Subhashitam (Pratinityam Subhashitam) -2

१००) गुरु

एकाक्षरप्रदातारं यो गुरुं नैव मन्यते।
श्वानयोनिशतं गत्वा चाण्डालेष्वभिजायते॥

Who does not consider as a guru a person who taught him even a single syllable will be re-born in a family of caëòäla-s after having been first re-born hundreds of times as a dog.

1
अग्निशेषमृणशेषं शत्रुशेषं तथैव च |
पुन: पुन: प्रवर्धेत तस्माच्शेषं न कारयेत् ||

If a fire, a loan, or an enemy continues to exist even to a small extent, it will grow again and again; so do not let any one of it continue to exist even to a small extent. यदि कोई आग, एक ऋण, या एक शत्रु अस्तित्व ही रहेगी को भी एक छोटी-सी सीमा तक, इससे बार-बार बढ़ने; अत: ऐसा न होने दीजिए यह किसी एक के अस्तित्व को जारी करने के लिए भी एक छोटी-सी हद तक ।

2
पृथिव्यां त्रीणि रत्नानि जलमन्नं सुभाषितम् |
मूढै: पाषाणखण्डेषु रत्नसंज्ञा प्रदीयते ||

There are three jewels on earth: water, food, and adages. Fools, however, regard pieces of rocks as jewels.

3
नाभिषेको न संस्कार: सिंहस्य क्रियते मृगैः |
विक्रमार्जितराज्यस्य स्वयमेव मृगेंद्रता ||

Animals do not coronate a lion through sprinkling holy water on him and conducting certain rituals. He assumes kingship (effortlessly) through his own prowess. पशु coronate नहीं माध्यम से एक शेर छिड़काव पवित्र जल को कतिपय कर्मकांड और उनके संचालन । उन्होंने कार्यभार राजत्व (सरलता से) अपने कौशल माध्यम से ।

4
वनानि दहतो वन्हेस्सखा भवति मारूत: |
स एव दीपनाशाय कृशे कस्यास्ति सौहॄदम् ||

When a fire is burning a forest, wind becomes its friend. The same wind extinguishes a small flame. Who holds friendship with the weak? जब एक आग जलाने का एक वन, पवन हो जाती है उसके मित्र है । बुझा हवा के साथ एक छोटी-सी ज्वाला । धारण करता है, जो दोस्ती की कमजोर है?

5
विद्या विवादाय धनं मदाय शक्ति: परेषां परिपीडनाय |
खलस्य साधोर्विपरीतमेतज्ज्ञानाय दानाय च रक्षणाय ||

A bad person uses his knowledge for (empty) argumentations, his wealth for egotistic actions, and his power for harming others. The opposite is true concerning a good person: He uses his knowledge, wealth, and power for providing to others knowledge, financial help, and protection, respectively. एक खराब व्यक्ति अपने ज्ञान कामों के लिए (खाली) argumentations, अपनी संपदा से अहंकारी कार्यों के लिए बिजली पहुंचा और उनके अन्य है । विपरीत यह सच के बारे में एक अच्छा व्यक्ति: उन्होंने उपयोगों अपने ज्ञान, संपत्ति, और शक्ति को उपलब्ध कराने के लिए अन्य २ाान, वित्तीय सहायता और संरख्रण, क्रमश:

6
दुर्बलस्य बलं राजा, बालानां रोदनं बलम् |
बलं मूर्खस्य मौनित्वं चौराणामनृतं बलम् ||

A king forms the strength of the weak; crying forms the strength of a child. Keeping mum forms the strength of a fool; lying forms the strength of thieves. राजा की ताकत का रूपों की कमजोर; रो रूपों की ताकत का एक बालक था । बात-चीत रूपों को ध्यान की ताकत का एक मूर्ख बनाना; पड़े रूपों की ताकत का चोरों का ।

7
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च |
अजापुत्रं बलिं दद्याद्देवो दुर्बलघातक: ||

Not a horse, not an elephant, not a tiger is ever offered as a sacrifice at an altar. It is a baby goat which is offered as a sacrifice. (Alas!) God does not protect the weak. घोड़े नहीं, न हाथी पर कभी नहीं है एक बाघ की पेशकश की बलि के रूप में एक वेदी । यह एक शिशु बकरी के रूप में, जो कि पेशकश की बलि । (ओह!) ईश्वर की रक्षा के लिए नहीं कमजोर हो जाती है |

8
अष्टादशपुराणानां सारं व्यासेन कीर्तितम् |
परोपकार: पुण्याय पापाय परपीडनम् ||

In all the 18 'Puranas' Shri. Vyaasa Maharshi has told only two gospels: Doing favour to others is 'Punya' and troubling others is 'Paapa' (Sin)!!

9
हिमालयं समारभ्य यावत् इंदु सरेावरम् |
तं देवनिर्मितं देशं हिंदुस्थानं प्रचक्षते ||

Starting from Himalayas and extending upto Indu sarovaram (Indian Ocean) is the nation created by God which is known as 'Hindusthan'. Himalayan ranges including Hindukush parvat on Western side and the ranges extending upto North Myanmar ( Brahmadesh) on the Eastern side formed the Northern Boundary of ancient Hindusthan. This land extended upto the Indian Ocean on the Southern side. This is the sacred land where God took Birth from time to time and recreated and established the social structure.

10
एत_ेश प्रसूतस्य सकाशादग्रजन्मना |
स्वं स्वं चरित्रं शिक्षेरन् पॄथिव्यां सर्वमानवा: ||

All the people over the earth (Pruthiwyam Sarvamanavaha) should take lessons about living and building their characters from the ancestors (Rishis and Saints) (Agrajanmanaha) who took birth in this land, Nation. (Etaddesh prasootasya) The Hindu culture and heritage is the greatest of it's kind in this world and has power to lead and show right path to the whole world.

