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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.

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अभिवादन शीलस्य नित्यं वृद्धोपसेविनः ।
चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम् ॥

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.

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अधमाः धनमिच्छन्ति दनं मानं च मध्यमाः ।
उत्तमाः मानमिछन्ति मानो हि महतां धनम् ॥

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.

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अद्भिर्गत्राणि शुध्यन्ति मनः सत्येन शुध्यति ।
विद्यातपोभ्यां जीवात्मा भुद्धिर्ज्ञानेन शुध्यति ॥

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.

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अजराऽमरवत् प्राज्ञो विद्यामर्थं च साधयेत् ।
गृहीत इव केशेषु मृत्युना धर्म माचरेत् ॥

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.

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अनेक संशयोच्छेदि परोक्षार्थस्य दर्शकम् ।
सर्वस्य लोचनं शास्त्रं यस्य नास्त्यन्ध 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.

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अपृष्टोऽपि हितं ब्रूयात् यस्य नेच्छेत् पराभवम् ।
एष एव सतां धर्मो विपरीत मतोऽन्यथा ॥

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.

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अरावप्युचितं कार्य मातिथ्ये गृहमागते ।
छेतुः पार्श्वगतां छायां नोपसंहरते दृमः ॥

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.

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अर्चकस्य प्रभावेन शिला भवति शङ्करः ।
आभिरूप्याच्च मूर्तीनां देवः सान्निध्यमृच्छति ॥

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.

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saidevo
19 September 2008, 08:55 AM
अकृत्व पर संतापं अगत्व खलसंसादम् अनूत्सृज्य सातम् वर्त्म यदल्मपि तद्बहु

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.

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अर्थागमो नित्य मरोगिता च प्रिया च भार्या प्रियवादिनी च ।
वश्यश्च पुत्रोऽर्थकरी च विद्या षट्जीवलोकेषु सुखानि राजन् ॥

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.

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अत्यासन्ना विनाशाय दूरस्था न फलप्रदा ।
सेव्यन्तां मध्यभागेन राजा वह्णिर्गुरु स्त्रयः ॥

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.

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saidevo
20 September 2008, 05:57 AM
अर्थनां अजने दुःखम् अर्जितानां च रक्षणो ।
आये दुःखं व्यवे दुःखं धिक् अर्थाः कष्टसंश्रयाः ॥

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!

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आचार्यात् पादमादत्ते पादं शिष्यः स्वमेधया ।
पादं सब्रह्मचारिभ्यः पादम् कालक्रमेण 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.

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आदित्य चन्द्रावनिलो नलश्च द्यौर्भूमिरापो हृदयं यमश्च ।
अहश्च रात्रिश्च उभेच सन्ध्ये धर्मश्च जानाति नरस्य वित्तम् ॥

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.

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saidevo
20 September 2008, 07:40 PM
अयं निजः परः वा इति गणना लघुचेतसाम् ।
उदारचरितानां तु वसुधा एव कुटुंबकम् ॥

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.

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आलस्यं हि मनुष्याणां शरीरस्थो महान् रिपुः ।
नास्त्युद्यमसमो बन्धुः कुर्वाणो नावसीदति ॥

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.

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आलसस्य कुतः विद्या, अविद्यस्त कुतः धनम् ।
अधनस्य कुतः मित्रम् अमित्रस्य कुतः सुखम् ॥

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?

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अनर्घम् अपि माणिक्यम् हेमाश्रयम् अपेक्षते ।
विना आश्रयं न शोभन्ते पंडिताः वनिताः 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.

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saidevo
21 September 2008, 08:54 PM
आहारो द्विगुणः स्त्रीणां बुद्धिस्तासां चतुर्गुणाः ।
षट्गुणो व्यवसायश्च कामश्चाऽष्टगुणाः स्मृतः ॥

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.

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आयुः कर्म च वित्तं च विद्या निधन मेव च ।
पञ्चैतान्यपि सृज्यन्ते गर्भस्थस्यैव देहिनः ॥

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.

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इज्याऽध्ययन दानानि तपः सत्यं धृतिः शमाः ।
अलोभ इति मार्गोऽयं धर्मस्याऽष्टाविधः स्मृतः ॥

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.

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saidevo
22 September 2008, 08:18 PM
ईर्ष्यी घृणी त्वसन्तुष्टः क्रोधनो नित्यसङ्कितः ।
पर भाग्योपजीवी च षडेते दुःखहागिनः ॥

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.

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उत्तमाः स्वगुणैः ख्याताः मध्यमाश्च पितुर्गुणैः ।
स्वकुलै रधमाः ख्याताः श्वशुरैश्चाऽधमाऽधमैः ॥

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.

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उत्सवे व्यसने चैव दुर्भिक्षे राष्ट्र विप्लवे ।
राजद्वारे श्मशाने च यस्तिष्ठति स बान्धवः

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.

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yajvan
23 September 2008, 08:03 PM
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 त्यस्तोम) 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
24 September 2008, 02:14 AM
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
24 September 2008, 06:55 AM
उत्साहसम्पन्न मदीर्घसूत्रं क्रिया विधिज्ञं व्यसनेष्वसक्तम् ।
शूरं कृतज्ञं दृढ सौहृतम् च लक्ष्मीः स्वयं याति निवास 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.

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उशनाः वेद यच्छास्त्रं यच्च वेद बृहस्पतिः ।
स्वभावेनैव तच्छास्त्रं स्त्रीबुद्धौ सुप्रतिष्ठितम् ॥

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
****************
ऋणशेषश्चाऽग्नि शेषः शत्रु शेषस्तथैव च ।
पुनः पुनः प्रवर्धन्ते तस्माच्छेषं न रक्षयेत् ॥

