Subhashitam (Pratinityam Subhashitam) -3

91
अद्यापि दुर्निवारं स्तुतिकन्या वहति नाम कौमारम् |
सद्भ्यो न रोचते सा असन्त: अपि अस्यै न रोचन्ते ||

It is very difficult for the unmarried girl called praise ('stuti') to get married. The reason is good people ('sajjan' or 'sabhya' people) do not like her (The 'sajjan' people do not like if anybody praises them) and she herself does not like bad ('durjan') people (Nobody praises a bad ('durjan') person). This subhAshit may seem to be a 'not much serious' one. The subhAshitkAr has tried to tell one of the good qualities of a noble person- That a good person does not like to be praised. And so the poetic mind of the subhAshitkar thinks from the point of view of "praise"!! Where will the "praise" go if good people do not like her and who will prefer to go to the bad person?! And so the subhAshitkAr thinks that may be she ('Praise') will never get married!

92
कुसुमं वर्णसंपन्नंगन्धहीनं न शोभते |
न शोभते क्रियाहीनं मधुरं वचनं तथा ||

A beautiful colourful flower but which doesn't have a nice fragrance doesn't seem good. (A flower apart from being colourful should also have a nice fragrance only then it's utility increases) . Similarly without action, only good talks doesn't seem good. To stress the point that apart from being 'kind-spoken' to every one, one should also support it by his/her own actions, the subhAshitkar has given an example of a colourful flower but without fragrance. If flower doesn't spread it's fragrance around then what is the use of it's attractive looks. The colour of the flower is it's external beauty while it's fragrance is it's 'guna' - i.e. one of the qualities. One of the great saints Samartha Swami Ramdas has said 'kriyavena vaachalata vyartha aahe' - i.e. without the 'kartuttva', the 'vaani' has no meaning.

93
उत्साहो बलवानार्य नास्त्युत्साहात्परं बलम् |
सोत्साहस्य च लोकेषु न किंचिदपि दुर्लभम् ||

A person with enthusiasm is a powerful person. There is nothing as powerful as enthusiasm. nothing is impossible ('durlabhah' literally means unachievable) to an enthusiastic person. This subhashit says "If there is a will, there is a way." Nothing is impossible; one must push it till the end.

94
यस्य नास्ति स्वयं प्रज्ञा शात्रं तस्य करोति किम् |
लोचनाभ्याम् विहीनस्य दर्पण: 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 subhAShitkAr has given an excellent analogy. He says that, knowledge is like a mirror, which reflects world in it. Indeed knowledge is something through which we perceive the world. The subhAShitkAr says that person's praGYA or intellect is like his eyesight.. Unless one has it, one can't use a mirror. Similarly if one does not have power to perceive the knowledge or one does not the have aptitude, then this knowledge is useless to him.

95
विषादप्यमॄतं ग्राह्मं बालादपि सुभाषितम् |
अमित्रादपि सद्वॄत्तं अमेध्यादपि कांचनम् ||

nectar is acceptable even if it is found in poison. learn about good thought (subhashita) even from children accept good qualities even from enemy and accept gold even if it is found in a dirty place.

96
व्यायामात् लभते स्वास्थ्यं दीर्घायुष्यं बलं सुखम् |
आरोग्यं परमं भाग्यं स्वास्थ्यं सर्वार्थसाधनम् ||

one gets health, strength, long life and happiness by (body) exercise. good health is greatest blessing, health is means of everything (if you are healthy, nothing is impossible to you).

97
पिण्डे पिण्डे मतिर्भिन्नाा कुण्डे कुण्डे नवं पय: |
जातौ जातौ नवाचारा: नवा वाणी मुखे मुखे ||

Each person (pinDah) has different aptitude / opinion (no two brains are alike). water in different ponds differ. different casts / communities have their own ways of life. ( they have their own rules and regulations etc.) each mouth speaks different language. Subhashitkar here emphasizes that there is a diversity in this world. No two things are same. This to some extent explains our (Indians) tolerance towards different religions / cultures. we accept that all cant be same. By this we alow other to be 'different' and follow their own way.

