Subhashitam (Pratinityam Subhashitam) -4

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|

( 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

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: ||

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 ||

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 ||

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: ||

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 ||

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

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

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 ||

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 ||

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

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 ||

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 ||

(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: ||

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

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

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

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 ||

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 ||

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: ||

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

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:ाा

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 ||

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 ||

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 ||

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

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

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 ||

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 ||

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.

1                  201-300

201

अल्पानामपि वस्तूनां संहति: कार्यसाधिका तॄणैर्गुणत्वमापन्नैर् बध्यन्ते मत्तदन्तिन:

Meaning: Even small-small (insignificant) things, when put together, can do a great work. A rope made up of hay sticks can control a powerful elephant. Unity is power.

202

शैले शैले न माणिक्यं मौक्तिकं न गजे गजे साधवो न हि सर्वत्र चन्दनं न वने वने हितोपदेश

All the mountains do not have the precious stones, you will not get pearls from all the elephants; The philanthropists are not very common, sandalwood is not found in all the woods. (The good things are uncommon)

203

एकवर्णं यथा दुग्धं भिन्नवर्णासु धेनुषु |
तथैव धर्मवैचित्र्यं तज्ञल्त;वमेकं परं स्मॄतम् ||

महाभारत

The cows of different colours produce milk of one colour, in the same way, the principle taught by different religions is one.

204

सर्वं परवशं दु:खं सर्वम् आत्मवशं सुखम् |
एतद् विद्यात् समासेन लक्षणं सुखदु:खयो: ||

Whatever is not in possession of ourselves (It is with others) is sorrow and whatever is in possession of ourselves is happiness. In short, these are the indications of happiness and sorrow! Happiness is inside the human-being and not outside. Happiness is not tied with the external entity. Absence of desire is absolute happiness! People become unhappy when they see new/better objects of consumption not in their ownership. So the suBAshitkAr has in simple words told us what are the things that makes one happy or sad. We have to decide if we want to be happy or sad!

205

आलस्य कुतो विद्या अविद्यस्य कुतो धनम् |
अधनस्य कुतो मित्रम् अमित्रस्य कुतो सुखम् ||

How can a lazy person acquire knowledge? Without knowledge how will one get wealth? Without wealth who will become friends? And without friends how will anyone become happy?

206

आकाशात् पतितं तोयं यथा गच्छति सागरम् |
सर्वदेवनमस्कार: केशवं प्रति गच्छति ||

Just as the rain water that falls on the earth travels through various rivers and ultimately reaches the sea - In the same way offerings ('Namaskaras') offered to various Gods ultimately reaches only one God.

207 |

नीरक्षीरविवेके हंस आलस्यम् त्वम् एव तनुषे चेत् |
विश्वस्मिन् अधुना अन्य: कुलव्रतं पालयिष्यति क: ||

So here in the above suBAshita, the suBAshitkAr addressing the swan says - Only you have the capability to separate milk and water, and so if you only become lazy then who else will be able to do your job? If the people with bright intellect and unique skills don't carry their work as is expected from them, then who else can do it? It is the responsibility of the beaurocrats, doctors, engineers, farmers, soldiers,writers,poets,artists,thinkers,saints of the nation to do their job with the best of their abilities, or else how will the nation progress?

208

पापंज्ञन्ब्स्प; प्रज्ञाम्प;ा नाशयति क्रियमाणं पुन: पुन: |
नष्टप्रज्ञाम्प;: पापमेव नित्यमारभते नर:ज्ञन्ब्स्प; ||

विदूरनीति

Person loses the conscience (ability to think) by committing sins again and again and the one who has lost the conscience keeps on doing sins.

209

पुण्यं प्रज्ञाम्प;ा वर्धयति क्रियमाणं पुन:पुन: |
वॄद्धप्रज्ञाम्प;: पुण्यमेव नित्यमारभते नर:ज्ञन्ब्स्प; ||

विदूरनीति

Person gains conscience (ability to think) by doing good deeds again and again and the one who has conscience, keeps on doing good things.

210

अनेकशास्त्रं बहुवेदितव्यम् अल्पश्च कालो बहवश्च विघ्ना: यत् सारभूतं तदुपासितव्यं हंसो यथा क्षीरमिवाम्भुमध्यात्

There are many ‘shastraas’ (topics of study, doctrines) and abundance of knowledge. We have limited time and many obstacles. As swan (haMsaH) extracts milk from mixture of milk and water, one should (only) study essence of shastras (rather than studying each end every shastra to great details).

