101
चन्दनं शीतलं लोके चंदनादपि चंद्रमा: |
चन्द्रचन्दनयोर्मध्ये शीतला साधुसंगत: ||
चन्द्रचन्दनयोर्मध्ये शीतला साधुसंगत: ||
sandalwood is pleasant (cool), moon (or moon light) is more pleasant than sandal. (but) company of a good person (sAdhu) is pleasant then both moon and sandal.
Literal meaning of word 'shItalah' is cool/cold, in this context cool means something which is pleasant.
102
समानी व: आकूति: समाना )दयानि व: |
समानम् अस्तु वो मन: यथा व: सुसहा असति ||
यथा व: सुसहा असति ||
ऋग्वेद
समानम् अस्तु वो मन: यथा व: सुसहा असति ||
यथा व: सुसहा असति ||
ऋग्वेद
This is the last 'shloka' in the Rigveda. It states - Let your conclusions be ONE (or be alike), Let your hearts be the same (or 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 for the same problem in the 'intensity' that we as individual may feel for that. 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 'shloka' can be called as an 'sanghatan-sukta' i.e. guidelines for building an impressive organisation/nation.
Lokmanya Bal Gangadhar Tilak had ended his book 'Geeta Rahasya' by this 'shloka'.
103
कर्तव्यम् आचरं कामम् अकर्तव्यम् अनाचरम् |
तिष्ठति प्राकॄताचारो य स: आर्य इति स्मॄत: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; ज्ञख्8230; योग वसिष्ठ
तिष्ठति प्राकॄताचारो य स: आर्य इति स्मॄत: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; ज्ञख्8230; योग वसिष्ठ
A person who does the things which are to be done and who doesn't do the things which are not to be done; a person who sticks to rational behaviour (or behaves rationally), is called "Arya".
The term "Arya" is used to refer to elder or respectable person in India. This subhashita give some of the characteristics of 'Arya'. A person who does the things which he is supposed to do i.e. good things, and does not do any bad, can be called Arya.. In short, the one who obeys dharma is Arya. 'Arya' does not reflect any race.
104
परो अपि हितवान् बन्धु: ,बन्धु: अपि अहित: पर: |
अहित: देहज: व्याधि: , हितम् आरण्यम् औषधम् ||
हितोपदेश
अहित: देहज: व्याधि: , हितम् आरण्यम् औषधम् ||
हितोपदेश
The person with whom we have no relation, but who helps us in our difficult times is our Real relative/brother. In contrast the person who may be our relative/brother (With whom we have blood relations) but who always does bad things for us should not be considered as our relative/brother. Just like a disease which is in our own body does so much harm to us while the medicinal plant which grows in forest far off does so much of good to us!
105
परस्परविरोधे तु वयं पंचश्चते शतम् |
परैस्तु विग्रहे प्राप्ते वयं पंचाधिकं शतम् ||
ज्ञख्8211;युधिष्ठीर
परैस्तु विग्रहे प्राप्ते वयं पंचाधिकं शतम् ||
ज्ञख्8211;युधिष्ठीर
While fighting with each other, we are five and they are hundred. While fighting with others (enemy) we are hundred plus five.
This are words of yudhiShThIr (dharmarAja). In araNyaparva (i.e. when pANDava were in vanawasa i.e. in jungle for 12 yrs), pandava got a news that kaurava are under attack from gandharvas and were loosing the battle. In fact gandharvas had defeated Kauravas and imprisoned them. That time, bhIma's opinion was, not to help Kaurava, because they were paNDava's enemy. bheema was happy that their job was done by gandharvas. That time yudhiShThIr said that even if Kaurava were enemies, they were their brothers, and paNDava must help them in that crisis.
This is an excellent example laid by yudhiShThIr before us. If we turn our pages of history, many places we find that our rajas were fighting with each other, and they even helped outside invaders to knock down other Indian rajas. And that was major cause of success of invaders.
In todays contex, we must know who is "ours" and who is not.
106
व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति |
विनये भॄत्यपरीक्षा दानपरीक्षाच दुर्भिक्षे ||
विनये भॄत्यपरीक्षा दानपरीक्षाच दुर्भिक्षे ||
Friendship of a friend is tested in our bad times, the warrior's heroism is tested in a war, a servant's test lies in his good attitude towards the owner and a donor's test is at the time of drought. The point explained here is that the person who donates wealth/food even at the time of a drought, i.e. at the times when the food is a scarcity, is a real donor. If we do not live up to our expectations at the tough times then there is no use of what we stand for.
107
राजा राष्ट्रकॄतं पापं राज्ञाम्प;: पापं पुरोहित: |
भर्ता च स्त्रीकॄतं पापं शिष्यपापं गुरू: तथा ||
भर्ता च स्त्रीकॄतं पापं शिष्यपापं गुरू: तथा ||
If a country goes in a wrong way/ does a sin then the king should be held responsible. If king commits a sin then his advisors/ministers should be held responsible. If a women does a wrong thing then her husband should be held responsible and if a student ('shishya') commits a sin then his teacher ('guru') should be held responsible.
108
पुस्तकस्था तु या विद्या परहस्तगतं धनम् |
कार्यकाले समुत्पन्ने न सा विद्या न तद् धनम् ||
कार्यकाले समुत्पन्ने न सा विद्या न तद् धनम् ||
The knowledge which is residing in the book and one's wealth which is in possession of some other person is of no use at all. At the time of it's need they will not be of any help for the person.
109
अधमा: धनमिच्छन्ति धनं मानं च मध्यमा: |
उत्तमा: मानमिच्छन्ति मानो हि महताम् धनम् ||
उत्तमा: मानमिच्छन्ति मानो हि महताम् धनम् ||
An inferior person's desire is money. An average person will desire money and respect. A great person desires respect (and not Money). Respect is superior to money.
110
ये च मूढतमा: लोके ये च बुद्धे: परं गता: |
ते एव सुखम् एधन्ते मध्यम: क्लिश्यते जन: ||
महाभारत 122528
ते एव सुखम् एधन्ते मध्यम: क्लिश्यते जन: ||
महाभारत 122528
Only two types of people are happy in this world. One who are foolish/dull and the others who are very much intelligent and knowledegble. All the other people in between these two limits are the only sufferers. The foolish/dull people do not understand the problem (or cannot grasp the problems) and the intelligent people have the solution for it! And therefore it is only left for the people in between them to keep crying for the problem because having known what it is still they cannot envision the path for it's complete eradication.
111
अतितॄष्णा न कर्तव्या तॄष्णां नैव परित्यजेत |
शनै: शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम ||
शनै: शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम ||
Extreme desire should be avoided. but don't throw away desires. We should enjoy self earned wealth with control. This subhashita explains one of the specialties of our culture. You may find two extreme views about life in this world. There are a few groups who think that desire about anything is cause of sorrow in life. And desire causes degradation of a person. So it should be avoided totally. There are some groups which believe that we should try to satisfy all our desires... and that will bring happiness in life. The problem in first case is, it is very difficult to follow. And often these suppressed desires give rise to misbehavior of a person. In second case, it is obvious that, this view is not good for societal interest. Also desires can't be satisfied. if you fulfill one another would arise. Keeping this in mind our Rishis suggested midway between these two. one need not give away desires totally, but try to control them and satisfy them with some limit.