11
अयं निज: परो वेति गणना लघुचेतसाम् |
उदारचरितानां तु वसुधैव कुटुम्बकम् ||

Consideration like "he is mine or he is another's" occur only to the narrow minded persons. To the broad-minded persons the whole world is a family.

12
क्षणश: कणश्चैव विद्याम् अर्थं च साधयेत् |
क्षणे नष्टे कुतो विद्या , कणे नष्टे कुतो धनम् ||

Every moment one should learn, from every bit one should earn. If you waste a second (kshan) you can't get knowledge (vidya) and if you waste a bit (kan) u can't get money (artham)

13
अश्वस्य भूषणं वेगो मत्तं स्याद् गजभूषणं |
चातुर्यम् भूषणं नाया- उद्योगो नरभूषणं ||

Speed is the glory of Horse (Ashwa) . The majestic walk is the glory of elephant (Gaja) Being wise ('Chatur') is an asset to women (Naarya) and always being engaged in some work (Udyogo) suits the man.

14
क्षुध् र्तॄट् आशा: कुटुम्बिन्य मयि जीवति न अन्यगा: |
तासाम् आशा महासाध्वी कदाचित् मां न मुञ्चति ||

Hunger, Thirst (Trut) and desire (Aasha) are like man's three wives. Until he is alive these three will never leave him or go else where. In comparison of the three, desire (Aasha) is a 'MahaSaadhvi' because it NEVER EVER leaves the man. Unlike hunger and thirst which disappear for some time after eating /drinking, desire is the thing which never disappears from man's mind!!

15
कुलस्यार्थे त्यजेदेकं ग्रामस्यार्थे कुलं त्यजेत् |
ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ||

One should sacrifice one's self-interest for the sake of one's family, one's family for the sake of one's town members, one's town members for for the sake of one's nation, and sacrifice the whole earth for the sake of one's soul's enlightenment.

16
नाक्षरं मंत्ररहीतं नमूलंनौषधिम् |
अयोग्य पुरूषं नास्ति योजकस्तत्रदुर्लभ: ||

There is no letter which is not a mantra(which cant be used in mantra), there is no root, which can't form some medicine, there is no person who is absolutely useless. But persons who can identify their utility and put them in proper usage are rare.

17
धारणाद्धर्ममित्याहु: धर्मो धारयते प्रजा: |
यस्याद्धारणसंयुक्तं स धर्म इति निश्चय: ||

The word "dharma" is derived from verb "dhaaraNa". it is "dharma" which holds society together. Hence if something is able to hold people together, no doubt it is dharma.

18
आहारनिद्राभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् |
धर्मो हि तेषाम् अधिकोविशेषो धर्मेण हीना: पशुभि: समाना: ||

Eating (or things needed for survival), sleep, fear from somebody and sex life (for reproduction), these habits are common between human beings and animals. (in this respect we cant differentiate between man and animal). it is "dharma" which is additional important quality of man, without which he is same as an animal. ( read dharma as per subhashita 17.)

19
न वा अरे मैत्रेयी पत्यु: कामाय पति: प्रियो भवति |
आत्मनस्तु कामाय पति: प्रियो भवति ||

O Maitreyi! Man is not loved (by his wife) because he is husband, but because of the 'Atma' (Soul) in him.

20
सत्यस्य वचनं श्रेय: सत्यादपि हितं वदेत् |
यद्भूतहितमत्यन्तं अेतत् सत्यं मतं मम ||

Telling truth is recommended, but more than that, tell those things which are in interest of all. According to me (nArada here) thing which is beneficial to large community, is truth.

21
न राज्यं न राजाऽसीन्न दण्डयो न च दाण्डिक: |
धर्मेणैव प्रजास्सर्वा रक्षन्ति स्म परस्परम् ||

There is no kingdom nor any king! No criminal nor any judge to give the penalty to the criminal!! All the people protect each other by the virtue of Dharma (The meaning of Dharma being explained in Subhaashita No.17). This is a 'varnan' of an 'Aadarsha' samaj !! A samaj which is a 'live' samaj in which each and every individual lives completely up to his responsibility!! Only a samaj which will be made up of such 'ideal' individuals can 'realise' the above subhaashita!! One example is worth mentioning. If the number of social service organisations such as orphanages, child care centres etc. keep growing then is it a healthy sign of progress of society or not?? Infact such institutions will come up because the relatives or neighbours may have failed to do their Dharma!! this is told by Bhishmacharya to Yudhisthir in shantiparva (after mahabharat war). while he was lying on "sharapanjari" waiting for bed. Bhishmacharya is generally telling dharmaraja about hou good his rule should be. you may have noticed that the subhashit is in past tans. this situation (praja dharmeNaiva parasparm rakshanti sma) was there in India long back. much before raja-praja system was introduced. to my knowledge ekshwaku was the first king (any body can correct me if i'm wrong.)

22
सत्यं ब्रुयात् प्रियम् ब्रुयान्नब्रुयात् सत्यमप्रियम् |
प्रियम् च नानॄतम् ब्रुयादेष: धर्म: सनातन: ||

speak true, speak what is pleasant to others. don't tell truth which is not pleasant (which is harmful) (similarly) even though pleasant, don't speak false, this is Darmah You will find this "eshah dharmah sanatanah" in many subgashitas normally this is kept at the end. to emphasize on what poet is trying to say. other such part is "iti smrtah", "iti nishchayah" etc.

23
अपि स्वर्णमयी लंका न मे रोचति लक्ष्मण |
जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ||

Lakshman, This Golden Lanka does not allure me. Mother and Motherland is dearer to me even than heaven. This 'Shloka' is from the conversation between Lord Shree Ram and Lakshmana in 'Valmiki Ramayana'. It is very appropriate to remember the shloka on the occasion of Vijayadashami. Over six thousand years ago, after the great Victory over Ravana, on the day of Vijayadashami, Lord Shree Ram tells Lakshmana that He was not interested in the wealth of Lanka and did never want to rule Lanka. He would rather go back to His Motherland. Later 'Vibheeshana' was made the king of Lanka.

