mRutpiNDapatanaM yathA ||

--Bhartrihari's nIti shataka, misc. 13

Though falling, a noble man generally falls like a ball (i.e. to rise again); but a mean fellow falls like a lump

of clay.

*********

षे संतोष�नर तर8मु-दता�तेषां न �भ ना मुदो

ये �व ये धनलोभसंकुलGधय�तेषां न तAृणा हता ।

इ�थ ंक�य कृते कृतः स �वGधना ता�]पदं संपदां

�वा�म येव समाFतहेमम-हमा मेUन� मे रोचते ॥

She saMtoShanirantarapramuditAsteShAM na bhinnA mudo

ye tvanye dhanalobhasaMkuladhiyasteShAM na tRuShNA hatA |

itthaM kasya kRute kRutaH sa vidhinA tAddakpadaM saMpadAM

svAtmanyeva samAptahemamahimA merurna me rochate ||


The joys of those who always rejoice in contentment have not been interrupted, nor is the thirst of those

others quenched, that have their minds agitated by covetousness for wealth. This being the case, for

whose sake was that Meru created by Brahman?--Meru, the peerless repository of wealth the glory of

whose gold is for itself alone. I like not it.

*********

saidevo

05 December 2008, 09:57 PM

वचो -ह स�यं परं �वभूषणम ्

गजा (लOजा)Kगनायाः कृशाता कटौ च ।

#�वज�य �व#यैव पुन�तथा ?मा

शीलं -ह सव��य नर�य भूषणम ्॥

vacho hi satyaM paraM vibhUShaNam

gajA (lajjA)~gganAyAH kRushAtA kaTau cha |

dvijasya vidyaiva punastathA kShamA

shIlaM hi sarvasya narasya bhUShaNam ||


Speaking the truth is the highest ornament; for a woman with the stately gait of an elephant slenderness of

the middle is (the highest ornament); for the twice-born, learning and in addition patience. Good character

is an ornament for all manking.

*********

अयममतृ�नधानं नायकोFयोषधीनां

शत�भषगनुयातः शiभमु+ूना�वतंसः ।

�वरहय�त न चनैं राजयkमा शशाKकं

हत�वGधप�रपाकः केन वा लKघनीयः ॥

ayamamRutanidhAnaM nAyakopyoShadhInAM

shatabhiShaganuyAtaH shambhumUrdhnAvataMsaH |

virahayati na chainaM rAjayakShmA shashA~gkaM

hatavidhiparipAkaH kena vA la~gghanIyaH ||


Though he is the repository of nectar, and the lord of herbs, though he is followed by a hundred physicians,

and is the crest-ornament of Shiva's head, consumption does not leave the Moon; or by whom can the

ordinance of cruel Fate be transgressed?

*********

प�ृवीSयां 1ी2ण रला�न जलम ्अ नम ्सभुा�षतम ्।

मूढौः पाषाणखuडषुे रलसं6ा �वधीयते ॥

pRutvIvyAM trINi ralAni jalam annam subhAShitam |

mUDhauH pAShANakhaNDeShu ralasaMj~jA vidhIyate ||

--ChANakya nIti

There are three (true) jewels on this earth: water, food and subhAShitA! Fools, however, call pieces of

rocks jewels!

*********

saidevo

08 December 2008, 10:14 PM

यां Gच तया�म सततं म�य सा �वर]ता

साFय य�म(छ�त जनं स जनो यस]तः ।

अ�म�कृते च प�रशुAय�त काGचद या

Gध]तां च तं च मदनं च इमां च मां च ॥

yAM chintayAmi satataM mayi sA viraktA

sApyanyamichChati janaM sa janonyasaktaH |

asmatkRute cha parishuShyati kAchidanyA

dhiktAM cha taM cha madanaM cha imAM cha mAM cha ||


She of whom I think ceaselessly is indifferent towards me; she yearns for another man, and he is attached

to a third person. For me pines away a certain lady; fie on that woman, on him, and on the God of Love, as

well as on this woman and on me.

This shloka is said to refer to a family intrigue whose discovery filled Bhartruhari with disguest for worldly

life: Once upon a time, a BrAhmaNa, who had come by a fruit which conferred immortality on anyone who

ate it, gave it to Bhartruhari, as the worthiest person to receive it, being the protector of many people.

Bhartruhari gave it to his wife, who gave it to her paramour, who in turn gave it to a sweet-heart of his who

again presented it to Bhartruhari!

*********

उ�खातं �नGधशKकया n?�ततलं +माता Gगरेधा�तवो

�न�तीण�ः स�रतां प�तनृ�पतयो य�नेन संतो�षताः ।

म 1ाराधनत�परेण मनसा नीताः Iमशाने �नशाः

8ाFतः काणवराटकोऽ�प न मया तAृणेऽधनुा मु`च माम ्॥

utkhAtaM nidhisha~gkayA kShititalaM dhmAtA girerdhAtavo

nistIrNaH saritAM patirnRupatayo yatnena saMtoShitAH |

mantrArAdhanatatpareNa manasA nItAH shmashAne nishAH

prAptaH kANavarATako&pi na mayA tRuShNe sakAmA bhava ||

--Bhartrihari's vairAgya shataka, 4

I dug up the earth expecting to find a treasure; smelted ores found in mountains; crossed the lord of rivers;

assiduously propitiated kings; passed several nights in the cremation sites solely intent upon obtaining

incantations; (but after all) I have not obtained even a cowrie. Leave me now, thou Greed.

*********

आ-द�य�य गतागतैरहरहः सं?ीयते जी�वत ं

Sयापारैब�हुकाय�भारगुU�भः कालो न �व6ायते ।

�Aटा ज मजरा�वपि�तमरणं 1ासIच नो�प#यते ।

पी�वा मोहमयM 8मादम-दरामु म�तभूतं जगत ्॥

Adityasya gatAgatairaharahaH saMkShIyate jIvitaM

vyApArairbahukAryabhAragurubhiH kAlo na vij~jAyate |

ddaShTA janmajarAvipattimaraNaM trAsashcha notpadyate |

pItvA mohamaryI pramAdamadirAmunmattabhUtaM jagat ||


With the setting and rising of the sun life becomes shorter and shorter day by day; the lapse of time is not

felt in business which weighs down a man with the great weight of work; the feeling of disguest is not

awakened on beholding the aggregate of birth, old age, misery and death; the world has been maddened

by drinking the intoxicating wine of delusion.

*********

saidevo

12 December 2008, 01:16 AM

भोगा न भु]ता वयमेव भु]ताः

�तपो न तFतं वयमेव तFताः ।

कालो न यातो वयमेव याता

�तAृणा न जीणा� वयमेव जीणा�ः ॥

bhogA na bhuktA vayameva bhuktAH

stapo na taptaM vayameva taptAH |

kAlo na yAto vayameva yAtA

stRuShNA na jIrNA vayameva jIrNAH ||


We have not enjoyed the pleasures, but we have been preyed upon (by the destructive influence of time);

we have not undergone austerities, but we have been harassed (by worldly cases); time has not lapsed, but

the lease of our life; our greed has not decayed, but we have.

*********

अवIयं यातारिIचरतरमु�ष�वा�प �वषया

�वयोगे को भेद��यज�त न जनो य��वयममनू ्।

�ज तः �वात rयाद तुलप�रतापाय मनसः

�वयं �य]ता Tयेते शमसखुमन तं �वदध�त ॥

avashyaM yAtArashchirataramuShitvApi viShayA

viyoge ko bhedastyajati na jano yatsvayamamUn |

vrajantaH svAtantryAdatulaparitApAya manasaH

svayaM tyaktA hyete shamasukhamanantaM vidadhati ||


Sensual pleasures will surely leave us sometime, even if they stay with us for a long time. Then, what

difference does it make if the people discard them by their own choice? The mind is sorely affected if

pleasures leave us of their own accord. However, if people renounce them voluntarily, such self-control

gives infinite bliss.

avashyaM = certainly; yAtAra = gone; chirataraM = long time; uShitvApi = even after staying; viShayA =

sensual pleasures; viyogo = departure; kaH = what; bheda = difference; tyajati = give up; na = not; janaH =

people; yatsvayamamUn = that of their own accord; vrajantaH = leave; svAtantryAt = on their own; atula =

incomparable; paritApAya = misery; manasaH = mental; svayaM = by themselves; tyaktA = give up; hyete =

verily these; shama = self-control; sukhaM = happiness; anantaM = infinite; vidadhati = specially give.

*********

भोगे रोगभयं कुले (यु�तभयं �व�ते नपृाला/य ं

माने दै यभयं बले �रपभुयं Lपे जराया भयम ्।

शा�1 ेवादभयं गुणे खलभयं काये कृता ता/य ं

सव: व�त ुभयाि वतं भु�व नॄणां वैराdयमेवाभयम ्॥

bhoge rogabhayaM kule chyutibhayaM vitte nRupAlAdbhayaM

mAne dainyabhayaM bale ripubhayaM rUpe jarAyA bhayam |

shAstre vAdabhayaM guNe khalabhayaM kAye kRutAntAdbhayaM

sarvaM vastu bhayAnvitaM bhuvi nRUNAM vairAgyamevAbhayam ||


There is fear of disease in enjoyment; fear of decline in lineage; fear of kings in riches; fear of humiliation in

honour; fear of enemies when in power; fear of old age in beauty; fear of disputants in learning (shAstras);

fear of the wicked in virtue; fear of death in body. All facets of a man's life on earth engender fear;

renunciation alone is fearless.

*********

saidevo

14 December 2008, 06:15 AM

सा रiया नगर; महा स नपृ�तः साम तचWं च तत ्

पाIवy त�य च सा �वदdधप�रष�ताIच X[बiबाननाः ।

उ#व�ृतः स च राजपु1�नवह�ते बि दन�ताः कथाः

सव: य�य वशादगा��म�ृतपथ ंकालाय त�मै नमः ॥

sA ramyA nagarI mahAnsa nRupatiH sAmantachakraM cha tat

pArshve tasya cha sA vidagdhapariShattAshchandrabimbAnanAH |

udvRuttaH sa cha rAjaputranivahaste bandinastAH kathAH

sarvaM yasya vashAdagAtsmRutipathaM kAlAya tasmai namaH ||


Salutations to Time! Under your sway all these pass away to form mere memories: that enchanting city,

that great king surrounded by his vassals and clever advisers by his side, beauties with moon-like faces,

headstrong princes, and flattering court-musicians!

*********

य1ानेकः ]वGचद�प गहेृ त1 �तAठ�यथकैो

य1ाFयेक�तदन ुबहव�त1 नैकोऽ�प चा ते ।

इ�थ ंनेयौ रज�न-दवसौ लोलय #वा�ववा?ौ

कालाः काPया भुवनफलके W�ड�त 8ा2णशारैः ॥

yatrAnekaH kvachidapi gRuhe tatra tiShThatyathaiko

yatrApyekastadanu bahavastatra naiko&pi chAnte |

itthaM neyau rajanidivasau lolayandvAvivAkShau

kAlaaH kAlyA bhuvanaphalake krIDati prANishAraiH ||


Where in some home there were many occupants, now there is only one; where there was one or

successively many, none is left in the end. Thus, throwing day and night as if they were two dice, Shiva (the

God of Death) plays dice with his wife KaLi (Parvati) with the creatures as pieces on the checker-board of

this world.

*********

तप�य तः स तः cकमGध�नवसामः सुरनद;

गुणोदारा दारानुत प�रचरामः स�वनयम ्।

�पबामः शा�1ौघानुत �व�वधकाSयामतृरसान ्

न �व�ः cकं कुम�ः क�तपय�नमेषायु�ष जने ॥

tapasyantaH santaH kimadhinivasAmaH suranadI

guNodArAndArAnuta paricharAmaH savinayam |

pibAmaH shAstraughAnuta vividhakAvyAmRutarasAn

na vidmaH kiM kurmaH katipayanimeShAyuShi jane ||


In this world in which life is to be measured by a few winkings of the eye, we do not know what to do:

whether we should taste nectareous juice of diverse kinds of poetry, or drinks the streams of philosophy;

whether we should modestly lead a householder's life with a wife ennobled by virtues; or whether we

should dwell on the banks of the heavenly river practising penance.

*********

saidevo

15 December 2008, 02:13 AM

आशा नाम नद; मनोरथजला तAृणातरKगाकुला

रागqाहवती �वतक� �वहगा धयै�Xमु+वं�सनी ।

मोहावत�सुद�ुतरा�तगहना 8ो�तKुगGच तातट;

त�याः पारगता �वशु�मनसो न दि त योगीIवराः ॥

AshA nAma nadI manorathajalA tRuShNAtara~ggAkulA

rAgagrAhavatI vitarkavihagA dhairyadrumadhvaMsinI |

mohAvartasudustarAtigahanA prottu~ggachintAtaTI

tasyAH pAragatA vishuddhamanaso nandanti yogIshvarAH ||


Hope, like a river, with fantasies as water, agitated by waves of desires; attachments to various objects

serving as prey; abounding in thoughts of greed, like birds; destroying the foes of courage; surrounded by

eddies of ignorance deep and difficult to cross; with precipitous banks of anxiety---such a river the

perfected yogis of pure minds, cross to enjoy beatitude.

AshA = hope nAma = named nadI = river manorathajalA

= of the water of desires tRuShNA = passions tara~gga = waves

AkulA = raging rAgagrAhavatI = grasped by attachments to objects

vitarka = scheming thoughts (of greed) vihagA = birds

dhairya = courage druma = tree dhvaMsinI = destroyer

mohAvarta = whirlpools of ignorance sudustara = impassable

ati = great gahanA = deep prottu~gga = precipitous

chintA = anxiety taTI = banks tasyAH = their

pAragatAH = cross beyond vishuddha = purified manasaH =

mind nandanti = enjoy yogIshvarAH = great yogis

*********

आसंसाराि�1भुवन�मदं Gच वतां तात ताJ-

Kdनैवा�माकं नयनपदवीं Vो1व�माग: गतो वा ।

योऽयं ध�ते �वषयक�रणीगाढगूढा�भमान-

?ीब�या तःकरणक�रणः संयमानायल;लाम ्॥

AsaMsArAttribhuvanamidaM chinvatAM tAta tAdRu-

~ggnaivAsmAkaM nayanapadavIM shrotravatmArgaM gato vA |

yo&yaM dhatte viShayakariNIgADhagUDhAbhimAna-

kShIbasyAntaHkaraNakariNaH saMyamAnAyalIlAm ||


Oh dear! Since creation, in our search in all three worlds, we have not seen nor heard anything that can act

like a trap to control the mind, deeply and inxplicably infatuated with sensuality, like an elephant wildly

excited by the female elephant.

