Subhashitam (Pratinityam Subhashitam) -5

255

एकत: क्रतव: सर्वे सहस्त्रवरदक्षिणा |
अन्यतो रोगभीतानां प्रााणिनां प्रााणरक्षणम् ||

महाभारत

On one side is an act of performing 'Yadnya' and donating generously for the same and on the other side is an act of giving an helping hand to the poor/needy and curing the diseased ones. Both these acts will earn for you the same 'Punya'.

256

मातॄवत्परदारेषु परद्रव्येषु लोष्टवत् |
आत्मवत्सर्वभूतेषु य: पश्यति स पश्यति ||

Those who are 'dharmic' in nature (Have noble qualities), consider all the women (Except one's own wife) as mothers - consider other's wealth as dust (Have no intention to acquire other's wealth by any meanes) - and consider all the other living creatures like themselves (Equally love all the living creatures as one would love himself/herself)!

257

य: स्वभावो हि यस्यास्ति स नित्यं दुरतिक्रम: श्वा यदि क्रियते राजा तत् किं नाश्नात्युपानहम्

Whatever be the nature of a person, it is always very difficult to change. If a dog is appointed as King, even then he will not stop biting shoes. That is, he will keep on doing all the inferior things which he is otherwise used to.

258

नात्युच्चशिखरो मेरुर्नातिनीचं रसातलम् व्यवसायद्वितीयानां नात्यपारो महोदधि:

For a person who is seconded by activities (i.e. for a person who depends on his own efforts), peak of a mountain is not very high (is not hard to climb), bottom of earth (centre of earth) is not very deep and an ocean is not difficult to cross.

259

दूर्जन: परिहर्तव्यो विद्ययाऽलङ्कॄतोऽपि सन्ज्ञन्ब्स्प; |
मणिना भूषित: सर्प: किमसौ न भयङ्कर:ज्ञन्ब्स्प;ज्ञन्ब्स्प; ||

One should avoid crooked person even if he/she is educated. Isn't snake adorned with gem, dangerous?

260

सुखमापतितंज्ञन्ब्स्प; सेव्यं दु:खमापतितं तथा |
चक्रवत् परिवर्तन्ते दु:खानि च सुखानि चज्ञन्ब्स्प;ज्ञन्ब्स्प; ||

महाभारत

Take pleasure from the joys (in life) and also accept the sorrows; for joys and sorrows keep changing in a cycle.

261

अज्ञाम्प;ेभ्यो ग्रन्थिन:ज्ञन्ब्स्प; श्रेष्ठा: ग्रन्थिभ्यो धारिणो वरा: |
धारिभ्यो ज्ञाम्प;ानिन: श्रेष्ठा: ज्ञाम्प;ानिभ्यो व्यसायिन: ||

Those who can read books are better than the illiterates. Better than the readers of the book are those who also understand the meaning of the books. Better than those who understand the meaning of the books are the one who know / experience the supreme reality and even better are those who put in practice the knowledge that they have gained from the books!

262

उभाभ्यामेव पक्षाभ्यां शथा खे पक्षिणां गति: |
तथैव ज्ञाम्प;ानकर्मभ्यां जायते परमं पदम् ||

योगवा| 117

Just as the bird can fly high with the help of it's two wings, in the same way with the help of knowledge ('dnyaana') and duly performance of one's own duties ('karma') - one can attain the supreme reality.

263

मनसा चिन्तितंकर्मं वचसा न प्रकाशयेत् |
अन्यलक्षितकार्यस्य यत: सिद्धिर्न जायते ||

If you are thinking of doing some work, don't tell it (to others). If others get to know it, it won't succeed. There are some people who talk a lot and don't do much. Perhaps this Subhashit is meant or such people. Subhashitkar is telling us to 'do' rather than 'tell' your intentions to other.

264

गतेर्भंग: स्वरो हीनो गात्रे स्वेदो महद्भयम्ज्ञन्ब्स्प; |
मरणे यानि चि*नानि तानि चि*नानि याचके ||

Loosing balance while walking, talking in low voice (not able to talk properly), sweating, and fear, all this are signs found in a person who is about to die, same signs are found in yAchaka, i.e. a person who is asking help from others (a person who is dependent on others).