24
मरणान्तानि वैराणि निवॄत्तं न: प्रयोजनम् |
क्रीयतामस्य संस्कारो ममापेष्य यथा तव ||

Enmity ends with death. our job is over. (Now) he(rAvaNa) is mine as he is yours. so do his cremation properly. These are sentences of ShriRAma after the death of rAvaNa on vijayA dashami. this reflects our sanskriti. As rAvaNa was dead, his brother bibhishan was hesitating for cremation. According to him rAvaNa's body was not worthy of proper treatment. to this our shrirAma says, now that he is dead, he is not our enemy and deserves proper sanskara. compare this against how Mongol (or in general muslim) invaders trreated with bodies of our kings.

25
काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् |
व्यसनेन च मूर्खाणां निद्रया कलहेन वा ||

A intelligent ('buddhiman') man spends his time in the research and studies of literature ('Kaavya') and philosophy ('Shastras' like Veda Shastra, dharma shastra etc.). Or in other words the said subjects are means of his entertainment (He gets satisfaction due to the studies of 'kaavya' and philosophy). In contrast a unintelligent ('Murkha') man gets satisfaction in bad habits like sleep (Laziness), quarrel or some type of addiction. Tatparya (Conclusion): In this subhaashita the subhaashitkar has in short advised the reader that how should one spend his/her time!! May be according to him a 'buddhiman' is a person who invests his time in order to get some thing 'valuable' and long lasting!!

26
तैलाद् रक्षेत् जलाद् रक्षेत् रक्षेत् शिथिल बंधनात |
मूर्ख हस्ते न दातव्यं एवं वदति पुस्तकम् ||

A book says: Protect me from oil (Oily products which leave a mark on the page); Protect me from water; Also protect me from the loose binding; And after doing all this please do not hand me over to a 'Murkha' (unintelligent) person!!

27
श्रोत्रं श्रुतेनैव न कुण्डलेन दानेन पाणिर्न तु कंकणेन |
विभाति काय: करूणापराणाम् परोपकारैर्न तु चंदनेन ||

The ears of a 'sajjan' (Honest/Good) person looks more good and pleasant hearing some knowledge ('Vidya') and not by the ear-rings ('Kundal'). Donating something more suites the hand than the bangles. Like wise the body of a 'sajjan' person more suites by doing favours on others ('paropkar') than application of sandalwood's cream to itself.

28
भाषासु मुख्या मधुरा दिव्या गीर्वाणभारती |
तस्यां हि काव्यम् मधुरं तस्मादपि सुभाषितम् ||

Amongst languages, language of gods (girvANbharati - Sanskrit) is sweet, in that poetry is beautiful and still in that subhAshit.

29
उदारस्य तॄणं वित्तं शूरस्य मरणं तॄणं |
विरक्तस्य तॄणं भार्या निस्पॄहस्य तॄणं जगत् ||

For a generous person, money or wealth is insignificant (is equivalent to grass). For a brave person, death has no value (or it is no cause of worry). For a selfless (virakta) person, his family is insignificant. And for a person who has no desires (nispRha), this world is of no interest.

30
विद्वत्वं च नॄपत्वं च नैव तुल्यं कदाचन |
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ||

Ruler ship and learning is not comparable any time. king gets respect from his own country where as learned person gets it from everywhere.

31
दुर्जनेन समं सख्यं प्रीतिं चापि न कारयेत् |
उष्णो दहति चांगार: शीत:कॄष्णायते करम् ||

One should avoid friendship or warm relationship with wicked person. (like a coal). if hot (he) burns (your hands) if cold, (he) blackens (your) hands. (i.e. if he is bad to you, they will surely cause some problem to you, but even if he is good to you, contact alone will cause some problem).

32
द्राक्षा म्लानमुखी जाता शर्करा चाश्मतां गता |
सुुभाषितरसस्याग्रे सुधा भीता दिवं गता ||

Here the poet describes the supremacy of Subhashitas. On this earth the RASA(implied meaning) of subhashitas is so sweet that the grapes felt ashamed (of its sweetness) and crestfallen. The sweeter sugar got hard (Ashma - stone ) and the sweetest AMRITA ( necter) pulled itself back to the heaven.

33
चिन्तनीया हि विपदां आदावेव प्रतिक्रिया |
न कूपखननं युक्तं प्रदीप्ते वान्हिना गॄहे ||

It is improper to start digging the well after the house has caught fire! We should be pro-active i.e. we should have the solutions ready even before some problem comes to us.

34
एकं विषरसं हन्ति शस्त्रेणैकश्च वध्यते |
सराष्ट्रं सप्रजं हन्ति राजानं मंत्रविप्लव: ||

Only one person dies due to the poison; By the weapons too only one living creature can die. But due to the incorrect decisions by the king, the king himself, the whole nation and it's citizens can die!! The learned and the intelligent readers can derive the significance of the above subhaashita and understand it's implications by looking back at our history, even in the past 50 years. No need to mention specifically the sufferings caused to the Kashmiri pandits in the Kashmir valley as the result of the decisions that were made!!!

35
आदित्यस्य नमस्कारं ये कुर्वन्ति दिने दिने |
जन्मान्तरसहस्त्रेषु दारिद्रयं नोपजायते ||

The people who bow down to the Sun (perform SUryanamaskArs)everyday, poverty does not arise intheir lives for thousands of births. (The people who are punctual in their duties like Sun, never become poor.)