211

कलहान्तनि हम्र्याणि कुवाक्यानां च सौ)दम् कुराजान्तानि राष्ट्राणि कुकर्मांन्तम् यशो नॄणाम्

Quarrels destroy families. Bad words (which hurt others) destroy friends (friendships). Nations get destroyed due to incapable person as a King. Person's bad deeds destroy (or keeps him away from) success.

212

दुर्लभं त्रयमेवैतत् देवानुग्रहहेतुकम् |
मनुष्यत्वं मुमुक्षुत्वं महापुरूषसश्रय: ||

These three are difficult to obtain in this world, and depend on the mercy of the gods - the human birth, the desire for salvation, and the company of the great-souled ones. This suBAshit will surely appeal to an spiritual person! Individually we can think which of these things we have and be greatful towards it. If we don't have the company of great-souled ones then we should become one!

213

सुखार्थी त्यजते विद्यां विद्यार्थी त्यजते सुखम् |
सुखार्थिन: कुतो विद्या कुतो विद्यार्थिन: सुखम् ||

The one who runs after the luxuries will not get knowledge. And the one who wants to gain knowledge leaves the luxuries. How will any one get knowledge if he/she wants to lead a easy life? And how will one get to live a easy life who is looking for knowledge? suBAshitkAr makes us "understand" that knowledge cannot be gained leading a lavish life-style. Therefore may be in ancient Bharat the 'Gurukula' system was designed in such a way that students in their student life should gain maximum knowledge by staying away from all the pleasures of the materialistic world.

214

दिवसेनैव तत् कुर्याद् येन रात्रौ सुखं वसेत् |
यावज्जीवं च तत्कुर्याद् येन प्रेत्य सुखं वसेत् ||

विदूरनीति

Do such a work through the day, so that you can sleep peacefully at night. Similarly, do such a work throughout your life so that you can 'live' peacefully after death.

215

उपार्जितानां वित्तानां त्याग एव हि रक्षणम् तडागोदरसंस्थानां परीवाह इवाम्भसाम्

Donating (part of ... these are my words :-) ) earned wealth is the best way to protect it. (Just like) allowing water to flow out of a lake is best way to keep the lake clean. Well, I don't know how exactly it works, but may be like this, If you are standing in a bus, and say seat before you becomes empty. If you offer that seat to some other person in the bus, next time when a seat in vicinity becomes empty he takes care that you get it. Similarly if you help others, they will protect you.

216

खल: सर्षपमात्राणि पराच्छिद्राणि पश्यति |
आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यति ||

A wicked person will notice the bad qualities as tiny as a mustard seed in other person, but will not notice even the bad qualities as large as any big leaf ('bilva-patra') within himself/herself. This subhaashita teaches us to look in to ourselves before we pass any bad comments on others.

217

दानं भोगो नाश: तिस्त्रो गतयो भवन्ति विज्ञल्त;ास्यज्ञन्ब्स्प;ज्ञन्ब्स्प; |
यो न ददाति न भुङ्ज्ञग्त;े तस्य तॄतीया गतिर्भवतिज्ञन्ब्स्प;ज्ञन्ब्स्प; ||

There are three things that can happen with money/wealth . The money can be donated, it can be consumed for individual purposes and lastly it can be destroyed (It will be of no use to either the individual nor to the society). The wealth of the person who does not donate nor use it for his/her own purposes, ultimately gets destroyed. There are so many subhaahitas that tell us not to accumulate wealth! But as Shri. Ramray Kamath has stated in his last e-mail that attachment to money is often hard to resist- it rightly calls for a "sacrifice" in true sense. Please refer to the suBAshitas No. 121, 124, 133, 179 and 189 which give us more guidelines for putting our earned wealth for proper usage!

218

यादॄशै: सन्निविशते यादॄशांश्चोपसेवते |
यादॄगिच्छेच्च भवितुं तादॄग्भवति पूरूष: ||

One becomes like the people (around him/her), who one lives with, whom one serves and whom one wants to become like.