*********

वय�मह प�रतुAटा वPकलै��वं दकूुलैः

सम इव प�रतोषो �न�व�शषेो �वशषेः ।

स त ुभवत ुद�रXो य�य तAृणा �वशाला

मन�स च प�रतुAटे कोऽथ�वा को द�रXः ॥

vayamiha parituShTA valkalaistvaM dukUlaiH

sama iva paritoSho nirvisheSho visheShaH |

sa tu bhavatu daridro yasya tRuShNA vishAlA

manasi cha parituShTe ko&rthavAnko daridraH ||


We are content to wear tree-barks for clothes, and you with rich dresses; but the contentment is alike, and

the difference is not significant. He whose desires are numerous is indeed poor. If contentment is in the

mind, then who is rich or poor?

*********

saidevo

16 December 2008, 12:14 AM

यूयं वयं वयं यूयम ्इ�या�सन ्म�तरावयोः ।

cकं जातम ्अधनुा येन यूयं यूयं वयं वयम ्॥

yUyaM vayaM vayaM yUyam ityAsin matirAvayoH |

kiM jAtam adhunA yena yUyaM yUyaM vayaM vayam ||


In former days we'd both agree

That you were me, and I was you

What has now happened to us two,

that you are you, and I am me?

*********

पातालमा�वशा�स या�स नमो �वलKघय

-दKमuडलं भम�स मानस चापलेन ।

wा �या�प जात ु�वमलं कथमा�मनीनं

तCTमा न �मर�स �नव�ृत�म�ष येन ॥

pAtAlamAvishAsi yAsi namo vila~gghaya

di~gmaNDalaM bhamasi mAnasa chApalena |

bhrAntyApi jAtu vimalaM kathamAtmanInaM

tabrahmA na smarasi nivRurtimaShi yena ||


Oh mind, with your celerity you dive into the nether world, soar beyond the heavens, and wander as far as

the encircling directions. How is it that even through a mistake you never remember that pure Brahman

which is (always) beneficial to oneself and by which you attain beatitude?

*********

आयःु कPलोललोलं क�तपय-दवस�था�यनी यौवनVीः

अथा�ः संकPपकPपा घनसमयत^ड#�वwमा भोगपगूाः ।

कuठाIलेषोपगूढं तद�प च न Gचरं यि�8या�भः 8णीत ं

CTमuयास]तGच�ता भवत भवभयाiबोGधपारं तर;तमु ्॥

AyuH kallolalolaM katipayadivasasthAyinI yauvanashrIH

arthAH saMkalpakalpA ghanasamayataDidvibhramA bhogapUgAH |

kaNThAshleShopagUDhaM tadapi cha na chiraM yatpriyAbhiH praNItaM

brahmaNyAsaktachittA bhavata bhavabhayAmbodhipAraM tarItum ||


Life undulates like a wave. Youthful beauty lasts a few days. Riches are as short-lived as thoughts. The

successive enjoyments are like autumnal lightning flashes. The beloved's embrace round the neck lasts

only a moment. Lovingly tie your mind to Brahman to overcome the fear of crossing the ocean of cycles of

births and deaths.

AyuH = life kallola = big wave lolaM = changing katipaya = a few divasa = days sthAyinI = lasts yauvana =

youth shrIH = beauty arthAH = wealth saMkalpakalAa = transient as thought ghanasamaya = autumnal

taDit = lightning vibhramA = occasional flashes bhogapUgaaH = whole series of enjoyments kaNThAshleSha

= aroun the neck upagUDha.n = embrace tadapi = yet cha = and na = not chiraM = long yat = which

priyAbhiH = by the loved ones praNItaM = given brahmaNi - in Brahman Asakta = engrossed chittA = mind

bhavata = your bhava = existence bhaya = fear ambodhi = ocean pAraM = beyond tarItuM = to cross over

*********

saidevo

17 December 2008, 01:25 AM

मातमy-द�न तात माUत सखे तेजः सुब धो जल

wातSयEम �नब� एव भवताम �यः 8णामा`ज�लः ।

युAमत ्सKगवशोपजातसुकृत �फार�फुराि नम�ल-

6ानापा�त सम�तमोहम-हमा ल;ये परCTम2ण ॥

mAtarmedini tAta mAruta sakhe tejaH subandho jala

bhrAtarvyoma nibaddha eva bhavatAmantyaH praNAmA~jjaliH |

yuShmat sa~ggavashopajAtasukRuta sphArasphurAnnirmala-

j~jAnApAsta samastamohamahimA lIye parabrahmaNi ||


Oh Mother Earth! Oh Wind, my Father! Oh Fire, my friend! Oh Water, my good relative! Oh Sky, my

Brother! With clasped hands this is my concluding salutations to you! My association with you all resulted

in an accumulation of scintillating merits, culminating in abundance of pure knowledge, which helped me

overcome the marvellous sway of Unreality! May I now unite with the Supreme Brahman!

*********

याव��व�थ�मदं शर;रमUजं यावOजरा दरूतो

याव(चिे Xयशि]तर8�तहता याव�?यो नायुषः ।

आ�मVेय�स तावदेव �वदषुा काय�ः 8य�नो महान ्

संद;Fते भवने त ुकूपखननं 8�यु#यमः क�Jशः ॥

yAvatsvasthamidaM sharIramarujaM yAvajjarA dUrato

yAvachchendriyashaktirapratihatA yAvatkShayo nAyuShaH |

Atmashreyasi tAvadeva viduShA kAryaH prayatno mahAn

saMdIpte bhavane tu kUpakhananaM pratyudyamaH kIdRushaH ||


As long as this body is healthy and free of infirmity, as long as senility is distant, as long as the faculties

have not lost their vigor, as long as life is not enfeebled, till then should the wise ones make great efforts to

reach the supreme goal of life. For what is the use of digging a well when the house is on fire?

*********

महेIवरे वा जगतामधीIवरे

जनाद�ने वा जगद तरा�म�न ।

न व�तभुेद8�तपि�तरि�त म े

तथा�प भि]त�तUणे दशुेखरे ॥

maheshvare vA jagataamadhIshvare

janArdane vA jagadantarAtmani |

na vastubhedapratipattirasti me

tathApi bhaktistaruNendushekhare ||


Between the great Lord of the universe, Shiva, and the innermost Self of the universe, Vishnu, there is no

difference for me. However, my devotion is to Shiva, holding the crescent moon on His head.

*********

saidevo

18 December 2008, 10:56 PM

आयुव�ष�शतं नणृां प�र�मत ंरा1ौ तदध: गत ं

त�या+य��य पर�य चाध�मपरं बाल�वव�ृ�वयोः ।

शषें SयाGध�वयोगदःुखस-हतं सेवा-द�भनMयत े

जीवे वा�रतरKगच`चलतरे सौeयं कुतः 8ा2णनाम ्॥

AyurvarShashataM nRuNAM parimitaM rAtrau tadardhaM gataM

tasyArdhyasya parasya chArdhamaparaM bAlatvavRuddhatvayoH |

sheShaM vyAdhiviyogaduHkhasahitaM sevAdibhirnIyate

jIve vAritara~ggacha~jchalatare saukhyaM kutaH prANinAm ||


Men's life-span is limited to a hundred years. Half of it is spent in the darkness of nights. Of the remaining

half, half is spent in childhood and old age; and the rest illnesses, bereavements, and vexatious service of

others. Where is the happiness for creatures whose life is as fickle as the ripples of water?

*********

गा1 ंसंकुGचतं ग�त�व�ग�लता wAटा च द ताव�ल-

JिAट�न�Iय�त वध�ते बGधरता व]1 ंच लालायते ।

वा]यं ना-Xयते च बा धवजनो भाया� न शुVषूत े

हा कAटं पुUष�य जीण�वयसः पु1ोऽFय�म1ायते ॥

gAtraM saMkuchitaM gatirvigalitA bhraShTA cha dantAvali-

dRurShTirnashyati vardhate badhiratA vaktraM cha lAlAyate |

vAkyaM nAdriyate cha bAndhavajano bhAryA na shushrUShate

hA kaShTaM puruShasya jIrNavayasaH putro&pyamitrAyate ||


(In old age) the body becomes emaciated, the movements are slackened, the row of teeth is displaced, the

vision is obscured, deafness grows (upon man) and his mouth slobbers; the relations do not obey his order

and his wife does not serve him; alas! even the son acts inimically towards an aged man.

*********

?णं बालो भू�वा ?णम�प युवा कामर�सकः

?णं �व�तैह�नः ?णम�प च संपूण��वभवः ।

जराजीण�रKगैन�ट इव वल;मिuडततनःु

नरः संसारा ते �वश�त यमधानीजव�नकाम ्॥

kShaNaM bAlo bhUtvA kShaNamapi yuvA kAmarasikaH

kShaNaM vittairhInaH kShaNamapi cha saMpUrNavibhavaH |

jarAjIrNaira~ggairnaTa iva valImaNDitatanuH

naraH saMsArAnte vishati yamadhAnIjavanikAm ||


Like an actor, a man for a time plays the child, and then for an instant a youth delighting in pleasures; for a

moment he plays the part of poverty; at another he is full of prosperity; and at the close of life he retires

behind the curtains of Yama's seat, his limbs wasted by old age, and his body graced by wrinkles.

*********

saidevo

19 December 2008, 10:31 PM

दबु�ल�य बलं राजा बालानां रोदनं बलम ्।

बलम ्मूख��य मौ�न�वं चौराणाम ्अनतृम ्बलम ्॥

durbalasya balaM rAjA bAlAnAM rodanaM balam |

balam mUrkhasya maunitvaM chaurANAm anRutam balam ||

The strength of the weak is king. Crying is the strength of the child (it gets what the child desires). Not

expressing opinion (keeping silent) is the strength of a witless person (as people would mistake it for

sagacity). Lie is strength of the thief. (It is therefore prudent to identify the sources of strength in people).

*********

अIवं नैव गजं नैव Sया�ं नैव च नैव च ।

अजापु1 ंब�ल ंद#यात ्देवो दबु�ल#यातकः ॥

ashvaM naiva gajaM naiva vyAghraM naiva cha naiva cha |

ajAputraM baliM dadyAt devo durbaladyAtakaH ||

Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must understand that not

even God protects the weak.

*********

धारणादधम��म�याहुःधमE धारयते 8जाः ।

य�या�ारणसंयु]तं स धम� इ�त �नIचयः ॥

dhAraNAdadharmamityAhuHdharmo dhArayate prajAH |

yasyAddhAraNasaMyuktaM sa dharma iti nishchayaH ||

The word "dharma" is derived from "dhAraNa". It is "dharma", which holds society together. Hence if

something is able to hold people together, no doubt it is dharma.

*********

vcindiana

20 December 2008, 08:55 PM

Saidevo: दबु�ल�य ....balam ||




Dear Sai: This verse that says finding real strength actually in weakness is interesting. Can you please quote

the reference and comment on this.

*************************************************

अIवं .............Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must

understand that not even God protects the weak.

I am curious when did Hindus sacrifice Lamb ? I observe that the weakness metaphorically is well

expressed as Lamb.

****************************************************



Is Dharma like a glue ? Is any where I can find Love connected to Dharma ?

Thank you for bringing the old wise thoughts.

Love...........VC

saidevo

20 December 2008, 10:07 PM

स�य�य वचनं Vेयः स�या-द�प -हतंवदेत ्।

य#*भूत-हतम�य तं एतत ्स�यम ्मतं मम ॥

satyasya vachanaM shreyaH satyAdipi hitaMvadet |

yad^bhUtahitamatyantaM etat satyam mataM mama ||

--MahAbhArata 12.329.13

Telling truth is recommended, but more than that, tell those things which are in interest of all. According

to Narada, truth is that which is beneficial to [all] beings.

*********

न राOयं न राजाऽसीत ्न दuडयो न च दिuडकः ।

धमyणैव 8जा�सवा� र?ि त �म पर�परम ्॥

na rAjyaM na rAjA&sIt na daNDayo na cha daNDikaH |

dharmeNaiva prajAssarvA rakShanti sma parasparam ||

No state, no king, no judge and no criminal would exist (none would be required) if everybody lived by

Dharma; for, then, people would protect each other.

*********

स�यं Cूयात ्�8यं Cूयात ्न Cूयात ्स�यं अ�8यं ।

�8यं च न अनतृं Cूयात ्एषः धम�ः सनातनः ॥

satyaM brUyAt priyaM brUyAt na brUyAt satyaM apriyaM |

priyaM cha na anRutaM brUyAt eShaH dharmaH sanAtanaH ||

Manu smRuti 4.138

Speak truth; speak what is pleasant to others. Do not tell truth that is not pleasant. Similarly, do not speak

untruth even though pleasant. This is the ancient practice of dharma.

*********

saidevo

20 December 2008, 11:11 PM

Namaste VCI.

Saidevo: durbalasya ....balam ||




Dear Sai: This verse that says finding real strength actually in weakness is interesting. Can you please quote

the reference and comment on this.

The actual source of the 'subhAshitas' is often untraceable because of interpolations: 'subhAshitas'

generally originate in the 'nIti shAstras' such as Bhartrihari's nIti shataka and vairAgya shataka; ChANakya's

books; 'hitopadesha', 'manu smRuti' and so on. As the 'subhAshita' quotes from such texts are used over

time, they get corrupted, people interpolating their own preferred phrases.

Such is the case of the verse in question:

durbalasya balaM rAjA bAlAnAM rodanaM balam |

balam mUrkhasya maunitvaM chaurANAm anRutam balam ||

There are in Harivamsham, similar verses:

maunaM balaM hi yogInAM dvijAtInAM shrutaM balam l

patnI balaM gR^ihastAnAM pakShau vai pakShiNAM balam ll 6-42

Silence is the strength of the yogis; knowledge of scriptures is the strength of the twice-born; home is the

strength of wives; and wings are the strength of birds.

annaM balaM manuShyANAM puruShANAM dhanaM balam l

rAjA balaM durbalAnAM yodhAnAM tu dhR^itirbalam ll 6-43

Food is the strength of humans; charity is the strength of men; the king is the strength of the weak; and

fighting is the strength of the soldiers.