36
ज्येष्ठत्वं जन्मना नैव गुणैज्र्येष्ठत्वमुच्यते |
गुणात् गुरुत्वमायाति दुग्धं दधि घॄतं क्रमात् ||

Greatness is not by birth, greatness is decided by qualities (of a person). As it increases from milk to curd to ghee.

37
उद्यमेन हि सिध्यन्ति कार्यणि न मनोरथै: |
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मॄगा: ||

Any work will not get accomplished just merely by desiring for it’s completion. A ‘prey’ by itself doesn’t enter in to the sleeping lion’s mouth!!! By giving an example of a lion the subhashitkAra here wants to emphasize that the desire and capabilities should be added by the efforts and hard work to achieve the goal! Even if the lion has the capabilities to catch it’s prey, the prey will not automatically fall in it’s mouth!!

38
स्थानभ्रष्टा: न शोभते दन्ता: केशा नखा नरा: |
अिति विज्ञाय मतिमान् स्वस्थानं न परित्यजेत् ||

it looks odd if teeth, hair, nails, and men are not at their proper place. knowing this, wise man never leaves his place (occupation). This subhaShitA suggests that every body should stick to his/her duty. Doing something else is not desirable.

39
उदये सविता रक्तो रक्त:श्चास्तमये तथा |
सम्पत्तौ च विपत्तौ च महतामेकरूपता ||
||| महाभारत

The sun looks alike while rising and setting. Great men too remain alike in both the good and bad times.

40
शान्तितुल्यं तपो नास्ति तोषान्न परमं सुखम् |
नास्ति तॄष्णापरो व्याधिर्न च धर्मो दयापर: ||

There is no achievement like peace (the word tapa might be used here to emphasize the efforts required to keep your mind peaceful.), there is no happiness like satisfaction, there is no disease like desire, there is no dharma like mercy.

41
सर्वाेपनिषदो गाव: दोग्धा गोपालनंदन: |
पार्थो वत्स: सुधी: भोक्ता दुग्धं गीतामॄतं महत् ||

All Upanishads are (like)cows, Gopalnandana (Shrikrishna) is their keeper. Intelligent Partha (Arjun) is the calf who enjoys the milk and splendid GeetAmRit is the milk of these cows. (Geeta is the precise summary of all Upanishadas.)

42
हंस: श्वेतो बक: श्वेतो को भेदो बकहंसयो: |
नीरक्षीरविवेके तु हंस: हंसो बको बक: ||

It is said that, if one dilutes milk with water, and gives to swan, swan is able to extract milk and drink it. (dudh ka dudh pani ka pani) Swan is white, crane is (also) white. (then) what is the difference between crane and swan? when it comes to extracting milk from a mixture, swan is swan and crane is crane. i.e. crane does not have this ability. This subhashit is trying to explain that the external appearance does not make a person great but his qualities. It also explains that wise people precisely know what is useful and what is not.

43
काक: कॄष्णो पिक: कॄष्णो को भेदो काकपिकयो: |
वसंतसमये प्राप्ते काक: काक: पिक: पिक: ||

Crow is black, cuckoo bird is (also) black. What is the difference between crow and cuckoo bird ? (But) When spring arrives crow is crow and cuckoo bird is cuckoo bird. (With the advent of spring, cuckoo bird starts singing with its sweet voice, but crow does not have this ability.) This subhashit is exactly in lines with the previous subhashit.

44
अहं च त्वं च राजेन्द्र लोकनाथावुभावपि |
बहुव्रीहिरहं राजन् षष्ठीतत्पुरूषो भवान् ||

Oh! King; we both are 'LOKANATHA'. Only the difference is that I am 'bahuvrihi' ( the one whose guardians are people) and on the contrary you are 'Shashthipurush' ( the guardian of people i.e.ruler or king.)

45
सुलभा: पुरूषा: राजन् सततं प्रियवादिन: |
अप्रियस्य च सत्यस्य वक्ता श्रोता च दुर्लभ: ||

( This 'shlok' is from the conversation between Mahamantri Vidur and Dhritarashtra in Mahabharat. Vidur says,) Your Majesty, always good speaking people can be easily found. (But) a person speaking bitter (truth) and one who listens to him are both difficult to find.

46
दुर्जन: प्रियवादीति नैतद् विश्वासकारणम् |
मधुतिष्ठति जिव्हाग्रे हॄदये तु हलाहलम् ||

Never believe a wicked person even if he is talking in (your) favor. There is honey on his toung’s tip (i.e. his language is sweet), but there is poison in his heart (i.e. his mind is full of wicked thoughts)

47
सर्पदुर्जनोर्मध्ये वरं सर्पो न दुर्जन: |
सर्प: दंशती कालेन दुर्जनस्तु पदे पदे ||

When it comes to comparison between a serpent and a wicked person, it is the serpent who is the better of the two. (Because,) a sperpent bites occasionally( very seldom). But, the wicked person stings(causes pain) at every step(always).

48
वरं एको गुणी पुत्रो न च मूर्खशतान्यपि |
एकश्ंचद्रस्तमो हन्ति न च तारागणोऽपि च ||

It's better to have one good ('Gunvaan' is the exact word! i.e. the one who has many good qualities) son than to have 100 foolish ('Murkha') sons. The darkness is expelled by one single moon and not by the group of stars!!

49
कराग्रे वसते लक्ष्मी करमध्ये सरस्वती |
करमूले तु गोविन्द: प्रभाते करदर्शनम् ||

At the tip of the hand(fingers), is the abode of Goddess Lakshmi; in the center of the hand(the palm) stays Goddess Sarasvati. At the base of the hand(wrist), there is Lord Vishnu. Hence, in the morning, one should take a glimpse of his/her hands first. [We count money by the finger-tips. We write by holding the pen in our fingers and palm. All the work that we can do, is because of the wrists(Vishnu is the Lord of the Universe who governs its functioning). So, on waking up in the morning, one should have a "darshan" of his hands.]