265

शुश्रूषा श्रवणं चैव ग्रहणं धारणं तथा |
उहापोहोर्थ विज्ञाम्प;ानं तत्वज्ञाम्प;ानं च धीगुणा: ||

Willing to listen, to actually listen, to understand what we listen, to be able to remember what we have listened, to be able to deduce some conclusions and put forth arguments, to be able to formalise and conclusively put forth the thought, knowledge of the around and Philosophy - these are the eight facets of 'buddhi'.

266

द्वयक्षरस् तु भवेत् मॄत्युर् , त्रयक्षरमं ब्रा*म शाश्वतम् |
'मम' इति च भवेत् मॄत्युर, 'नमम' इति च शाश्वतम् ||

महाभारत शांतिपर्व

'mR^ityu' (Death) is a two letter word while 'brahma' (The ultimate reality) - the non-perishable - is a three letter word. The word 'mama' (Mine) is also a two letter word and thus will lead you to 'mR^ityu' - but the word 'namama' (Not Mine) is a three letter word and will thus lead you to the 'brahma' (The ultimate reality)! Nothing in this world "is mine" - I am not the "owner/creator" of any thing in this world - "idam na mama" (This is not mine) - I am only an care taker or trustee of the so-called things owned by me! One should think and act keeping this in mind.

267

रविरपि न दहति तादॄग् यादॄक् संदहति वालुकानिकर: अन्यस्माल्लब्धपदो नीच: प्रायेण दु:सहो भवति

Direct Sun (light) does not burn us (our skin) as much as a hot sand dune does. (Similarly) A mediocre person who becomes great (or powerful) due to another person (like sand dune getting hot due to Sunlight) is often annoying.

268

क्वचिद्भूमौ शय्या क्वचिदपि पर्यङ्कशयनं ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; क्वचिच्छाकाहारी क्वचिदपि च शाल्योदनरुचि: क्वचित्कन्थाधारी क्वचिदपि च दिव्याम्बरधरो ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; मनस्वी कार्यार्थी न गणयति दु:खं न च सुखम्

Sometimes he will sleep on floor, sometimes on bed. Sometimes he will eat vegetables, sometimes rice and bread. Sometimes he will wear worn cloths, sometimes very rich cloths. A person who is dedicated for a certain cause/work is never bothered of (such external) difficulties of facilities. In short, a devoted person is unaffected by all the things which are not related to his cause.

269.

रामो राजमणि: सदा विजयते रामं रमेशं भजे रामेणाभिहता निशाचरचमू रामाय तस्मै नम: रामान्नास्ति परायणं परतरं रामस्य दासोस्म्यहम् रामे चित्तलय: सदा भवतु मे भो राम मामुद्धर ||

रामरक्षा स्तोत्र

Rama, the jewel among the kings, Him I worship, by Him the hordes demons have been destroyed, to him is said my prayer, beyond Him there is nothing to be worshipped, His servant I am, my mind is totally absorbed in Him, O Ram, please lift me up. (The speciality of this verse from rAmarakSha is, it gives all the eight declensions of the singular word rAma. Hats off to the composer, Budhakaushik Rishi)

270

मनोजवं मारूततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् |
वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शरणं प्रपद्ये ||

रामरक्षा स्तोत्र

I take refuge in the lord Hanuman who is as fast as the mind, equals his father, the wind-God, in speed, is the master of the senses, the foremost amongst the learned, the leader of the Monkey forces and the great messenger of Shri Rama .

271

आचाराल्लभते ह्मयु: आचारादीप्सिता: प्राजा: |
आचाराद्धनमक्षय्यम् आचारो हन्त्यलक्षणम् ||

मनु|4156

Good conduct gives long life, desired well-behaved progeny and ever-lasting wealth (i.e. prosperity). so also by good conduct other defects are destroyed. (i.e.They become ineffective.) The suBAshikAr wants to stress that achieving all the good things in the life does not depend on others but rather than on the 'individual' only! And the method is also very simple - "Good Conduct" !