So that settles it as to the source of 'subhAshitas'. As for the meaning of the current verse, you have

observed "This verse that says finding real strength actually in weakness is interesting." I have a somewhat

different explanation:

It is not weakness but what appears as weakness finds the actual strength: for example, for the clause

'bAlAnAM rodanaM balam'--'crying is the strength of children', some people take the meaning 'crying

makes children strong'?! Actually, crying gets the child what it needs, because the child can only express it

by crying. In Tamil, there is a proverb 'vAi uLLa piLLai pizhaikkum'--'the boy with the mouth would survive',

which has a similar meaning.

As for the other clauses:

'durbalasya balaM rAjA'--the weak can readily seek the king (or the immediate civic boss) for redressal of

their grievances, so their boss is their strength.

'balam mUrkhasya maunitvaM'--'silence is the strength of the witless'--though lack of knowledge and

expression of it is the weakness of the witless, they would be better off by keeping silent, because their

silence might make people think that they are wise!

'chaurANAm anRutam balam'--Lie is strength of the thief--Is there any thief who does not lie? Don't we see

that many thieves (specially politicians) indeed escape punishment by sheer lying? So the thief's strength

lies in his ability to tell lies!

As for the implication, 'It is therefore prudent to identify the sources of strength in people': If the king

knows that he is the strength of the weak, he would surely protect them. If the mother knows that her

child is only capable of crying (not speaking out), she would readily attend to it. Since even the silence of

the dim-witted is a likely giveaway, it would be wise not to press them for opinion. And since the thief is

bound to seek escape by lying, the lawman should be twice wary of it!

saidevo

20 December 2008, 11:25 PM

Namaste VCI.

I am curious when did Hindus sacrifice Lamb ? I observe that the weakness metaphorically is well

expressed as Lamb.

I am not read well to go into the question of whether Hindus sacrificed lambs in the Vedic fire ceremonies,

so let us take the metaphorical meaning you have observed.



Is Dharma like a glue ? Is any where I can find Love connected to Dharma ?

'dhAraNa' essentially means 'support'; 'dharma' essentially means 'concern'; and love essentially means

'concern, support, and respect'. Therefore, I think, these three--concept/feeling/emotion--can meld

together.

saidevo

21 December 2008, 10:23 PM

अ�प �वण�म�य लंका न मे रोच�त लkमण ।

जननीः ज मभू�मIच �वगा�त�प गि�यसी ॥

api svarNamayi laMkA na me rochati lakShmaNa |

jananIH janmabhUmishcha svargAtapi gasyisI ||

O Lakshmana, this Golden Lanka does not allure me. Mother and Motherland are dearer to me even than

heaven.

This verse from the Ramayana records conversation between Shri Rama and Lakshmana after the war. It is

very appropriate to remember it on Vijayadashami day, in which Shri Rama declared to Lakshmana that he

was not interested in the wealth of Lanka and did never want to rule Lanka. He would rather go back to his

Motherland.

*********

मरणा ता�न वैरा2ण �नवतृं नः 8योजनम ्।

क�यताम�य सं�कारो ममापेAय यथा तव ॥

maraNAntAni vairANi nivRutaM naH prayojanam |

kIyatAmasya saMskAro mamApeShya yathA tava ||

Upon the death of Ravana, Shri Rama told Bibhishana, ”Our mission is now over and my enmity with

Ravana ended with his death. Now Ravana is as much mine as he is yours; perform therefore his cremation

properly.”

*********

काSयशा�1�वनोदेन कालो ग(छ�त धीमताम ्।

Sयसनेन च मूख�णां �नXया कलहेन वा ॥

kAvyashAstravinodena kAlo gachChati dhImatAm |

vyasanena cha mUrkhaNAM nidrayA kalahena vA ||

--Hitopadesha

An intelligent person spends time in the pursuit of art, science, and philosophy. In contrast, an

unintelligent person whiles away time in the indulgence of sleep, disputes or some bad habit.

*********

saidevo

22 December 2008, 10:11 PM

तैला# र?ेत ्जला# र?ेत ्र?ेत ्�शGथल ब धनात ्।

मूख� ह�ते न दातSयं एवं वद�त पु�तकम ्॥

tailAd rakShet jalAd rakShet rakShet shithila bandhanAt |

mUrkha haste na dAtavyaM evaM vadati pustakam ||

A book pleads to its owner thus: Protect me from oil which leaves marks on pages; from water, and from

loose binding. And after doing all this, please do not hand me over to an unintelligent person (murkha).

*********

उदार�य तणंृ �व�तं शूर�य मरणं तणृम ्।

�वर]त�य तणंृ भाया� �न�8ूह�य तणृम ्जगत ्॥

udArasya tRuNaM vittaM shUrasya maraNaM tRuNam |

viraktasya tRuNaM bhAryA nisprUhasya tRuNam jagat ||

For the generous person, money or wealth is insignificant (like grass). To the brave, death has no value; to

the dispassionate person (virakta), his family (wife) is beyond attachment; and to a person who has no

desires or ambition, the material world is worthless.

*********

�व#व�वं च नपृ�वं च नैव तुPयं कदाचन ।

�वदेश ेपूOयते राजा �व#वान ्सव�1 पूOयते ॥

vidvatvaM cha nRupatvaM cha naiva tulyaM kadAchana |

svadeshe pUjyate rAjA vidvAn sarvatra pUjyate ||

Kingship and erudition are never comparable; because king’s adulation is restricted to his

own kingdom while the sage is respected everywhere.

*********

saidevo

25 December 2008, 10:23 PM

दजु�नेन समं सeयं 8ी�त ंचा�प न कारयेत ्।

उAणो दह�त चांगारः शीतःकृAणायते करम ्॥

durjanena samaM sakhyaM prItiM chApi na kArayet |

uShNo dahati chAMgAraH shItaHkRuShNAyate karam ||

One should avoid friendship or close relationship with the wicked person who resembles charcoal, which if

hot, burns you and, if cold, blackens your hand.

*********

Gच तनीय -ह �वपदां आदावेव 8�तcकया ।

न कूपकननं यु]तं 8द;Fत ेवाि हना गहेृ ॥

chintanIya hi vipadAM AdAveva pratikiyA |

na kUpakananaM yuktaM pradIpte vAnhinA gRuhe ||

It is futile to start digging the well after the house has caught fire! We should be proactive i.e. we should

have appropriate response ready in hand even before a problem arises.

*********

एकं �वषरसं हि त श�1ेणैकश*्च व+यते ।

सराAfं स8जं हि त राजानं मं1�वFलवः ॥

ekaM viSharasaM hanti shastreNaikash^cha vadhyate |

sarAShTraM saprajaM hanti rAjAnaM maMtraviplavaH ||

Poison kills but one person at a time while a weapon can destroy many more. Incorrect decisions by the

king or by his ministers, by contrast, can destroy the entire nation and its citizens.

*********

saidevo

26 December 2008, 11:20 PM

आ-द�य�य नम�कारं ये कुव�ि त -दने -दने ।

ज मा तरसहoेष ुदा�रXयं नोपजायते ॥

Adityasya namaskAraM ye kurvanti dine dine |

janmAntarasahasreShu dAridrayaM nopajAyate ||

Those who adore and worship the sun everyday will not inherit poverty over thousands of births. People

who are punctual in their duties like the sun will never be poor.

*********

OयेAठ�वं ज मना नैव गनुैOयyAठ�वमु(यते ।

गुणात ्गुU�वमाया�त दdुध ंदGध घतृं कमात ्॥

jyeShThatvaM janmanA naiva gunairjyeShThatvamuchyate |

guNAt gurutvamAyAti dugdhaM dadhi ghRutaM kamAt ||

Greatness is not ascribed at birth; it is rather acquired by qualities possessed by the individual. It increases

progressively like the transformation of milk into yogurt, and ghee.

*********

उ#यमेन -ह �स+यि त काय�2ण न मनोरथःै ।

न -ह सुFत�य �सहं�य 8�वशाि त मुखे मगृाः ॥

udyamena hi sidhyanti kAryaNi na manorathaiH |

na hi suptasya siMhasya pravishAnti mukhe mRugAH ||

Results are obtained by hard work and industry; not by daydreaming just as deer do not fall [willingly] into

the mouth of the idle lion.

*********

saidevo

27 December 2008, 09:31 PM

�थानwAटाः न शोभते द ताः केशा नखा नराः ।

इ�त �व6ाय म�तमान ्�व�तानं न प�र�यजेत ्॥

sthAnabhraShTAH na shobhate dantAH keshA nakhA narAH |

iti vij~jAya matimAn svastAnaM na parityajet ||

Teeth, hair, nails, and men do not shine when not in their proper places. Knowing this adage, the wise

should not leave their place or location.

*********

उदये स�वता रक्*तो रक्*तःIचा�तमये तथा ।

सiपतौ च �वप�तौ च महातमेकLपता ॥

udaye savitA rak^to rak^taHshchAstamaye tathA |

sampatau cha vipattau cha mahAtamekarUpatA ||

--MahAbhArata

The sun looks red both at sunrise and sunset. Great men similarly retain their steadfastness (demeanor)

through good and bad times.

*********

शाि ततुPयं तपो नाि�त तोषा न परमं सुखम ्।

नाि�त तAृणापरो SयाGधन� च धमE दयापरः ॥

shAntitulyaM tapo nAsti toShAnna paramaM sukham |

nAsti tRuShNAparo vyAdhirna cha dharmo dayAparaH ||

There is no achievement like peace (the word tapa is probably used here to emphasize hard effort required

to keep your mind peaceful). There is no happiness like satisfaction, there is no disease like desire, and

there is no dharma like mercy.

*********

सवा�प�नषदो गावः दोdधाः गोपालनंदनः ।

पातE व�सः सुधीः भोक्*ता दdुध ंगीतामतृं महत ्॥

sarvApaniShado gAvaH dogdhAH gopAlanaMdanaH |

pArto vatsaH sudhIH bhok^tA dugdhaM gItAmRutaM mahat ||

Upanishads are (like) cows that Krishna milks and intelligent Arjuna feasts on the splendid nectar of the

Gita like the calf enjoying the cow’s milk.

*********

हंसः श*्वेतो बकः श*्वेतो को भेदो बकहंसयोः ।

नीर?ीर�ववेके त ुहंसः हंसो बको बकः ॥

haMsaH sh^veto bakaH sh^veto ko bhedo bakahaMsayoH |

nIrakShIraviveke tu haMsaH haMso bako bakaH ||

The swan is white and so is the crane. Then what is the difference between the two? It is said that the

swan is able to separate milk even though diluted with water and drink only milk (unlike the crane). The

subhAshita stresses the point that it is the inner qualities that make an object not its outer appearance.

The wise precisely know what is useful and what is not.

*********

अहं च �वं च राजे X लोकनाथावभुाव�प ।

बहु�ी-हरहं राजन ्षष*्ठ�त�पुUषो भवान ्॥

ahaM cha tvaM cha rAjendra lokanAthAvubhAvapi |

bahuvrIhirahaM rAjan ShaSh^ThItatpuruSho bhavAn ||

The beggar declares to the king: "Both of us are Lokanatha. The only difference is that in my case people

are my master (when the compound Lokanatha is resolved as 'bahuvrIhi'); while the king is the master

(ruler) of the people (when the compound is resolved as a 'ShaSh^ThItatpuruSha')".

Similar story is told about rameshwara linga - the linga that Rama worshiped. Rama interprets as

tatpuruSha that is rAmasya IShvaraH, the Lord of Rama; and Shiva interprets as bahUvrIhi samAsa that is

rAmaH IShvaraH yasya saH, the one for whom Rama is the Lord.

(http://www.advaita-vedanta.org/archives/advaita-l/2005-January/001752.html)

*********

saidevo

30 December 2008, 06:18 AM

सुलभाः पुUषाः राजन ्सततं �8यवा-दनः ।

अ�8य�य च पHय�त वक्*ता Vोता च दलु�भः ॥

sulabhAH puruShAH rAjan satataM priyavAdinaH |

apriyasya cha pathyasta vak^tA shrotA cha durlabhaH ||

Sage Vidura advises Dhritarashtra, “Your Majesty, people who engage in pleasantries can be easily found.

One speaking bitter [truth] and another who listens to him/her are both difficult to find however."

*********

दजु�नः �8यवाद;�त नैत# �वश*्वासकारणम ्।

मध�ुतAठ�त िजTवाqे Zदये त ुहलाहलम ्॥

durjanaH priyavAdIti naitad vish^vAsakAraNam |

madhutiShThati jihvAgre hRudaye tu halAhalam ||

Never believe a wicked person even if he/she speaks in (your) favor because there may be honey on his

tongue but poison in his heart.

*********

वरं एको गुणी पु1ो न च मूख�शता य�प ।

एकश*्चXं�तमो हि त न च तारागणोऽ�प च ॥

varaM eko guNI putro na cha mUrkhashatAnyapi |

ekash^chaMdrastamo hanti na cha tArAgaNo&pi cha ||

It is preferable to have one good (guNavat) son than to have a hundred foolish (mUrkha) ones. One single

moon effectively removes darkness, for instance, which the multude of stars cannot.

*********

Pretnath

30 December 2008, 06:47 AM

Namaste Srideo

You have a gentel mind but from were did you get this-

अरावFयुGचतं काय� मा�तHये गहृमागते ।

छेतःु पाIव�गतां छायां नोपसंहरते Jमः ॥






We are not going to welcome jihadis, I can say that we cannot allow anybody to come, attack, murder and

still welcome. If there is was netural disaster India always helped Pakistan, but now we should not.

saidevo

30 December 2008, 08:52 AM

Namaste Pretnath.






This subhAshita I got from the book SubhAshitas for the Sangha Shakha, edited with introduction by Dr

Shrinivas Tilak, Hindu Swayamsevak Sangha; which is possibly from the larger collection titled

mahAsubhAShitasaMgraha, published by the Vishveshvaranand Vedic Research Institute.

I see, concur with and appreciate your point that in these days an enemy like the jihAdi is far from being

welcome at our doorstep, or else we meet with our own destruction.