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
24 September 2008, 11:38 AM
hariḥ om
~~~~~~

Namaste saidevo,

Thank you for your post regarding vrAtyastoma (vrātyastoma त्यस्तोम). 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
24 September 2008, 10:13 PM
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
24 September 2008, 10:16 PM
एक एव पदार्थस्तु त्रिधा भवति वीक्षितः ।
गुणपः कामिनी मांसं योगिभिः कामिभिः स्वभिः ॥

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.

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एकाकिना तपो द्वाभ्यां पठनं गायनं त्रिभिः ।
चतुर्भिर्गमनं क्षेमं पञ्चाभिर्बहुभि रनम् ॥

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 भवेत् ।
न सा बक सहस्रेण परितस्तीरवासिना ॥

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
26 September 2008, 05:54 AM
औरसं कृतसम्बन्धं तथा वंश क्रमागतम् ।
रक्षितं व्यसनेभ्यश्च मित्रं ज्ञेयं चतुर्विधम् ॥

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.

*********

कदर्थितस्यापि च धैर्यवृत्तेः बुद्धेर्विनाशो न हि शङ्कनीयः ।
अधः कृतस्यापि तनूनपतो नाधः शिखा याति कदाचिदेव ।

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 कृष्णः पिकः कृष्णः कोभेदः पिककाकयोः ।
वसन्तकाले संप्राप्ते काकःकाकः पिकःपिकः ॥

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
27 September 2008, 06:13 AM
कान्तावियोगः स्वजनाऽप्मानो ऋणाऽवशेषः कुनृपस्य सेवा ।
दरिद्रभवो विषमा सभा च विनाऽग्निमेते प्रदहन्ति कायम् ॥

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.

*********

कुग्रामवासः कुलहीन सेवा कुभोजनं क्रोधमुखि च भार्या ।
पुत्रश्च मूर्खो विध्वा च कन्या विनाग्निना षट् प्रदहन्ति कायम् ॥

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 क्रोधं तथा लोथं स्वादु शृङ्गार कौतुके ।
अतिनिद्राऽतिसेवां च विद्यार्थी ह्यष्ट वर्जयेत् ॥

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
कर्ता कारयित चैव, प्रेरकश्च अनुमोदकः ।
सुकृते दुष्कृते चैव, चत्वारः सम भागिनः ॥

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.

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गुणः भुषयते रूपं शीलं भुषयते कुलम् ।
सिद्धि भुषयते विद्यां भोगः भुषयते धनम् ॥

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.

*********

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द da
****************
दौर्मत्र्यात् नृपति विनश्यति यतिः रंगात्
सुतः लालनात् प्रियः अनध्ययनात् कुलं कुतनयात्
शीलं खलोपासनात् ।
हीः मद्यात् अनवेक्शणात् अपि कृषिः
स्नेहः प्रवासाश्रयात् मंत्री च अप्रणयात्
समृद्धि अनयात् त्यागात् प्र्मादात् धनम् ॥

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.

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न na
****************
नास्ति माया सम पसो नास्ति योगात् परम् बलम् ।
न हि ज्ञानात् परो बन्धुर् नहम्कारात् परो रिपु ॥

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
अनित्यानि शरीराणि, विभवः नैव शाश्वतः ।
नित्यं सन्निहितः मृत्युः, कर्तव्यः धर्मसंग्रहः ॥

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.

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अमन्त्रम् अक्शरं नास्ति, नास्ति मूलम् अनौशधम् ।
अयोग्य पुरुशः नास्ति, योजकः तत्र दुर्लभः !!

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."

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परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्याः ।
परोपकाराय दुहन्ति गावः परोपकाराय शरीरम् एतत् ॥

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.

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saidevo
03 October 2008, 08:41 AM
piNDe piNDe matirbhinnA, kuNDe kuNDe nava payaH |
jAtau jAtau navAchArAH navA vANI mukhe mukhe ||

पिण्डे पिण्डे मतिर्भिन्ना, कुण्डे कुण्डे 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 हि एकेन चक्रेण न रथस्य गतिः भवेत् ।
एवं पुरुषकारेण विना दैवं न सिध्यति ॥

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.

*********

वैध्यराज नमः तुभ्यं यमराजसहोदर ।
यमः तु हरति प्राणाम् वैध्यराजः धनानि 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
अश्वस्य भूश्हणं वेगो मत्तं स्याद् गजभूश्हणम् ।
चातुर्यम् भूश्हणं नार्या उद्योगो नरभूश्हणम् ॥

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.

*********

विपदि धैर्यम् अथ अभ्युदये क्शमा सदसि वाक्पटुता युधि विक्रमः ।
यशसि च अभिरतिः व्यसनं श्रुतौ प्रकृति सिद्धम् इदं हि महात्मनाम् ॥

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.

*********

शतेषु जायते शूरः सहस्रेषु च पण्डितः ।
वक्ता दशसहस्रेषु दाता भवति 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
अष्टादश पुराणेषु व्यासस्य वचनद्वयम् ।
परोपकारः पुण्याय पापाय परपीडनम् ॥

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').

*********

कन्या वरौते रूपं माता वित्तं पिता श्रुतम् ।
बान्धवाः कुलम् इच्छन्ति मिष्टान्नम् 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 गुणिनाम् वेत्ति, गुणि गुणिषु मत्सरी ।
गुणि च गुणरागी च विरलः 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
पुण्यस्य फलमिछन्ति पुण्यम् नेचन्ति मानवः ।
फलम् पापस्य नेचन्ति पापम् कुरुवन्ति यत्नतः ॥

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 हि एकेन चक्रेण न रथस्य गतिः भवेत् ।
एवं पुरुषकारेण विना दैवं न सिध्यति ॥

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.

*********

यस्माच् च येन च यदा च यथा च यच् च
यावच् च यत्र च शुभाशुभमात्मकर्म ।
तस्माच् च तेन च तदा च तथा च तत् च
तावच् च तत्र च कृतन्तवशादुपैति ॥

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.

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saidevo
13 October 2008, 08:23 AM
****************
Humorous
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वैध्यराज नमः तुभ्यं यमराजसहोदर ।
यमः तु हरति प्राणाम् वैध्यराजः धनानि 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!

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कमले ब्रह्मा शेते हरः शेते हिमालये ।
क्शीरब्धौ च हरिः शेते मन्ये मत्कुणशन्कय ॥

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!

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घटं भिन्द्यात् पटं छिन्द्यात् कुर्यात् रासभरोहणं ।
येन केन प्रकरेण प्रसिद्धः पुरुषो भवेत् ॥

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?)

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चितां प्रज्वलितां दृष्ट्वा वैद्यो विस्मयमागतः ।
नाहं गतः न मे भ्राता कस्यैदं हस्तलाघवं ॥

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?"

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भो दारिद्र्यं नमस्तुभ्यं सिद्धोऽहं तत्प्रसादातः ।
पश्याम्यहं जगत् सर्वं न मां पश्यति कश्चन ॥

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!

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saidevo
17 October 2008, 11:07 PM
पुस्तकस्या तु या विद्या, परहस्तगतं धनम् ।
कार्यकाले समुत्पन्ने, न सा विद्या न तद्धनम् ॥

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.

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भाषासु मुख्या मधुरा दिव्या गिर्वाण भारति ।
तस्माद्भिः काव्यं मधुरं तस्मादपि सुभाषितम् ॥

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.

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यस्माच् च येन च यदा च यथा च यच् च
यावच् च यत्र च शुभाशुभमात्मकर्म ।
तस्माच् च तेन च तदा च तथा च तत् च
तावच् च तत्र च कृतन्तवशादुपैति ॥

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.

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saidevo
18 October 2008, 10:15 PM
विद्या नाम् नरस्य रूपमधिकं प्रच्छन्न गुप्त धनम्
विद्या भोगकरी यशःसुखकरी विद्या गुरुणं गुरुः ।
विद्या बंधुजनो विदेशगमने विद्या परं दैवतम्
विद्या राजसु पूज्यते न तु धनम् विद्याविहीनः 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.

*********

विद्या मित्रं प्रवासेषु भार्या मित्रं गृहेषु च ।
व्याधितस्यौषधं मित्रं धर्मो मित्रं मृतस्य 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.

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शैले शैले न माणिक्यम् मौक्तिकम् न गजे गजे ।
सधवो न हि सर्वत्र चन्दनम् 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.

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शरदि न वर्षति गर्जति, वर्षति वर्षासु निःस्वनः मेघः ।
नीचः वदति न कुरुते, वदति न साधुः करोति 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
कुलस्यार्थे त्यजेदेकम् ग्राम्स्यार्थ्र्थे कुलम्त्यजेत् ।
ग्रामम् जनपदस्यार्थे अत्मार्थे प्र्थिवीम् त्यजेत् ॥

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.

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न अभिषेको न सम्स्कारः सिंहस्य कियते वने ।
विक्रमार्जितसत्वस्य स्वयमेव मृगेंद्रता ॥

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.

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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.

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saidevo
20 October 2008, 11:38 PM
आहार निद्रा भय मैथुनंच सामान्यंएतद् पषुभिर् नराणां ।
धर्मो हि तेशां अधिको विषेशः धर्मेण हीनाः पशुभिस् 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.

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वनानि दहतो वह्नेः सखा भवति मारुतः ।
स एव दीपनाशाय कृशे कस्यास्ति सौहृदम् ॥

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.

*********

विद्या विवादाय धनं मदाय शक्तिः परेश्हां पर-पीडनाय ।
खलस्य साधोर्-विपरीतम्-एतत् ज्नानाय दानाय च रक्षणाय ॥

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.

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saidevo
21 October 2008, 09:45 PM
कृष्णो भोगी शुकरस्त्यागी नृपौ जनक-राघवौ ।
वशिष्ठः कर्म-कर्ता च तेशाम् मुक्ति-स्थितिस् 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.

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प्रत्यक्षे गुरुवः स्तुत्यः प्रोक्षे मित्र बन्धवः ।
कार्यान्ते दास भृत्यः स्वपुत्रः 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!

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यदा धेनु सहस्रेषु वत्सो विन्दति मात्रम् ।
तदा पूर्वकृतं कर्म कर्तारम् अनुगच्छति ॥

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.

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saidevo
24 October 2008, 01:20 AM
अयोध्या मथुरा माया काशी काञ्ची अवन्तिक ।
पुरी द्वारवती ज्ञेयाः सप्तैता मोक्षदायिकाः ॥

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).

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छायाम् अन्यस्य कुर्वन्ति त्तिष्टन्ति स्वयम् आतपे ।
फलन्ति च परस्यार्थ सत्पथस्था इव द्रुमाः ॥

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)

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न तेन वृद्धो भवति येनस्य पलितम् शिरः ।
यो वै युवप्यधियन्स्तम् देवः स्थविरम् विदुः ॥

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.

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saidevo
28 October 2008, 08:40 PM
मनस्यन्यद् वचस्यन्यत् कार्यमन्यद् दुरात्मनाम् ।
मनस्येकं वचस्येकं कर्मण्येकं महात्मनाम् ॥

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.

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यास्यत्यद्य शकुन्तलेति हृदयं संस्पृष्टमुत्कण्ठया कण्ठः
स्थम्बित बाष्पवृत्ति कलुषैश्चिन्ताजडं दर्शनम् ।
वैक्लव्यम् मम तावदीदृशमिदं स्नेहादरण्यौकसः
पीड्यन्ते गृहिणः कथं नु तनयाविश्लेषदुः खैर्नवैः ॥

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]

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लालयेत् पन्च वर्षाणि दश वर्षाणि ताडयेत् ।
प्राप्थे तु षॊडशे वर्षे पुथ्रं मित्रवदाचरेत् ॥

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.

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विद्या विवादाय धनं मदाय शक्तिः परेश्हां पर-पीडनाय ।