112
वॄथा वॄष्टि: समुद्रेषु, , वॄथा, तॄप्तेषु भोजनम् |
वॄथा दानं धनाढ्येषु, , वॄथा दीपो दिवाऽपि च ||
वॄथा दानं धनाढ्येषु, , वॄथा दीपो दिवाऽपि च ||
Rains over the sea are not of any use. Food for one, whose stomach is full, is waste. What's the use of donation to an affluent? Also, lighting a lamp during day is useless.
113
पिबन्ति नद्य: स्वयम् एव न अम्भ: स्वयं न खादन्ति फलानि वॄक्षा: |
न अदन्ति सस्यं खलु वारिवाहा परोपकाराय सतां विभूतय: ||
न अदन्ति सस्यं खलु वारिवाहा परोपकाराय सतां विभूतय: ||
The rivers don't drink their own water. The trees don't eat their own fruits. The clouds don't eat the crops to which they give the water. The wealth of the good people ('sajjan') is really only for helping the others. (They themselves don't consume what they produce!)
114
क्रोधो वैवस्वतो राजा तॄष्णा वैतरणी नदी |
विद्या कामदुघा धेनु: सन्तोषो नन्दनं वनम् ||
|||शुक्रनीति
विद्या कामदुघा धेनु: सन्तोषो नन्दनं वनम् ||
|||शुक्रनीति
Anger is the King of Death (Yama), greed (desire) is the river VaitaraNI (in the Hell). (However)Knowledge is (like) the cow which fulfills all wishes (Kamdhenu), (and) bliss is the paradise.
115
लोभमूलानि पापानि संकटानि तथैव च |
लोभात्प्रवर्तते वैरं अतिलोभात्विनश्यति ||
लोभात्प्रवर्तते वैरं अतिलोभात्विनश्यति ||
Greed is a cause of sin ( a greedy person can do any sin to satisfy his greed) Greed is cause of calamity, greed gives rise to enmity (greedy person invites enemies) Greed destroys a person (a greedy persons life gets spoiled by his own deeds) .
116
धैर्य यस्य पिता क्षमा च जननी शान्ति: चिरं गेहिनी सत्यं सूनु: अयं दया च भगिनी भ्राता मन:संयम: |
शय्या भूमितलं दिश: अपि वसनं ज्ञाम्प;ानामॄतं भोजनम् एते यस्य कुटुम्बिन: वद सखे कस्माद् भयं योगिन: ||
शय्या भूमितलं दिश: अपि वसनं ज्ञाम्प;ानामॄतं भोजनम् एते यस्य कुटुम्बिन: वद सखे कस्माद् भयं योगिन: ||
A person for whom courage is his father, forgiveness (KshmA) is his mother, calmful mind is his wife, Truth is his son, compassion his sister and control of mind is his brother. And for whom this earth is a bed, the directions (dishA) like the cloths and the knowledge is his food. When all these make up his family then for which thing will that person be scared of? Isn't this a very unique suBAshit indeed? What else will the person need to overcome the challenges that may face him in his life?
117
महाजनस्य संसर्ग: कस्य नोन्नतिकारक: |
पद्मपत्रस्थितं तोयं धत्ते मुक्ताफलश्रियम् ||
पद्मपत्रस्थितं तोयं धत्ते मुक्ताफलश्रियम् ||
Company of great person is always beneficial. (see how) drop of water on lotus leaf appears like a pearl. (i.e.. it gains status similar to pearl) Hear Subhashitkar explains how useful it is to be with great persons.
118
मूर्खो न हि ददाति अर्थं नरो दारिद्रयशङ्कया |
प्राज्ञाम्प;: तु वितरति अर्थं नरो दारिद्रयशङ्कया ||
भोजप्रबंध
प्राज्ञाम्प;: तु वितरति अर्थं नरो दारिद्रयशङ्कया ||
भोजप्रबंध
A unwise ('murkha') person hesitates to donate the wealth due to the fear of becoming poor in future. But due to the same fear (of becoming poor in future), a wise person wisely donates his wealth!
See how the same fear causes wise and unwise persons to behave differently! In conclusion the wise person donates his wealth thinking that in future if he becomes poor then he may loose the opportunity to donate. The implied meaning of the suBAshit may be that man should not fear for the transient things like wealth. Today it is there and tomorrow it may not be there. So donate it when you have it!
119
स्वभावो नोपदेशेन शक्यते कर्तुमन्यथा |
सुतप्तमपि पानीयं पुनर्गच्छति शीतताम् ||
सुतप्तमपि पानीयं पुनर्गच्छति शीतताम् ||
One cannot change nature of a person by giving him a advice or telling him good things. (as even) If water is heated, after some time it again attains its normal temperature. Subhashit explains how difficult it is to change nature of a person. Everybody must have experienced this. If we find that a person needs to improve in certain thing, and try to explain that to him, may be he will accept it that time. But after some time you will find him back with all his traits. This behaviour is similar to water. water is normally cold. you can heat it to change its this usual properly. But after some time you will find that water is cold again.
120
यस्मिन् जीवति जीवन्ति बहव: स तु जीवति |
काकोऽपि किं न कुरूते चञ्च्वा स्वोदरपूरणम् ||
पंचतंत्र
काकोऽपि किं न कुरूते चञ्च्वा स्वोदरपूरणम् ||
पंचतंत्र
If the 'living' of a person results in 'living' of many other persons, only then consider that person to have really 'lived'. Look even the crow fill it's own stomach by it's beak!! (There is nothing great in working for our own survival) I am not finding any proper adjective to describe how good this suBAshit is! The suBAshitkAr has hit at very basic question. What are all the humans doing ultimately? Working to feed themselves (and their family). So even a bird like crow does this! Infact there need not be any more explanation to tell what this suBAshit implies! Just the suBAshit is sufficient!!
121
दानेन तुल्यो विधिरास्ति नान्यो लोभोच नान्योस्ति रिपु: पॄथिव्या |
विभूषणं शीलसमं च नान्यत् सन्तोषतुल्यं धनमस्ति नान्यत् ||
विभूषणं शीलसमं च नान्यत् सन्तोषतुल्यं धनमस्ति नान्यत् ||
There is no vidhi (ritual) which is as noble as donation. (People follow some rituals to get some "punya". this subhashit says that sharing your wealth with others is the best possible ritual.) There is no enemy as greed on this earth. (Greed gives rise to problems in life, that's why it is our biggest enemy) There is no other ornament like sheela (good character). (We use ornaments to adorn our body, but there is no ornament comparable to good character.) There is no wealth as satisfaction. (We earn wealth for being happy, but satisfaction is key to happiness.)
122
संरोहति अग्नीना दग्धं वनं परशुना हतम् |
वाचा दुरूज्ञग्त;ं बीभत्सं न संरोहति वाक्क्षतम् ||
महाभारत|
वाचा दुरूज्ञग्त;ं बीभत्सं न संरोहति वाक्क्षतम् ||
महाभारत|
Bhismacharya says to Yudhistira, "The forest which gets destroyed due to the fire or due to the axe, will again grow in time. But the wound caused to the mind due to the bad and harsh words will never get healed".