I think this subhAShita can serve as a nostalgic memory of how our holy land of Bharatam was even during

the beginning times of this Kali Age. In Kerala, there was a custom to pack cooked rice and tie it to the

treeposts at night for the waylaying robbers to quench their hunger!

Such culture courses in our veins or else we would have by now taken deterrent action against the jihadis

in the camps of the POK, as Israel did last week. We have always fought against adharma, of course, but

only if adharma attacked us first!

saidevo

01 January 2009, 11:50 PM

यथा -ह म�लनैः व�1ः य1 कु1 उप�वAयते ।

वतृतः च�लतो�प एवं शषें वतृं न र?�त ॥

yathA hi malinaiH vastraH yatra kutra upaviShyate |

vRutataH chalitopi evaM sheShaM vRutaM na rakShati ||

Just as a person who does not hesitate to sit anywhere once his/her garment is soiled, so a person, whose

character is spoiled, will not hesitate to do any unsavory deeds.

*********

न देवा दuडमादाय र?ि त पशुपालवत ्।

यं त ुरn?तु�म(छि त बु#+या सं�वभजि त तम ्॥

na devA daNDamAdAya rakShanti pashupAlavat |

yaM tu rakShitumichChanti buddhyA saMvibhajanti tam ||

Parmeshvara (God) does not himself pick up a staff (daNDa) to protect us like the shepherd guarding his

flock. He gives intelligence (buddhi) to the person whose safety he wishes to assure.

*********

काया�थM भजते लोकम ्याव�काय� न �स#*ध�त ।

उत*्तीणy च परे पारे नौकायाम ्cकं 8योजनम ्॥

kAryArthI bhajate lokam yAvatkArya na sid^dhati |

ut^tIrNe cha pare pAre naukAyAm kiM prayojanam ||

One who wants to get something done by another pampers him/her only till the work is being done [after

the work is done, that person will not be needed] just as you have no use for the boat once you have

crossed the river.

*********

saidevo

05 January 2009, 09:46 PM

अPपनाम�प व�तनूां संह�तः काय�साGधका ।

तणैृगु�ण�वमाप नैव�+य त ेम�तसि तनः ॥

alpanAmapi vastUnAM saMhatiH kAryasAdhikA |

tRuNairguNatvamApannairvadhyante mattasantinaH ||

Great tasks can be accomplished by judicious deployment of small things just as a rope woven together by

using several strands of grass is able to hold in check the mighty intoxicated elephant.

*********

अ�तप�रचयादव6ा संततगमनात ्अनादरो भव�त ।

मलये �भPला पुरं�ती चदंनतUकाAठम ्इंधनम ्कुUते ॥

atiparichayAdavaj~jA saMtatagamanAt anAdaro bhavati |

malaye bhillA puraMdhratI chaMdanatarukAShTham iMdhanam kurute ||

Familiarity breeds contempt; repeated visits invite disrespect. The tribal women of inhabiting Malaya

Mountain, for instance, use sandalwood (which grows in abundance there) as fuel.

*********

सप�ः कूरः खलः कूरः सपा�त ्कूरतरः खलः ।

सप�ः शाiय�त म 1Iैच दजु�नः केन शाiय�त ॥

sarpaH kUraH khalaH kUraH sarpAt kUrataraH khalaH |

sarpaH shAmyati mantraishcha durjanaH kena shAmyati ||

The snake is cruel and so is the wicked person; the latter is more vicious though, because while the

chanting of a mantra can pacify the snake, the wicked can never be subdued.

*********

संपूण�कंुभो न करोती शvदं अधEघटो घोषमुपै�त ननूम ्।

�व#वान ्कुल;नो न करो�त गव� गुणै�व�-हना बहु जPपयं�त ॥

saMpUrNakuMbho na karotI shabdaM ardhoghaTo ghoShamupaiti nUnam |

vidvAn kulIno na karoti garva guNairvihinA bahu jalpayaMti ||

A fully filled water pitcher does not make as much noise as a half-filled one. A virtuous and sage person

born in a good family is free of pride while those devoid of good qualities keep babbling like the half filled

water pitcher.

*********

अह यह�न भूता�न ग(छि त यमालयम ्।

शषेाः �थावर�म(छि त cकमाIचय�मतः परम ्॥

ahanyahani bhUtAni gachChanti yamAlayam |

sheShAH sthAvaramichChanti kimAshcharyamataH param ||

Even though all creatures reach the abode of death (Yamalayam) eventually, the rest still desire to remain

on the earth. What else can be more surprising than this fact? (Yudhishthira utters this verse in reply to the

question of Gandharva, "What is the most surprising thing on the earth?" (Mahabharata).

*********

मुखा� य1 न पूOयते धा यं य1 सुसंGचतम ्।

दंप�यो कलः नाि�त त1 Vी: �वयमागतः ॥

murkhA yatra na pUjyate dhAnyaM yatra susaMchitam |

daMpatyo kalaH nAsti tatra shrI: svayamAgataH ||

Where fools are not honored (i.e. fools are not involved in a decision making process), there are to be

found sufficient store of food grains (and other things required in day to day life) and where there is no

conflict between the husband and wife, there prosperity (Godess Lakshmi) comes on her own.

*********

saidevo

06 January 2009, 09:27 PM

यथा खरः च दनभारवाह; भार�य वे�ता न त ुच दन�य ।

यवं -ह शा�1ा2ण बहु�न अधी�य अथyष ुमूढाः खरव# वहि त ॥

...सVुतु अ+याय

yathA kharaH chandanabhAravAhI bhArasya vettA na tu chandanasya |

yavaM hi shAstrANi bahuni adhItya artheShu mUDhAH kharavad vahanti ||

...sushruta adhyAya

Just as a donkey carrying the stack of sandalwood on its back does not recognize the worth of the

sandalwood but only groans under its burden, so do many learned people who have studied the

‘scriptures’ (shastras) do not realize their true purport and simply bear the 'weight' of the outward

knowledge.

*********

मगृाः मगृैः संगमुप�जि त गावIच गो�भ�तुरंगा�तुरंगैः ।

मूखा�Iच मूख�ः सुधयः सुधी�भः समानशीलSयसनेषु सeयं ॥

mRugAH mRugaiH saMgamupavrajanti gAvashcha gobhisturaMgAsturaMgaiH |

mUrkhAshcha mUrkhaiH sudhayaH sudhIbhiH samAnashIlavyasaneShu sakhyaM ||

Good rapport and friendship develops among those who share a similar outlook on life and hobbies. Thus,

deer flock with deer, cows with cows, and horses with horses. In the same manner, fools frequent fools

and the wise bond with the wise.

*********

संqहैकपरः 8ायः समुXो�प रसातले ।

दातारं जलदं पIय गज� तं भुवनोपर; ॥

saMgrahaikaparaH prAyaH samudropi rasAtale |

dAtAraM jaladaM pashya garjantaM bhuvanoparI ||

The sea only hoards water which remains useless for the life process. It therefore remains at the level of

the ground. In contrast, clouds which shower life sustaining water with a thunder, occupy the position high

above. Here the subhAshita wants to emphasize that the person that engages in charity, always achieves a

higher station in life than the one who only amasses something for its own sake.

*********

saidevo

07 January 2009, 10:34 PM

dharma yo bAdhate dharmo na sa dharmaH kudharmakaH |

avirodhAttu yo dharmaH sa dharmaH satyavikrama ||

धम� यो बाधते धमE न स धम�ः कुधम�कः ।

अ�वरोधा�त ुयो धम�ः स धम�ः स�य�वWम ॥

This verse from the Mahabharata is addressed to Satyavikrama. Any dharma (way of life, religion) which

violates another's dharma is not true dharma. It is, rather, bad dharma (kudharma). That dharma, on the

other hand, which flourishes without harming interest of others, is true dharma indeed.

Perhaps we can have this verse as the motto of HDF.

*********

सा?राः �वपर;ताIचXेा?साः एव केवलम ्।

सरसो �वपर;तIच�ेसरस�वम ्न मु(य�त ॥

sAkSharAH viparItAshchedrAkShasAH eva kevalam |

saraso viparItashchetsarasatvam na muchyati ||

When the word 'sAkSharA' (literate, learned) is inverted, it becomes 'rAkShasA' (devil). The word 'sarasa'

(good), however, evenwhen inverted, remains the same ('sarasa'). The deeper, more important meaning of

the subhAshita is as follows: A 'sAkSharA' person may behave like a 'rAkShasA' in certain situations. The

'sarasa' (cultured, cultivated) person will not, however, abandon this quality under any condition.

*********

अ नदानं परं दानं �व#यादानं अतः परम ्।

अ नेन ?2णका तिृFतः यावOजीवं च �व#यया ॥

annadAnaM paraM dAnaM vidyAdAnaM ataH param |

annena kShaNikA tRuptiH yAvajjIvaM cha vidyayA ||

Giving food to the hungry is a pious act of charity (dAna); but superior to it is the gift of knowledge

(vidyAdAnam). Because food relieves hunger only temporarily while imparted knowledge lasts lifelong.

*********

saidevo

10 January 2009, 09:58 PM

मूख��य पंच Gचहना�न गवE दवु�चनं तथा ॥

WोधIच JधवादIच परवा]येAवनादरः ॥

mUrkhasya paMcha chihanAni garvo durvachanaM tathA ||

krodhashcha dRudhavAdashcha paravAkyeShvanAdaraH ||

Five characteristics of a fool are: haughtiness, bad mouthing, uncontrollable anger, strongly held views,

and intolerance of opinions held by others.

*********

दश�ने �पश�णे वा�प Vवणे भाषणेऽ�प वा ।

य1 Xव�य तरKगं स �नेह इ�त कHयते ॥

darshane sparshaNe vApi shravaNe bhAShaNe&pi vA |

yatra dravatyantara~ggaM sa sneha iti kathyate ||

If seeing or touching (somebody); listening to or speaking with (someone) touches your heart, then it is

called love or affection (sneha).

*********

नमि त फ�लनो व?ृा नमि त गु2णनो जनाः ।

शुAककाA�Iच मूख�Iच ्न नमि त कदाचन ्॥

namanti phalino vRukShA namanti guNino janAH |

shuShkakAShThThashcha mUrkhashch na namanti kadAchan ||

The branches of a tree laden with fruit bend downward just as the highly cultivated persons bow down out

of respect to others. The unwise (murkha), however, are like the dry log that never bends.

*********

saidevo

12 January 2009, 12:23 AM

विृ(शक�य �वषं प(ृछे मn?कायाः मुखे �वषम ्।

त?क�य �वषं द ते सवा:गो दजु�न�य तत ्॥

vRuchshikasya viShaM pRuchChe makShikAyAH mukhe viSham |

takShakasya viShaM dante sarvAMgo durjanasya tat ||

The scorpion holds its poison only in the tail; the bee in its mouth; and the snake in its teeth. Poison,

however, pervades the entire body of the wicked.

*********

8थमय�स पीतं तोयमPयम ्�मर तः

�शर�स �न-हतभाराः ना�रकेला नराणाम ्

दद�त जलमनPपात �वादमािजवीता तम ्

नह; कृतमुपकारं साधवो �व�मरि त

prathamayasi pItaM toyamalyam smarantaH

shirasi nihitabhArAH nArikelA narANAm

dadati jalamanalpAta svAdamAjivItAntam

nahI kRutamupakAraM sAdhavo vismaranti

The subhAShita refers to the similarity between a coconut tree and a good person. The coconut tree

partakes of only a small amount of water during its early stage of growth. It, however, carries a much

larger amount of sweet water in the fully developed cocoanut. In the similar way, good people do not

forget even a very small favor (upakAram) done to them (by others).

*********

�वकृ�त ंनैव ग(छि त संगदोषेण साधवः ।

आवेिAटतं महासप�Iचदंनं न �वषायते ॥

vikRutiM naiva gachChanti saMgadoSheNa sAdhavaH |

AveShTitaM mahAsarpaishchaMdanaM na viShAyate ||

Bad company does not induce changes (bad habits) in a good person just as the poisonous snake

embracing a sandalwood tree cannot render it poisonous.

*********

Pretnath

13 January 2009, 11:41 AM

Namaste Saidevo,

Thanks for your reply and telling me about Vishveshvaranand Vedic Research Institute.

I think this subhAShita can serve in this Kali Age. But only with limit, as your example of Kerala custom to

pack cooked rice and tie it to the treeposts at night for the waylaying robbers to quench their hunger!

Those robbers might not had attacked their partons or must have their limits.

Not everything is accepted now say in the Dwapr Age when Pandavs were humiliated destroyed

disrespected by Kauravs the war was called, if Pandavs rejected to save Duryodhan during there vanwas

time when Kauravs were overpowered by Gandharvs, Pandavs could be winner and no any war followed

between them. I do not want war now but we should not help the bitter enemy now.

Pretnath

13 January 2009, 11:45 AM

Namaste Saidevo,

Thanks for your reply and telling me about Vishveshvaranand Vedic Research Institute.

I think this subhAShita can serve in this Kali Age. But only with limit, as your example of Kerala custom to

pack cooked rice and tie it to the treeposts at night for the waylaying robbers to quench their hunger!

Those robbers might not had attacked their partons or must have their limits.

Not everything is accepted now say in the Dwapr Age when Pandavs were humiliated destroyed

disrespected by Kauravs the war was called, if Pandavs rejected to save Duryodhan during there vanwas

time when Kauravs were overpowered by Gandharvs, Pandavs could be winner and no any war followed

between them. I do not want war now but we should not help the bitter enemy now.

http://www.hindudharmaforums.com/images/misc/progress.gif

saidevo

16 January 2009, 11:10 PM

रलैः महाहैः तुतुषःु न देवाः ।

न भेिजरे भीम�वषेण भी�तम ्॥

अमतृं �वना न 8ययःु �वरामम ्।

न �निAचदाथा�त ्�वरमं�त धीराः ॥

ralaiH mahAhaiH tutuShuH na devAH |

na bhejire bhImaviSheNa bhItim ||

amRutaM vinA na prayayuH virAmam |

na niShchidArthAt viramaMti dhIrAH ||

During the churning of the cosmic ocean (sAgarmanthanam) gods did not stop churning even after

fourteen precious jewels (ratna) were recovered; nor were they terrorized by the poison. They did not

desist from their goal of obtaining the nectar (amRut) until that goal was materialized. Similarly, people

with high stamina and patience (dhIra) do not rest (stop) until they attain the set target.