खलस्य साधोर्-विपरीतम्-एतत् ज्नानाय दानाय च रक्षणाय ॥

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.

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क्षणे रुष्टाः क्षणे तुष्टाः रुष्टाः तुष्टाः क्षणे क्षणे ।
अव्यवस्थितचित्तानां प्रसादः अपि 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.

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रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

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.

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saidevo
30 October 2008, 11:49 PM
अवश्यंभाविभावानां प्रतीकारो भवेद् यद ।
तदा दुःखैर्न बाध्यन्ते नलरामयुधिष्ठिराः ॥

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.

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क्षुधा तृत् आशा कुटुम्बिन मयि जीवति न अन्यगः ।
तासम् आशा महासाध्वि कदाचित् मन् न मुच्यति ॥

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.

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पूर्वे वयसि तत्कुर्याद्येन वृद्धसुखं वसेत् ।
यावज्जीवेन तत्कुर्याद्येन प्रेत्य सुखं वसेत् ॥

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.

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बालादपि गृहीतव्यम् युक्तमुक्तम् मनीषिबिः ।
रवेर्विषये किम् न प्रदीपस्य प्रकाशणम् ॥

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?

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saidevo
04 November 2008, 10:46 PM
गुणदोषौ बुधौ गृह्णन्निन्दुक्ष्वेलाविवेश्वरः ।
शिरसा श्लाघ्यते पूर्वं परं कण्ठे नियच्छति ॥

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).

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तावज्जितेन्द्रियो न स्याद् विजितान्येन्द्रियः पुमान् ।
न जयेद् रसनं यावज्जितं सर्वं जिते 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 सर्ववित्कश्चिदिहास्ति लोके नात्यन्तमूर्खो भुवि चापि कश्चित् ।
ज्ञानेन नीचोत्तममध्यमेन योऽयं विजानाति स तेन विद्वान् ॥

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).

*********

ब्रह्मा येन कुलालवन्नियमितो ब्रह्माण्डभाण्डोदरे
विश्णुर्येन दशावतारगहने क्षिप्तो महासंकटे ।
रुद्रो येन कपालपाणिपुटके भिक्षाटनं कारितः
सूर्यो भ्राम्यति नित्यमेव गगने तस्मै नमः कर्मणे ॥

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, 01:19 AM
दिक्कालाद्य् अनवच्छिन्न अनन्त चिन्मात्रमूर्तये ।
स्वानुभूति एकमानाय नमः शान्ताय 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_)

*********

अज्ञः सुखमाराध्यः सुखतरमाराध्यते विशेषज्ञः ।
ज्ञानलवदुर्विदग्धं ब्रह्मापि तु न रञ्जयति ॥

aj~jaH sukhamArAdhyaH sukhataramArAdhyate visheShaj~jaH |
j~jAnalavadurvidagdhaM brahmApi tu na ra~jjayati ||
--Bhartrihari's nIti shataka, 3

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 वियोगन्तः दुःखन्तं सुखमेव च ।
पोषणं क्षयपर्यन्तं मरणन्तम् च जीवनम् ॥

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.

*********

हस्तस्य भुषणम् दानम्, सत्यम् कण्टस्य भुषणम् ।
शोत्रस्य भुषणम् शास्थ्रं, भुषणैहि किम् प्रयोजनम् ॥

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, 10:52 PM
आचारः कुलमाख्यति देशमाख्याति भाषितम् ।
सम्भ्रमः स्नेहमाख्याति वपुराख्याति भोजनम् ॥

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.

*********

शास्त्राण्यधीत्यापि भवन्ति मूर्खा
यस्तु क्रियावान् पुरुषः स विद्वान् ।
सुचिन्तितं चौषधमातुराणां
न नाम मात्रेण करोत्यरोगम् ॥

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.

*********

कामक्रोधवनिर्जित्य किमारण्ये करिष्यति ।
अथ व निर्जितवेतौ किमारण्ये करिष्यति ॥

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, 06:52 AM
गुणा गुणज्ञेषु गुणा भवन्ति
ते निर्गुणं प्राप्य भवन्ति दोषाः ।
आस्वाद्य तोयाः प्रवहन्ति नद्यः
समुद्रमासाद्य भवन्त्युपेयाः ॥

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 विद्या न तपो न दानं ज्ञानं न शीलं न गुणः न धर्मः ।
ते मर्त्यलोके भुवि भारभूताः मनुष्यरूपेण मृगाः चरन्ति ॥

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.

*********

परिक्षीणः कश्चित् स्पृहयति यवानां प्रसृतये
स पश्चात् सम्पूर्णः कलयति धरित्रीं तृणसमाम् ।
अतश्चानैकान्त्याद् गुरुलघुतयाऽर्थेषु धनिना
मवस्था वस्तूनि प्रथयति च सङ्कोचयति च ॥

parikShINaH kashchit spRuhayati yavAnAM prasRutaye
sa pashchAt sampUrNaH kalayati dharitrIM tRuNasamAm |
atashchAnaikAntyAd gurulaghutayA&rtheShu dhaninA
mavasthA vastUni prathayati cha sa~gkochayati cha ||
--Bhartrihari's nIti shataka, 45

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.

*********

राजन् दुधुक्षसि यदि क्षितिधेनुम् एतां
तेनाद्य वत्समिव लोकममुं पुषाण ।
तस्मिंश्च सम्यगनिशं परिपोष्यमाणे
नानाफलैः फलति कल्पलतेव भूमिः ॥

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, 07:41 AM
दाक्षिण्यं स्वजने दया परजने शाठ्यं सदा दुर्जने
प्रीतिः साधुजने नयो नृपजने विद्वज्जने चार्जवम् ।
शौर्यं शत्रुजने क्षमा गुरुजने नारिजने धूर्तता
ये चैवं पुरुषाः कलासु कुशलास्तेष्वेव लोकस्थितिः ॥

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 ||
--Bhartrihari's nIti shataka, 22

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.

*********

प्राणाघातान्निवृत्तिः परधनहरणे संयमः सत्यवाक्यं
काले शक्त्या प्रदानं युवतिजनकथामूकभावः परेषाम् ।
तृष्णास्रोतोविभङ्गो गुरुषु च विनयः सर्वभूतानुकम्पा
सामान्यः सर्वशास्त्रेष्वनुपहतविधिः श्रेयसामेष पन्थाः ॥

prANAghAtAnnivRuttiH paradhanaharaNe saMyamaH satyavAkyaM
kAle shaktyA pradAnaM yuvatijanakathAmUkabhAvaH pareShAm |
tRuShNAsrotovibha~ggo guruShu cha vinayaH sarvabhUtAnukampA
sAmAnyaH sarvashAstreShvanupahatavidhiH shreyasAmeSha panthAH ||
--Bhartrihari's nIti shataka, 26

• 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).

*********

प्रारभ्यते न खलु विघ्नभयेन नीचैः
प्रारभ्य विघ्नविहता विरमन्ति मध्याः ।
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
प्रारब्धमुत्तमजना न परित्यजन्ति ॥

prArabhyate na khalu vighnabhayena nIchaiH
prArabhya vighnavihatA viramanti madhyAH |
vighnaiH punaH punarapi pratihanyamAnAH
prArabdhamuttamajanA na parityajanti ||
--Bhartrihari's nIti shataka, 27

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, 12:03 AM
परिवर्तिनि संसारे मृतः को व न जायते ।
स जातः येन जातेन याति वंशः समुन्नतिं ॥

parivartini saMsAre mRutaH ko va na jaayate |
sa jAtaH yena jAtena yAti vaMshaH samunnatiM ||
--Bhartrihari's nIti shataka, 32

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.

*********

तानीन्द्रियाणि सकलानि तदेव कर्म
सा बुद्धिरप्रतिहता वचनं तदेव ।
अर्थोष्मणा विरहितः पुरुषः स एव
त्वन्यः क्षणेन भवतीति विचित्रमेतत् ॥

tAnIndriyANi sakalAni tadeva karma
sA buddhirapratihatA vachanaM tadeva |
arthoShmaNA virahitaH puruShaH sa eva
tvanyaH kShaNena bhavatIti vichitrametat ||
--Bhartrihari's nIti shataka, 40

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.

*********

अकरुणत्वमकारणविग्रहः परधने परयोषिति च स्पृहा ।
सुजनबन्धुजनेष्वसहिष्णुता प्रकृतिसिद्धमिदं हि दुरात्मनाम् ॥

akaruNatvamakAraNavigrahaH paradhane parayoShiti cha spRuhA |
sujanabandhujaneShvasahiShNutA prakRutisiddhamidaM hi durAtmanAm ||
--Bhartrihari's nIti shataka, 52

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, 08:10 PM
मौनान्मूकः प्रवचनपटुश्चाटुलो जल्पको वा
धृष्टः पार्श्वे वसति च तदा दूरतश्चाप्रगल्भः ।
क्षान्त्या भीरुर्यदि न सहते प्रायशो नाभिजातः
सेवाधर्मः परमगहनो योगिनामप्यगम्यः ॥

maunAnmUkaH pravachanapaTushchATulo jalpako vaa
dhRuShTaH pArshve vasati cha tadaa dUratashchApragalbhaH |
kShAntyA bhIruryadi na sahate prAyasho nAbhijAtaH
sevAdharmaH paramagahano yoginAmapyagamyaH ||
--Bhartrihari's nIti shataka, 58

• 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 श्लाघ्यस्त्यागः शिरसि गुरुपादप्रणयिता
मुखे सत्या वाणी विजयि भुजयोर्वीर्यमतुलम् ।
हृदि स्वच्छा वृत्तिः श्रुतमधिगतं च श्रवणयोः
विनाप्यैश्वर्येण प्रकृतिमहतां मण्डनमिदम् ॥

kare shlAghyastyAgaH shirasi gurupAdapraNayitA
mukhe satyA vANI vijayi bhujayorvIryamatulam |
hRudi svachChA vRuttiH shrutamadhigataM cha shravaNayoH
vinApyaishvaryeNa prakRutimahatAM maNDanamidam ||
--Bhartrihari's nIti shataka, 65

• 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.

*********

सन्तप्तायसि संस्थितस्य पयसो नामापि न श्रूवते
मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते ।
स्वात्यां सागरशुक्तिमध्यपतितं सन्मौक्तिकं जायते
प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥

samtaptAyasi saMsthitasya payaso nAmApi na shrUvate
muktAkAratayA tadeva nalinIpatrasthitaM rAjate |
svAtyAM sAgarashuktimadhyapatitaM sanmauktikaM jAyate
prAyeNAdhamamadhyamottamaguNaH saMsargato jAyate ||
--Bhartrihari's nIti shataka, 67

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.

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saidevo
25 November 2008, 01:09 AM
प्रीणाति यः सुचरितैः पितरं स पुत्रो
यद्भर्तुरेव हितमिच्छति तत्कलत्रम् ।
तन्मित्रमापदि सुखे च समक्रियं यद्
एतत् त्रयं जगति पुण्यकृतो लभन्ते ॥

prINAti yaH sucharitaiH pitaraM sa putro
yadbhartureva hitamichChati tatkalatram |
tanmitramApadi sukhe cha samakriyaM yad
etat trayaM jagati puNyakRuto labhante ||
--Bhartrihari's nIti shataka, 68

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.

*********

नम्रत्वेनोन्नमन्तः परगुणकथनैः स्वागुणान् ख्यापयन्तः
स्वार्था सम्पादयन्तो विततपृथुतरारम्भयत्नाः परार्थे ।
क्षान्त्यैवाक्षेपरुक्षाक्षरमुखरमुखान् दुर्मुखान् दूषयन्तः
सन्तः साश्चर्यचर्या जगति बहुमताः कस्य नाभ्यर्चनीयाः ॥

namratvenonnamantaH paraguNakathanaiH svAguNAn khyApayantaH
svArthA sampAdayanto vitatapRuthutarArambhayatnAH parArthe |
kShAntyaivAkSheparukShAkSharamukharamukhAn durmukhAn dUShayantaH
santaH sAshcharyacharyA jagati bahumatAH kasya nAbhyarchanIyAH ||
--Bhartrihari's nIti shataka, 69

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?

*********

भवन्ति नम्रास्तरवः फलोद्गमैः
नवाम्बुभिर्भूरिविलम्बिनो घनाः ।
अनुद्धताः सत्पुरुषाः समृद्धिभिः
स्वभाव एवैष परोपकारिणाम् ॥

bhavanti namrAstaravaH phalodgamaiH
navAmbubhirbhUrivilambino ghanAH |
anuddhatAH satpuruShAH samRuddhibhiH
svabhAva evaiSha paropakAriNAm ||
--Bhartrihari's nIti shataka, 70

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.

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saidevo
30 November 2008, 09:56 PM
एते सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यज्य ये ।
सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये ॥
तेऽमी मानवराक्षसाः परहितं स्वार्थाय विघ्नन्ति ये ।
ये विघ्नन्ति निरर्थकं परहितं 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 ||
--Bhartrihari's nIti shataka, 74

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.

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पत्रं नैव यदा करीरविटपे दोषो वसन्तस्य किं
नोलूकोऽप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् ।
धारा नैव पतन्ति चातकमुखे मेघस्य किं दूषणं
यत्पूर्वं विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः ॥

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 ||
--Bhartrihari's nIti shataka, 93

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?

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नमस्यामो देवान्ननु हतविधेस्तेऽपि वशगा
विधिर्वन्द्यः सोऽपि प्रतिनियतकर्मैकफलदः ।
फलं कर्मायत्तं यदि किममरगणैः किं च विधिना
नमस्तत्कर्मभ्यो विधिरपि न येभ्यः प्रभवति ॥

namasyAmo devAnnanu hatavidheste&pi vashagA
vidhirvandyaH so&pi pratiniyatakarmaikaphaladaH |
phalaM karmAyattaM yadi kimamaragaNaiH kiM cha vidhinA
namastatkarmabhyo vidhirapi na yebhyaH prabhavati ||