Speak with compassion and soft tongue with all is the message of this suBAshit. The human mind is so soft that it doesn't forget even the smallest of insult/disgrace caused to it .
123
अहो दुर्जनसंसर्गात् मानहानि: पदे पदे |
पावको लोहसंगेन मुद्गरैरभिताड्यते ||
पावको लोहसंगेन मुद्गरैरभिताड्यते ||
Wicked person's company is invitation to frequent insults. When gold is with iron and hammer, it gets beaten.
124
द्वौ अम्भसि निवेष्टव्यौ गले बद्ध्वा दॄढां शिलाम् |
धनवन्तम् अदातारम् दरिद्रं च अतपस्विनम् ||
महाभारत 53365
धनवन्तम् अदातारम् दरिद्रं च अतपस्विनम् ||
महाभारत 53365
There are two types of people who should be pushed in deep water with heavy stones tied to their body! One who does not donate inspite of being rich and the other who does not work hard inspite of being poor !!
125
चिता चिन्तासमा हि उज्ञग्त;ा बिन्दुमात्रविशेषत: |
सजीवं दहते चिन्ता निर्जीवं दहते चिता ||
सजीवं दहते चिन्ता निर्जीवं दहते चिता ||
There is not much difference between 'chita' (pyre) and 'chinta' (Worry). ['chita' and 'chinta' differ only by a 'anusvaar'. Only those who understand the 'devnaagri' script can know what is a 'anusvaar'] The former will destroy (burn) a dead body and the later will burn/harm the living individual!!
126
अङ्गणवेदी वसुधा कुल्या जलधि: स्थली च पातालम् |
वाल्मिक: च सुमेरू: कॄतप्रतिज्ञाम्प;स्य धीरस्य ||
वाल्मिक: च सुमेरू: कॄतप्रतिज्ञाम्प;स्य धीरस्य ||
For a person who has a firm conviction (mind is firm (krutapratijnasya)), this earth is like a little garden, sea is like a small canal/dam, 'paatal' (there is no parallel concept in english) is like a picnic spot (ramya sthal) and the Meru mountain is like an ant's house ('vaarul')! This means that if you have a firm conviction, hurdles in the way do not mean much. you have ways to tackle them.
127
येषां न विद्या न तपो न दानं ज्ञाम्प;ानं न शीलं न गुणो न धर्म: |
ते मत्र्यलोके भुविभारभूता मनुष्यरूपेण मॄगाश्चरन्ति ||
ते मत्र्यलोके भुविभारभूता मनुष्यरूपेण मॄगाश्चरन्ति ||
A person who is not educated, who is not ready to work hard, who does not donate whatever he has, who does not have knowledge, who does not have a good character, good qualities and one who does not obey dharma, such a person on this earth is just a useless person, he is as good as any other animal. please see subhashit no 18 which also distinguishes between a human and other animals.
128
माता मित्रं पिता चेति स्वभावात् त्रतयं हितम् |
कार्यकारणतश्चान्ये भवन्ति हितबुद्धय: ||
कार्यकारणतश्चान्ये भवन्ति हितबुद्धय: ||
Mother, father and friend are the one who think about our interests (well-being) in a very much natural manner. [It's part of their nature ('swaBAv').They think this without expecting any thing in return.] All others having the similar feelings towards us do so due to their personal benefits or any other reason [It is not part of their nature ('swaBAv')].
129
क: काल: कानि मित्राणि को देश: को व्ययागमौ |
कस्याहं का च मे शक्ति: इति चिन्त्यं मुहुर्मुहु: ||
ज्ञख्8211;चाणक्य
कस्याहं का च मे शक्ति: इति चिन्त्यं मुहुर्मुहु: ||
ज्ञख्8211;चाणक्य
"How is situation around me (i.e. is it favourable or not)? who are (my) friends? how is condition in the country? what are the things for and against me (or what do I have and what I don't have)? who am I? what are my strengths?" one should always worry about these questions. Subhashitkar is suggesting us that we must be always alert and consider all this prior to any action.
130
वदनं प्रसादसदनं सदयं )दयं सुधामुचो वाच: |
करणं परोपकरणं येषां केषां न ते वन्द्या: ||
करणं परोपकरणं येषां केषां न ते वन्द्या: ||
A person whose face is always charming/enthusiastic, his heart full of compassion, his speech like 'Amrut' (I think there is no equivalent word for 'Amrut' in english. Here it means sweet speech i.e. speech which will always give pleasure to the listener) and whose work is to always help the needy ('paropkAr'), then tell me for whom such a person will not be the most respected ('vandaneeya') one? Very small and practical points - if we are successful in imbibing these in ourselves then surely we will be the better humans than today!
131
अनाहूत: प्रविशति अपॄष्टो बहु भाषते |
अविश्वस्ते विश्वसिति मूढचेता नराधम: ||
|||विदुर
अविश्वस्ते विश्वसिति मूढचेता नराधम: ||
|||विदुर
Subhashitkar has given some of the characteristics of a fool person here. He says, a fool person comes without invitation (he lands up anywhere even if he is not required i.e. he does not have self respect), talk even if not asked for (they have habit of poking his nose in other's business), and trusts a person who is not trustable (he is not able to evaluate others properly)
132
र्इशावास्यमिदं सर्वं यत् किञ्च जगत्यां जगत् |
तेन त्यक्तेन भुञ्जीथा मा गॄध: कस्यस्विद् धनम् ||
र्इशोपनिषद् 1
तेन त्यक्तेन भुञ्जीथा मा गॄध: कस्यस्विद् धनम् ||
र्इशोपनिषद् 1
This 'shloka' is from Ishavasya upanishad. Here I am giving two explanations of this shloka. One is from the book:- Sanskrit Subhashit Navnet, published by Jamnabai Narsee Adhyatmik trust. Another is from one article. This is a not a suBAshit as such but as it has good teaching in it we are sending it to the group. In this moving world, whatever moves is enveloped (is prevaded) by God. Therefore, you find your enjoyment (or protect yourself) by offering it to him (i.e. by renunciation) [To whom does the wealth belong? It belongs to no one] Be no greedy to what belongs to others. Whatever animate or inanimate objects we witness in this world are the abode of the Almighty. Enjoy it with a sense of renunciation, do not grab, because it belongs to nobody i.e. the resources of the world belong to God and it is for his pleasure that they ought to be used.
133
गर्वाय परपीडायै दुर्जस्य धनं बलम् |
सज्जनस्य तु दानाय रक्षणाय च ते सदा ||
सज्जनस्य तु दानाय रक्षणाय च ते सदा ||
Wealth and strength of a wicked person is for his vanity(show off) and (ability) to trouble others (respectively). for a good person, they are always for donating (or say sharing with others) and to protect (others) (respectively).
134
यथाचिज्ञल्त;ां तथा वाचो यथा वाचस्तथा क्रिया: |
चिज्ञल्त;ो वाचि क्रियायांच साधुनामेकरूपता ||
चिज्ञल्त;ो वाचि क्रियायांच साधुनामेकरूपता ||
What is in mind should be reflected in one's speech (yaTA chittam taTA vAcho). What is in one's speech should be reflected in one's actions (yaTA vAchataTA kriyHa). Thus the person whose mind, speech and actions are same is a 'sADhu' (I don't think 'gentlemen' is a word anywhere close to the meaning of word 'SADhu'! Meanings of some words can be best appreciated in that language only.).