*********

8दोषे द;पकश*्चXंः 8भाते द;पको र�वः ।

1लैो]ये द;पको धम�ः सुपु1ः कुलद;पकः ॥

pradoShe dIpakash^chaMdraH prabhAte dIpako raviH |

trailokye dIpako dharmaH suputraH kuladIpakaH ||

The Moon provides light in the evening as does the Sun in the morning. While dharma serves as lamp in

the three worlds (lokas); the worthy son enlightens his entire clan.

*********

8तमे नािज�ता �व#या #�वतीये नािज�तं धनं ।

ततृीये नािज�तं पुuयं चतथुy cकं क�रAय�त ॥

pratame nArjitA vidyA dvitIye nArjitaM dhanaM |

tRutIye nArjitaM puNyaM chaturthe kiM kariShyati ||

In the tradition of India, the lifespan of one hundred years is ideally divided into four stages (ashramas) of

twenty-five years duration each. In the first stage one is expected to learn a trade, in the second earn

money; in the third acquire merit (puNya), and release (mokSha) in the fourth and final. The subhAShita

asks: the one who fails to attain the prescribed goals in the first stages, what can he/she do in the final?

*********

saidevo

18 January 2009, 11:15 PM

anArambho hi kAryANAM prathamaM buddhilakShaNam |

prArabdhasya antagamanaM dvitIyaM buddhilakShaNam ||

अनारiभो -ह काया�णां 8थमं बु��ल?णम ्।

8ारvध�य अ तगमनं #�वतीयं बु��ल?णम ्॥

Not initiating a project which is not in one’s capacity is the first sign of wisdom (buddhi). Leading a project

that is already underway to its successful conclusion to its logical conclusion is the second sign of wisdom.

*********

laukikAnAM hi sAdhUnAM artha vAganuvartate |

RuShiNAM punarAdayAnAM vAcham arthAnudhAvatI ||

लौcककानां -ह साधनूां अथ� वागनुवत�ते ।

ऋ�षणां पुनरादयानां वाचम ्अथा�नधुावती ॥

In case of average, ordinary individuals meaning closely follows a word associated with it. In the case of

great sages (rishis), however, the meaning precedes the word associated with it.

*********

paropadeshavelAyAM shiShTAH sarva bhavanti vai |

vismarantIha shiShTatvaM svakArye samupasthite ||

परोपदेशवेलायां �शAटाः सव� भवि त वै ।

�व�मर तीह �शAट�वं �वकायy समुपि�थते ॥

Everybody suddenly becomes wise and qualified to tender advice (upadesha) to others when they are in

distress. The same wisdom is however is forgotten when the wise (shishta) find themselves in a similar

difficulty.

*********

saidevo

20 January 2009, 10:07 PM

nirviSheNApi sarpeNa kartavyA mahati phaNA |

viShamastu na chApyastu phaTATopo bhayaMkaraH ||

�न�व�षेणा�प सपyण कत�Sया मह�त फणा ।

�वषम�त ुन चाFय�त ुफटाटोपो भयंकरः ॥

A non-poisonous snake should imitate the poisonous one and raise its hood as if to bite the potential

adversary. Regardless of whether the snake has poisson or not, the hissing sound will strike terror in the

other's mind.

*********

guNavantaH klishyante prAyeNa bhavanti nirguNAH sukhinaH |

vandhanamAyAnti shukA yatheShTasaMchAriNaH kAkAH ||

गुणव तः ि]लIय ते 8ायेण भवि त �नगु�णाः सु2खनः ।

व धनमायाि त शुका यथेAटसंचा�रणः काकाः ॥

A resourceful (and freedom loving) person more often than not has to work to make a living unlike the

more contended one. A parrot, for instance, may live happily in cage while the crow in the sky has to

struggle for food (Sometimes good qualities of a person may land him/her in trouble).

*********

nAsti vidyA samaM chakShU nAsti satya samaM tapaH |

nAsti rAga samaM duHkham nAsti tyAga samaM sukham ||

नाि�त �व#या समं च?ू नाि�त स�य समं तपः ।

नाि�त राग समं दःुखम ्नाि�त �याग समं सुखम ्॥

There is no sight better than knowledge (by knowledge one can see what cannot be seen by a naked eye).

Knowledge gives the vision to see beyond some obvious things. There is no better ardor than truth (satya).

There is no greater sorrow than desire, and there is no higher happiness than renunciation (tyaga).

*********

saidevo

22 January 2009, 11:23 PM

kusumaM varNasaMpannaMgandhahInaM na shobhate |

na shobhate kriyAhInaM madhuraM vachanaM tathA ||

कुसमुं वण�संप नंग धह;नं न शोभते ।

न शोभते cWयाह;नं मधरंु वचनं तथा ॥

A colorful flower without fragrance lacks grace. Similarly without supportive action only embellished talk is

empty. The color of the flower is its external beauty while its fragrance is its inherent quality (guNa). As

Samartha Swami Ramdas observed, 'kriyevina vachalata vyartha ahe'--i.e. without action (kriya) mere talk

is worthless.

*********

utsAho balavAnArya nAstyutsAhAtparaM balam |

sotsAhasya cha lokeShu na kichidapi durlabham ||

उ�साहो बलवानाय� ना��यु�साहा�परं बलम ्।

सो�साह�य च लोकेष ुन cकGचद�प दलु�भम ्॥

A person with enthusiasm is a powerful person because nothing is mightier than enthusiasm. Nothing is

unachievable (durlabha) to a person with commitment.

*********

yasya nAsti svayaM praj~jA shAtraM tasya karoti kim |

lochanAbhyAm vihInasya darpaNaH kiM kariShyasi ||

य�य नाि�त �वयं 86ा शा1 ंत�य करो�त cकम ्।

लोचना4याम ्�वह;न�य दप�णः cकं क�रAय�स ॥

What is use of knowledge to a person who does not have intellectual capacity? What is use of mirror to a

person who is blind? Here, the subhAShita provides an excellent analogy of the mirror. Knowledge is like

mirror, which reflects worlds in it.

*********

saidevo

25 January 2009, 10:17 PM

viShAdapyamRutaM grAhyaM bAlAdApi subhAShitam |

amitrAdapi sadRUttaM amedhyAdapi kAMchanam ||

�वषादFयमतृं qाTयं बालादा�प सुभा�षतम ्।

अ�म1ाद�प सद�ॄतं अमे+याद�प कांचनम ्॥

Nectar is still acceptable even if it is found in poison; important insight might be found in child talk. Imbibe

therefore good qualities even from a non-friend and accept gold even if it is found in grime.

*********

vyAyAmAt labhate svAsthyaM dIrghAyuShyaM balaM sukham |

ArogyaM paramaM bhAgyaM svAsthyaM sarvArthasAdhanam ||

Sयायामात ्लभते �वा�Hयं द;घा�युAयं बलं सुखम ्।

आरोdयं परमं भाdयं �वा�Hयं सवा�थ�साधनम ्॥

One can obtain health, strength, long life, and happiness from physical exercise (vyayama). Indeed, good

health is greatest blessing since health is the means of attaining everything (if you are healthy, nothing is

impossible to you).

*********

ekaM sad viprAH bahudA vadanti agniM yamaM mAtarishvAnam AhuH ||

--Rg Veda, 1.164.46

एकं स# �व8ाः बहुदा वदि त अिdनं यमं मात�रIवानम ्आहुः ॥

This hymn from the Rigveda (10:164) declares that there is only one ultimate, supreme

reality (sat), which sages address by different names like Agni, Yama, Matarin, Vayu.

This thought sums up the quintessence of India’s civilization (sanskriti).

Swami Nirmalananda Giri explains below how this verse is wrongly interpreted to mean that the Truth is

One but the wise (of different paths and faiths) address it by different names.

Question: There is a question I have been posing to various sadhus and pundits recently. I wonder if you

might care to address it. It concerns “Ekam sad vipra bahudha vadantikam Sat...” Why is it said that the

“wise” call the same truth by different names? Why are the wise singled out in this regard? Don’t regular

people call it by different names, too? I’m sorry if the question sounds too elementary, but this is such a

basic tenet of the perennial philosophy that I don’t want to simply pretend to understand just because it’s

elementary.

Answer: The words you quote come from the sixty-fourth verse of the one hundred and sixty-fourth hymn

of the first section of the Rig Veda (Rig Veda 1.164.46). There is really no problem at all in discerning its

meaning provided it is translated honestly and completely.

First the honest translation. “The Real/True [Sat] is One [ekam]. The twice-born [vipra] call It [vadanti]

variously [bahudha].”

In modern times “vipra” is usually applied to the Brahmins–those who have been invested with the

yajnopavita (sacred thread) and initiated into the Gayatri mantra. (In earlier times the Kshatriyas and

Vaishyas also did this.) Of course it has a higher meaning: one who has been “born” into the consciousness

of Spirit as well as physcially. Each of us has to decide which (or both) is meant in the Vedic text.

Second, the complete translation: “The Real/True [Sat] is One [ekam]. The twice-born [vipra] call It

[vadanti] variously [bahudha]: Agni, Yama, Matarisvan, Indra, Mitra, Varuna, Garutman.”

There you have it. The illumined sages of India have called the One Reality, the Ekam Evam Advityam

Brahman, by the many names found in the Veda. Even though many names are used, the Reality spoken

about in the Vedas is one. There is not a thought of “other” religions. The question of their validity or

invalidity just does not come into this matter.

Certainly there are parts of the Gita that affirm the validity of the various paths by which human beings

seek God. But to quote these Vedic words in support of that view is simply indefensible. Satyam Eva

Jayate!

Swami Nirmalananda Giri

http://www.atmajyoti.org/blog/q-and-a/E20061218163132/index.html

*********

saidevo

27 January 2009, 11:19 PM

chandanaM shItalaM loke chandanAdapi chandramAH |

chandrachandanayormadhye shItalA sAdhusaMgataH ||

च दनं शीतलं लोके च दनाद�प च Xमाः ।

च Xच दनयोम�+ये शीतला साधसंुगतः ॥

Sandalwood certainly is pleasant (shItala=cool), moonlight is more pleasing; but the company of a saintly

person (sAdhu) is ever more pleasant indeed than either of them!

*********

samAnI vaH AkUtiH samAnA hRudayAni vaH |

samAnam astu vo manaH yathA vaH susahA asti ||

yathA vaH susahA asti ||

समानी वः आकू�तः समाना Zदया�न वः ।

समानम ्अ�त ुवो मनः यथा वः सुसहा अि�त ॥

यथा वः सुसहा अि�त ॥

This is the last 'shloka' in the Rigveda which states, “Let your conclusions be one (or be alike); let your

hearts be the same (be alike) [So that "everyone" feels for the same particular bad/ill in the society in the

same intensity. It may be the common experience that not all feel alike for the same problem in the same

'intensity' that we may as individual. Due to this there may be lack of 'collective' efforts to solve that

problem]. Let your minds think alike/similar. May all these factors make your organisational-power an

impressive one.

This subhaShita may be recognized as the sanghatan-sukta that exhorts us to build an impressive

organisation and nation. Lokmanya Bal Gangadhar Tilak had ended his Gitarahasya with this subhaShita.

*********

kartavyam AcharaM kAmam akartavyam anAcharam |

tiShThati prAkRutAchAro ya saH Arya iti smRutaH ||

कत�Sयम ्आचरं कामम ्अकत�Sयम ्अनाचरम ्।

�तAठ�त 8ाकृताचारो य सः आय� इ�त �मतृः ॥

This important verse from the Yogavasistha provides an ideal definition of Arya as one who undertakes all

prescribed duties and abstains from doing things that are not to be done. An Arya, furthermore, remains

faithful to his/her natural inclination (praAkRutAchAra).

*********

saidevo

28 January 2009, 10:46 PM

parasparavirodhe tu vayaM paMchashchate shatam |

paraistu virohe prApte vayaM paMchAdhikaM shatam ||

--Yudhisthira in Mahabharata

कत�Sयम ्आचरं कामम ्अकत�Sयम ्अनाचरम ्।

�तAठ�त 8ाकृताचारो य सः आय� इ�त �मतृः ॥

In the Mahabharata, Yudhisthira admonishes Bhima that in a fraternal feud we five Pandavas may confront

one hundred Kauravas. But if an invasion from an outsider looms, we must resist it as one family of one

hundred plus five.

*********

vyasane mitraparIkShA shUraparIkShA raNA~ggaNe bhavati |

vinaye bhRutyaparIkShA dAnaparIkShA durbhikShe ||

Sयसने �म1पर;?ा शूरपर;?ा रणाKगणे भव�त ।

�वनये भ�ृयपर;?ा दानपर;?ा द�ुभ�?े ॥

Friendship of a friend is tested in adverse times; for the brave, the battleground is the test site and for the

servant it is obedience (i.e. in fulfilling a given order). One’s charity is severely tested in time of scarcity or

famine.

*********

rAjA rAShTrakRutaM pApaM rAj~jaH pApaM parohitaH |

bhartA cha strIkRutaM pApaM shiShyapApaM gurUH tathA ||

राजा राAfकृतं पापं रा6ः पापं परो-हतः ।

भता� च �1ीकृतं पापं �शAयपापं गुLः तथा ॥

Culpability of the king is tied up with the welfare of his kingdom and that of the minister with his king.

Husband and teacher must be held culpable for any wrong done by the wife or the disciple respectively.

*********

saidevo

01 February 2009, 09:34 PM

ye cha mUDhatamAH loke ye cha buddhe paraM patAH |

te eva sukham edhante madhyamaH klishyate janaH ||

--Mahabharata, 12:25.28

ये च मूढतमाः लोके ये च बु�े परं पताः ।

ते एव सुखम ्एध ते म+यमः ि]लIयते जनः ॥

The Mahabharata (12:25.28) observes that only two types of persons in this world are truly happy: those

who are foolish and those of superior intellect. The vast majority, that occupies the middle ground, is the

one that really suffers [The foolish do not realize the gravity of a problem and can therefore remain

indifferent while the wise manage to find a solution to it].