--Bhartrihari's nIti shataka, 94

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.

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saidevo
03 December 2008, 03:11 AM
वने रणे शत्रुजलाग्निमध्ये 
महार्णवे पर्वतमस्तके वा ।
सुप्तं प्रमत्तं विषमस्थितं वा 
रक्षन्ति पुण्यानि पुरा कृतानि ॥

vane raNe shatrujalAgnimadhye
mahArNave parvatamastake vA |
suptaM pramattaM viShamasthitaM vA
rakShanti puNyAni purA kRutAni ||
--Bhartrihari's nIti shataka, 97

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.

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को लाभो गुणिसङ्गमः किमसुखं प्राज्ञेतरैः सङ्गतिः
का हानिः समयच्युतिर्निपुणता का धर्मतत्त्वे रतिः ।
कः शुउरो विजितेन्द्रियः प्रियतमा कानुव्रता किं धनं
विद्या किं सुखमप्रवासगमनं राज्यं किमाज्ञाफलम् ॥

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 ||
--Bhartrihari's nIti shataka, 103

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.

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एको देवः केशवो वा शिवो वा
एकं मित्रं भूपतिर्वा यतिर्वा ।
एको वासः पत्तने वा वने वा
एका भार्या सुन्दरी वा दरी वा ॥

eko devaH keshavo vA shivo vA
ekaM mitraM bhUpatirvA yatirvA |
eko vAsaH pattane vA vane vA
ekA bhAryA sundarI vA darI vA ||
--Bhartrihari's nIti shataka

(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.

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saidevo
03 December 2008, 08:48 PM
को न याति वशं लोके मुखे पिण्डेन पूरितः ।
मृदङ्गो मुखलेपेन करोति मधुरध्वनिम् ॥

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).

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दूरादर्थे घटयति नवं दूरतश्चापशब्दं
त्यक्त्वा भूयो भवति तिरतः सत्सभारञ्जनेषु ।
मन्दं मन्दं रच्यति पदं लोकचित्तानुवृत्त्या
कामं मन्त्री कवीरिव सदा खेदभारैरमुक्तः ॥

dUrAdarthe ghaTayati navaM dUratashchApashabdaM
tyaktvA bhUyo bhavati tirataH satsabhAra~jjaneShu |
mandaM mandaM rachyati padaM lokachittAnuvRuttyA
kAmaM mantrI kavIriva sadA khedabhArairamuktaH ||
--Bhartrihari's nIti shataka

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.

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दैवेन प्रमुणा स्वयं जगति यद्यस्य प्रमाणिकृतं
तत्तस्योपनमेन्मनागपि महान्नैवाश्चयः कारणम् ।
सर्वाशापरिपूरके जलधरे वर्षत्यपि प्रत्यहं
सूक्ष्मा एव पतन्ति चातकमुखे द्वित्राः पयोबिन्दवः ॥

daivena pramuNA svayaM jagati yadyasya pramANikRutaM
tattasyopanamenmanAgapi mahAnnaivAshchayaH kAraNam |
sarvAshAparipUrake jaladhare varShatyapi pratyahaM
sUkShmA eva patanti chAtakamukhe dvitrAH payobindavaH ||
--Bhartrihari's nIti shataka, 13

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.

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reflections
04 December 2008, 03:13 AM
Namaste Saidevoji,
This is excellent thread and I have enjoyed reading the ancient wisdom, still applicable.

Jai Shri Krishna

saidevo
04 December 2008, 05:37 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, 07:04 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, 09:09 PM
परिचरितव्याः सन्तो यद्यपि कथयन्ति न सदुपदेशम् ।
यास्त्वेषां स्वैरकथास्ता एव भवन्ति शास्त्राणि ॥

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.

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प्रायः कन्दुकपातेनोत्पतत्यार्यः पतन्नपि ।
तथा त्वनार्यः पतति मृत्पिण्डपतनं 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.

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षे संतोषनिरन्तरप्रमुदितास्तेषां न भिन्ना मुदो
ये त्वन्ये धनलोभसंकुलधियस्तेषां न तृष्णा हता ।
इत्थं कस्य कृते कृतः स विधिना ताद्दक्पदं संपदां
स्वात्मन्येव समाप्तहेममहिमा मेरुर्न 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 ||
--Bhartrihari's nIti shataka, misc. 16

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.

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saidevo
05 December 2008, 08:57 PM
वचो हि सत्यं परं विभूषणम्
गजा (लज्जा)ङ्गनायाः कृशाता कटौ च ।
द्विजस्य विद्यैव पुनस्तथा क्षमा
शीलं हि सर्वस्य नरस्य भूषणम् ॥

vacho hi satyaM paraM vibhUShaNam
gajA (lajjA)~gganAyAH kRushAtA kaTau cha |
dvijasya vidyaiva punastathA kShamA
shIlaM hi sarvasya narasya bhUShaNam ||
--Bhartrihari's nIti shataka, misc. 18

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.

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अयममृतनिधानं नायकोप्योषधीनां
शतभिषगनुयातः शम्भुमूर्ध्नावतंसः ।
विरहयति न चैनं राजयक्ष्मा शशाङ्कं
हतविधिपरिपाकः केन वा लङ्घनीयः ॥

ayamamRutanidhAnaM nAyakopyoShadhInAM
shatabhiShaganuyAtaH shambhumUrdhnAvataMsaH |
virahayati na chainaM rAjayakShmA shashA~gkaM
hatavidhiparipAkaH kena vA la~gghanIyaH ||
--Bhartrihari's nIti shataka, misc. 22

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?

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पृत्वीव्यां त्रीणि रलानि जलम् अन्नम् सुभाषितम् ।
मूढौः पाषाणखण्डेषु रलसंज्ञा विधीयते ॥

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!

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saidevo
08 December 2008, 09:14 PM
यां चिन्तयामि सततं मयि सा विरक्ता
साप्यन्यमिच्छति जनं स जनोन्यसक्तः ।
अस्मत्कृते च परिशुष्यति काचिदन्या
धिक्तां 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 ||
--Bhartrihari's nIti shataka, 2

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!

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उत्खातं निधिशङ्कया क्षितितलं ध्माता गिरेर्धातवो
निस्तीर्णः सरितां पतिर्नृपतयो यत्नेन संतोषिताः ।
मन्त्राराधनतत्परेण मनसा नीताः श्मशाने निशाः
प्राप्तः काणवराटकोऽपि न मया तृष्णेऽधुना मुञ्च माम् ॥

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.

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आदित्यस्य गतागतैरहरहः संक्षीयते जीवितं
व्यापारैर्बहुकार्यभारगुरुभिः कालो न विज्ञायते ।
द्दष्टा जन्मजराविपत्तिमरणं त्रासश्च नोत्पद्यते ।
पीत्वा मोहमर्यी प्रमादमदिरामुन्मत्तभूतं जगत् ॥

Adityasya gatAgatairaharahaH saMkShIyate jIvitaM
vyApArairbahukAryabhAragurubhiH kAlo na vij~jAyate |
ddaShTA janmajarAvipattimaraNaM trAsashcha notpadyate |
pItvA mohamaryI pramAdamadirAmunmattabhUtaM jagat ||
--Bhartrihari's vairAgya shataka, 7

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.

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saidevo
12 December 2008, 12:16 AM
भोगा न भुक्ता वयमेव भुक्ताः
स्तपो न तप्तं वयमेव तप्ताः ।
कालो न यातो वयमेव याता
स्तृष्णा न जीर्णा वयमेव जीर्णाः ॥

bhogA na bhuktA vayameva bhuktAH
stapo na taptaM vayameva taptAH |
kAlo na yAto vayameva yAtA
stRuShNA na jIrNA vayameva jIrNAH ||
--Bhartrihari's vairAgya shataka, 12

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.

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अवश्यं यातारश्चिरतरमुषित्वापि विषया
वियोगे को भेदस्त्यजति न जनो यत्स्वयममून् ।
व्रजन्तः स्वातन्त्र्याद तुलपरितापाय मनसः
स्वयं त्यक्ता ह्येते शमसुखमनन्तं विदधति ॥

avashyaM yAtArashchirataramuShitvApi viShayA
viyoge ko bhedastyajati na jano yatsvayamamUn |
vrajantaH svAtantryAdatulaparitApAya manasaH
svayaM tyaktA hyete shamasukhamanantaM vidadhati ||
--Bhartrihari's vairAgya shataka, 16

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.

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भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नॄणां वैराग्यमेवाभयम् ॥

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 ||
--Bhartrihari's vairAgya shataka, 34

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.

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saidevo
14 December 2008, 05:15 AM
सा रम्या नगरी महान्स नृपतिः सामन्तचक्रं च तत्
पार्श्वे तस्य च सा विदग्धपरिषत्ताश्चन्द्रबिम्बाननाः ।
उद्वृत्तः स च राजपुत्रनिवहस्ते बन्दिनस्ताः कथाः
सर्वं यस्य वशादगात्स्मृतिपथं कालाय तस्मै 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 ||
--Bhartrihari's vairAgya shataka, 36

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!

*********

यत्रानेकः क्वचिदपि गृहे तत्र तिष्ठत्यथैको
यत्राप्येकस्तदनु बहवस्तत्र नैकोऽपि चान्ते ।
इत्थं नेयौ रजनिदिवसौ लोलयन्द्वाविवाक्षौ
कालाः काल्या भुवनफलके क्रीडति प्राणिशारैः ॥

yatrAnekaH kvachidapi gRuhe tatra tiShThatyathaiko
yatrApyekastadanu bahavastatra naiko&pi chAnte |
itthaM neyau rajanidivasau lolayandvAvivAkShau
kAlaaH kAlyA bhuvanaphalake krIDati prANishAraiH ||
--Bhartrihari's vairAgya shataka, 38

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.

*********

तपस्यन्तः सन्तः किमधिनिवसामः सुरनदी
गुणोदारान्दारानुत परिचरामः सविनयम् ।
पिबामः शास्त्रौघानुत विविधकाव्यामृतरसान्
न विद्मः किं कुर्मः कतिपयनिमेषायुषि जने ॥

tapasyantaH santaH kimadhinivasAmaH suranadI
guNodArAndArAnuta paricharAmaH savinayam |
pibAmaH shAstraughAnuta vividhakAvyAmRutarasAn
na vidmaH kiM kurmaH katipayanimeShAyuShi jane ||
--Bhartrihari's vairAgya shataka, 39

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.

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saidevo
15 December 2008, 01:13 AM
आशा नाम नदी मनोरथजला तृष्णातरङ्गाकुला
रागग्राहवती वितर्कविहगा धैर्यद्रुमध्वंसिनी ।
मोहावर्तसुदुस्तरातिगहना प्रोत्तुङ्गचिन्तातटी
तस्याः पारगता विशुद्धमनसो नन्दन्ति योगीश्वराः ॥

AshA nAma nadI manorathajalA tRuShNAtara~ggAkulA
rAgagrAhavatI vitarkavihagA dhairyadrumadhvaMsinI |
mohAvartasudustarAtigahanA prottu~ggachintAtaTI
tasyAH pAragatA vishuddhamanaso nandanti yogIshvarAH ||
--Bhartrihari's vairAgya shataka, 43

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

*********

आसंसारात्त्रिभुवनमिदं चिन्वतां तात तादृ-
ङ्ग्नैवास्माकं नयनपदवीं श्रोत्रवत्मार्गं गतो वा ।
योऽयं धत्ते विषयकरिणीगाढगूढाभिमान-
क्षीबस्यान्तःकरणकरिणः संयमानायलीलाम् ॥

AsaMsArAttribhuvanamidaM chinvatAM tAta tAdRu-
~ggnaivAsmAkaM nayanapadavIM shrotravatmArgaM gato vA |
yo&yaM dhatte viShayakariNIgADhagUDhAbhimAna-
kShIbasyAntaHkaraNakariNaH saMyamAnAyalIlAm ||
--Bhartrihari's vairAgya shataka, 44

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.

*********

वयमिह परितुष्टा वल्कलैस्त्वं दुकूलैः
सम इव परितोषो निर्विशेषो विशेषः ।
स तु भवतु दरिद्रो यस्य तृष्णा विशाला
मनसि च परितुष्टे कोऽर्थवान्को दरिद्रः ॥

vayamiha parituShTA valkalaistvaM dukUlaiH
sama iva paritoSho nirvisheSho visheShaH |
sa tu bhavatu daridro yasya tRuShNA vishAlA
manasi cha parituShTe ko&rthavAnko daridraH ||
--Bhartrihari's vairAgya shataka, 48

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?

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saidevo
15 December 2008, 11:14 PM
यूयं वयं वयं यूयम् इत्यासिन् मतिरावयोः ।
किं जातम् अधुना येन यूयं यूयं वयं वयम् ॥

yUyaM vayaM vayaM yUyam ityAsin matirAvayoH |
kiM jAtam adhunA yena yUyaM yUyaM vayaM vayam ||
--Bhartrihari's vairAgya shataka, 62

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?

*********

पातालमाविशासि यासि नमो विलङ्घय
दिङ्मण्डलं भमसि मानस चापलेन ।
भ्रान्त्यापि जातु विमलं कथमात्मनीनं
तब्रह्मा न स्मरसि निवृर्तिमषि येन ॥

pAtAlamAvishAsi yAsi namo vila~gghaya
di~gmaNDalaM bhamasi mAnasa chApalena |
bhrAntyApi jAtu vimalaM kathamAtmanInaM
tabrahmA na smarasi nivRurtimaShi yena ||
--Bhartrihari's vairAgya shataka, 74

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?

*********

आयुः कल्लोललोलं कतिपयदिवसस्थायिनी यौवनश्रीः
अर्थाः संकल्पकल्पा घनसमयतडिद्विभ्रमा भोगपूगाः ।