219

गुणी गुणं वेत्ति न वेत्ति निर्गुणो बली बलं वेत्ति न वेत्ति निर्बल: |
पिको वसन्तस्य गुणं न वायस: करी च सिंहस्य बलं न मूषक: ||

Only a person with good qualities knows (or appriciates) qualities of another, not a person without any qualities. A strong person knows (or judges) strength of another storng person, not a weak person. Cuckoo understands (or feels) vasanta Ritu (spring) not a crow (The cuckoo starts singing in this preriod). Elephant knows strength of Lion not a mouse.

220

गुणवान् वा परजन: स्वजनो निर्गुणोपि वा निर्गुण: स्वजन: श्रेयान् य: पर: पर एव च

A friend, even without many good qualities, is better than an enemy with good qualities. After all enemy is enemy. Though, we shall appreciate good qualities in others, it must not be forgotten that enemy is enemy and friend is friend. A person is our enemy or friend depending upon his and our interests, it does not depend on his qualities. Refer to subhashit 194, which have similar meaning.

221

पदाहतं सदुत्थाय मूर्धानमधिरोहति |
स्वस्थादेवाबमानेपि देहिनस्वद्वरं रज: ||

Even a dust particle which rises above when beaten by someone's foot is better than the person who sits calmly inspite of being insulted badly. The message of this suBAshita can vary from person to person if applied individually. But when applied to the society or nation it will convey in no uncertain terms that any wrong/insult done, should get a befitting reply. Bharat which has been beaten by the terrorism for so many years could not follow this message.

222

सा भार्या या प्रियं बू्रते स पुत्रो यत्र निवॄति: |
तन्मित्रं यत्र विश्वास: स देशो यत्र जीव्यते ||

The one who speaks in a sweet language is a real wife to any man; from whom one gets happiness and satisfaction is a real son/daughter; on whom we can put our complete faith without any hesitation is a real friend; and the land in which we can easily earn our livelihood is the real country. The way to understand this suBAshita is not by validating our wife, son, friend or country on the above specified parameters but by seeing if we personally have the qualities mentioned by the suBAshitkAr! As for the country it can be said that from the government's point-of-view it is it's duty to see that every person has work and can easily earn his livelihood, but from the citizen's point-of-view it should no doubt be like "Ask not what the country has done for you, but ask what you have done for the country"!

223

जरा रूपं हरति, धैर्यमाशा, मॄत्यु:प्राणान् , धर्मचर्यामसूया |
क्रोध: श्रियं , शीलमनार्यसेवा , ह्रियं काम: , सर्वमेवाभिमान: ||

The old age snatches away the beauty, hope takes away the courage, death defeats the life, hatred will destory ones noble attitude (dharmic vyavahaar), anger will lead to poverty, being in the company of bad people and helping them will take away ones 'sheela', uncontrolled desire will take away the shyness and false pride will take away all the good things!

224

विरला जानन्ति गुणान् विरला: कुर्वन्ति निर्धने स्नेहम् |
विरला: परकार्यरता: परदु:खेनापि दु:खिता विरला: ||

There are very few who can realise the qualities in others. Also are very few who keep attachment towards the poor people. One can rarely find any person who is fully engrossed in some ones work, and also very few are there who "feel" sad by seeing some ones misery. Should we try to become one of such rare and extinguishing species?

225

आरोग्यं विद्वज्ञल्त;ाा सज्जनमैत्री महाकुले जन्म |
स्वाधीनता च पुंसां महदैश्वर्यं विनाप्यर्थे: ||

Good Health, Intelligence, friendship with noble people, birth in a great (noble) family and not being dependent on others (Say for economic or any other needs) - these things (and not 'money') - are the real wealth of a man. Refer to suBAshita No. 212 which very loosely relates with the current suBAshita.

226

कालो वा कारणं राज्ञाम्प;ो राजा वा कालकारणम् इति ते संशयो मा भूत् राजा कालस्य कारणं

Whether circumstances causes King or King causes circumstances? There is no doubt that King causes circumstances. Though it talks about king, it is applicable to all of us. One can have doubt, if surrounding governs him, or he can govern his surroundings. Subhashitkar says that there is no doubt that your surrounding depends on you i.e. you create it.