50
विदेशेषु धनं विद्या व्यसनेषु धनं मति: |
परलोके धनं धर्म: शीलं सर्वत्र वै धनम् ||

Knowledge ('Vidya') is the real wealth, in a foreign land, So is Cleverness, at tough times. Righteousness ('Dharma') is the only wealth that can buy Heaven ('Par-lok'). Verily, Good Conduct ('Sheel') is the wealth everywhere and at all the times!

51
न चोरहार्यं न च राजहार्यं न भा्रतॄभाज्यं न च भारकारि |
व्यये कॄते वर्धत एव नित्यं विद्याधनं सर्वधनप्रधानं ||

It cannot be stolen by thieves, Nor can it be taken away by kings. It cannot be divided among brothers and It does not cause a load on your shoulders. If spent, It indeed always keeps growing. The wealth of knowledge is the most superior wealth of all!

52
यथा हि मलिनै: वस्त्रै: यत्र कुत्र अुपविष्यते |
वॄतत: चलितोपि एवं शेषं वॄतं न रक्षति ||

As a person with dirty cloth does not hesitate to sit anywhere, a person whose character is spoiled, will not hesitate to do bad. Every one must have experienced this ( the first half I mean :-) ) particularly in rainy days, when you come out of your home, you will take all care to protect yourself from the mud etc. But once somebody splashes some of it on you, you are tension free. you will not be bothered by the mud there after. Similarly to save your character, you have to take care only at first time.

53
न देवा दण्डमादाय रक्षन्ति पशुपालवत् |
यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम् ||

Parmeshwar (God) doesn't himself take a 'danda' (Stick) in his hand to protect someone. But he gives the 'buddhi' (Intelligence) to a person whose safety he wishes, to withstand any attack ! One can recall many instances in the life of Shivaji Maharaj where the above SubAshita can be perfectly applied!

54
कार्यार्थी भजते लोकम् यावत्कार्यं न सिद्धति |
अुत्तीर्णे च परे पारे नौकायाम् किं प्रयोजनम् ||

A person, who wants to get some work done from another person, praises him till the work is pending. (after the work is done, he doesn't need that person. As,) once you cross a river, why will you need a boat? This Subhashit describes, how selfish we are when dealing with others. Obviously not to be practiced.

55
अल्पानामपि वस्तूनां संहति: कार्यसाधिका |
तॄणैर्गुणत्वमापन्नैर्बध्यन्ते मत्तसन्तिन: ||

What the subhAshitkar wants to covey through this subhAshita is that the greatest of the tasks can be done by arranging/organising the small small things. This message is coveyed by giving the example of a thick rope that is used to bind an elephant. A thick rope gains it's strength due to it's innumerous small threads that are binded together, which in turn has so much of strength as to hold an elephant. 'Small drops of water makes the ocean' also conveys the same meaning.

56
अतिपरिचयादवज्ञा संततगमनात् अनादरो भवति |
मलये भिल्ला पुरंध्राी चंदनतरुकाष्ठम् अिंधनम् कुरुते ||

atiparichayAdavjNa -If you go too much close to some one it is likely that people may not listen (Awandya means your order will not be obeyed) saMtatgamanAt anAdaro bhavati - Same is true if you go & visit some one frequnetly you will be insulted. YOu may nor be treated with same respect as always.

malaye bhillA purandhrI chandanatarukAShTham iMdhanam kurute - To support this above saying , example is given of a woman (Purandhri) living on Malaya Mountain Where Sandal wood is available in abundance.So she uses it for her daily rituals like burning it to cook food etc., But for the rest of the world same sandal wood is very costly because it is not so easily available to them.

57
सर्प: क्रूर: खल: क्रूर: सर्पात् क्रूरतर: खल: |
सर्प: शाम्यति मन्त्रैश्च दुर्जन: केन शाम्यति ||

A snake is cruel and so is the wicked person. But a wicked person should be called more cruel than the snake because the snake can be calmed by some techniques ('Mantras'), but the wicked person cannot be kept in control by any such techniques!

58
लालयेत् पंच वर्षाणि दश वर्षाणि ताडयेत् |
प्राप्ते तु षोडशे वर्षे पुत्रे मित्रवदाचरेत् ||

First line - Till the son is five years old one should pamper him. When he crosses five till he becomes 10 he should be spanked. (Tadayet means to spank) in reality those are the years when one needs to discipline him. Line -2 However, when he turns 16, he should be treated like a friend. ( Means he should feel that he is grown up and his opinion matters, which can happen when he is treated like a friend.)

59
संपूर्णकुंभो न करोती शब्दं अर्धोघटो घोषमुपैति नूनम् |
विद्वान् कुलीनो न करोति गर्व गुणैर्विहीना बहु जल्पयंति ||

A fully filled water container will not create much noise as compared to the half filled one. (When the containers are given some jirk the water inside it will also move and create some noise.). Similarly 'Vidvaan' (Intelligent) people always remain calm and will not have any mis-placed pride as opposed to the people who know very less but always keep talking.

60
अहन्यहनि भूतानि गच्छन्ति यमालयम् |
शेषा: स्थावरमिच्छन्ति किमाश्चर्यमत: परम् ||

(all) creatures go to death one by one. (in spite of this,) rest (who are not dead yet) wish to live for ever. Nothing is more surprising than this. This is from Mahabharata, encounter of Yudhishthira with Gandharva. Gandharva asked Dharmaraja(Yudhishthira), what is the most surprising thing on the earth. In response to this, Dharmaraja gave this answer.