कण्ठाश्लेषोपगूढं तदपि च न चिरं यत्प्रियाभिः प्रणीतं
ब्रह्मण्यासक्तचित्ता भवत भवभयाम्बोधिपारं तरीतुम् ॥

AyuH kallolalolaM katipayadivasasthAyinI yauvanashrIH
arthAH saMkalpakalpA ghanasamayataDidvibhramA bhogapUgAH |
kaNThAshleShopagUDhaM tadapi cha na chiraM yatpriyAbhiH praNItaM
brahmaNyAsaktachittA bhavata bhavabhayAmbodhipAraM tarItum ||
--Bhartrihari's vairAgya shataka, 79

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, 12:25 AM
मातर्मेदिनि तात मारुत सखे तेजः सुबन्धो जल
भ्रातर्व्योम निबद्ध एव भवतामन्त्यः प्रणामाञ्जलिः ।
युष्मत् सङ्गवशोपजातसुकृत स्फारस्फुरान्निर्मल-
ज्ञानापास्त समस्तमोहमहिमा लीये परब्रह्मणि ॥

mAtarmedini tAta mAruta sakhe tejaH subandho jala
bhrAtarvyoma nibaddha eva bhavatAmantyaH praNAmA~jjaliH |
yuShmat sa~ggavashopajAtasukRuta sphArasphurAnnirmala-
j~jAnApAsta samastamohamahimA lIye parabrahmaNi ||
--Bhartrihari's vairAgya shataka, 84

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!

*********

यावत्स्वस्थमिदं शरीरमरुजं यावज्जरा दूरतो
यावच्चेन्द्रियशक्तिरप्रतिहता यावत्क्षयो नायुषः ।
आत्मश्रेयसि तावदेव विदुषा कार्यः प्रयत्नो महान्
संदीप्ते भवने तु कूपखननं प्रत्युद्यमः कीदृशः ॥

yAvatsvasthamidaM sharIramarujaM yAvajjarA dUrato
yAvachchendriyashaktirapratihatA yAvatkShayo nAyuShaH |
Atmashreyasi tAvadeva viduShA kAryaH prayatno mahAn
saMdIpte bhavane tu kUpakhananaM pratyudyamaH kIdRushaH ||
--Bhartrihari's vairAgya shataka, 85

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?

*********

महेश्वरे वा जगतामधीश्वरे
जनार्दने वा जगदन्तरात्मनि ।
न वस्तुभेदप्रतिपत्तिरस्ति मे
तथापि भक्तिस्तरुणेन्दुशेखरे ॥

maheshvare vA jagataamadhIshvare
janArdane vA jagadantarAtmani |
na vastubhedapratipattirasti me
tathApi bhaktistaruNendushekhare ||
--Bhartrihari's vairAgya shataka, 96

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.

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saidevo
18 December 2008, 09:56 PM
आयुर्वर्षशतं नृणां परिमितं रात्रौ तदर्धं गतं
तस्यार्ध्यस्य परस्य चार्धमपरं बालत्ववृद्धत्वयोः ।
शेषं व्याधिवियोगदुःखसहितं सेवादिभिर्नीयते
जीवे वारितरङ्गचञ्चलतरे सौख्यं कुतः प्राणिनाम् ॥

AyurvarShashataM nRuNAM parimitaM rAtrau tadardhaM gataM
tasyArdhyasya parasya chArdhamaparaM bAlatvavRuddhatvayoH |
sheShaM vyAdhiviyogaduHkhasahitaM sevAdibhirnIyate
jIve vAritara~ggacha~jchalatare saukhyaM kutaH prANinAm ||
--Bhartrihari's vairAgya shataka, 104

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?

*********

गात्रं संकुचितं गतिर्विगलिता भ्रष्टा च दन्तावलि-
दृर्ष्टिर्नश्यति वर्धते बधिरता वक्त्रं च लालायते ।
वाक्यं नाद्रियते च बान्धवजनो भार्या न शुश्रूषते
हा कष्टं पुरुषस्य जीर्णवयसः पुत्रोऽप्यमित्रायते ॥

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 ||
--Bhartrihari's vairAgya shataka, 107

(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.

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क्षणं बालो भूत्वा क्षणमपि युवा कामरसिकः
क्षणं वित्तैर्हीनः क्षणमपि च संपूर्णविभवः ।
जराजीर्णैरङ्गैर्नट इव वलीमण्डिततनुः
नरः संसारान्ते विशति यमधानीजवनिकाम् ॥

kShaNaM bAlo bhUtvA kShaNamapi yuvA kAmarasikaH
kShaNaM vittairhInaH kShaNamapi cha saMpUrNavibhavaH |
jarAjIrNaira~ggairnaTa iva valImaNDitatanuH
naraH saMsArAnte vishati yamadhAnIjavanikAm ||
--Bhartrihari's vairAgya shataka, 108

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.

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saidevo
19 December 2008, 09:31 PM
दुर्बलस्य बलं राजा बालानां रोदनं बलम् ।
बलम् मूर्खस्य मौनित्वं चौराणाम् अनृतम् बलम् ॥

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).

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अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च ।
अजापुत्रं बलिं दद्यात् देवो दुर्बलद्यातकः ॥

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.

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धारणादधर्ममित्याहुःधर्मो धारयते प्रजाः ।
यस्याद्धारणसंयुक्तं स धर्म इति निश्चयः ॥

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.

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vcindiana
20 December 2008, 07:55 PM
Saidevo: दुर्बलस्य ....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).

Dear Sai: This verse that says finding real strength actually in weakness is interesting. Can you please quote the reference and comment on this.

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अश्वं .............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.

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

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.

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, 09:07 PM
सत्यस्य वचनं श्रेयः सत्यादिपि हितंवदेत् ।
यद्*भूतहितमत्यन्तं एतत् सत्यम् 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.

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न राज्यं न राजाऽसीत् न दण्डयो न च दण्डिकः ।
धर्मेणैव प्रजास्सर्वा रक्षन्ति स्म परस्परम् ॥

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.

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सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यं अप्रियं ।
प्रियं च न अनृतं ब्रूयात् एषः धर्मः 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.

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saidevo
20 December 2008, 10:11 PM
Namaste VCI.



Saidevo: durbalasya ....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).

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, 10:25 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.



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.

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, 09:23 PM
अपि स्वर्णमयि लंका न मे रोचति लक्ष्मण ।
जननीः जन्मभूमिश्च स्वर्गातपि गस्यिसी ॥

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.

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मरणान्तानि वैराणि निवृतं नः प्रयोजनम् ।
कीयतामस्य संस्कारो ममापेष्य 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.”

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काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् ।
व्यसनेन च मूर्खणां निद्रया 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.

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saidevo
22 December 2008, 09:11 PM
तैलाद् रक्षेत् जलाद् रक्षेत् रक्षेत् शिथिल बन्धनात् ।
मूर्ख हस्ते न दातव्यं एवं वदति पुस्तकम् ॥

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).

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उदारस्य तृणं वित्तं शूरस्य मरणं तृणम् ।
विरक्तस्य तृणं भार्या निस्प्रूहस्य तृणम् जगत् ॥

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.

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विद्वत्वं च नृपत्वं च नैव तुल्यं कदाचन ।
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥

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.

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saidevo
25 December 2008, 09:23 PM
दुर्जनेन समं सख्यं प्रीतिं चापि न कारयेत् ।
उष्णो दहति चांगारः शीतःकृष्णायते करम् ॥

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.

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चिन्तनीय हि विपदां आदावेव प्रतिकिया ।
न कूपकननं युक्तं प्रदीप्ते वान्हिना गृहे ॥

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.

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एकं विषरसं हन्ति शस्त्रेणैकश्*च वध्यते ।
सराष्ट्रं सप्रजं हन्ति राजानं मंत्रविप्लवः ॥

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.

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saidevo
26 December 2008, 10:20 PM
आदित्यस्य नमस्कारं ये कुर्वन्ति दिने दिने ।
जन्मान्तरसहस्रेषु दारिद्रयं 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.

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ज्येष्ठत्वं जन्मना नैव गुनैर्ज्येष्ठत्वमुच्यते ।
गुणात् गुरुत्वमायाति दुग्धं दधि घृतं कमात् ॥

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.

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उद्यमेन हि सिध्यन्ति कार्यणि न मनोरथैः ।
न हि सुप्तस्य सिंहस्य प्रविशान्ति मुखे मृगाः ॥

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.

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saidevo
27 December 2008, 08:31 PM
स्थानभ्रष्टाः न शोभते दन्ताः केशा नखा नराः ।
इति विज्ञाय मतिमान् स्वस्तानं न परित्यजेत् ॥

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.

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उदये सविता रक्*तो रक्*तःश्चास्तमये तथा ।
सम्पतौ च विपत्तौ च महातमेकरूपता ॥

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.

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शान्तितुल्यं तपो नास्ति तोषान्न परमं सुखम् ।
नास्ति तृष्णापरो व्याधिर्न च धर्मो 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.

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सर्वापनिषदो गावः दोग्धाः गोपालनंदनः ।
पार्तो वत्सः सुधीः भोक्*ता दुग्धं गीतामृतं महत् ॥

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.

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हंसः श्*वेतो बकः श्*वेतो को भेदो बकहंसयोः ।
नीरक्षीरविवेके तु 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.

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अहं च त्वं च राजेन्द्र लोकनाथावुभावपि ।
बहुव्रीहिरहं राजन् षष्*ठीतत्पुरुषो भवान् ॥

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)

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saidevo
30 December 2008, 05:18 AM
सुलभाः पुरुषाः राजन् सततं प्रियवादिनः ।
अप्रियस्य च पथ्यस्त वक्*ता श्रोता च दुर्लभः ॥

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."

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दुर्जनः प्रियवादीति नैतद् विश्*वासकारणम् ।
मधुतिष्ठति जिह्वाग्रे हृदये तु हलाहलम् ॥

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.

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वरं एको गुणी पुत्रो न च मूर्खशतान्यपि ।
एकश्*चंद्रस्तमो हन्ति न च तारागणोऽपि 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.

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Pretnath
30 December 2008, 05:47 AM
Namaste Srideo

You have a gentel mind but from were did you get this-

अरावप्युचितं कार्य मातिथ्ये गृहमागते ।
छेतुः पार्श्वगतां छायां नोपसंहरते दृमः ॥

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.

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, 07:52 AM
Namaste Pretnath.



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.


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, 10:50 PM
यथा हि मलिनैः वस्त्रः यत्र कुत्र उपविष्यते ।
वृततः चलितोपि एवं शेषं वृतं न रक्षति ॥

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.

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न देवा दण्डमादाय रक्षन्ति पशुपालवत् ।
यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम् ॥

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.

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कार्यार्थी भजते लोकम् यावत्कार्य न सिद्*धति ।
उत्*तीर्णे च परे पारे नौकायाम् किं प्रयोजनम् ॥

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.

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saidevo
05 January 2009, 08:46 PM
अल्पनामपि वस्तूनां संहतिः कार्यसाधिका ।
तृणैर्गुणत्वमापन्नैर्वध्यन्ते मत्तसन्तिनः ॥

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.