*********

atitRuShNA na kartavyA tRuShNAM naiva parityajeta |

shanaiH shanaishcha bhoktavyaM svayaM vittamupArjitam ||

अ�ततAृणा न कत�Sया तAृणां नैव प�र�यजेत ।

शनैः शनैIच भो]तSयं �वयं �व�तमुपािज�तम ्॥

Extreme hankering should be avoided without rejecting desire itself. One should steadily enjoy self-earned

wealth in moderation.

*********

vRuthA vRuShTiH samudreShu vRuthA tRupteShu bhojanam |

vRuthA dAnaM dhanAdyeShu vRuthA dIpo divA&pi cha ||

वथृा विृAटः समुXेष ुवथृा तFृतेष ुभोजनम ्।

वथृा दानं धना#येषु वथृा द;पो -दवाऽ�प च ॥

Rain over the ocean, [offering] food to one who has eaten, charity to the wealthy and [lighting] lamp in

daylight-—all are of no avail.

*********

saidevo

05 February 2009, 09:19 PM

krodho vaivasvato rAjA tRuShNA vaitaraNI nadI |

vidyA kAmadughA dhenuH santoSho nandanaM vanam ||

--shukanIti

Wोधो वैव�वतो राजा तAृणा वैतरणी नद; ।

�व#या कामदघुा धेनःु स तोषो न दनं वनम ्॥

To a king, anger is like death [warrant] and desire is like the river [Vaitarana] leading to it. Knowledge,

however, is like the wish fulfilling cow (Kamadhenu) to him and contentment is the highest paradise

[Nandanavanam].

*********

lobhamUlAni pApAhi saMkaTAni tathaiva cha |

lobhAtpravartate vairaM atilobhAtvinashyati ||

लोभमूला�न पापा-ह संकटा�न तथवै च ।

लोभा�8वत�ते वैरं अ�तलोभाि�वनIय�त ॥

Greed (lobha) is the root of all sins and adversities; greed gives rise to enmity and extreme greed brings

about [one’s] total destruction.

*********

dhairya yasya pitA kShamA cha jananI shAntiH chiraM gehinI

satyaM sUnuH ayaM dayA cha bhaginI bhrAtA manaHsaMyamaH |

shayyA bhUmitalaM dishAH api vasanaM j~jAnAmRutam bhojanam

ete yasya kuTumbinaH vada sakhe kasmAd bhayaM yoginaH ||

धयै� य�य �पता ?मा च जननी शाि तः Gचरं गे-हनी

स�यं सनूःु अयं दया च भGगनी wाता मनःसंयमः ।

श�या भू�मतलं -दशाः अ�प वसनं 6ानामतृम ्भोजनम ्

एते य�य कुटुिiबनः वद सखे क�मा# भयं योGगनः ॥

To a yogi, courage is his/her father, forgiveness mother, calm mind wife, truth son, compassion sister,

control of mind brother, earth bed, directions (disha) garment, and knowledge is food. With the foregoing

as one’s family members, why would be one afraid of anything?

*********

saidevo

07 February 2009, 12:14 AM

mUrkho na hi dadAti artha naro daridrayasha~gkayA |

prAj~jaH tu vitarati artha naro daridrayasha~gkayA ||

--bhojaprabandha

मूखE न -ह ददा�त अथ� नरो द�रXयशKकया ।

8ा6ः त ु�वतर�त अथ� नरो द�रXयशKकया ॥

The fear of becoming poor in future prevents a fool from giving [away wealth in charity]; haunted by the

same fear the wise donates [generously now].

*********

svabhAvo nopadeshena shakyate kartumanyatA |

sutaptamapi pAnIyaM punargachChati shItatAm ||

�वभावो नोपदेशने श]यते कतु�म यता ।

सुतFतम�प पानीयं पुनग�(छ�त शीतताम ्॥

The nature [or character] of a person cannot be changed by giving advice or asking him/her to do

otherwise, just as heated water reverts to its original state of coldness.

*********

yasmin jIvati jIvanti bahavaH sa tu jIvati |

kAko&pi kiM na kurute cha~jchavA svodarapUraNam ||

--Panchatantra

यि�मन ्जीव�त जीवि त बहवः स त ुजीव�त ।

काकोऽ�प cकं न कुUते च`चवा �वोदरपूरणम ्॥

The Panchatantra observes that if 'living' of a person results in extending life of many more, only then

consider that person to be truly 'alive.' If 'living' were only a matter of individual survival, even a crow can

accomplish that!

*********

saidevo

08 February 2009, 10:39 PM

dAnena tulyo vidhirAsti nAnyo lobhocha nAnyosti ripuH pRuthivyA |

vibhUShaNaM shIlasamaM cha nAnyat santoShatulyaM dhanamasti nAnyat ||

दानेन तुPयो �वGधराि�त ना यो लोभोच ना योि�त �रपुः पGृथSया ।

�वभूषणं शीलसमं च ना यत ्स तोषतुPयं धनमि�त ना यत ्॥

There is no ritual (vidhi) that is more noble than giving (dAna); there is no worse enemy than greed. There

is no better ornament than good character; there is no better wealth than contentment (santoSha).

*********

saMrohati agnInA dagdhaM vanaM parashunA hatam |

vAchA durUktaM bIbhatsaM na saMrohati vAkkShatam ||

--Mahabharata 13:161.34

संरोह�त अdनीना दdध ंवनं परशुना हतम ्।

वाचा दLु]तं बीभ�सं न संरोह�त वा]?तम ्॥

Bhishma counsels Yudhisthira that the forest destroyed by fire or depleted by stripping will grow again in

time; but the mind wounded by harsh words or insults will never be healed.

*********

aho durjanasaMsargAt mAnahAni pade pade |

pAvako lohasaMgena mudgarairabhitADyate ||

अहो दजु�नसंसगा�त ्मानहा�न पदे पदे ।

पावको लोहसंगेन मु#गरैर�भता}यते ॥

Keeping company with the wicked is an invitation to repeated insults just as gold found with iron receives

repeated hammer blows [to separate it from iron].

*********

chitA chintAsamA hi uktA bindumAtravisheShataH |

sajIvaM dahate chintA nirjIvaM dahate chitA ||

Gचता Gच तासमा -ह उ]ता [ब दमुा1�वशषेतः ।

सजीवं दहते Gच ता �नजMवं दहते Gचता ॥

Only a dot (anusvara) separates funeral pyre (chitA) and worry (chintA) otherwise they are said to be

similar; the former destroys a dead body and the latter the living.

*********

saidevo

10 February 2009, 10:46 PM

a~ggaNavedI vasudhA kulyA jaladhiH sthalI cha pAtAlam |

vAlmikaH cha sumeruH kRutapratij~jasya dhIrasya ||

अKगणवेद; वसधुा कुPया जलGधः �थल; च पातालम ्।

वािPमकः च सुमेUः कृत8�त6�य धीर�य ॥

To a person of firm conviction the vast earth is like a courtyard, the ocean a small pond, the netherworld

(Patala) picnic spot, and Mount Meru like anthill. The purport of this subhAShita is that to a person with a

great resolve no hurdle is insurmountable.

*********

mAtA mitraM pitA cheti svabhAvAt tratayaM hitam |

kAryakAraNatashchAnye bhavanti hitabuddhayaH ||

माता �म1 ं�पता च�ेत �वभावात ्1तयं -हतम ्।

काय�कारणतIचा ये भवि त -हतबु�यः ॥

Only one’s mother, father, and [genuine] friend wish one well spontaneously (svabhAvAt); others become

well wishers out of self interest.

*********

kaH kAlaH kAni mitrANi ko deshaH ko vyayAgamau |

kasyAhaM kA cha me shaktiH iti chintyaM muhurmuhuH ||

--Chanakya

कः कालः का�न �म1ा2ण को देशः को Sययागमौ ।

क�याहं का च मे शि]तः इ�त Gच �यं महुुमु�हुः ॥

Chanakya admonishes that one should always take into account the following factors before acting: what is

the situation around me, who are my friends, how is the condition in the country, who [or what] is in my

favor and against me, and what are my strong points/assets?

*********

saidevo

15 February 2009, 09:59 PM

vadanaM prasAdanaM sadayaM hRudayaM sudhAmucho vAchaH |

karanaM paropakaraNaM yeShAM keShAM na te vandyAH ||

वदनं 8सादनं सदयं Zदयं सधुामुचो वाचः ।

करनं परोपकरणं येषां केषां न ते व #याः ॥

Only those become well-liked who appear charming and enthusiastic, whose heart is full of compassion,

whose talk is sweet, and whose acts are in the interest of others.

*********

[i]IshAvAsyamidaM sarvaM yat ki~jcha jagatyAM jagat |

tena tyaktena bhu~jchithA mA gRudhaH kasyachid dhanam ||

--Ishavasya Upanishad

ईशावा�य�मदं सव: यत ्cक`च जग�यां जगत ्।

तेन �य]तेन भुि`चथा मा गधृः क�यGच# धनम ्॥

The Ishavasya Upanishad states, "In this moving world whatever moves is pervaded by Isha (God). Enjoy it

only after first offering it to Isha. Do not covet for what does not belong to you."

*********

garvAya parapIDAyai durjanasya dhanaM balam |

sajjanasya tu dAnAya rakShanAya cha te sadA ||

गवा�य परपीडायै दजु�न�य धनं बलम ्।

सOजन�य त ुदानाय र?नाय च ते सदा ॥

Wealth and strength of a wicked person only serve his vanity and torment others (respectively). For a

saintly person (sajjana), they are always for giving away (or sharing with others) and to protect them

(respectively).

*********

saidevo

19 February 2009, 10:14 PM

yathA chittaM tathA vAcho yathA vAchastathA kriyAH |

chitte vAchi kriyAyAMcha sAdhunAmekarUpatA ||

यथा Gच�तं तथा वाचो यथा वाच�तथा cWयाः ।

Gच�ते वाGच cWयायांच साधनुामेकLपता ॥

What is in mind should be reflected in one's speech and what is in one's speech should be reflected in

one's actions. Thus, one in whose mind speech and actions are consistent is a saintly person (sadhu).

*********

satyaM vada, dharmam chara, svAdhyAyAnmA pramadaH |

AchAryAya priyaM dhanamAhRutya prajAtantuM mA vyavachChetsIH ||

--Taittiriya Upanishad

स�यं वद, धम�म ्चर, �वा+याया मा 8मदः ।

आचाया�य �8यं धनमाZ�य 8जात तुं मा Sयव(छे�सीः ॥

This subhAShita contains advice (from the Taittiriya Upanishad) to the bachelor student graduating from a

Gurukula and before entering the stage of the householder (Grihasthashrama): speak truth, behave as

dharma dictates, and do not miss self-study (svAdhyAya). After paying fees to the teacher (gurudakshina),

do not interrupt family propagation.

*********

vivekaH saha saMpatyA vinayo vidyayA saha |

prabhutvaM prashrayopetaM chinhametanmahAtmanAm ||

�ववेकः सह संप�या �वनयो �व#यया सह ।

8भु�वं 8Vयोपेत ंGच हमेत महा�मनाम ्॥

Greatness in people may be recognized from the following signs: discretion along with wealth, humbleness

along with scholarship, (and) power with courteousness.

*********

saidevo

22 February 2009, 10:19 PM

vajrAtdapi kaThorANi mRudUni kusumAdapi |

lokottarANAM chetAMsi ko hi vij~jAtumarhati ||

--Saint Tukaram

व�ा�द�प कठोरा2ण मदृ�ून कुसमुाद�प ।

लोको�तराणां चतेां�स को -ह �व6ातमुह��त ॥

Minds of extraordinary people are harder than (even) the thunderbolt yet softer than (even) flowers. Who

in this world is capable of discerning them properly?--asks Saint Tukaram.

*********

saMsAraviShavRukShasya dve eva madhure phale |

subhAShitaM cha susvAdu sadbhishracha saha saMgamaH ||

संसार�वषव?ृ�य #वे एव मधरेु फले ।

सभुा�षतं च सु�वाद ुस�/Vच सह संगमः ॥

The tree of 'samsAra' (World Process), though poisonous, bears two sweet fruits: sweetly subhAShitas and

company of saintly persons.

*********

dhRutiH kShamA damo&steyaM shauchamindriyanigrahaH |

dhIrvidyA satyamakodho dashakaM dharmalakShaNam ||

संसार�वषव?ृ�य #वे एव मधरेु फले ।

सभुा�षतं च सु�वाद ुस�/Vच सह संगमः ॥

Fortitude, forgiveness, (self) control, non-stealing, purity, restrained senses, intelligence, learning, truth,

and non-anger: these ten qualities constitute the characteristics of 'dharma'.

*********

saidevo

25 February 2009, 09:25 PM

mitaM cha sAraM cha vacho hi vAgmitA |

�मतं च सारं च वचो -ह वािdमता ।

Eloquence (vAgmita) is compactness and essence of words. This subhAShita befits the nature of Sanskrit

language perfectly as it expresses essential truth and is as concise as the meaning itself. On the other hand,

even if one cannot speak Sanskrit, the test of one’s eloquence in it is how well can one put essential truth

in a few words, which is the advice tendered by this subhAShita.

*********

shreyashcha preyashcha manuShyametaH tau samparItya vivinakti dhIraH |

shreyo hi dhIrobhipreyaso vRuNite preyo mando ShogakShemAd vRuNite ||

VेयIच 8ेयIच मनुAयमेतः तौ सiपर;�य �व�वनि]त धीरः ।

Vेयो -ह धीरो�भ8ेयसो व2ृणते 8ेयो म दो षोग?ेमा# व2ृणते ॥

The good (shreyas) and the pleasant (preyas) together approach the human being. After pondering over

them, the wise makes his/her choice opting for the good in preference to the pleasant. The fool, in

contrast, opts for the pleasant.

*********

mitrasya mA chakShushA sarvANi bhutAni samIkShantAm |

mitrasyAhaM chakShushA sarvANi bhutAni samIkShe

mitrasya chakShushA samIkShAmahe || --yajurveda

�म1�य मा च?ुशा सवा�2ण भुता�न समी? ताम ्।

�म1�याहं च?ुशा सवा�2ण भुता�न समी? े

�म1�य च?ुशा समी?ामहे ॥

Let all living beings in this world see me with a friendly eye and let me look at all living beings with a

friendly eye. Let us all see each other with a friendly eye (Yajurveda).