61
एक एव खगो मानी चिरंजीवतु चातकम् |
म्रियते वा पिपासार्ताे याचते वा पुरंदरम् ||

Meaning Line 1 There is only one bird (Khag) who has very high self esteem and self respect, Let that that Chataka (that bird's name) live long life (Chiranjeev) Meaning line -2 Line two explains why is he called Khagomani. He would prefer to die because of thirst but will ask for water only from God Indra (Purandar). Means, he drinks only rain water. He will never drink water from the pond or stored water. Such high self respect and self esteem he has. In our context we can take it this way, if you want to ask some thing then ask that greatest almighty who is the supreme self and not anyone else. If we want to be like Chataka or if we want to learn something from this bird. In other words dont do Yachana( Yachana is like asking something from some one as u are in need) to any one but only to the greatest authority which is GOD. This bird comes in many contexts in Marathi or Sanskrit. There is a phrase used when u are waiting on something we say , u are waiting like Chataka (Who waits for raindrop to feed himself water)

62
! सह नाववतु सहनौ भुनक्तु |
सह वीर्यं करवावहै |
तेजस्विनावधीतमस्तु मा विद्विषावहै |
! शान्ति: शान्ति: शान्ति: |

OM May that Brahman protect us both (Teacher & Disciple); May that Brahman nourish us both; May we work in harmony with great vigor; May our study be illuminating and fruitful; May we not hate each other. Om.. Peace, Peace.. Peace.

63
मुर्खा यत्र न पूज्यते धान्यं यत्र सुसंचितम् |
दंपत्यो कलह: नास्ति तत्र श्री: स्वयमागत: ||

(In a house) where fools are not honoured (fools are not involved in decision making), where there are enough stocks of food (and things required in day to days life) and where there is no conflict between husband and wife, there 'lakshmi' (prosperity) comes by its own.

64
यथा खर: चन्दनभारवाही भारस्य वेत्ता न तु चन्दनस्य |
एवं हि शास्त्राणि बहुनि अधीत्य अर्थेषु मूढा: खरवद् वहन्ति ||
|||सुश्रुत अध्याय 4

Just like a donkey which carries the sandal wood on it's back doesn't know the importance (Or 'Value') of the sandal wood but only knows (Realises) about some weight which is put on it's back, in the same way many learned people who have studied the 'Shaastras' (Sciences) don't realise the true meaning of it and simply carry the 'weight' of the knowledge!

65
मॄगा: मॄगै: संगमुपव्रजन्ति गावश्च गोभिस्तुरंगास्तुरंगै: |
मूर्खाश्च मूर्खै: सुधय: सुधीभि: समानशीलव्यसनेषु सख्यं ||

Deer follow deer, cows follow cows, horses follow horses (like that) fool people follow fools, and wise people go after wise. (good) friendship develops among those who have similar character and hobbies.

66
संग्रहैकपर: प्राय: समुद्रोपि रसातले |
दातारं जलदं पश्य गर्जन्तं भुवनोपरी ||

The sea which is only collecting the water and not giving to anyone (Rather it's water cannot be used by humans directly for drinking/cooking) is present at the lower ground level of earth and in contrast the clouds which donate the water ('jala daan') thunder from the higher altitudes. Here the subhAshitkAra wants to emphasise that the person who does the 'daana' (One who donates- The act of giving the personal belongings) always achieves the higher place than the person who just does the 'sangraha' (collection) without the 'daana'.

67
धर्मं यÜ बाधते धमर्Ü न स धर्म: कुधर्मक: |
अविरÜधात्तु यÜ धर्म: स धर्म: सत्यविक्रम ||
Subhashitkar is addressing Satyavikram in this Subhashit. dharma which violates other's dharma, is not true dharma. It is kudharma. (bad dharma) dharma which is not against others interest is true dharma. dharma here is, duties of a person.

68
शतेषु जायते शूर: सहस्त्रेषु च पंडित: |
वक्ता दशसहस्त्रेषु दाता भवति वा न वा ||

Among the hundred people only one is brave. Among the thousands of them only one is a 'Pandit' Among the ten thousands only one is a good orator, But the people who "give" ('daata' - One who donates) are very very rare.

69
साक्षरा: विपरीताश्चेद्राक्षसा: एव केवलम् |
सरसो विपरीतश्चेत्सरसत्वम् न मुञ्चति ||

(pay attention as to how words are used here) If (the word) "sAkShara" (literate) is inverted, it becomes "rAkShasa" (devil). (but) if (the word) "sarasa" (good) is inverted, it remains "sarasa" This meaning is apparent if we play word game. But the the other more imp. meaning is as follows, A "sakshara" (literate or educated person) can behave like a "rakshas" (a wicked person) in certain situations. But a "saras" (good person, cultured person, gentleman) will not leave his this property (of being good person) in any condition. Subhashitkar is telling us to be a sarasa person along with being sAkShara.

70
अन्नदानं परं दानं विद्यादानं अत: परम् |
अन्न्ेान क्षणिका तॄप्ति: यावज्जीवं च विद्यया ||

Giving food to the hungry is a good deed (Donation of the food is a very good donation - 'anna dAnam'). But more than the above type of 'dAna', educating the people (Teaching - 'vidya dAnam') is more better type of 'dAna' because by food one's hunger would be calmed down only for the time being. But the knowledge attained is helpful for whole of our life. Therefore it is said that 'vidya dAna' is the most important among various other types of dAna. Also refer to the previous subAshit Kr. 51 (The wealth of knowledge is the most superior wealth of all!)

71
मूर्खस्य पंच चि*नानि गर्वो दुर्वचनं तथा |
क्रोधश्च दॄधवादश्च परवाक्येष्वनादर: ||

Five characteristics of a fool person are stated; haughtiness, wicked statements, anger (for nothing), strong arguments (without support) and lack of respect/tolerance to others opinion.

72
दर्शने स्पर्शणे वापि श्रवणे भाषणेऽपि वा |
यत्र द्रवत्यन्तरङ्गं स स्नेह इति कथ्यते ||

If seeing or touching (somebody); hearing or speaking with (somebody), touches your heart, then it is called love/affection...