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अतिपरिचयादवज्ञा संततगमनात् अनादरो भवति ।
मलये भिल्ला पुरंध्रती चंदनतरुकाष्ठम् इंधनम् कुरुते ॥

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.

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सर्पः कूरः खलः कूरः सर्पात् कूरतरः खलः ।
सर्पः शाम्यति मन्त्रैश्च दुर्जनः केन शाम्यति ॥

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.

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संपूर्णकुंभो न करोती शब्दं अर्धोघटो घोषमुपैति नूनम् ।
विद्वान् कुलीनो न करोति गर्व गुणैर्विहिना बहु जल्पयंति ॥

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.

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अहन्यहनि भूतानि गच्छन्ति यमालयम् ।
शेषाः स्थावरमिच्छन्ति किमाश्चर्यमतः परम् ॥

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).

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मुर्खा यत्र न पूज्यते धान्यं यत्र सुसंचितम् ।
दंपत्यो कलः नास्ति तत्र श्री: स्वयमागतः ॥

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.

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saidevo
06 January 2009, 08:27 PM
यथा खरः चन्दनभारवाही भारस्य वेत्ता न तु चन्दनस्य ।
यवं हि शास्त्राणि बहुनि अधीत्य अर्थेषु मूढाः खरवद् वहन्ति ॥
...सुश्रुत अध्याय

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.

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मृगाः मृगैः संगमुपव्रजन्ति गावश्च गोभिस्तुरंगास्तुरंगैः ।
मूर्खाश्च मूर्खैः सुधयः सुधीभिः समानशीलव्यसनेषु सख्यं ॥

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.

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संग्रहैकपरः प्रायः समुद्रोपि रसातले ।
दातारं जलदं पश्य गर्जन्तं भुवनोपरी ॥

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.

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saidevo
07 January 2009, 09:34 PM
dharma yo bAdhate dharmo na sa dharmaH kudharmakaH |
avirodhAttu yo dharmaH sa dharmaH satyavikrama ||

धर्म यो बाधते धर्मो न स धर्मः कुधर्मकः ।
अविरोधात्तु यो धर्मः स धर्मः सत्यविक्रम ॥

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.

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साक्षराः विपरीताश्चेद्राक्षसाः एव केवलम् ।
सरसो विपरीतश्चेत्सरसत्वम् न मुच्यति ॥

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.

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अन्नदानं परं दानं विद्यादानं अतः परम् ।
अन्नेन क्षणिका तृप्तिः यावज्जीवं च विद्यया ॥

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.

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saidevo
10 January 2009, 08:58 PM
मूर्खस्य पंच चिहनानि गर्वो दुर्वचनं तथा ॥
क्रोधश्च दृधवादश्च परवाक्येष्वनादरः ॥

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.

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दर्शने स्पर्शणे वापि श्रवणे भाषणेऽपि वा ।
यत्र द्रवत्यन्तरङ्गं स स्नेह इति कथ्यते ॥

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).

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नमन्ति फलिनो वृक्षा नमन्ति गुणिनो जनाः ।
शुष्ककाष्ठ्ठश्च मूर्खश्च् न नमन्ति कदाचन् ॥

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.

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saidevo
11 January 2009, 11:23 PM
वृच्शिकस्य विषं पृच्छे मक्षिकायाः मुखे विषम् ।
तक्षकस्य विषं दन्ते सर्वांगो दुर्जनस्य तत् ॥

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.

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प्रथमयसि पीतं तोयमल्यम् स्मरन्तः
शिरसि निहितभाराः नारिकेला नराणाम्
ददति जलमनल्पात स्वादमाजिवीतान्तम्
नही कृतमुपकारं साधवो विस्मरन्ति

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).

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विकृतिं नैव गच्छन्ति संगदोषेण साधवः ।
आवेष्टितं महासर्पैश्चंदनं न विषायते ॥

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.

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Pretnath
13 January 2009, 10:41 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, 10:45 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, 10:10 PM
रलैः महाहैः तुतुषुः न देवाः ।
न भेजिरे भीमविषेण भीतिम् ॥
अमृतं विना न प्रययुः विरामम् ।
न निष्चिदार्थात् विरमंति 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.

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प्रदोषे दीपकश्*चंद्रः प्रभाते दीपको रविः ।
त्रैलोक्ये दीपको धर्मः सुपुत्रः कुलदीपकः ॥

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.

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प्रतमे नार्जिता विद्या द्वितीये नार्जितं धनं ।
तृतीये नार्जितं पुण्यं चतुर्थे किं करिष्यति ॥

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?

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saidevo
18 January 2009, 10:15 PM
anArambho hi kAryANAM prathamaM buddhilakShaNam |
prArabdhasya antagamanaM dvitIyaM buddhilakShaNam ||

अनारम्भो हि कार्याणां प्रथमं बुद्धिलक्षणम् ।
प्रारब्धस्य अन्तगमनं द्वितीयं बुद्धिलक्षणम् ॥

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.

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laukikAnAM hi sAdhUnAM artha vAganuvartate |
RuShiNAM punarAdayAnAM vAcham arthAnudhAvatI ||

लौकिकानां हि साधूनां अर्थ वागनुवर्तते ।
ऋषिणां पुनरादयानां वाचम् अर्थानुधावती ॥

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.

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paropadeshavelAyAM shiShTAH sarva bhavanti vai |
vismarantIha shiShTatvaM svakArye samupasthite ||

परोपदेशवेलायां शिष्टाः सर्व भवन्ति वै ।
विस्मरन्तीह शिष्टत्वं स्वकार्ये समुपस्थिते ॥

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.

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saidevo
20 January 2009, 09:07 PM
nirviSheNApi sarpeNa kartavyA mahati phaNA |
viShamastu na chApyastu phaTATopo bhayaMkaraH ||

निर्विषेणापि सर्पेण कर्तव्या महति फणा ।
विषमस्तु न चाप्यस्तु 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.

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guNavantaH klishyante prAyeNa bhavanti nirguNAH sukhinaH |
vandhanamAyAnti shukA yatheShTasaMchAriNaH kAkAH ||

गुणवन्तः क्लिश्यन्ते प्रायेण भवन्ति निर्गुणाः सुखिनः ।
वन्धनमायान्ति शुका यथेष्टसंचारिणः 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).

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nAsti vidyA samaM chakShU nAsti satya samaM tapaH |
nAsti rAga samaM duHkham nAsti tyAga samaM sukham ||

नास्ति विद्या समं चक्षू नास्ति सत्य समं तपः ।
नास्ति राग समं दुःखम् नास्ति त्याग समं सुखम् ॥

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).

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saidevo
22 January 2009, 10:23 PM
kusumaM varNasaMpannaMgandhahInaM na shobhate |
na shobhate kriyAhInaM madhuraM vachanaM tathA ||

कुसुमं वर्णसंपन्नंगन्धहीनं न शोभते ।
न शोभते क्रियाहीनं मधुरं 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.

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utsAho balavAnArya nAstyutsAhAtparaM balam |
sotsAhasya cha lokeShu na kichidapi durlabham ||

उत्साहो बलवानार्य नास्त्युत्साहात्परं बलम् ।
सोत्साहस्य च लोकेषु न किचिदपि दुर्लभम् ॥

A person with enthusiasm is a powerful person because nothing is mightier than enthusiasm. Nothing is unachievable (durlabha) to a person with commitment.

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yasya nAsti svayaM praj~jA shAtraM tasya karoti kim |
lochanAbhyAm vihInasya darpaNaH kiM kariShyasi ||

यस्य नास्ति स्वयं प्रज्ञा शात्रं तस्य करोति किम् ।
लोचनाभ्याम् विहीनस्य दर्पणः किं करिष्यसि ॥

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.

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saidevo
25 January 2009, 09:17 PM
viShAdapyamRutaM grAhyaM bAlAdApi subhAShitam |
amitrAdapi sadRUttaM amedhyAdapi kAMchanam ||

विषादप्यमृतं ग्राह्यं बालादापि सुभाषितम् ।
अमित्रादपि सदॄत्तं अमेध्यादपि कांचनम् ॥

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.

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vyAyAmAt labhate svAsthyaM dIrghAyuShyaM balaM sukham |
ArogyaM paramaM bhAgyaM svAsthyaM sarvArthasAdhanam ||

व्यायामात् लभते स्वास्थ्यं दीर्घायुष्यं बलं सुखम् ।
आरोग्यं परमं भाग्यं स्वास्थ्यं सर्वार्थसाधनम् ॥

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).

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ekaM sad viprAH bahudA vadanti agniM yamaM mAtarishvAnam AhuH ||
--Rg Veda, 1.164.46

एकं सद् विप्राः बहुदा वदन्ति अग्निं यमं मातरिश्वानम् 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


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saidevo
27 January 2009, 10:19 PM
chandanaM shItalaM loke chandanAdapi chandramAH |
chandrachandanayormadhye shItalA sAdhusaMgataH ||

चन्दनं शीतलं लोके चन्दनादपि चन्द्रमाः ।
चन्द्रचन्दनयोर्मध्ये शीतला साधुसंगतः ॥

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!

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samAnI vaH AkUtiH samAnA hRudayAni vaH |
samAnam astu vo manaH yathA vaH susahA asti ||
yathA vaH susahA asti ||

समानी वः आकूतिः समाना हृदयानि वः ।
समानम् अस्तु वो मनः यथा वः सुसहा अस्ति ॥
यथा वः सुसहा अस्ति ॥

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.

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kartavyam AcharaM kAmam akartavyam anAcharam |
tiShThati prAkRutAchAro ya saH Arya iti smRutaH ||

कर्तव्यम् आचरं कामम् अकर्तव्यम् अनाचरम् ।
तिष्ठति प्राकृताचारो य सः आर्य इति स्मृतः ॥

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).

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saidevo
28 January 2009, 09:46 PM
parasparavirodhe tu vayaM paMchashchate shatam |
paraistu virohe prApte vayaM paMchAdhikaM shatam ||
--Yudhisthira in Mahabharata

कर्तव्यम् आचरं कामम् अकर्तव्यम् अनाचरम् ।
तिष्ठति प्राकृताचारो य सः आर्य इति स्मृतः ॥

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.

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vyasane mitraparIkShA shUraparIkShA raNA~ggaNe bhavati |
vinaye bhRutyaparIkShA dAnaparIkShA durbhikShe ||

व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति ।
विनये भृत्यपरीक्षा दानपरीक्षा दुर्भिक्षे ॥

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.

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rAjA rAShTrakRutaM pApaM rAj~jaH pApaM parohitaH |
bhartA cha strIkRutaM pApaM shiShyapApaM gurUH tathA ||

राजा राष्ट्रकृतं पापं राज्ञः पापं परोहितः ।
भर्ता च स्त्रीकृतं पापं शिष्यपापं गुरूः 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.

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saidevo
01 February 2009, 08:34 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 बुद्धे परं पताः ।
ते एव सुखम् एधन्ते मध्यमः क्लिश्यते 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].

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atitRuShNA na kartavyA tRuShNAM naiva parityajeta |
shanaiH shanaishcha bhoktavyaM svayaM vittamupArjitam ||

अतितृष्णा न कर्तव्या तृष्णां नैव परित्यजेत ।
शनैः शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम् ॥

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 ||

वृथा वृष्टिः समुद्रेषु वृथा तृप्तेषु भोजनम् ।
वृथा दानं धनाद्येषु वृथा दीपो दिवाऽपि 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, 08:19 PM