135
सत्यं वद , धर्मं चर , स्वाध्यायान्मा प्रमद: |
आचार्याय प्रियं धनमाहॄत्य प्रजातन्तुं मा व्यवच्छेत्सी:ज्ञन्ब्स्प; ||
तैत्तरीयोपनिषद्
आचार्याय प्रियं धनमाहॄत्य प्रजातन्तुं मा व्यवच्छेत्सी:ज्ञन्ब्स्प; ||
तैत्तरीयोपनिषद्
[This subhashita is an advice to a bhachelor coming out of Gurukula after finishing his studies, before entering into Gruhasthashrama.]
Speak truth, beahave as dharma dictates (dharmAcharan), do not miss swAdhyAy. ( Literally, swadhyay means self-study. ) After paying Gurudakshina (fees) to the guru (teacher), do not stop family propagation. (by entering into Gruhasthashrama)
136
विवेक: सह संपत्या विनयो विद्यया सह |
प्रभुत्वं प्रश्रयोपेतं चिन्हमेतन्महात्मनाम् ||
प्रभुत्वं प्रश्रयोपेतं चिन्हमेतन्महात्मनाम् ||
This is the indication of great people that (they have) discretion along with wealth, humbleness along with scholarship, (and) power with courteousness. Note that this suBAshit has some similarity to that of suBAshit No. 05
137
ये के च अस्माकंज्ञन्ब्स्प; श्रेयांसो ब्राह्मणा: तेषां त्वया आासनेन प्रश्र्वसितव्यम् |
श्रद्धया देयम् , अश्रद्धया अदेयम् , श्रिया देयम् , ह्रिया देयम् , भिया देयम् , संविदा देयम् ||
तैत्तरीयोपनिषद्
श्रद्धया देयम् , अश्रद्धया अदेयम् , श्रिया देयम् , ह्रिया देयम् , भिया देयम् , संविदा देयम् ||
तैत्तरीयोपनिषद्
Those who are superior Brahman, you offer them seat with respect. (Treat them with great respect.) Donate wholeheartedly. Do not give unwillingly. Donate without hesitation. Donate politely. (Do not donate for fame). Donate by fear. ( Feel afraid about being narrow minded) Donate with compassion.
138
वज्रादपि कठोराणि मॄदूनि कुसुमादपि |
लोकोज्ञल्त;ाराणां चेतांसि को हि विज्ञाम्प;ातुमर्हति ||
लोकोज्ञल्त;ाराणां चेतांसि को हि विज्ञाम्प;ातुमर्हति ||
The minds of extraordinary people are harder than (even) the thunderbolt and softer than (even) the flowers; who in this world is capable of discerning them properly? Just pay attention to the two extreme qualities of mind that suBAshitKar has mentioned and further to be present in the same human being! Still further to have the 'vivek' to decide under which circumstances what state of mind should be there and to act accordingly!!
139
संसारविषवॄक्षस्यज्ञन्ब्स्प; द्वे एव मधुरे फले |
सुभाषितं च सुस्वादु सद्भिश्र्च सह संगम: ||
सुभाषितं च सुस्वादु सद्भिश्र्च सह संगम: ||
Poisonous tree (in the form of materialistic world ) has only two sweet fruits. Sweetest Subhashit and company of good people !
140
धॄति: क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रह: |
धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ||
धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ||
Fortitude, forgivefulness, (self) control, non stealing, purity, withdrawal of senses, intelligence, learning, truth, non-anger (these) ten qualities constitute the characteristics of 'Dharma'.
This suBAshit along with suBAshit No. 17 explains what 'Dharma' is. Please note that there is no equivalent word in english for 'Dharma'. The english word 'Religion' is not at all even close to what 'Dharma' is in samskrit language. Other suBAshitas where the word 'Dharma' occurs are SuBAshit Nos. 22,67,80,127,135. All these subaashitas will help in understanding of what actually 'Dharma' means in our culture.
141
मितं च सारं च वचो हि वाग्मिता |
This subhasita befits the nature of Sanskrit language perfectly. It contains esential truth and is as concise as the meaning itself. Thus Sanskrit is the language of true eloquence.
On the other hand, even if one cannot speak Sanskrit, the test of his eloquence is how well he can put esential truth in only a few words - and that is actually the advice of this subhashita.
142
श्रेयश्च प्रेयश्च मनुष्यमेत: तौ सम्परीत्य विविनक्ति धीर: |
श्रेयो हि धीरोभिप्रेयसो वॄणीते प्रेयो मन्दो षोगक्षेमाद् वॄणीते ||
श्रेयो हि धीरोभिप्रेयसो वॄणीते प्रेयो मन्दो षोगक्षेमाद् वॄणीते ||
Both the good (Shreyas) and the pleasant (Preyas) approch the man. The wise man pondering over them, makes his choice. The wise chooses the good (Shreyas) in preference to the pleasant (Preyas). The fool (simple-minded) for the sake of worldly-being prefers the pleasant (preyas)
143
मत्रस्य मा चक्षुषा सर्वाणि भूतानि समीक्षन्ताम् |
मित्रस्याहं चक्षुषा सर्वाणि भूतानि समीक्षे मित्रस्य चक्षुषा समीक्षामहे ||
यजुर्वेद
मित्रस्याहं चक्षुषा सर्वाणि भूतानि समीक्षे मित्रस्य चक्षुषा समीक्षामहे ||
यजुर्वेद
All living beings in this world should see me with an amiable eye. I should (also) look at all the living beings with a friendly eye. (I should be very loving and affectionate to all living beings on this earth.) We all should see each other with a friendly eye. (We all should be sympathetic and loving to each other.)
144
श्रॄयताम् धर्मसर्वस्वं श्रॄत्वा चैवावधार्यताम् |
आत्मन: प्रतिकूलानि परेषां न समाचरेत् ||
आत्मन: प्रतिकूलानि परेषां न समाचरेत् ||
Please listen to the essence of Dharma (i.e. piety) and having listened to it, bear in mind. The essence of Dharma is: Whatever is adverse (or Unfavourable) to us, we should not adopt (operate) that in case of others.
145
इन्द्रं मित्रं वरूणमग्निमाहुरथो दिव्य: स सुपर्णाे गरूत्मान् |
ज्ञख्8216;एकं सद् विप्रा बहुधा वदन्तिज्ञख्8217; अग्निं यमं मातरिश्र्वानमाहु: ||
ज्ञख्8216;एकं सद् विप्रा बहुधा वदन्तिज्ञख्8217; अग्निं यमं मातरिश्र्वानमाहु: ||
Indra, Surya (the sun), Varun (the rain), Agni (the fire), Garuda with divine and beautiful wings, Yama (the God of Death) and Vayu (the wind) are all the manifestations of the same satyaswarup (closest meaning righteous, veracious ) God. The wise call this spirit by different names given above.