227

आयुष: क्षण एकोपि सर्वरत्नैर्न लभ्यते |
नायते तद् वॄथा येन प्रामाद: सुमहानहो ||

Even if you surrender all the jewels that you possess, you will not get back a "single" second of the time that has passed away (in your life). When such is a case, those who are wasting the time - what a blunder they are committing!! But 'wasting' of time will mean different to different people! (The work/task which will mean 'proper' usage of time for one person may be the 'waste' for another!) So what exactly to do which will not really mean 'wasting' of time? Please Refer to suBAshita No. 25 on what way to spend the time.

228

योजनानां सहस्त्रं तु शनैर्गच्छेत् पिपीलिका |
आगच्छन् वैनतेयोपि पदमेकं न गच्छति ||

Even a tiny creature such as ant can move ahead miles together if it keeps on walking consistently. But if a Eagle doesn't decide to leave it's place then it can't move even an inch ahead!! suBAshitkAr wants to stress that only having the capability will not do. One should also have the "Will" to achieve the goal. And thus with a strong will an ant (With inferior capabilities) can keep on moving ahead, but the eagle (With much more superior capabilities) - without any efforts can't even dream to reach near it's goal! Notice suBAshita No. 37 which has similar meaning.

229

कन्या वरयते रुपं माता वित्तं पिता श्रुतम् बान्धवा: कुलमिच्छन्ति मिष्टान्ने इतरेजना:

Different people have different interests out of same act. Take for instance wedding. The bride expects a handsome husband (which is natural for that age), her mother expects a wealthy son in law (so that he will keep the daughter happy in life), her father is interested in a knowledgeable person (which is a good quality for him) where as her brothers are interested in a good family background (so that they have a relation with a noble family). And what about others? they are interested only in delicious food! (they are not bothered about what happens to the husband and wife and their families afterwards).

230

अर्था भवन्ति गच्छन्ति लभ्यते च पुन: पुन: पुन: कदापि नायाति गतं तु नवयौवनम्

Wealth can be earned, it can also be lost. (even after loss) it can be recovered again and again. But youth once gone, never returns.

231

आशा नाम मनुष्याणां काचिदाश्चर्यशॄङखला |
यया बद्धा: प्राधावन्ति मुज्ञग्त;ास्तिष्ठन्ति पङ्गुवत् ||

Desire ('Asha') is a strange (surprising) type of chain! The one who are tied by this chain run here and there (For seeking the objects of desire) and the one who are free from this chain stand calmly at one place without moving, like an disabled person!

232

शास्त्राण्यधीत्यापि भवन्ति मूर्खा यस्तु क्रियावान् पुरूष: स विद्वान् |
सुचिन्तितं चौषधमातुराणां न नाममात्रेण करोत्यरोगम् ||

Even after learning various sciences ('ShAstra') many remain fools ('murKha'). (They only have the theoretical knowledge of the subject) But the one who performs and acts ('kruti') is the real intelligent person. A doctor, with good intentions, only deciding on the correct medicine (for a particular illness) for a patient will not make that patient healthy. But when the doctor ensures that his/her prescriptions are properly followed by the patient, only then will the patient become free from illness.

233 वॄत्तं यत्नेन संरक्ष्येद् वित्तमेति च याति च |
अक्षीणो वित्तत: क्षीणो वॄत्ततस्तु हतो हत: ||

विदूरनीति

One should put efforts in building up good character; the wealth is not stable. One who doesn’t have wealth is not really powerless, (however) characterless person is a waste.

234

परस्य पीडया लब्धं धर्मस्योल्लंघनेन च आत्मावमानसंप्राप्तं न धनं तत् सुखाय वै महाभारत

The wealth, which is earned by troubling others, by disobeying the “Dharma” or even by swallowing (self) insult; does not bring happiness.

235

जानामि धर्मं न च मे प्रावॄज्ञिल्त;ा: |
जानाम्यधर्मं न च मे निवॄज्ञिल्त;ा: ||

This suBAshita is uttered by Duryodhana. Draupadi asks Duryodhana that what is the reason that inspite having many common things in between Kauravas and Pandavas - (Same family ('kula'), Same Guru Dronacharya, Same pitamaha Bhishmacharya) Kauravas always followed the path of 'adharma' and Pandavas always the path of 'Dharma'?

Duryodhana says, "It's not that I didn't knew what was 'Dharma' and what was 'adharma'. But inspite of knowing what is 'Dharma', I couldn't follow it (It didn't become my habit) and even though I knew what was 'adharma' I couldn't desist from not doing it".

