Hindu Dharma: samskRuta shubhAShitAni: Hindu Words of Wisdom

[saidevo]

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]

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]

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]

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]

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]

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]

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]

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

[saidevo]

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/S...shinath-Sharma

[kd gupta]

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 .