146
आदित्यचन्द्रावनिलोऽनलश्र्चद्यौर्भूमिरापो हॄदयं यमश्र्च |
अहश्र्च रात्रिश्र्च उभे च संध्ये धर्माेऽपि जानाति नरस्य वॄत्तम् ||
महाभारत
अहश्र्च रात्रिश्र्च उभे च संध्ये धर्माेऽपि जानाति नरस्य वॄत्तम् ||
महाभारत
Aditya (The Sun), Chandra (The Moon), Vayu (The wind), Agni (The fire), Akash (The Space), Prithvi ( The Earth), Jala (The Water), Hridaya (Heart), Yama (The death), both Sandhikalas (Dawn and Dusk) and Dharma, witness what man does.
147
पूर्वजन्मकॄतं कर्म तद् दैवमिति कथ्यते |
तस्मात् पुरूषकारेण यत्नं कुर्यादतन्द्रित: ||
हितोपदेश
तस्मात् पुरूषकारेण यत्नं कुर्यादतन्द्रित: ||
हितोपदेश
The karma of previous birth is called as daiva (fortune) (in this birth). So, one should try and work hard (in this birth ) without relaxation.
148
षड् दोषा: पुरूषेणेह हातव्या भूतिमिच्छता |
निद्रा तन्द्रा भयं क्रोध: आलस्यं दीर्घसूत्रता ||
पंचतंत्र
निद्रा तन्द्रा भयं क्रोध: आलस्यं दीर्घसूत्रता ||
पंचतंत्र
One who wishes to prosper in this world, should keep back the following six faults sleep (too much), lethargy, fear, anger, laziness and miserliness (stinginess). The six faults can be interpreted as follows:- nidrA :- sleep i.e. ignorance, not knowing what is happening around. tandrA :- lethargy, lassitude. bhaya :- fear. krodh :- anger, short temper. aalsyam :- laziness. diirghasuutrataa :- procrastinate, one who is slow in acting, takes too long for decisions etc.
149
ये केचिद् दु:खिता लोके सर्वे ते स्वसुखेच्छया |
ये केचित् सुखिता लोके सर्वे तेऽन्यसुखेच्छया ||
ये केचित् सुखिता लोके सर्वे तेऽन्यसुखेच्छया ||
Whatever persons are unhappy in this world, they are so because of their desire (greed) for their own happiness. While those who are happy in this world, they are so, because of their desire for the happiness of others. People are miserable because they strive for their happiness and do not obtain it, while those who strive or exert to make others happy become themselves happy!
150
अभ्दि: गात्राणि शुध्यन्ति मन: सत्येन शुध्यति |
विद्यातपोभ्यां भूतात्मा बुध्दिज्ञाम्पर्;ानेन शुध्यति ||
मनुस्मॄति
विद्यातपोभ्यां भूतात्मा बुध्दिज्ञाम्पर्;ानेन शुध्यति ||
मनुस्मॄति
Senses (Sense-Organs) are purified by water; Mind is purified by truth; Soul is purified by learning and penance; While intelligence is purified by knowledge.
151
अभिवादनशीलस्य नित्यं वॄद्धोपसेविन: |
चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम् ||
चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम् ||
For a person who is polite and serves/respects old people, four things Viz, life (number of years), knowledge, success in life and strength increase. In short, such person leaves a successful life.
152
षड् गुणा: पुरुषेणेह त्यक्तव्या न कदाचन |
सत्यं दानम् अनालस्यम् अनसूया क्षमा धॄति: ||
सत्यं दानम् अनालस्यम् अनसूया क्षमा धॄति: ||
A person should never give up following six qualities. truth (sticking to truth), generosity, activeness, being free from jealousy, tolerance and firmness.
153
छायामन्यस्य कुर्वन्ति स्वयं तिष्ठन्ति चातपे |
फलान्यपि परार्थाय वॄक्षा: सत्पुरूषा इव ||
फलान्यपि परार्थाय वॄक्षा: सत्पुरूषा इव ||
The trees make shade for others, themselves standing in Sun. (Their) fruits are also for others. (Hence) the trees are like 'satpurush' (gentlemen).
154
पात्रे त्यागी गुणे रागी संविभागी च बन्धुषु |
शास्त्रे बोद्धा रणे योद्धा स वै ज्ञख्8216;पुरूषज्ञख्8217; उच्यते ||
शास्त्रे बोद्धा रणे योद्धा स वै ज्ञख्8216;पुरूषज्ञख्8217; उच्यते ||
(One who) donates to right person (for noble cause), appreciates good qualities in others, shares joys and sorrows with brothers, gathers knowledge of science and is ( an excellent ) warrior on battlefield is called ‘Man’.
155
शुचित्वं त्यागिता शौर्यं सामान्यं सुखदु:खयो: |
दाक्षिण्यञ्चानुरज्ञिग्त;श्च सत्यता च सुहॄद्गुणा: ||
दाक्षिण्यञ्चानुरज्ञिग्त;श्च सत्यता च सुहॄद्गुणा: ||
The qualities of a true friend are: Purity, generosity, chivalry, being composed in happiness and distress, politeness, affection and truthfulness.
The main point 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 we will naturally attract virtuous people to become our friends
156
आदानस्य प्रदानस्य कर्तव्यस्य च कर्मण: |
क्षिप्रम् अक्रियमाणस्य काल: पिबति तद्रसम् ||
हितोपदेश
क्षिप्रम् अक्रियमाणस्य काल: पिबति तद्रसम् ||
हितोपदेश
Whatever you have to return back to others or whichever work has to be done by you, please do it in the expected time only (Don't delay too much). If you don't do this in time (You do it late) then the importance of that work vanishes (i.e. the effect of the work if done late will have no impact. Here the impact of the work that is done in time is compared to a sweet drink ('rasa')).
suBAshitkAr says that if you don't do your 'karma' (duties) at proper time then the sweetness of your work's result is lost. 'kaal' (Time) will drink that sweetness!!
157
मा वनं छिन्धि सव्याघ्रं मा व्याघ्रा: नीनशन् वनात् |
वनं हि रक्ष्यते व्याघ्रौ: व्याघ्रान् रक्षति काननम् ||
महाभारत
वनं हि रक्ष्यते व्याघ्रौ: व्याघ्रान् रक्षति काननम् ||
महाभारत
Don't destroy the forest where tigers are living. Tigers should not get extinguished from the forests. Forest is protected by the tiger (People don't cut trees in the forest for fear of tiger) and by providing the place to hide, forest too protects the tiger!
158
न तु अहं कामये राज्यं न स्वर्गं न अपुनर्भवम् |
कामये दु:खतप्तानां प्राणिनाम् आर्तिनाशनम् ||
भागवत
कामये दु:खतप्तानां प्राणिनाम् आर्तिनाशनम् ||
भागवत
" 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 the living beings who are suffering." King Rantidev has prayed to God in above words. This 'shloka' is also in the Mahabharat- Dronparva.
159
लक्ष्मी: चन्द्राद् अपेयाद् वा हिमवान् वा हिमं त्यजेत् |
अतीयात् सागरो वेलां न प्रतिज्ञाम्प;ाम् अहं पितु: ||
अतीयात् सागरो वेलां न प्रतिज्ञाम्प;ाम् अहं पितु: ||
These are the words uttered by Shri. Ram when he is going for exile ('vanvAs'). Shri. Ram says: It may happen that brightness may leave the moon, or that the ice may leave the Himalaya, or that Sea may exceed it's limits.... But it is never possible that I will break the oath given to my father.