272

शोचन्ति जामयो यत्र विनश्यत्याशु तत्कुलम् |
यत्रैतास्तु न शोचन्ति ह्मप्रासीदन्ति) वर्धते तद्धि सर्वदा ||

मनु| 357

The family in which women folks (such as mother, wife, sister, daughter etc.) are full of sorrow that family meets its destruction very soon; while the family in which thay have not to grieve is always prosperous. Gender equality etc. are the terms evolved in last few hundred years. But here in Hindu's ancient literature one can find not just dry words but sincere and pure feelings for making entire humankind happy.

273

अप्रकटीकॄतशक्ति: शक्तोपि जनस्तिरस्क्रियां लभते निवसन्नन्तर्दारुणि लङ्घ्यो व*िनर्न तु ज्वलित:

Strength of a powerful person is ignored if he does not show it to others (if others areunaware). As far as energy is stored in wood, no body is bothered about it. But when same wood starts burning, they are scared of that.

274

विक्लवो वीर्यहीनो य: स दैवमनुवर्तते वीरा: संभावितात्मानो न दैवं पर्युपासते

A powerless timid person believes in fortune (i.e. relies on external forces for his own progress). A powerful person with self esteem does not give any importance to fortune. This subhashita tells us that a person himself is responsible for whatever happens in his life. So he must 'act' if he wants to do any progress. He can not blame his fortune.

275

यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तव: |
तथा गॄहस्थमाश्रित्य वर्तन्ते सर्व आश्रमा: ||

मनु| 377

Just as, (in this world) all the (living) beings exist, depending on (with the help of) air (vAyu), in the same way, all the other stages of life (i.e. Ashramas) exist depending on the stage of a house-holder (i.e. Grhasthashrama).

276

नारीकेलसमाकारा _श्यन्तेपि हि सज्ज्ना: |
अन्ये बदरिकाकाश बहिरेव मनोहर: ||

The good ('sajjan') people are like a coconut - Harsh/Rough from outside but very soft and sweet from inside. In contrast the bad ('durjan') people are like berry - only soft from outside, but hard from inside! Just as coconut does not 'look' nice, the 'sajjan' people at first sight may seem to be harsh in their talk and attitude - But in reality their mind is pure. The 'durjan' people may 'look' nice with their sweet talk, but in their minds they will be crooked. What this suBAshita teaches us is that don't be 'nice' and 'good' in your external look - that is not important, but be 'nice'/'good'/'sweet'/'pure' from inside - from your mind. After all beauty is God given - whereas it is in one's hand to make one's mind more and more beautiful!

277

वॄत्तं यत्नेन संरक्षेद् वित्तमायाति याति च |
अक्षीणो वित्तत: क्षीणो वॄत्ततस्तु हतो हत: ||

One shall protect his 'sheela' (good character) with efforts (not his wealth), money can be earned and lost (i.e. money is not stable, you have it today tomorrow you may lose it). A wealthy person without a good character is as good as dead.

278

तर्काे प्रतिष्ठ: श्रुतयो विभिन्ना ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; नैको मुनिर्यस्य वच: प्रमाणम् धर्मस्य तज्ञल्त;वं निहितं गुहायां ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; महाजनो येन गत: स पन्था:

This is by Dharamaraja in Mahabharata. It tells us how difficult it is to decide what is good or bad. Logic is unstable (i.e. one can draw any conclusions depending on his knowledge and intelligence, and these conclusions may change greatly due to slight changes in available knowledge). Shruti or Veda will give different opinions (different Vedas will have conflicts over an issue). Every Rishi/Muni will have his own opinion, and there is nothing to believe that one is better than another. Philosophy of dharma is very difficult to understand. So, the path followed by great persons, is the right path.

279

सुखंज्ञन्ब्स्प; शेते सत्यवक्ता सुखंज्ञन्ब्स्प; शेते मितव्ययी |
हितभुक् मितभुक् चैव तथैव विजितेन्द्रिय: ||

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;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; चरक

The one who speaks truth, one who spends less, One who eats nutritional food in limited quantity and the one who has conquered the senses, gets peaceful sleep.