73
नमन्ति फलिनो वॄक्षा नमन्ति गुणिनो जना: |
शुष्ककाष्{श्च मूर्खश्च न नमन्ति कदाचन ||

The branches of a tree with full of fruits bend towards the earth (Due to the weight of the fruits). In the same way good people are also modest ('namra') towards the other people. But the unwise people ('murkha') are like a dry stick which never bends (They do not show respect for others).

74
वॄच्शिकस्य विषं पॄच्छे मक्षिकाया: मुखे विषम् È तक्षकस्य विषं दन्ते सर्वांगे दुर्जनस्य तत् ÈÈ

Here, subhAShitkAr comparing a wicked person with poisonous creatures. he says, scorpion's poison is in its tail, bee's poison is in its mouth. snake has poison in its teeth. (but) a wicked person has it (poison) everywhere in his body. subhAShitkAr wants to say that these other poisonous animals are better than a wicked person because they are not "fully" poisonous as him.

75
प्रथमवयसि पीतं तोयमल्पम् स्मरन्त: शिरसि निहीतभारा: नारीकेला नराणाम् ददति जलमनल्पात स्वादमाजिवीतान्तम् नही कॄतमुपकारं साधवो विस्मरन्ति

The subhAshit is talking about the similarity of a coconut tree and a good person. (The coconut tree) remembers the very small amount of (salty) water which it has drunk in its early ages, and it carries very good tasty water on his head throughout its life. In the similar way good people do not forget (even a very small) favour ('upkAr') done to them.(by others)

76
विकॄतिं नैव गच्छन्ति संगदोषेण साधव: |
आवेष्टितं महासर्पैश्चंदनं न विषायते ||

Bad company does not induce changes (bad habits) in a good person. (as) (poisonous) snakes (cobra) on sandal tree does not cause that tree to become poisonous.

77
रत्नै: महाहै: तुतुषु: न देवा: È न भेजिरे भीमविषेण भीतिम् ÈÈ अमॄतं विना न प्रययु: विरामम् È न निXिचदार्थात् विरमंति धीरा: ÈÈ

(During sagarmanthan) Gods did not get satisfied with precious jewels (ratna) nor they fell pray to the terror of the deadly poison. They did not rest until they did get 'amrit' (which was the aim of the sagarmanthan exercise). The people with patience (good qualities) do not rest (stop) until they get the (pre)determined (targetted) result.

78
घटं भिन्द्यात् पटं छिन्द्यात् कुर्याद्रासभरोहणम् |
येन केन प्रकारेण प्रसिद्ध: पुरुषो भवेत् ||

by breaking the pots. tearing off the cloths, (or) by riding on a donkey. by hook or by crook, person should become popular. In this Subhashit, Subhaashitkar is describing those people, whose aim is just to become popular by any means. If we look around in our society, we will find plenty of them. A few people are always engaged in these "ghaTam bhindyAt" types of activities and by that they earn fame, they've got nothing else to bank on. Obviously Subhaashitkar is asking us to check whether we are doing anything like that.

79
तॄणानि नोन्मूलयति प्रभन्जनो मॄदूनि नीचै: प्रणतानि सर्वत: |
स्वभाव एवोन्नतचेतसामयं महान्महत्स्वेव करोति विक्रमम् ||

A big storm which uproots the strongest and the biggest trees, doesn't harm the small grass grown on the ground! (If a big storm can uproot the huge tree then why can't it uproot a small grass from the ground?!) Like wise the strong people who have good qualities will not trouble the poor who have less might as compared to themselves. The other meaning of this subhAshita can be taken as there should be 'dvandva' (Fight) only between the parties of the matching capabilities.

80
प्रदोषे दीपकश्चंद्र: प्रभाते दीपको रवि: |
त्रैलोक्ये दीपको धर्म: सुपुत्र: कुलदीपक: ||

Moon is a lamp in the evening. Sun is a lamp in the morning. 'dharma' is a lamp in all the 3 'lokas' (As I know 3 lokas are swarga, pruthvi and paatal). And a good son is a lamp of the whole 'kula' ('kula' is the group of people belonging to the same ancestors). Here the implied meaning of the lamp is the one which shows a correct path to us. It's correct meaning may be perhaps understood by the samskrit line "tamasoma jyotirgamya" - i.e. Lead us from darkness to the Light.

81
प्रथमे नार्जिता विद्या द्वितीये नार्जितं धनं |
तॄतीये नार्जितं पुण्यं चतुर्थे किं करिष्यति ||

Background:- Life of Hindu person goes through four phases (Ashramas as they are called). the four Ashramas are 1) brahmashcharyAshrama :- person is expected to undergo learning (schooling) in this phase .. to earn 'vidyA'. 2) g^RhasthAshrama :- person is expected to live married life/earn money and serve for his family in this phase. 3) vAnaprasthAshrama :- in this phase person is suppose to serve society selflessly and earn 'puNya'. 4) sanyAsAshrama :- leave material life and devote oneself for 'mokSha'. Meaning of the subhAShita: One who is not able to earn vidyA (does not pay attention to learning) in first (brahmashcharyAshrama). one who is not able to earn wealth (i.e. not serving his family) in second (g^RhasthAshrama) one who is not able to earn puNya (i.e. is not serving society) in third (vAnaprasthAshrama) what he will do in forth (sanyAsAshrama) .. (i.e. he cant attain 'mokSha'). Even in current context this is applicable because we still can divide life in these four ashrams. only thing which have changed is, now a days while thinking of life, we think about first two ashrams only. This subhAShita says that we shall do right things in right phases of life. (also says that all these things are of equal importance).