160
दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते |
यादॄशं भक्षयेदन्नं जायते तादॄशी प्रजा ||
यादॄशं भक्षयेदन्नं जायते तादॄशी प्रजा ||
The lamp eats the darkness and gives birth to soot (generates soot). The food you eat has an influence on the offspring.
161
जितात्मन: प्रशान्तस्य परमात्मा समाहित: |
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; गीता 6:8
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; गीता 6:8
For one who has conquered the mind, the Super soul is already reached, for he has attained tranquillity. To such a man happiness and distress,heat and cold, honour and dishonour are all the same.
162
कोकिलानां स्वरो रूपं स्त्रीणां रूपं पतिव्रतम् विद्या रूपं कुरूपाणां क्षमा रूपं तपस्विनाम् पंचतंत्र
Cuckoo bird’s beauty is in it’s voice, woman’s beauty is in her dedication to family/husband ('pativrata'). Knowledge is the beauty of an ugly person and forgiving is the beauty of the sages ('tapaswis').
163
किम् अपि अस्ति स्वभावेन सुन्दरं वा अपि असुन्दरम् |
यद् एव रोचते यस्मै भवेत् तत् तस्य सुन्दरम् ||
यद् एव रोचते यस्मै भवेत् तत् तस्य सुन्दरम् ||
Any thing that we see in this world, is it beautiful or ugly in it's very nature? (Of-course No) The thing which is liked by any individual is felt beautiful by that individual! For example a ugly looking child is still loved very much by his/her mother.
164
अकालो नास्ति धर्मस्य जीविते चञ्चले सति |
गॄहीत: इव केशेषु मॄत्युना धर्मम् आचरेत् ||
गॄहीत: इव केशेषु मॄत्युना धर्मम् आचरेत् ||
When this life is full of uncertainty there is no time which is unfavourable for living the life as per the 'dharma'. Think as if death is within it's reach to you and obey the 'dharma'. Death can come anytime so always do good things (It shouldn’t happen that due to early death your wish to live the life of 'dharma' remained a mere wish only!!!). Don't wait for any favourable time ('muhurta') at which you will start living good life! The whole point is if you want to lead a good/noble life start NOW! Note that 'dharma' is not religion. Please refer suBAshitas No. 17,22,50,67,140,144 for more explanations of the word 'dharma'.
165
बुद्धि: प्रभाव: तेजश्च सत्वमुत्थानमेवच |
व्यवसायश्र्च यस्यास्ति तस्य वॄत्तिभयं कुत: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; विदुरनीति
व्यवसायश्र्च यस्यास्ति तस्य वॄत्तिभयं कुत: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; विदुरनीति
One who has brain, chivalry, poise, power, enthusiasm and willingness to work; why he/she has to worry about earning his/her living ?
166
गुणैरुत्तमतांयाति नोच्चैरासनसंस्थित: |
प्रासादशिखरस्थोपि काक: किं गरुडायते ||
प्रासादशिखरस्थोपि काक: किं गरुडायते ||
Worth of a person is not determined by his seat (position), but by his qualities. Just by sitting on tip of palace, a cow can not become eagle.
167
दॄष्टिपूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् |
सत्यपूता वदेत् वाचं मन: पूतं समाचरेत् ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणक्य
सत्यपूता वदेत् वाचं मन: पूतं समाचरेत् ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणक्य
Subhashitkar hear explains what device are to be used to purify different things. He says, purify your next step by your vision i.e. watch the path carefully before you step further. drink water, which is purified by cloth. speak after purification by satya (truth) i.e. speak whatever truth is. purify your behaviour by your mind i.e. make conscience efforts to keep your behaviour good.
168
मॄगमीनसज्जनानां तॄणजलसंतोषविहितवॄज्ञल्त;ाीनाम् |
लुब्धकधीवरपिशुना: निष्कारणम् एव वैरिणो जगति ||
भतर्ॄहरि नीति
लुब्धकधीवरपिशुना: निष्कारणम् एव वैरिणो जगति ||
भतर्ॄहरि नीति
Deer, Fishes and noble people ('sajjan') earn their livelihoods on dry grass, water and satisfaction ('santosh') respectively! Even though they lead such simple life without troubling anyone still we find hunters, fishermen and bad people ('durjan') becoming their enemies! It's really true that the people who do not trouble others still have enemies without any reason!
169
न उच्चार्थो विफलोऽपि दूषणपदं दूष्य:तु कामो लघु: ||
There is no fault in the failure of the big dreams/aims. But it's big fault even to think for the personal selfish gains.
170
असतो मा सद्गमय, तमसो मा ज्योतिर्गमय , मॄत्योर्मा अमॄतं गमय |
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; बॄहदारण्यकज्ञन्ब्स्प; उप|
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; बॄहदारण्यकज्ञन्ब्स्प; उप|
( Oh God ) From the unreal lead me to the real From darkness lead me to light From death lead me to immortality.
171
विद्या मित्रं प्रवासेषु भार्या मित्रं गॄहेषु च |
व्याधितस्यौषधं मित्रं धर्माे मित्रं मॄतस्य च ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; महाभारत
व्याधितस्यौषधं मित्रं धर्माे मित्रं मॄतस्य च ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; महाभारत
Knowledge is (your) friend in the journey, wife is the friend at home, drug is (like) friend in illness and dharma is the friend after death.
172
आदौ माता गुरो: पत्नी ब्राा*मणी राजपत्निका |
धेनुर्धात्री तथा पॄथ्वी सप्तैता मातर: स्मॄत: ||
धेनुर्धात्री तथा पॄथ्वी सप्तैता मातर: स्मॄत: ||
Our own mother (i.e. one who gives birth), guru's (teacher's) wife, wife of a brahmin, wife of a king, cow, nurse and the earth are our mothers.
The word 'mother' indicates respect we have about somebody. Here, subhashitkar says that we have seven mothers i.e. we should have respect to all listed in the subhashita.
173
यथा हि एकेन चक्रेण न रथस्य गतिर्भवेत् |
एवं पुरूषकारेण विना दैवं न सिध्यति ||
एवं पुरूषकारेण विना दैवं न सिध्यति ||
Just like a chariot cannot run with only a single wheel, in the same way luck will not favour the human without his/her efforts.
174
ग्रहाणां चरितं स्वप्नो अनिमिज्ञल्त;ाानि उपयाचितम् |
फलन्ति काकतालीयं तेभ्य: प्राज्ञाम्प;ा: न बिभ्यति ||
फलन्ति काकतालीयं तेभ्य: प्राज्ञाम्प;ा: न बिभ्यति ||
When there are changes in our life (good or bad) we generally attribute these to things like - effects of Planetary motions, (bad/good) dream, (bad/good) signs, results of praying to God. But really speaking these are just like the coincidence of a crow sitting on the branch of a tree and that branch falling on ground within few minutes!! (The branch does not fall down due to the weight of the crow!!!)
175
न भूतपूर्वं न कदापि वार्ता हेम्न: कुरंगो न कदापि दॄष्ट: |
तथापि तॄष्णा रघुनन्दनस्य विनाशकाले विपरीत बुद्धि: ||
तथापि तॄष्णा रघुनन्दनस्य विनाशकाले विपरीत बुद्धि: ||
It has never happened before, nobody has heard about, no body has seen a golden deer. But, ShriRama's greed (about it) is unfavorable intention leading to destruction.