*********

saidevo

03 March 2009, 09:37 PM

shRuyatAm dharmasarvasvaM shRutvA chaivAvadhAryatAm |

AtmanaH pratikUlAni pareShAM na samAcharet ||

--Mahabharata 5.15.17

शयृताम ्धम�सव��वं श�ृवा चवैावधाय�ताम ्।

आ�मनः 8�तकूला�न परेषां न समाचरेत ्॥

Please listen to the essence of dharma and having listened to it, dwell on it in mind: Whatever is adverse

(or unfavorable) to us, we should not adopt that in case of others. This is the Vedic equivalent of the

Christian preaching: "Do unto others as you would have others do unto you." [Matthew 7:120]

*********

pUrvajanmakRutaM karma tad daivamiti kathyate |

tasmAt purUShakAreNa yalaM kuryAdatandritaH ||

--Hitopadesha

पूव�ज मकृतं कम� त# दैव�म�त कHयते ।

त�मात ्पुLषकारेण यलं कुया�दति Xतः ॥

Hitopadesha warns, karma of previous birth is known as daiva (destiny made in previous birth). One should

therefore work hard (in this birth) without relaxation and let up.

*********

ShaD doShAH purUSheNeha hAtavyA bhUtimichChatA |

nidrA tandrA bhayaM krodhaH AlasyaM dIrghasUtratA ||

--Panchatantra

ष} दोषाः पुLषेणेह हातSया भू�त�म(छता ।

�नXा त Xा भयं Wोधः आल�यं द;घ�सू1ता ॥

One, who wishes to prosper in this world, should get rid of the following six faults too much sleep,

lethargy, fear, anger, laziness, and procrastination.

*********

Pretnath

05 March 2009, 11:38 AM

Namaste Saideo G,:hug:

Please can you give me link of MnUsmRiTi thread:headscratch:

(my pronounse correct?:dunno: )

saidevo

05 March 2009, 10:11 PM

Namaste Pretnath.

I think there is no thread exclusively devoted to the discussion of 'manu smRiti' in HDF. However, if you

desire a link to a Website, here it is:

http://www.hinduwebsite.com/sacredscripts/hinduism/dharma/dharma_index.asp

Incidentally, we have a Library which can be accessed here:

http://www.hindudharmaforums.com/library.html#ScDharma

Pretnath

06 March 2009, 04:08 AM

Thanx Saideo G, :hug:

Continue your work.

But there is a difficulty

I come to this page by going through myself in members list

othervise this thread is not showing more than 4 pages

saidevo

06 March 2009, 11:37 PM

ye kochid duHkhitA loke sarve te svasukhechChayA

ye kochid sukhitA loke sarve te anyasukhechChayA ||

ये कोGच# दःु2खता लोके सवy ते �वसुखे(छया

ये कोGच# सु2खता लोके सवy ते अ यसुखे(छया ॥

Those who are unhappy in this world are so because of desire for their own happiness. Those who are

happy in this world are so because of desire to render others happy.

*********

ShaD guNAH puruSheNaha tyaktavyA na kadAchana |

satyaM dAnam anAlasyam anasUyA kShamA dhRutiH ||

ष} गुणाः पुUषेणह �य]तSया न कदाचन ।

स�यं दानम ्अनाल�यम ्अनसूया ?मा ध�ृतः ॥

One should never abandon the following six qualities: truth (sticking to truth), generosity, activeness,

freedom from envy, tolerance, and forbearance.

*********

pAtre tyAgI guNo rAgI saMvibhAgI cha bandhuShu |

shAstre boddhA raNo yoddhA sa vai puruSha uchyate ||

पा1 े�यागी गुणो रागी सं�वभागी च ब धषु ु।

शा�1 ेबो�ा रणो यो�ा स वै पुUष उ(यते ॥

A true 'man' (PuruSha) is one who donates to a deserving person, appreciates good qualities in others,

shares joys and sorrows with friends, accumulates knowledge of science, and is excellent warrior on the

battlefield.

*********

saidevo

12 March 2009, 10:07 AM

shuchitvaM tyAgitA shaurya sAmAnyaM sukhaduHkhayoH |

dAkShiNya~jchAnuraktishcha satyatA cha suhRudguNAH ||

शुGच�वं �याGगता शौय� सामा यं सुखदःुखयोः ।

दाn?uय`चानुरि]तIच स�यता च सुZ#गुणाः ॥

The qualities of a true friend are: purity, generosity, chivalry, equally poised in happiness and distress,

politeness, affection, and truthfulness. The purport of this subhAShita is not that we have to make people

of such qualities our friends, but that we need to make such qualities our own, for then only will we

naturally attract virtuous people to become our friends.

*********

AdAnasya pradAnasya kartavyasya cha karmaNaH |

kShipram akiyamANasya kAlaH pibati tadrasam ||

--Hitopadesha

आदान�य 8दान�य कत�Sय�य च कम�णः ।

n?8म ्अcकयमाण�य कालः �पब�त तXसम ्॥

Whatever you have to pay back to others or whichever task has to be done by you, please do it in the

expected time and without delay. If you do not do it in assigned time then the relevance of that work

vanishes (i.e. it will have no impact (impact is here equated with rasa essence).

*********

mA vanaM Chindhi savyAghraM mA vyAghrAH nInashan vanAt |

vanaM hi rakShyate vyAghroH vyAghrAn rakShati kAnanam ||

--Mahabharata

मा वनं �छि ध सSया�ं मा Sया�ाः नीनशन ्वनात ्।

वनं -ह रkयते Sया�ोः Sया�ान ्र?�त काननम ्॥

Do not destroy the forest where the tigers roam and do not kill off all tigers in that forest because they

mutually protect each other (people do not dare to cut trees in the forest for fear of tigers and by

providing them a secure habitat, the forest in turn protects them!

*********

saidevo

29 March 2009, 12:40 AM

na tu ahaM kAmaye rAjyaM na svargaM na apunarbhavam |

kAmaye duHkhataptAnAM prANinAm ArtinAshanam ||

न त ुअहं कामये राOयं न �वग: न अपुनभ�वम ्।

कामये दःुखतFतानां 8ा2णनाम ्आ�त�नाशनम ्॥

King Rantideva in the Shrimad Bhagvatam pleads with God in the following words: "I do not desire

kingdom, nor the heaven or even liberation (mokSha). I have only one desire and that is to remove the

misery of all living beings who are suffering." This shloka also appears in the Dronaparvan of Mahabharata.

*********

lakShmIH chandrAd apeyAd vA himavAn vA himaM tyajet |

atIyAt sAgaro velAM na pratij~jAm ahaM pituH ||

लkमीः च Xा# अपेया# वा -हमवान ्वा -हमं �यजेत ्।

अतीयात ्सागरो वेलां न 8�त6ाम ्अहं �पतःु ॥

These are the words uttered by Shri Rama when he is about to go into exile for fourteen years ('vanavAsa').

"It may happen that brightness leaves the Moon or that ice leaves its abode in the Himalaya or that the sea

exceeds its limits.... But it is never possible that I will break the promise I made to my father."

*********

dIpo bhakShayate dhvAntaM kajjalaM cha prasUyate |

yAdRushaM bhakShayedannaM jAyate tAdRushI prajA ||

द;पो भ?यते +वा तं कOजलं च 8सूयते ।

याJशं भ?येद न ंजायते ताJशी 8जा ॥

The lamp 'consumes' darkness and generates soot. The type of food you eat has a corresponding influence

on the offspring.

*********

saidevo

30 March 2009, 09:24 PM

jitAtmanaH prashAntasya paramAtmA samAhitaH |

shItoShNasukhaduHkheShu tathA mAnApamAnayoH ||

िजता�मनः 8शा त�य परमा�मा समा-हतः ।

शीतोAणसुखदःुखेषु तथा मानापमानयोः ॥

For one who has mastered the mind, the Supreme Self (paramAtmA) is already reached, for he has

attained tranquility. To such a person happiness and distress, heat and cold, honor and dishonor are all

equal.

*********

kokilAnAM svaro rUpaM strInAM rUpaM pativratam |

vidyA rUpaM kurUpANAM kShamA rUpaM tapasvinAm ||

कोcकलानां �वरो Lपं �1ीनां Lपं प�त�तम ्।

�व#या Lपं कुLपाणां ?मा Lपं तपि�वनाम ्॥

The cuckoo's beauty is in its voice, woman's beauty is in her dedication to family/husband ('pativrata').

Knowledge is embellishment for an ugly person and forgiving is the badge of honor for sages (tapasvin).

*********

kim api asti svabhAvena sundaraM vA api asundaram |

yag eva rochate yasmai bhavet tat tasya sundaram ||

cकम ्अ�प अि�त �वभावेन सु दरं वा अ�प असु दरम ्।

यग ्एव रोचते य�मै भवेत ्तत ्त�य सु दरम ्॥

Is whatever that exists in this world beautiful or ugly by its very nature? Of course not! Something only

becomes beautiful because someone fancies it. For example a ugly looking child is yet loved very much by

his/her mother.

*********

saidevo

01 April 2009, 09:44 PM

akAlo nAsti dharmasya jIvite cha~jchale sati |

gRuhItaH iva kesheShu mRutyunA dharmam Acharet ||

अकालो नाि�त धम��य जी�वते च`चले स�त ।

गहृ;तः इव केशषुे म�ृयनुा धम�म ्आचरेत ्॥

Since this life is full of uncertainty and unpredictability, no time is unworthy for living as mandated by

dharma. Live therefore according to dharma thinking as if death has you by the hair. Since death can come

anytime always do good things. It should not happen that due to early death your wish to live the life of

dharma remains mere wish. One must not wait for any favorable time ('muhUrta') at which to start a

virtuous life.

*********

buddhiH prabhAvaH tejashcha satvamutthAnamevacha |

vyavasAyashracha yasyAsti tasya vRuttibhayaM kutaH ||

--vidura nIti, Mahabharata

बु��ः 8भावः तेजIच स�वमु�थानमेवच ।

SयवसायVच य�याि�त त�य विृ�तभयं कुतः ॥

Vidura observes in the Mahabharata that one who has the brain, chivalry, poise, power, enthusiasm and

willingness to work; need not worry about how to earn a living.

*********

guNairuttamatAMyAti nochcairAsanasasthitaH |

prAsAdashikharasthopi kAkaH kiM garuDAyate ||

गुणैU�तमतांया�त नो(चरैासनसि�थतः ।

8ासाद�शखर�थो�प काकः cकं गUडायते ॥

Worth of a person is not determined by one’s location (status) but by his/her qualities. For instance, will a

crow become an eagle by mere;y sitting on the top of palace?

*********

saidevo

10 April 2009, 08:38 PM

dRuShTipUtaM nyasetpAdaM vastrapUtaM jalaM pibet |

satyapUtA vadet vAchaM manaH pUtaM samAcharet ||

--ChANakya

JिAटपूतं यसे�पादं व�1पूतं जलं �पबेत ्।

स�यपूता वदेत ्वाच ंमनः पूतं समाचरेत ्॥

In this verse Chanakya explains what device is to be used to secure or purify different things. Secure your

step, he says, by watching carefully before you step further. Strain your drink water with a cloth, your

speech with truth (satya) and behavior by disciplining the mind.

*********

mRugamInasajjanAnAM tRuNajalasaMtoShavihitavRuttInAm |

laddhakadhIvarapishunAH niShkAraNam eva vairiNo jagati ||


मगृमीनसOजनानां तणृजलसंतोष�व-हतव�ृतीनाम ्।

ल�कधीवर�पशनुाः �नAकारणम ्एव वै�रणो जग�त ॥

Deer, fishes and saintly people (sajjana) earn livelihood by dry grass, water, and contentment (santoSha)

respectively. Though they follow such a simple life style without troubling anyone still we find hunters,

fishermen, and evil people (durjana) being their enemies! It is true that those who do not bother others

they still attract enemies without any reason!

*********

Adau mAtA guroH patnI brAhmaNI rAjapalikA |

dhenurdhAtrI tathA prUthvI saptaitA mAtaraH smRutaH ||

आदौ माता गुरोः प�नी CाTमणी राजप�लका ।

धेनधुा�1ी तथा 8Hूवी सFतैता मातरः �मतृः ॥

One who gave you birth, teacher's wife, wife of a Brahmin, wife of a king, cow, nurse, and the earth are

known as the seven [distinguished] mothers. Here, the word 'mother' connotes respect we have for

somebody.

*********

saidevo

13 April 2009, 11:45 PM

grahaNAM charitaM savapno animittAni upayAchitam |

phalanti kAkatAliyaM tebhyaH prAj~jAH na bibhyati ||

qहणां च�रतं सवFनो अ�न�म�ता�न उपयाGचतम ्।

फलि त काकता�लयं ते4यः 8ा6ाः न [ब4य�त ॥

Results or effects may often be attributed to such causative factors as planetary motions, (bad/good)

dreams or omens, bad signs, prayers to deity. But really speaking these are just like the coincidence of a

crow perching on the branch of a tree which then breaks and falls to the ground (kakataliya nyaya) (The

branch does not fall down due to the weight of the crow.

*********

na bhUtapUrva na kadApi vArtA hemnaH kuraMgo na kadApi dRuShTaH |

tathApi tRuShNA raghunandanasya vinAshakAle viparIta buddhiH ||

--Vriddhachanakya XVI, p17

न भूतपूव� न कदा�प वाता� हेiनः कुरंगो न कदा�प JAटः ।

तथा�प तAृणा रघनु दन�य �वनाशकाले �वपर;त बु��ः ॥

It never happened before; nobody had heard about it and nobody ever saw a golden deer. Yet, Shri Rama

[succumbed] to the desire for [golden deer]. When destruction looms one’s reasoning capacity falters.

*********

guruM vA bAlavRuddhau vA brAhmaNam vA bahushrutaM |

AtatAyinamAyAntaM hanyAdevAvichArayAn ||

--Mahabharata?

गुUं वा बालव�ृौ वा CाTमणम ्वा बहुVतु ं।

आतता�यनमाया तं ह यादेवा�वचारयान ्॥

A terrorist must be killed without any (second) thought, even if he happens to be your teacher, a child, an

old person, a Brahmin or erudite scholar.