This suBAshita ponits at a very delicate nature of the human mind. Many people know what is right and what is wrong. Still why is it that they still follow the wrong path?! So one has to develop the 'habit' ('pravrutti') of following the righteous path (and not to follow the bad way).

236

अकॄत्वा परसन्तापं अगत्वा खलसंसदं अनुत्सॄज्य सतांवर्तमा यदल्पमपि तद्बहु

Without hurting others; Without geting into association of bad Without losing association of good; However little (you progress in the Path of Dharma) That is sufficient. The non-dharmic means cannot justify dharmic "looking" ends. In short ; There is no Dharmic Justification for a "Robinhood" type of activity. (Though ends may be good; the means are not good.) Any intention of Dharmic activity should be absolute and complete from Means through the End.

237

परोपदेशे पांडित्यं सर्वेषां सुकरं नॄणाम् धर्मे स्वीयमनुष्ठानं कस्यचित् सुमहात्मन:

It is easy to advise others (about how to behave, what is good, what is bad etc.) showing one's smartness. (so you can find many people doing that) (But practicing that is very difficult so) Only great man can practice dharma. In other words, only great man can stick to behaviour, what he thinks, the ideal.

238

अमित्रो न विमोक्तव्य: कॄपणं व*णपि ब्राुवन् कॄपा न तस्मिन् कर्तव्या हन्यादेवापकारिणाम्

Never let your enemy free (if you catch him) even if he asks for (and you feel pity on him). Assuming he will harm you in future, kill him.

This Subhashit, no Indian should forget. Many times in our history our Hindu Kings have made this mistake of forgiving enemy. The most ancient example is of Raja Dahir, and the most recent is of Pakistan.

239

नेह चात्यन्तसंवास: कर्हिचित् केनचित् सह |
राजन् स्वेनापि देहेन किमु जायात्मजादिभि: ||

श्रीमद्भागवत

Your Majesty (Dhrutarashtra), no one ever has everlasting relationship with something else, (in this world). Not even with one’s own body, let alone wife and son.

240

इंद्रियाणि पराण्याहु: इंद्रियेभ्य: परं मन: |
मनसस्तु परा बुद्धि: यो बुद्धे: परतस्तु स: ||

गीता 342

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. [The meaning is taken from www.krsna.com]

Observe the ladder: The matter- Senses - The mind - Intelligence ('buddhi') - The Soul.

241

वहेदमित्रं स्कन्धेन यावत्कालविपर्यय: अथैवमागते काले भिन्द्याद् घटमिवाश्मनि

Carry your enemy on your shoulders if time is against you. But with first opportunity, destroy your enemy, as earthen vessel is broken on a rock. This subhashit tells us that an enemy is always an enemy. If you are not in position to fight with him, temporarily try to please him. But whenever you get a chance, finish him.

242

उष्ट्राणां च विवाहेषु गीतं गायन्ति गर्दभा: परस्परं प्रशंसन्ति अहो रुपमहो ध्वनि:

Donkeys are singing song in a weddings of camels. Both are praising each other, (donkeys say) how beautiful (camels are), (camels say) what a pleasant voice (of donkeys. i.e. donkeys are good singers). This is a typical scenario in a gathering of low calibre persons. None of them is of any excellence, but they praise each other, either because they don't know what is excellence, or because they want some mental satisfaction. Now whenever somebody praises you, remember this Subhashit ;-)

243

आपूर्यमाणमचलप्रातिष्ठं समुद्रमाप: प्राविशन्ति यद्वत् |
तद्वत् कामा यं प्राविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ||

गीता 270

A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean, which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy every such desires.

244

मैत्री करूणा मुदितोपेक्षाणां |
सुख दु:ख पुण्यापुण्य विषयाणां |
भावनातश्चिज्ञल्त;ाप्रासादनम् |
पातञ्जल योग 133

Getting delighted and feeling friendly by seeing others joys, getting dejected by seeing others sorrows, feeling happiness and satisfied by seeing others good work ('punya karma') and feeling ignorant on the bad deeds of others (Not discussing and thinking only about the bad nature of the person), - such reactions should occur on our own mind.

A short suBAshita with great meaning, which can help any individual to become a better human being!