krodho vaivasvato rAjA tRuShNA vaitaraNI nadI |
vidyA kAmadughA dhenuH santoSho nandanaM vanam ||
--shukanIti

क्रोधो वैवस्वतो राजा तृष्णा वैतरणी नदी ।
विद्या कामदुघा धेनुः सन्तोषो नन्दनं वनम् ॥

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 ||

लोभमूलानि पापाहि संकटानि तथैव च ।
लोभात्प्रवर्तते वैरं अतिलोभात्विनश्यति ॥

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 ||

धैर्य यस्य पिता क्षमा च जननी शान्तिः चिरं गेहिनी
सत्यं सूनुः अयं दया च भगिनी भ्राता मनःसंयमः ।
शय्या भूमितलं दिशाः अपि वसनं ज्ञानामृतम् भोजनम्
एते यस्य कुटुम्बिनः वद सखे कस्माद् भयं योगिनः ॥

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
06 February 2009, 11:14 PM
mUrkho na hi dadAti artha naro daridrayasha~gkayA |
prAj~jaH tu vitarati artha naro daridrayasha~gkayA ||
--bhojaprabandha

मूर्खो न हि ददाति अर्थ नरो दरिद्रयशङ्कया ।
प्राज्ञः तु वितरति अर्थ नरो दरिद्रयशङ्कया ॥

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 ||

स्वभावो नोपदेशेन शक्यते कर्तुमन्यता ।
सुतप्तमपि पानीयं पुनर्गच्छति शीतताम् ॥

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

यस्मिन् जीवति जीवन्ति बहवः स तु जीवति ।
काकोऽपि किं न कुरुते चञ्चवा स्वोदरपूरणम् ॥

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, 09:39 PM
dAnena tulyo vidhirAsti nAnyo lobhocha nAnyosti ripuH pRuthivyA |
vibhUShaNaM shIlasamaM cha nAnyat santoShatulyaM dhanamasti nAnyat ||

दानेन तुल्यो विधिरास्ति नान्यो लोभोच नान्योस्ति रिपुः पृथिव्या ।
विभूषणं शीलसमं च नान्यत् सन्तोषतुल्यं धनमस्ति नान्यत् ॥

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

संरोहति अग्नीना दग्धं वनं परशुना हतम् ।
वाचा दुरूक्तं बीभत्सं न संरोहति वाक्क्षतम् ॥

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 दुर्जनसंसर्गात् मानहानि पदे पदे ।
पावको लोहसंगेन मुद्गरैरभिताड्यते ॥

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 ||

चिता चिन्तासमा हि उक्ता बिन्दुमात्रविशेषतः ।
सजीवं दहते चिन्ता निर्जीवं दहते चिता ॥

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, 09:46 PM
a~ggaNavedI vasudhA kulyA jaladhiH sthalI cha pAtAlam |
vAlmikaH cha sumeruH kRutapratij~jasya dhIrasya ||

अङ्गणवेदी वसुधा कुल्या जलधिः स्थली च पातालम् ।
वाल्मिकः च सुमेरुः कृतप्रतिज्ञस्य धीरस्य ॥

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 मित्रं पिता चेति स्वभावात् त्रतयं हितम् ।
कार्यकारणतश्चान्ये भवन्ति हितबुद्धयः ॥

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 कानि मित्राणि को देशः को व्ययागमौ ।
कस्याहं का च मे शक्तिः इति चिन्त्यं मुहुर्मुहुः ॥

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, 08:59 PM
vadanaM prasAdanaM sadayaM hRudayaM sudhAmucho vAchaH |
karanaM paropakaraNaM yeShAM keShAM na te vandyAH ||

वदनं प्रसादनं सदयं हृदयं सुधामुचो वाचः ।
करनं परोपकरणं येषां केषां न ते वन्द्याः ॥

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

ईशावास्यमिदं सर्वं यत् किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्चिथा मा गृधः कस्यचिद् धनम् ॥

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 ||

गर्वाय परपीडायै दुर्जनस्य धनं बलम् ।
सज्जनस्य तु दानाय रक्षनाय 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, 09:14 PM
yathA chittaM tathA vAcho yathA vAchastathA kriyAH |
chitte vAchi kriyAyAMcha sAdhunAmekarUpatA ||

यथा चित्तं तथा वाचो यथा वाचस्तथा क्रियाः ।
चित्ते वाचि क्रियायांच साधुनामेकरूपता ॥

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

सत्यं वद, धर्मम् चर, स्वाध्यायान्मा प्रमदः ।
आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः ॥

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 ||

विवेकः सह संपत्या विनयो विद्यया सह ।
प्रभुत्वं प्रश्रयोपेतं चिन्हमेतन्महात्मनाम् ॥

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, 09:19 PM
vajrAtdapi kaThorANi mRudUni kusumAdapi |
lokottarANAM chetAMsi ko hi vij~jAtumarhati ||
--Saint Tukaram

वज्रात्दपि कठोराणि मृदूनि कुसुमादपि ।
लोकोत्तराणां चेतांसि को हि विज्ञातुमर्हति ॥

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 ||

संसारविषवृक्षस्य द्वे एव मधुरे फले ।
सुभाषितं च सुस्वादु सद्भिश्रच 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 ||

संसारविषवृक्षस्य द्वे एव मधुरे फले ।
सुभाषितं च सुस्वादु सद्भिश्रच 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, 08:25 PM
mitaM cha sAraM cha vacho hi vAgmitA |

मितं च सारं च वचो हि वाग्मिता ।

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 ||

श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोभिप्रेयसो वृणिते प्रेयो मन्दो षोगक्षेमाद् वृणिते ॥

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

मित्रस्य मा चक्षुशा सर्वाणि भुतानि समीक्षन्ताम् ।
मित्रस्याहं चक्षुशा सर्वाणि भुतानि समीक्षे
मित्रस्य चक्षुशा समीक्षामहे ॥

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).

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saidevo
03 March 2009, 08:37 PM
shRuyatAm dharmasarvasvaM shRutvA chaivAvadhAryatAm |
AtmanaH pratikUlAni pareShAM na samAcharet ||
--Mahabharata 5.15.17

शृयताम् धर्मसर्वस्वं शृत्वा चैवावधार्यताम् ।
आत्मनः प्रतिकूलानि परेषां न समाचरेत् ॥

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

पूर्वजन्मकृतं कर्म तद् दैवमिति कथ्यते ।
तस्मात् पुरूषकारेण यलं कुर्यादतन्द्रितः ॥

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

षड् दोषाः पुरूषेणेह हातव्या भूतिमिच्छता ।
निद्रा तन्द्रा भयं क्रोधः आलस्यं दीर्घसूत्रता ॥

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, 10:38 AM
Namaste Saideo G,:hug:

Please can you give me link of MnUsmRiTi thread:headscratch:
(my pronounse correct?:dunno: )

saidevo
05 March 2009, 09:11 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, 03:08 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, 10:37 PM
ye kochid duHkhitA loke sarve te svasukhechChayA
ye kochid sukhitA loke sarve te anyasukhechChayA ||

ये कोचिद् दुःखिता लोके सर्वे ते स्वसुखेच्छया
ये कोचिद् सुखिता लोके सर्वे ते अन्यसुखेच्छया ॥

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.

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ShaD guNAH puruSheNaha tyaktavyA na kadAchana |
satyaM dAnam anAlasyam anasUyA kShamA dhRutiH ||

षड् गुणाः पुरुषेणह त्यक्तव्या न कदाचन ।
सत्यं दानम् अनालस्यम् अनसूया क्षमा धृतिः ॥

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 ||

पात्रे त्यागी गुणो रागी संविभागी च बन्धुषु ।
शास्त्रे बोद्धा रणो योद्धा स वै पुरुष उच्यते ॥

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 ||

शुचित्वं त्यागिता शौर्य सामान्यं सुखदुःखयोः ।
दाक्षिण्यञ्चानुरक्तिश्च सत्यता च सुहृद्गुणाः ॥

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.

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AdAnasya pradAnasya kartavyasya cha karmaNaH |
kShipram akiyamANasya kAlaH pibati tadrasam ||
--Hitopadesha

आदानस्य प्रदानस्य कर्तव्यस्य च कर्मणः ।
क्षिप्रम् अकियमाणस्य कालः पिबति तद्रसम् ॥

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 छिन्धि सव्याघ्रं मा व्याघ्राः नीनशन् वनात् ।
वनं हि रक्ष्यते व्याघ्रोः व्याघ्रान् रक्षति काननम् ॥

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!

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saidevo
29 March 2009, 12:40 AM
na tu ahaM kAmaye rAjyaM na svargaM na apunarbhavam |
kAmaye duHkhataptAnAM prANinAm ArtinAshanam ||

न तु अहं कामये राज्यं न स्वर्गं न अपुनर्भवम् ।
कामये दुःखतप्तानां प्राणिनाम् आर्तिनाशनम् ॥

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.

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lakShmIH chandrAd apeyAd vA himavAn vA himaM tyajet |
atIyAt sAgaro velAM na pratij~jAm ahaM pituH ||

लक्ष्मीः चन्द्राद् अपेयाद् वा हिमवान् वा हिमं त्यजेत् ।
अतीयात् सागरो वेलां न प्रतिज्ञाम् अहं पितुः ॥

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."

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dIpo bhakShayate dhvAntaM kajjalaM cha prasUyate |
yAdRushaM bhakShayedannaM jAyate tAdRushI prajA ||

दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते ।
यादृशं भक्षयेदन्नं जायते तादृशी प्रजा ॥

The lamp 'consumes' darkness and generates soot. The type of food you eat has a corresponding influence on the offspring.

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saidevo
30 March 2009, 09:24 PM
jitAtmanaH prashAntasya paramAtmA samAhitaH |
shItoShNasukhaduHkheShu tathA mAnApamAnayoH ||

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु 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.

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kokilAnAM svaro rUpaM strInAM rUpaM pativratam |
vidyA rUpaM kurUpANAM kShamA rUpaM tapasvinAm ||

कोकिलानां स्वरो रूपं स्त्रीनां रूपं पतिव्रतम् ।
विद्या रूपं कुरूपाणां क्षमा रूपं तपस्विनाम् ॥

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).

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kim api asti svabhAvena sundaraM vA api asundaram |
yag eva rochate yasmai bhavet tat tasya sundaram ||

किम् अपि अस्ति स्वभावेन सुन्दरं वा अपि असुन्दरम् ।
यग् एव रोचते यस्मै भवेत् तत् तस्य सुन्दरम् ॥

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.

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saidevo
01 April 2009, 09:44 PM
akAlo nAsti dharmasya jIvite cha~jchale sati |
gRuhItaH iva kesheShu mRutyunA dharmam Acharet ||

अकालो नास्ति धर्मस्य जीविते चञ्चले सति ।
गृहीतः इव केशेषु मृत्युना धर्मम् आचरेत् ॥

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.

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buddhiH prabhAvaH tejashcha satvamutthAnamevacha |
vyavasAyashracha yasyAsti tasya vRuttibhayaM kutaH ||
--vidura nIti, Mahabharata

बुद्धिः प्रभावः तेजश्च सत्वमुत्थानमेवच ।
व्यवसायश्रच यस्यास्ति तस्य वृत्तिभयं 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.

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guNairuttamatAMyAti nochcairAsanasasthitaH |
prAsAdashikharasthopi kAkaH kiM garuDAyate ||

गुणैरुत्तमतांयाति नोच्चैरासनसस्थितः ।
प्रासादशिखरस्थोपि काकः किं गरुडायते ॥

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?

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saidevo
10 April 2009, 08:38 PM
dRuShTipUtaM nyasetpAdaM vastrapUtaM jalaM pibet |
satyapUtA vadet vAchaM manaH pUtaM samAcharet ||
--ChANakya

दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् ।
सत्यपूता वदेत् वाचं मनः पूतं समाचरेत् ॥

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.

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mRugamInasajjanAnAM tRuNajalasaMtoShavihitavRuttInAm |
laddhakadhIvarapishunAH niShkAraNam eva vairiNo jagati ||
--Bhartrihari's nIti shataka, 61

मृगमीनसज्जनानां तृणजलसंतोषविहितवृत्तीनाम् ।
लद्धकधीवरपिशुनाः निष्कारणम् एव वैरिणो जगति ॥

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!

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Adau mAtA guroH patnI brAhmaNI rAjapalikA |
dhenurdhAtrI tathA prUthvI saptaitA mAtaraH smRutaH ||

आदौ माता गुरोः पत्नी ब्राह्मणी राजपलिका ।
धेनुर्धात्री तथा प्रूथ्वी सप्तैता मातरः स्मृतः ॥

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.

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saidevo
13 April 2009, 11:45 PM
grahaNAM charitaM savapno animittAni upayAchitam |
phalanti kAkatAliyaM tebhyaH prAj~jAH na bibhyati ||

ग्रहणां चरितं सवप्नो अनिमित्तानि उपयाचितम् ।
फलन्ति काकतालियं तेभ्यः प्राज्ञाः न बिभ्यति ॥