280

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ |
धर्मं चाप्यसुखोदर्कं लोकनिकॄष्टमेव च ||

मनु

Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to Dharma (the sacred law); and even Dharma, which may cause pain in future (or result in pain in future) and is condemned by the people or is offensive to the people.

This suBAshita by Maharshi Manu proves the broad mindedness of the Hindu Culture. Ofcourse The 'Dharma' referred here is the 'Yuga-Dharma' and not the 'Sanatan' Dharma. This provision in our culture to frame the new 'Yuga-Dharma' which is relevant for that 'Yuga' (Period) is what has helped our culture to be always relevant in all the 'Yugas'. We don't say that the laws made by some 'great' person/'holy' book - one thousand years ago should be valid and implemented even today! The flowing water is always fresh while the still water develops insects and bacterias!

More on 'Dharma' in suBAshita Nos. 17,67,140,144,235.

281

श्रद्धाभक्तिसमायुक्ता नान्यकार्येषु लालसा: |
वाग्यता: शुचयश्चैव श्रोतार: पुण्यशालिन: ||

Those listeners only are meritorious, who have faith and devotion and have no further desire except grasping the subject, have control over their speech and are holy (or pure).

We ourselves may have commented many times on the speech of some Lecturer/'Kirtan-Kaar'/Social Workers/Good Politicians etc. and may have pointed out the mistakes in the speech and that of the person also! But this suBAshita is for Listeners! Without the qualities mentioned in the suBAshita, the listener or the seeker cannot really "Realize" or "Live" the Truth/Philosophy that the orator is trying to explain. Even being a Good Listener is so difficult!

282

भेदे गणा: विनश्येयु: भिन्नास्तु सुजया: परै: तस्मात् संघातयोगेन प्रयतेरन् गणा: सदा

In ancient India, there were states called 'gaNarAjya'. These states did not have any king, and were governed by government similar to present democracy. This subhashita is about such gaNarAjya. Whenever unity in unions (societies or gaNarAjya) is broken, they get destroyed, because if they are not united, it is easy for their enemies to conquer them. That's why unions (societies) should always try to be united. We can find many subhashitas in Sanskrit or in other Indian languages that tell us importance of unity in general, and with respect to defence. If we turn pages of our history, we will find that India was, and is, strong in all respects. But, we have a serious lacking, that is devoid of unity, which helps our enemies. Everyone of us should try to help our motherland by uniting our brothers.

283

परवाच्येषु निपुण: सर्वो भवति सर्वदा आत्मवाच्यं न जानीते जानन्नपि च मुह्मति

Every one is always expert in finding out (and talking about) falts/shortcommings of another person. He either does not know his own faults or even after knowing he keeps quiet about it.

284

गौरवं प्राप्यते दानात् न तु वित्तस्य संचयात् |
स्थिति: उच्चै: पयोदानां पयोधीनां अध: स्थिति: ||

Fame is obtained by donating (giving) money, not collecting it. Clouds (givers of water) have a high position whereas the seas (reservoirs of water) have a low position.

285

नारून्तुद: स्यादार्तोपि न परद्रोहकर्मधी: |
ययास्योद्विजते वाचा नालोक्यां तामुदीरयेत् ||

विदूरनीति

Let him not, even though pained by others (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter words, which would pain others and prevent him from gaining heaven.

286

कर्पूरधूलिरचितालवाल: कस्तूरिकापंकनिमग्ननाल:, गंगाजलै: सिक्तसमूलवाल: स्वीयं गुणं मुञ्चति किं पलाण्डु:

If an onion plant is grown in camphor bed, musk is used as a soil for it, or it is watered with Ganga-jala (the holiest of the waters), will it give up its characteristic pungent odour? The central idea is that a person's basic character remains the same, no matter what efforts you take to change him.