245

न प्रहॄष्यति सन्माने नापमाने च कुप्यति |
न क्रुद्ध: परूषं ब्रूयात् स वै साधूत्तम: स्मॄत: ||

मनुस्मॄति

(Those, who) do not get carried away by honour and do not become angry because of dishonour, do not use harsh words, even when angry, are known as great saints.

246

हर्षस्थान सहस्राणि भयस्थान शतानि च |
दिवसे दिवसे मूढं आविशन्ति न पंडितम् ||

For an un-intelligent ('muDha') person, there are hundreds of incidents/ reasons occuring daily to become happy for and thousands of others to become unhappy at. But intelligent person's ('pandit') mind will not get disturbed by such minor things.

247 एका केवलमर्थसाधनविधौ सेना शतेभ्योधिका |
नन्दोन्मूलन दॄष्टवीर्यमहिमा बुद्धिस्तु मा गान्मम ||

Background: Chanakya has uttered the above sentences. After Chanakya and Chandragupta established the 'Maurya' dynasty kingdom (defeating the Nand dynasty king), there were some difference of opinions between Chanakya and other ministers of the Kingdom.

Those who wanted to leave me have already left. Those who want to leave me may also do so without any hesitation. But for achieving my objective, that which has helped me and which is stronger than thousands of soldiers - that my intelligence ('buddhi') - let it not leave me!!

See the confidence of Chanakya in himself! Apart from being self-confident, this subhaashita also teaches us that whatever we loose in life it is nothing... But let us not loose good mind/intellect and other noble qualities in ourselves.

248

दीर्घा वै जाग्रतो रात्रि: दीर्घ श्रान्तस्य योजनम् |
दीर्घो बालानां संसार: सद्धर्मम् अविजानताम्ज्ञन्ब्स्प;ज्ञन्ब्स्प; ||

Night sounds very long to the one who is awake all through the night. Little distance appears to be stretched to the one who is already tired of walking. (Similarly) Life sounds long to the people who do not know sat-dharma.

249

देहीति वचनद्वारा देहस्था पञ्च देवता: |
तत्क्षणादेव लीयन्ते र्धीह्र्रीश्र्रीकान्र्तिकीर्तय: ||

The words 'give me' (begging), cause five virtues (good qualities) go away from you, immediately: intelligence, elegance, prosperity, glow and fame.

250

यद्यत् परवशं कर्मं तत् तद् यत्नेन वर्जयेत् यद्यदात्मवशं तु स्यात् तत् तत् सेवेत यत्नत:

Try to avoid any work for which you have to depend on others. Try to finish the work fast for which you can do independently It does not mean that people should not co operate and do things together.

It just gives a word of caution that if you are dependent on others for something,

there is a chance that it will never get done or will be delayed. This is something which we experience frequently.

251

यस्य भार्या गॄहे नास्ति साध्वी च प्रिायवादिनी |
अरण्यं तेन गन्तव्यं यथाऽरण्यं तथा गॄहम् ||

A person whose wife lacks the good conduct (Is not a 'saadhvi') and sweet language, such a person should leave home and go to forest because for him, there should be no difference between a forest and his own home!

252

अकॄत्यं नैव कर्तव्य प्रााणत्यागेऽपि संस्थिते |
न च कॄत्यं परित्याज्यम् एष धर्म: सनातन: ||

The work which is not to be done (because it is bad) should not be done even if you have to loose your life. And the work which has to be done (because it is your duty) - should be continued to be done even if it costs your own life! This is the sanatana Dharma.

253

ध्यायतो विषयान् पुंस: संगस्तेषूपजायते |
संगात् संजायते काम: कामात् क्रोधोऽभिजायते ||

भगवद्गीता 262

“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises”. The attachment (and hence the desire to attain) for an object develops in the first place by perceiving it through the senses. When such desire is not fulfilled, then there comes anger in the heart (due to frustration of the desire) Therefore the best policy is to not even think about the sense objects and thus live simply and happily. For, the more one thinks, the more one desires; the more one desires, the more one gets frustrated, and the more one gets frustrated, the more one gets angry.

254

नात्यन्त गुणवत् किंचित् न चाप्यत्यन्तनिर्गुणम् उभयं सर्वकार्येषु दॄष्यते साध्वसाधु वा

There is no work which is good in all respects. There is no work bad in all respects. Both good and bad points are present in every work.

Om Tat Sat

(Continued ...)

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