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.

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na bhUtapUrva na kadApi vArtA hemnaH kuraMgo na kadApi dRuShTaH |
tathApi tRuShNA raghunandanasya vinAshakAle viparIta buddhiH ||
--Vriddhachanakya XVI, p17

न भूतपूर्व न कदापि वार्ता हेम्नः कुरंगो न कदापि दृष्टः ।
तथापि तृष्णा रघुनन्दनस्य विनाशकाले विपरीत बुद्धिः ॥

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.

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guruM vA bAlavRuddhau vA brAhmaNam vA bahushrutaM |
AtatAyinamAyAntaM hanyAdevAvichArayAn ||
--Mahabharata?

गुरुं वा बालवृद्धौ वा ब्राह्मणम् वा बहुश्रुतं ।
आततायिनमायान्तं हन्यादेवाविचारयान् ॥

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.

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saidevo
10 May 2009, 09:18 PM
ApadAM kathitaH panthAH indriyANAm asaMyamaH |
tadjayaH saMpadAM mArgaH yeneShTaM tena gamyatAm ||
--ChANakyaNIti

आपदां कथितः पन्थाः इन्द्रियाणाम् असंयमः ।
तद्जयः संपदां मार्गः येनेष्टं तेन गम्यताम् ॥

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."

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tadvAgvisarge janatAghaviplave yasmin tishlekamavaddhavatyapi |
nAmAnyanantasya yasho&~gkitAni yat shRuNvanti gAyanti gRuNanti sAdhavaH ||
--Srimad Bhagavada, 1.5.11

तद्वाग्विसर्गे जनताघविप्लवे यस्मिन् तिश्लेकमवद्धवत्यपि ।
नामान्यनन्तस्य यशोऽङ्कितानि यत् शृण्वन्ति गायन्ति गृणन्ति 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.

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suvarNapuShyAM pRuthivIM chinvanti puruShAstrayaH |
shUrashracha kRutavidyashracha yashracha jAnAti sevitum ||

सुवर्णपुष्यां पृथिवीं चिन्वन्ति पुरुषास्त्रयः ।
शूरश्रच कृतविद्यश्रच यश्रच जानाति सेवितुम् ॥

Three kinds of people deserve the golden earth: chivalrous, learned, and the ones who know how to enjoy it.

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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 ||

क्वचिद्*भूमौ शय्या क्वचिदपि च पर्यङ्कशयनः ।
क्वचित् शाकाहारी क्वचिदपि च शाल्योदनरूचिः ।
क्वचित् कन्थाधारी क्वचिदपि च दिव्याम्बरधरः ।
मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ॥

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.

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upakArAn smarennityam apakArAMshracha vismaret |
shubhe shaidhyam prakurvita ashubhe dIrghasUtratA ||

उपकारान् स्मरेन्नित्यम् अपकारांश्रच विस्मरेत् ।
शुभे शैध्यम् प्रकुर्वित अशुभे दीर्घसूत्रता ॥

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.

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na jAtu kAmaH kAmAnAm upabhogena shAmati |
haviShA kRuShNavartmeva bhuya evAbhivardhate ||
--Manu Smriti, 2.94

न जातु कामः कामानामुपभोगेन शामति ।
हविषा कृष्णवर्त्मेव भुय एवाभिवर्धते ॥

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.

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saidevo
15 May 2009, 11:31 PM
sa hi bhavati daridro yasya tRuShNA vishAlA |
manasi cha parituShTe korthavAn ko daridraH ||

स हि भवति दरिद्रो यस्य तृष्णा विशाला ।
मनसि च परितुष्टे कोर्थवान् को दरिद्रः ॥

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).

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asthiraM jIvitaM loke asthire dhanayovane |
asthirAH putradArAshrcha dharmakIrtidvaM sthiram ||
--VairAgyashatakam

अस्थिरं जीवितं लोके अस्थिरे धनयोवने ।
अस्थिराः पुत्रदाराश्र्च धर्मकीर्तिद्वं स्थिरम् ॥

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.

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kRupaNena samo dAtA na bhUto na bhaviShyati |
aspRushanneva vittAni yaH parebhyaH prayachChati ||

कृपणेन समो दाता न भूतो न भविष्यति ।
अस्पृशन्नेव वित्तानि यः परेभ्यः प्रयच्छति ॥

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.

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saidevo
02 July 2009, 10:33 PM
khalAnAM kaNTakAnAM cha dvividhaiva pratikriyA |
upAnmukhabhango vA dUrato vA visarjanam ||
--ChANakya nIti

खलानां कण्टकानां च द्विविधैव प्रतिक्रिया ।
उपान्मुखभन्गो वा दूरतो वा विसर्जनम् ॥

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.

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mUlaM bhujaMgaiH shikharaM vihagaiH shAkhAM plavagaiH kusumAni bhRuMgaiH |
Ashcharyametat khaluchandanasya paropakArAya satAM vibhUtayaH ||
--Hitopadesha, 163

मूलं भुजंगैः शिखरं विहगैः शाखां प्लवगैः कुसुमानि भृंगैः ।
आश्चर्यमेतत् खलुचन्दनस्य परोपकाराय सतां विभूतयः ॥

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 कुसुमानि भृंगैः शाखाः प्लवगैः शिखराणि भल्लैः ।
नास्त्येव तच्चन्दन पादपस्य यन् नाश्रितं दुष्टतरैश्च हिंस्रैः ॥

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dUrastho&pi na dUrastho yo yasya manasi sthitaH |
yo yasya hRudaye nAsti samIpastho&pi dUrataH ||
--ChANakya nIti sAraM

दूरस्थोऽपि न दूरस्थो यो यस्य मनसि स्थितः ।
यो यस्य हृदये नास्ति समीपस्थोऽपि दूरतः ॥

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'.

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saidevo
05 July 2009, 09:25 PM
uddharedAtmanAtmAnaM nAtmAnamavasAdayet |
Atmaiva hyAtmano baMdhuH Atmaiva ripurAtmanaH ||
--Bhagavad Gita, 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बंधुः आत्मैव रिपुरात्मनः ॥

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)

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na kashchit kasyachitmitraM na kashchit kasyachit ripuH |
arthatastu nibadhyante mitrANi ripavastathA ||

न कश्चित् कस्यचित्मित्रं न कश्चित् कस्यचित् रिपुः ।
अर्थतस्तु निबध्यन्ते मित्राणि रिपवस्तथा ॥

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.

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abhyAsAd dhAryate vidyA kulaM shIlena dhAryate |
guNena j~jAyate tvAryaH kopo netreNa gamyate ||
--chANakyanItIkrama, 5.08

अभ्यासाद् धार्यते विद्या कुलं शीलेन धार्यते ।
गुणेन ज्ञायते त्वार्यः कोपो नेत्रेण गम्यते ॥

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.

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saidevo
13 July 2009, 10:41 PM
kasyaikAntaM sukham upanataM duHkham ekAntato vA |
nIchair jachChati upari cha dashA chakranemikameNa ||
--Poet KALidAsa in MeghadUta

कस्यैकान्तं सुखम् उपनतं दुःखम् एकान्ततो वा ।
नीचैर् जच्छति उपरि च दशा चक्रनेमिकमेण ॥

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.

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pratyahaM pratyavekSheta narashcharitamAtmanaH |
kiM nu me pashubhistulyaM kiM nu satpuruShairiti ||

प्रत्यहं प्रत्यवेक्षेत नरश्चरितमात्मनः ।
किं नु मे पशुभिस्तुल्यं किं नु सत्पुरुषैरिति ॥

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).

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avyAkaraNamadhItaM bhinnadroNyA taraMgiNItaraNam |
bheShajamapathyasahitaM trayamidamakRutaM varaM na kRutaM ||

अव्याकरणमधीतं भिन्नद्रोण्या तरंगिणीतरणम् ।
भेषजमपथ्यसहितं त्रयमिदमकृतं 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.

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saidevo
21 July 2009, 09:32 PM
ekavarNa yathA dugdhaM bhinnavarNAsu dhenuShu |
tathaiva dharmavaichitryaM tattvamekaM paraM smRutam ||
--MahAbhArata

एकवर्ण यथा दुग्धं भिन्नवर्णासु धेनुषु ।
तथैव धर्मवैचित्र्यं तत्त्वमेकं परं स्मृतम् ॥

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.

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sarvaM paravashaM duHkhaM sarvam AtmavashaM sukham |
etad vidyAt samasena lakShaNaM sukhaduHkhayoH ||
Manu Smriti,4.160

सर्वं परवशं दुःखं सर्वम् आत्मवशं सुखम् ।
एतद् विद्यात् समसेन लक्षणं सुखदुःखयोः ॥

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.

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AkAshAt patitaM toyaM yathA gachChati sAgaram |
sarvadevanamaskAraH keshavaM prati gachChati ||
--concluding prayer in 'SandhyA Vandanam'

आकाशात् पतितं तोयं यथा गच्छति सागरम् ।
सर्वदेवनमस्कारः केशवं प्रति गच्छति ॥

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).

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saidevo
31 July 2009, 09:33 PM
nIrakShIraviveke haMsa Alasyam tvam eva tanuShe chet |
vishvasmin adhunA anyaH kulavrataM pAlayiShyati kaH ||

नीरक्षीरविवेके हंस आलस्यम् त्वम् एव तनुषे चेत् ।
विश्वस्मिन् अधुना अन्यः कुलव्रतं पालयिष्यति 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?"

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pApaM praj~jA nAshayati kriyamANaM punaH punaH |
naShTapraj~jaH pApameva nityamArabhate naraH ||
--vidUranIti 52, MahAbhArata

पापं प्रज्ञा नाशयति क्रियमाणं पुनः पुनः ।
नष्टप्रज्ञः पापमेव नित्यमारभते 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."

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puNyaM praj~jA vardhayati kriyamANaM punaH punaH |
vRuddhapraj~jaH puNyameva nityamArabhate naraH ||
--vidUranIti 53, MahAbhArata

पुण्यं प्रज्ञा वर्धयति क्रियमाणं पुनः पुनः ।
वृद्धप्रज्ञः पुण्यमेव नित्यमारभते 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.

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rcscwc
13 August 2009, 12:34 AM
It would be better if the source is also found. Then reaearch value is enhanced.

saidevo
13 August 2009, 09:31 AM
Namaste.


It would be better if the source is also found. Then reaearch value is enhanced.

I have managed to post the source wherever I found them, but the other subhAShitas are extracts from the following books:

SubhaShitas for the Sangha Shakha
Edited with introduction by Dr Shrinivas Tilak
Hindu Swayamsevak Sangha
http://www.hssus.org/boudhik/Subhashita.pdf

nItishataka and vairAgya shataka
by Bhartruhari
http://www.archive.org/details/ntiatakaandvair00klgoog

and then there is a huge collection of 10,000 subhAShitas here in Sanskrit that I am yet to look into:
Subhashita Ratna Bhandagara - Kashinath Sharma
http://www.scribd.com/doc/12939017/Subhashita-Ratna-Bhandagara-Kashinath-Sharma

kd gupta
20 August 2009, 05:27 AM
Wisdom plays the main role in deciding the life of a human . It can be well understood that the knowledge is just inert thing , which can only be utilised in the
welfare by the satwik wisdom or noble thinking. Gita says..
Dhrityaa yayaa dhaarayate manah praanendriyakriyaah;
Yogenaavyabhichaarinyaa dhritih saa paartha saattwikee.
The unwavering firmness by which, through Yoga, the functions of the mind, the
life-force and the senses are restrained—that firmness, O Arjuna, is Sattwic!
Knowledge, when used in noble cause , is said as good SIXTH SENSE or the live sick sense and it leads to devotion . The devotion is also said as..
Mayi chaananyayogena bhaktiravyabhichaarinee;
Viviktadesha sevitwam aratir janasamsadi.
Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places,
distaste for the society of men,
Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;
Etajjnaanamiti proktam ajnaanam yadato’nyathaa.
Constancy in Self-knowledge, perception of the end of true knowledge—this is declared
to be knowledge, and what is opposed to it is ignorance.
So knowledge is unstable.
Therefore , the sixth sense or wisdom [ knowledge for noble work ] leads to devotion and finally to success , be it parmatma or else .