*********

saidevo

10 May 2009, 09:18 PM

ApadAM kathitaH panthAH indriyANAm asaMyamaH |

tadjayaH saMpadAM mArgaH yeneShTaM tena gamyatAm ||

--ChANakyaNIti

आपदां कGथतः प थाः इि Xयाणाम ्असंयमः ।

त#जयः संपदां माग�ः येनेAटं तेन गiयताम ्॥

Being under the sway of the senses or mind is an open invitation to problems; but mastering them is a sure

pathway to success! Chanakya says, "It is up to you to take the path of your choice."

*********

tadvAgvisarge janatAghaviplave yasmin tishlekamavaddhavatyapi |

nAmAnyanantasya yasho&~gkitAni yat shRuNvanti gAyanti gRuNanti sAdhavaH ||

--Srimad Bhagavada, 1.5.11

त#वािdवसगy जनताघ�वFलवे यि�मन ्�तIलेकमव�व�य�प ।

नामा यन त�य यशोऽKcकता�न यत ्शuृवि त गायि त गणृि त साधवः ॥

Shrimad Bhagavatam (1.5.11) states, "saintly persons (sadhus) hear, recite, and accept any literature, even

though it is imperfectly crafted (abaddhavati) provided each line (pratislokam) of such a writing describes

the glory of the names of God.

*********

suvarNapuShyAM pRuthivIM chinvanti puruShAstrayaH |

shUrashracha kRutavidyashracha yashracha jAnAti sevitum ||

सुवण�पुAयां पGृथवीं Gच वि त पुUषा�1यः ।

शूरVच कृत�व#यVच यVच जाना�त से�वतमु ्॥

Three kinds of people deserve the golden earth: chivalrous, learned, and the ones who know how to enjoy

it.

*********

kvachid^bhUmau shayyA kvachidapi cha parya~gkashayanaH |

kvachit shAkAhArI kvachidapi cha shAlyodanarUchiH |

kvachit kanthAdhArI kvachidapi cha divyAmbaradharaH |

manasvI kAryArthI na gaNayati duHkhaM na cha sukham ||

]वGच#*भमूौ श�या ]वGचद�प च पय�Kकशयनः ।

]वGचत ्शाकाहार; ]वGचद�प च शाPयोदनLGचः ।

]वGचत ्क थाधार; ]वGचद�प च -दSयाiबरधरः ।

मन�वी काया�थM न गणय�त दःुख ंन च सुखम ्॥

A person devoted to his/her work does not care about incidental sorrows and joys: he/she may sleep on

the ground or on fine bed; make do with vegetables only or eat delicious rice; wear torn clothes or elegant

garments at other times.

*********

upakArAn smarennityam apakArAMshracha vismaret |

shubhe shaidhyam prakurvita ashubhe dIrghasUtratA ||

उपकारान ्�मरेि न�यम ्अपकारांVच �व�मरेत ्।

शभुे शै+यम ्8कु�व�त अशभुे द;घ�सू1ता ॥

One should always remember the favors (done by others) and forget their meaner deeds. One should

execute good or auspicious things at once, and postpone as far as possible, however, the unpleasant

things.

*********

na jAtu kAmaH kAmAnAm upabhogena shAmati |

haviShA kRuShNavartmeva bhuya evAbhivardhate ||

--Manu Smriti, 2.94

न जात ुकामः कामानामुपभोगेन शाम�त ।

ह�वषा कृAणव�मyव भुय एवा�भवध�ते ॥

No desire ever gets fulfilled even though it may be temporarily or partially satisfied. Like the fire

consuming ghee offered in oblation increases as a result, desire increases with some satisfaction.

*********

saidevo

15 May 2009, 11:31 PM

sa hi bhavati daridro yasya tRuShNA vishAlA |

manasi cha parituShTe korthavAn ko daridraH ||

स -ह भव�त द�रXो य�य तAृणा �वशाला ।

मन�स च प�रतुAटे कोथ�वान ्को द�रXः ॥

The person who has most desires is in fact the poorest. If one's mind is contented and satisfied will there

be any distinction between rich and poor? The subhAshita identifies that person as poor who has more

desires. The basic parameter upon which richness or poverty is determined is changed from money to

desire or thirst (trishna).

*********

asthiraM jIvitaM loke asthire dhanayovane |

asthirAH putradArAshrcha dharmakIrtidvaM sthiram ||

--VairAgyashatakam

अि�थरं जी�वतं लोके अि�थरे धनयोवने ।

अि�थराः पु1दारा�च धम�क��त�#वं ि�थरम ्॥

In this world life is uncertain; wealth and youthfulness, too, do not last long; even one’s son and wife are

transient. Dharma and fame are the two things that remain steadfast.

*********

kRupaNena samo dAtA na bhUto na bhaviShyati |

aspRushanneva vittAni yaH parebhyaH prayachChati ||

कृपणेन समो दाता न भूतो न भ�वAय�त ।

अ�पशृ नेव �व�ता�न यः परे4यः 8य(छ�त ॥

No one was, or will ever be, as generous as a stingy person since he/she gives all accumulated wealth to

others without even touching it.

*********

saidevo

02 July 2009, 10:33 PM

khalAnAM kaNTakAnAM cha dvividhaiva pratikriyA |

upAnmukhabhango vA dUrato vA visarjanam ||

--ChANakya nIti

खलानां कuटकानां च #�व�वधवै 8�तcWया ।

उपा मुखभ गो वा दरूतो वा �वसज�नम ्॥

There are only two options for dealing with the wicked people and a thorn lying on the road: One is to hit

them hard on the face by your footwear or bypass them. The word applies to both the thorn and the

wicked person. When applied to the wicked person 'mukhabhanga' means insulting that person (not

literally smite them on face) and when applied to a thorn it means cutting the pointed part of the thorn

rendering it harmless. Alternatively, you may simply take another path.

*********

mUlaM bhujaMgaiH shikharaM vihagaiH shAkhAM plavagaiH kusumAni bhRuMgaiH |

Ashcharyametat khaluchandanasya paropakArAya satAM vibhUtayaH ||

--Hitopadesha, 163

मूलं भुजंगैः �शखरं �वहगैः शाखां Fलवगैः कुसमुा�न भृंगैः ।

आIचय�मेतत ्खलुच दन�य परोपकाराय सतां �वभूतयः ॥

Roots of the sandalwood tree provide shelter to snakes, on its top birds take rest, on its branches monkeys

play and one can find bees on its flowers. Really, the raison-d-etre of saintly people (sajjana), like the

sandalwood tree, is to offer a helping hand to others (paropakaraya).

Note: The text of this 'subhAShita' is also given as:

mUlaM bhujaMgaiH kusumAni bhRuMgaiH shAkhAH plavagaiH shikharANi bhallaiH |

nAstyeva tachchandana pAdapasya yan nAshritaM duShTataraishcha hiMsraiH ||

मूलं भुजंगैः कुसमुा�न भृंगैः शाखाः Fलवगैः �शखरा2ण भPलैः ।

ना��येव त(च दन पादप�य यन ्नाGVतं दAुटतरैIच -हoैंः ॥

*********

dUrastho&pi na dUrastho yo yasya manasi sthitaH |

yo yasya hRudaye nAsti samIpastho&pi dUrataH ||

--ChANakya nIti sAraM

दरू�थोऽ�प न दरू�थो यो य�य मन�स ि�थतः ।

यो य�य Zदये नाि�त समीप�थोऽ�प दरूतः ॥

One, who dwells in your mind, is not far away even if he/she is not in the vicinity physically. One who does

not find place in your heart, however, is far away even if he/she is physically nearby.

Note: The English saying, "out of sight, out of mind" lacks the perception of the truth of this 'subhAShita'.

*********

saidevo

05 July 2009, 09:25 PM

uddharedAtmanAtmAnaM nAtmAnamavasAdayet |

Atmaiva hyAtmano baMdhuH Atmaiva ripurAtmanaH ||

--Bhagavad Gita, 6.5

उ�रेदा�मना�मानं ना�मानमवसादयेत ्।

आ�मैव Tया�मनो बंधःु आ�मैव �रपुरा�मनः ॥

Be cause of your own progress and realization, do not be the cause of your own degradation. Remember,

you are your best friend or your worst enemy.

"One should exalt the self by the Self. One should not deprecate the Self, for the Self alone is the friend of

the self, and the Self alone is also the enemy of the self. The Self is the friend of him whose self has been

conquered by the Self. Where the self remains unrestrained, the Self would behave as its enemy, as an

external foe." (Swami KrishNananda)

*********

na kashchit kasyachitmitraM na kashchit kasyachit ripuH |

arthatastu nibadhyante mitrANi ripavastathA ||

न किIचत ्क�यGचि�म1 ंन किIचत ्क�यGचत ्�रपुः ।

अथ�त�त ु�नब+य ते �म1ा2ण �रपव�तथा ॥

Nobody is friend of any other person; nobody is enemy of any other person. Only need (intention or the

situation) binds someone to you as your friend or enemy.

*********

abhyAsAd dhAryate vidyA kulaM shIlena dhAryate |

guNena j~jAyate tvAryaH kopo netreNa gamyate ||

--chANakyanItIkrama, 5.08

अ4यासा# धाय�ते �व#या कुलं शीलेन धाय�ते ।

गुणेन 6ायते �वाय�ः कोपो ने1णे गiयते ॥

Diligent application (abhyasa) sustains knowledge and character sustains one’s family (clan). While the

noble person (Arya) can be recognized by (his/her) virtue, anger can be perceived in one’s eyes.

*********

saidevo

13 July 2009, 10:41 PM

kasyaikAntaM sukham upanataM duHkham ekAntato vA |

nIchair jachChati upari cha dashA chakranemikameNa ||

--Poet KALidAsa in MeghadUta

क�यैका तं सुखम ्उपनतं दःुखम ्एका ततो वा ।

नीचरै ्ज(छ�त उप�र च दशा चWने�मकमेण ॥

Who is the one who experiences constant happiness or constant sorrows? Like any point on a wheel goes

down and again rises up so also the happiness and sorrows follow each other in one's life. Therefore don't

get excited by happiness nor get dejected by sorrows.

*********

pratyahaM pratyavekSheta narashcharitamAtmanaH |

kiM nu me pashubhistulyaM kiM nu satpuruShairiti ||

8�यहं 8�यवे?ेत नरIच�रतमा�मनः ।

cकं न ुमे पशु�भ�तुPयं cकं न ुस�पुUषै�र�त ॥

One should engage in self-introspection everyday to find out what characteristics and qualities in me

resemble those in animals (pashutulya) and those in a noble person (satpuruSha).

*********

avyAkaraNamadhItaM bhinnadroNyA taraMgiNItaraNam |

bheShajamapathyasahitaM trayamidamakRutaM varaM na kRutaM ||

अSयाकरणमधीतं �भ नXोuया तरंGगणीतरणम ्।

भेषजमपHयस-हतं 1य�मदमकृतं वरं न कृतं ॥

Learning without grammar, crossing a river using a leaky boat, and consuming medicines without following

the prescribed diet—-it is preferable not to do these three things to doing them in this manner.

*********

saidevo

21 July 2009, 09:32 PM

ekavarNa yathA dugdhaM bhinnavarNAsu dhenuShu |

tathaiva dharmavaichitryaM tattvamekaM paraM smRutam ||

--MahAbhArata

एकवण� यथा दdुध ं�भ नवणा�सु धेनुष ु।

तथवै धम�वैGचrयं त��वमेकं परं �मतृम ्॥

Cows of different colors yield milk of one color-—white. In the same way, different dharmas (religions), in

essence, teach about one and the same principle.

*********

sarvaM paravashaM duHkhaM sarvam AtmavashaM sukham |

etad vidyAt samasena lakShaNaM sukhaduHkhayoH ||

Manu Smriti,4.160

सव: परवशं दःुख ंसव�म ्आ�मवशं सुखम ्।

एत# �व#यात ्समसेन ल?णं सुखदःुखयोः ॥

All that is in another’s possession is sorrow; all that is under one’s own control is pleasant. This, in essence,

is the hallmark of pain and pleasure.

*********

AkAshAt patitaM toyaM yathA gachChati sAgaram |

sarvadevanamaskAraH keshavaM prati gachChati ||

--concluding prayer in 'SandhyA Vandanam'

आकाशात ्प�ततं तोयं यथा ग(छ�त सागरम ्।

सव�देवनम�कारः केशवं 8�त ग(छ�त ॥

Just as rainwater falling on the earth reaches the ocean--In the same way offerings (namaskara) made to

various deities ultimately reach only one God (Keshava).

*********

saidevo

31 July 2009, 09:33 PM

nIrakShIraviveke haMsa Alasyam tvam eva tanuShe chet |

vishvasmin adhunA anyaH kulavrataM pAlayiShyati kaH ||

नीर?ीर�ववेके हंस आल�यम ्�वम ्एव तनुषे चते ्।

�वIवि�मन ्अधनुा अ यः कुल�तं पाल�यAय�त कः ॥

The subhAShita addresses the swan: "Only you have the capability to separate milk and water; if you

become lazy who else will be able to carry out your task?" The purport of this subhAShita is, "If people with

intellect and unique skills do not carry out their assigned work, then who else can do it?"

*********

pApaM praj~jA nAshayati kriyamANaM punaH punaH |

naShTapraj~jaH pApameva nityamArabhate naraH ||

--vidUranIti 52, MahAbhArata

पापं 86ा नाशय�त cWयमाणं पुनः पुनः ।

नAट86ः पापमेव �न�यमारभते नरः ॥

Vidura observes in the MahAbhArata, "One loses the discriminating intellect (prajna) by committing errors

of judgment (pApa) again and again and one who has lost that ability keeps on repeating the same errors."

*********

puNyaM praj~jA vardhayati kriyamANaM punaH punaH |

vRuddhapraj~jaH puNyameva nityamArabhate naraH ||

--vidUranIti 53, MahAbhArata

पुuयं 86ा वध�य�त cWयमाणं पुनः पुनः ।

व�ृ86ः पुuयमेव �न�यमारभते नरः ॥

One’s store of merit (punya) increases by doing good deeds again and again and one who is blessed with

discriminating intellect keeps on doing worthy things.

*********

Date post:	01-Dec-2015
Category:	Documents
Upload:	chetan-bhatt
View:	1,528 times
Download:	24 times

Best of Hitopdesh

Documents