82
अनारम्भो हि कार्याणां प्रथमं बुद्धीलक्षणम् |
प्रारब्धस्य अन्तगमनं द्वितीयं बुद्धीलक्षणम् ||

Not starting the work which is not in our capacity is the first sign of 'buddhi' (Intelligence?!). If we start the work then carrying that work to it's logical conclusion is the second sign of 'buddhi'.

83
लौकिकानां हि साधूनाम् अर्थं वागनुवर्तते |
ऋषीणां पुनरादयानां वाचम् अर्थोनुधावती ||

In case of normal individuals the words follow the meaning. But in case of great sages ('Rishis') the meaning follows their words! Normally a person thinks of the meaning first and then frames the sentence as per that meaning. But in case of the great sages like Vashishta, Vishwamitra the casually uttered words by them would obtain a very deep meaning. This subhAshita gives us an insight in the intellectual level that was obtained by our ancient sages.

84
परोपदेशवेलायां शिष्टा: सर्वे भवन्ति वै |
विस्मरन्तीह शिष्टत्वं स्वकार्ये समुपस्थिते ||

People become intelligent to give the advice ('upadesh') to other's when they are in distress. But the people forget that same intelligence while they themselves are in the difficulty. This a very nice subhAshita which many of us may have experienced personally! What we have to realise is that we have to put ourselves in the place of that person and then think. Like in english we use the phrase that you have put your foot in the other's shoe!!

85
निर्विषेणापि सर्पेण कर्तव्या महति फणा |
विषमस्तु न चाप्यस्तु फटाटोपो भयंकर: ||

The non poisonous snake should also imitate like biting some one ! (Only for the sake of self-defence) Regardless of whether the snake has Poisson or not the hissing of snake will create the terror in the other's mind. There is one small story regarding this. Once a poisonous snake used to bite many people passing by the way. When Shri. Shankaracharya came to know this he advised the snake not to bite people and trouble them. After few months when Shri. Shankaracharya was passing by the same way he noticed that the snake had become very much weak and had many wounds. "What's the matter? Why have you become like this?", asked the great seer. It replied, "Oh Master! You only had told me not to bite the people. So when people came to know that I do not cause any harm they started pelting stones at me". Shri. Shankaracharya replied, "I had only told you not to bite the people. But I didn't tell you that you should stop hissing at the others!!" It is said that a 'yogi' should not loose his temper and should be above all the emotions. Then how should a 'yogi' react to the wrong/ill things that people may commit around him? It's perfectly like the nonpoisonous snake above!! He should 'hiss' but should not cause any harm to others.

86
गुणवन्त: क्लिश्यन्ते प्रायेण भवन्ति निर्गुणा: सुखिन: |
बन्धनमायान्ति शुका यथेष्टसंचारिण: काका: ||

Probably the resourceful people ('Gunvaan' is the exact samskrit word) have to take many troubles while the unresourceful people live peacefully. Like a parrot lives in a cage while a crow flies freely in the sky!! (Sometimes the good qualities of a person may invite trouble to him)

87
अभिमानो धनंयेषां चिरजीवन्ति ते जना: |
अभिमानविहीनानां किं धनेन किमायुषा ||

Those who have wealth of self-esteem, live long life. For those who don't have self-esteem, what is use of wealth and long life? Subhashitkar here is trying to portray importance of self esteem in life. If one has it, he is as good as living long life. If a person does not have it, then according to subhaashitkar, life and wealth he has, is useless.

88
नास्ति विद्या समं चक्षू नास्ति सत्य समं तप: |
नास्ति राग समं दु:खम् नास्ति त्याग समं सुखम् ||

There is no sight such as knowledge - i.e. By knowledege ('vidya') one can see what cannot be seen by a naked eye. Knowledge gives the vision to see beyond some obvious things. There is no 'Tapha' (Nearest meaning I think is Hard work) such as Truth - i.e. One has to do lot's of hard work to be on the side of Truth. There is no sorrow such as the desire - i.e. Desires of a person brings much sorrow to him There is no happiness such as sacrifice - i.e. 'TyAga' (Sacrifice) brings more happiness to the person. [Hard to believe, Isn't it?!!] This is a very good subhAshit to think over. Many people may have realised "nAsti tyAga samam suKham" in their family life when they personally may have undergone some hardships only to see their kith and keens more happy and satisfied! Who else than our own Mother would be the living example of "nAsti tyAga samam suKham"!!

89
त्यजन्ति मित्राणि धनैर्विहीनं पुत्राश्च दाराश्च स)ज्जनाश्च |
तमर्थवन्तं पुनराश्रयन्ति अर्थो हि लोके मनुषस्य बन्धु: ||

If a person does not have money/wealth; his friends, sons, wife, and close relatives leave him ( they dont find him interesting any further). If the same person gains his wealth, they all return to him, money/wealth is man's mpanion in this world indeed! Subhashitkar explains bitter fact of life that, we always try to be with a person who can be of some benefit to us. If that person is no longer of use, then we leave him..( refer to subhashit 54 which has similar meaning). this reminds me a joke... "success is relative... more success, more relatives"

90
यस्तु सञ्चरते देशान् सेवते यस्तु पण्डितान् |
तस्य विस्तारिता बुद्धिस्तैलबिन्दुरिवाम्भसि ||

A person who travels in different-different countries, ('desha' can also be translated as direction here.). a person who serves scholars (learned person), his intelligence expands or develops as drop of oil on water surface. Often, a person who is very sharp is called 'tailabuddhi'. When a drop of oil falls on water surface, it spreads over water and forms layer of oil; in that way a drop of oil 'covers' water surface (oil is taila in sanskrit). Similarly intelligence (buddhi) of a person (his grasping power) covers all the subjects. Here, subhasitkar says that, a person who travels a lot (and hence meets many people) and is in contact with 'pundits' develops his brain like that drop of oil in water.

Om Tat Sat

(Continued ...)

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