176
गुरुं वा बालवॄद्धौ वा ब्राा*मणं वा बहुश्रुतम् |
आततायिनमायान्तं हन्यादेवाविचारयान् ||
आततायिनमायान्तं हन्यादेवाविचारयान् ||
Hostile person is to be killed without any (second) thought, even if he is your guru (your teacher), a child, an old person, a brahmin (an honorable person) or very famous.
Subhashitakar wants to emphasize here that there is no excuse for crime, no matter who has done that.
177
आपदां कथित: पन्था: इन्दि्रयाणाम् असंयम: |
तद्जय: संपदां मार्ग: येनेष्टं तेन गम्यताम् ||
चाणक्यनीति
तद्जय: संपदां मार्ग: येनेष्टं तेन गम्यताम् ||
चाणक्यनीति
Being under the command of our senses/mind is nothing but invitation to many problems and winning over them is a pathway to the glory/success! Choose any path that you like!! Animals get satisfied by Taste,Touch,Smell etc. Getting too much happiness from such things is like being under their command. If human beings are "different" than animals then these things will not give the ultimate joy to any human being.
178
तद्वाग्विसर्गे जनताघविप्लवे यस्मिन् प्रतिXलेकमबद्धवत्यपि È नामान्यनन्तस्य यXाोऽङ्कितानि यत् Xाॄण्वन्ति गायन्ति गॄणन्ति साधव: ÈÈ
"Each line (prati-Slokam) of those writtings, which intend to describe the glory of the names of God
(ananta, the unlimited), are bringing about a revolution among the sinful population of this world. Sadhus (or thoroughly honest and purehearted men) hear, recite and accept such literature, even though it is imperfectly composed (abaddhavati)." Bhagavata Purana 1.5.11
Explanation:- Srila Vyasadeva is stressing that the most important thing in any book, or mere few sentences of writting, is the purity of the author's intention. Even sadhus, the most exalted men, will apreciate (hear and accept) such texts although they find many discrepancies in them.
179
अर्थानाम् अर्जने दु:खम् अर्जितानां च रक्षणे |
आये दु:खं व्यये दु:खं धिग् अर्था: कष्टसंश्रया: ||
पंचतंत्र 1163
आये दु:खं व्यये दु:खं धिग् अर्था: कष्टसंश्रया: ||
पंचतंत्र 1163
Getting all types of wealth is painful, after getting the wealth protecting it is painful, after you have obtained the wealth it's the cause for many sorrows, if the wealth is spent then also it's sorrowful..... such a wealth which is cause to all types of problems be condemned!!
180
सुवर्णपुष्पां पॄथिवीं चिन्वन्ति पुरूषास्त्रय: |
शूरश्र्च कॄतविद्यश्र्च यश्र्च जानाति सेवितुम् ||
शूरश्र्च कॄतविद्यश्र्च यश्र्च जानाति सेवितुम् ||
Three kinds of people get the golden earth; Chivalrous, learned, and the ones who do service. (The Earth gives all its wealth to the three kinds of people.)
181
क्वचिद्भूमौ शय्या , क्वचिदपि च पर्यङ्कशयन: |
क्वचित् शाकाहारी , क्वचिदपि च शाल्योदनरूचि: |
क्वचित् कन्थाधारी , क्वचिदपि च दिव्याम्बरधर:,ज्ञन्ब्स्प; |
मनस्वी कार्यार्थी न गणयति दु:खं न च सुखम् ||
क्वचित् शाकाहारी , क्वचिदपि च शाल्योदनरूचि: |
क्वचित् कन्थाधारी , क्वचिदपि च दिव्याम्बरधर:,ज्ञन्ब्स्प; |
मनस्वी कार्यार्थी न गणयति दु:खं न च सुखम् ||
Sometimes sleeps on floor and sleeps on fine bed at other times. Sometimes manages only with vegetables and eats delicious rice at other times. Sometimes wears torn clothes and wears elegant clothes at other times. The person devoted to work does not care about sorrows and joys.
182
उपकारान् स्मरेन्नित्यम् अपकारां्श्र्चज्ञन्ब्स्प; विस्मरेत् |
शुभे शैघ्र्यं प्रकुर्वीत अशुभे दीर्घसूत्रता ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; वाल्मीकिरामायण
शुभे शैघ्र्यं प्रकुर्वीत अशुभे दीर्घसूत्रता ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; वाल्मीकिरामायण
One should always remember the favours (done by others) and forget the mean deeds. Do the good things at once, however postpone the unpleasant things.
183
आरभ्यते नखलु विघ्नभयेन नीचै: |
प्रारभ्य विघ्नविहता विस्मरन्ति मध्या: ||
विघ्ने: पुन: पुनरपि प्रतिहन्यमाना: |
प्रारभ्य चोत्तमजना न परित्यजन्ति ||
प्रारभ्य विघ्नविहता विस्मरन्ति मध्या: ||
विघ्ने: पुन: पुनरपि प्रतिहन्यमाना: |
प्रारभ्य चोत्तमजना न परित्यजन्ति ||
Inferior men do not star a work due to fear of obstacles. Medium men start their work, but leave the work whenever they get difficulty. Exceptionally good people start their work, and continue doing working even if there is series of obstacles in their way.
184
न जातु काम: कामानामुपभोगेन शाम्यति |
हविषा कॄष्ण्मत्र्मेव भुय एवाभिवर्धते ||
हविषा कॄष्ण्मत्र्मेव भुय एवाभिवर्धते ||
(any) Desire never gets fulfilled even if it is temporarily satisfied. As, fire consumes offered ghee and increases, desire also increases with consumption.
185
स हि भवति दरिद्रो यस्य तॄष्णा विशाला |
मनसि च परितुष्टे कोर्थवान् को दरिद्रा: ||
मनसि च परितुष्टे कोर्थवान् को दरिद्रा: ||
The person who has more desires is infact the poorest one. If one's mind is satisfied then will there be any distinction between rich and poor? suBAshikAr has termed that person as "Poor" who has more desires. The basic parameters on which anyone's richness or poverty is decided (Which is ofcourse Money) is changed by the suBAshikAr from money to desire (trushna)!!
186
अरौ अपि उचितं कार्यमातिथ्यं गॄहमागते |
छेज्ञल्त;ाु: पाश्र्वगतां छायां न उपसंहरते दु्रम: ||
हितोपदेश
छेज्ञल्त;ाु: पाश्र्वगतां छायां न उपसंहरते दु्रम: ||
हितोपदेश
Do treat even the enemy who has come to your house as a guest. Look how a tree does not take away it's shadow over the person who has come to cut it!!
187
यथा धेनुसहस्त्रेषु वत्सो विन्दति मातरम् |
तथा पूर्वकॄतं कर्म कर्तारमनुगच्छति ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; महाभारत
तथा पूर्वकॄतं कर्म कर्तारमनुगच्छति ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; महाभारत
Calf recognises its mother among the herd of thousands of cows; the same way, karma of previous birth (good and bad deeds) goes with the doer.