98
नरस्य आभरणं रूपं रूपस्य आभरणं गुण: |
गुणस्य आभरणं ज्ञानं ज्ञानस्य आभरणं क्षमा ||

Beauty is like an ornament (ABharanam) of the human. Good qualities (guNHa) is an ornament of the beauty (rup)! Knowledge (Dnyam) is an ornament of good qualities and forgiveness (KshmA) is an ornament of knowledge. What subhAshitkAr wants to tell us here is that if you are good looking then develop good qualities in you. If you have both then get knowledge/become intelligent. If you have all the three qualities then become kind hearted (Forgive only those who can become good in future). In short good looking is useless without good qualities and good qualities will seem more nice with knowledge and above all forgiveness (i.e. without Kind heartedness having all other qualities) will make the above qualities person a real good person.

99
अपूर्व: कोपि कोशोयं विद्यते तव भारति |
व्ययतो वॄद्धिम् आयाति क्षयम् आयाति संचयात् ||

Oh Goddess Saraswati, your treasure of knowledge ('vidyA') is indeed very amazing! If spent it grows ('vrudhim') and if unused (Without using it only accumulating it - 'sanchayAt') it becomes less!! It may be the common experience of every one that the knowledge that an individual has, keeps growing only if that individual applies that knowledge in practical work or in giving it to others. If unused, we keep forgetting what we have learnt. And so here the subhAshitkAr thinks that unlike other treasures, the treasure of knowledge in indeed a superior one! And so the advise given to us is also that we should not be self-centered in matters of giving knowledge to others because that helps even us also!!

100
एकं सद् विप्रा: बहुदा वदन्ति अग्निं यमं मातरिश्वानम् आहु: ||

There is only one Truth (God) - Sages call it by different names such as agni, yama, vAyu. If anyone asks what is the uniqueness of the Bharatiya samskruti then we can quote the above 'shloka'. Any art, music,literature etc. which gives happiness to the individual is no doubt very good. But these arts cannot be "only" as the source of entertainment. The subhAshitas that we are sending are sent with the aim that these should not only seem good to the readers but it should also have a 'Value' embedded in it, which the reader should try to understand and implement in the individual life. Thinking in this line the above shloka was selected to be sent as the 100th subhAshit. Today there are many religions, cultures etc. in the world which often have clashes between them. They are fighting between themselves due to their difference in opinions on the concept of God, Liberation etc. In this context we should think that what may be the idea/contribution of Bharatiya samskruti in this regards. Does it have a unique idea that may bring peace on this land. Does the oldest civilization has any thing to say, to give to the world? Rigveda is the ancient written document on this earth. The above 'shloka' says that the 'Truth' is ONE, but the sages call it by different names as per their own personal experience (Self-Realization). If this is the case then why should different religions fight among themselves only because of difference in names and forms of their conception of God? This is the teaching that makes Bhratiya Samskruti a 'Universal' samskruti. There is no ONE "Prophet" and no ONE "Holy Book". Every person therefore in 'Bharatiya samskruti' has the right to discover God in his own way. This one 'shloka' makes Bharatiya Samskruti the most unique in the world.

101-200

101

चन्दनं शीतलं लोके चंदनादपि चंद्रमा: |
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

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

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

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

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 ||

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 ||

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 ||

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 ||

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

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 ||

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 ||

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: ||

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

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 ||

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: ||

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 ||

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

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 ||

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

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 ||

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|

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 ||

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

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 ||

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 ||

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 ||

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: ||

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

"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: ||

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

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

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 ||

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 ||

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

[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 ||

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

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 ||

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: ||

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 ||

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 ||

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

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 ||

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: ||

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

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

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

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 ||

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

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 ||

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: ||

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 ||

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 ||

(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: ||

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

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

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

" 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: ||

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 ||

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

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 ||

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 ||

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

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 ||

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

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

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!

Om Tat Sat

(Continued ...)

(My humble salutations to  the lotus feet of Holy Sages of Hindu soil for the collection)