188
अस्थिरं जीवितं लोके अस्थिरे धनयौवने |
अस्थिरा: पुत्रदाराश्र्च धर्मकीर्तिद्वयं स्थिरम् ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; वैराग्यशतक
अस्थिरा: पुत्रदाराश्र्च धर्मकीर्तिद्वयं स्थिरम् ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; वैराग्यशतक
In this world, the life is uncertain, wealth and youthfulness (also) do not last long (they are unstable). (Even) son and wife are unstable. Dharma and fame are the two things that last long (are stable).
189
कॄपणेन समो दाता न भूतो न भविष्यति |
अस्पॄशन्नेव वित्तानि य: परेभ्य: प्रयच्छति ||
अस्पॄशन्नेव वित्तानि य: परेभ्य: प्रयच्छति ||
No one was/will be ever as generous as a stingy person. He gives his wealth to others without even touching it. Here the subhashitakar is stressing that a miser never spends his money, and after his death, others get that money.
190
खलानां कण्टकानांच द्विविधैव प्रतिक्रिया |
उपानन्मुखभंगोवा दूरतो वा विसर्जनम् ||
उपानन्मुखभंगोवा दूरतो वा विसर्जनम् ||
There are only two options while dealing with the wicked people and a thorn lying on the road. One is to hit their face by your footware or leave them aside!!
Actually the word 'muKhaBhang' applies to both the thorn and the wicked person. When appiled to the wicked person it means you insult that person (and not litellary to hit that person on face!) and when applied to a thorn it means you cut that part of the thorn which is pointed and thus it will not harm anyone. Further the suBAShitkAr says that if you don't have capabilities to do such things then simply leave them aside (You follow a different path!!)
191
मूलं भुजंगै: शिखरं विहंगै: ज्ञन्ब्स्प;ज्ञन्ब्स्प; शाखां प्लवंगै: कुसुमानि भॄंगै: |
आश्चर्यमेतत् खलुचन्दनस्य ज्ञन्ब्स्प;ज्ञन्ब्स्प; परोपकाराय सतां विभूतय: ||
आश्चर्यमेतत् खलुचन्दनस्य ज्ञन्ब्स्प;ज्ञन्ब्स्प; परोपकाराय सतां विभूतय: ||
Roots of the sandalwood tree form a shelter for the snakes, on it's top birds take rest, on it's branches monkeys are playing and one can find bee's on it's flowers. Really, the ultimate aim of the good ('sajjan') people is to offer helping hands to others ('paropkAr')!
192
दूरस्थोऽपि न दूरस्थो यो यस्य मनसि स्थित: |
यो यस्य हॄदये नास्ति समीपस्थोऽपि दूरत: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणक्यनीतिसार
यो यस्य हॄदये नास्ति समीपस्थोऽपि दूरत: ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणक्यनीतिसार
The one who resides in your mind, is not far away even if one is staying far away(physically). (However) The one who doesn’t have place in your heart, is distant even if one is close to you.
193
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्मात्मनो बंधु: आत्मैव रिपुरात्मन:ाा
आत्मैव ह्मात्मनो बंधु: आत्मैव रिपुरात्मन:ाा
Be cause of your own progress, don't be a cause of your own degradation. You yourself are your friend or enemy (no one else).
That is, a person will prosper or ruin due to his own deeds, he has to select what he wants.
194
न कश्चित् कस्यचिन्मित्रं न कश्चित् कस्यचित् रिपु: |
अर्थतस्तु निबध्यन्ते मित्राणि रिपवस्तथा ||
अर्थतस्तु निबध्यन्ते मित्राणि रिपवस्तथा ||
Nobody is friend of any other person. Nobody is enemy of any other person. Need (intention or the situation) only binds (a person as your) friend or enemy.
Friendship or enmity is a relationship between two persons, and it is decided only on their interests. No person is your friend or enemy if you don't consider your interest..
195
अज्ञाम्प;: सुखम् आराध्य: सुखतरम् आराध्यते विशेषज्ञाम्प;: |
ज्ञाम्प;ानलवदुर्विदग्धं ब्रह्मा अपि नरं न रंजयति ||
ज्ञाम्प;ानलवदुर्विदग्धं ब्रह्मा अपि नरं न रंजयति ||
It's very easy to convince an uneducated person. It's even more easy to convince a person who has complete knowledge. But a person who develops a false pride on basis of half-knowledge gained, cannot be convinced even by God.
196
यथा हि गोसहस्रेषु वत्सो विन्दति मातरम् |
तथा पूर्वकॄतं कर्म कर्तारम् अनुविन्दति ||
तथा पूर्वकॄतं कर्म कर्तारम् अनुविन्दति ||
In the group of thousands of cows, the calf correctly identifies it's mother and comes near it's mother - In the same way the deeds done in the past life correctly gets attached to the person (It's effect cannot be undone). Here suBAshitkAr has compared cow with the 'person' (The one who is doing 'karma') and the previous life deeds ('karmas') with the calf. Just as the cow need not bother that how in thousands of group it's calf will locate her, in the same way a human need not bother about how his/her past life deeds will get attached in the current life! According to the Hindu philosophy the current life that we have got and all the goods and bads in it are due to the effect of our deeds in the past life and the deeds in this life will determine about our next life. So 'plan' your next life!!
197
अभ्यासाद् धार्यते विद्या कुलं शीलेन धार्यते |
गुणेन ज्ञाम्प;ायते त्वार्य: कोपो नेत्रेण गम्यते ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणकयनीतिसार
गुणेन ज्ञाम्प;ायते त्वार्य: कोपो नेत्रेण गम्यते ||
ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणकयनीतिसार
The studies make one’s knowledge grow ( The education of a person can be judged by the knowledge he/she possesses). Kula is perceived by one’s behaviour. The virtues show one’s originality, (however) the anger can be sensed from one’s eyes.
198
कस्यैकान्तं सुखम् उपनतं दु:खम् एकान्ततो वा |
नीचैर् गच्छति उपरि च दशा चक्रनेमिक्रमेण ||
कालिदास मेघदूत
नीचैर् गच्छति उपरि च दशा चक्रनेमिक्रमेण ||
कालिदास मेघदूत
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.
199
प्रत्यहं प्रत्यवेक्षेत नरश्चरितमात्मन: |
किन्नु मे पशुभिस्तुल्यं किन्नु सत्पुरूषैरिति ||
किन्नु मे पशुभिस्तुल्यं किन्नु सत्पुरूषैरिति ||
Every day one should introspect one's own bheaviour and see what are qualities in me that resemble with animal ('pashu') characteristics and what are the qualities that resemble with the qualities of a noble person. ('satpurusha'). A simple way of implementation given for any individual to brighten the inherent noble qualities present in the human mind!
200
अव्याकरणमधीतंज्ञन्ब्स्प; भिन्नद्रोण्या तरंगिणीतरणम् |
भेषजमपथ्यसहितं त्रयमिदमकॄतं वरं न कॄतं ||
भेषजमपथ्यसहितं त्रयमिदमकॄतं वरं न कॄतं ||
Learning without grammar (i.e. not learning fundamentals, only surface), crossing river using boat which has a hole, and consuming medicines without following the instructions of the physician, better not to do these three things rather than doing them this way. It is advisable not to do something rather than doing it improperly.
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