287

जलबिन्दुनिपातेन क्रमश: पूर्यते घट: स हेतु: सर्वविद्यानां धर्मस्य च धनस्य च

If water is added to a vessel drop by drop, it gets filled slowly. Similarly, knowledge, dharma (punnya, virtuous deeds), and wealth are to be earned slowly. This subhashita says that don't ever miss to gain a small amount of knowledge, dharma or wealth, because any small amount actually adds in your treasure.

288

सेवक: स्वामिनं द्वेष्टि कॄपणं परुषाक्षरम् आत्मानं किं स न द्वेष्टि सेव्यासेव्यं न वेत्ति य:

A servant hates his master if the master is miser and rough in talking. Why doesn't he hate himself as he can not judge who is worthy of serving and who is not? Normally people tend to blame the surroundings for their sufferings. Most of the times the cause of trouble is oneself and not his surroundings.

289

ऐक्यं बलं समाजस्य तदभावे स दुर्बल: तस्मात ऐक्यं प्रशंसन्ति दॄढं राष्ट्र हितैषिण:

Unity is the strength of any society and it (society) is weak without unity. Hence wellwishers of the nation strongly praise unity.

290

का त्वं बालेज्ञन्ब्स्प;ज्ञन्ब्स्प; कान्चनमाला कस्या: पुत्रीज्ञन्ब्स्प;ज्ञन्ब्स्प; कनकलताया: ||

हस्ते किं तेज्ञन्ब्स्प;ज्ञन्ब्स्प; तालीपत्रं का वा रेखाज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; क ख ग घ ||

Who are you, little girl ? : ( My name is) kAnchanamAlA. Whose daughter are you ? : ( I am the daughter of) kanakalatA. What is it in your hand ? : the palm-leaf ( used as a slate or writing pad). What is the written there (on it) ? (alphabets) ka kha ga gha

291

अप्यब्धिपानान्महत: सुमेरून्मूलनादपि |
अपि वहन्यशनात् साधो विषमश्चिज्ञल्त;ानिग्रह: ||

O good man! The control over mind is more difficult than drinking the water of entire ocean, uprooting the Meru mountain and also licking or eating the fire . (The control over the mind is more difficult than all the impossible things mentioned above). But then the question of how to make this impossible task - possible is unanswered by this subhaashita.

292

अधीत्य चतुरो वेदान् सर्वशास्त्राण्यनेकश: |
ब्रम्ह्मतत्वं न जानाति दर्वी सूपरसं यथा ||

Mere reading of the four vedas and all the shastras number of times, is not enough for obtaining the real knowledge of Brahman (Realisation of the supreme being), Just as a spoon in a vessel used for serving, does not get the taste of the thing served from that pot. (For realisation of highest principle, listening the shastras, meditating on them, and their constant study, observing of the restrictions etc. are necessary.)

293

यस्य चिज्ञल्त;ां निर्विषयं )दयं यस्य शीतलम् |
तस्य मित्रं जगत्सर्वं तस्य मुक्ति: करस्थिता ||

He, whose mind is free from objects of senses and whose heart is calm (free from passion, anger, greed etc.), entire world is his friend and liberation or emancipation is as if in his hand only. (He is as good as liberated).

294

अज्ञाम्प;ान तिमिरांधस्य ज्ञाम्प;ानांजन शलाकया चक्षुरुन्मिलितं येन तस्मै श्री गुरवे नम:

Salute to the guru, who opens eyes of a person blind due to darkness of ignorance, by knowledge (GYAna). Guru is one of the most honourable personalities in Indian (Hindu) tradition. This Subhashita demonstrates Guru's role in one's life. Difference between an ignorant person and a knowledgeable person is stated as difference between a blind and a person with normal eyesight. Guru is a person who gives sight to otherwise blind person. On the day of Ashaadh pournima (full moon day in Ashaadh month of Hindu calendar), called Guru pournima, Hindu's show their respect to their Guru by sacrificing something for him.

295

क्षमा शस्त्रं करे यस्य दुर्जन: किं करिष्यतिज्ञन्ब्स्प; |
अतॄणे पतितो वन्हि: स्वयमेवोपशाम्यति ||

What can a wicked person do to someone who has the weapon of fogivance in his hands ? Fire fallen on ground without any grass extinguishes by itself.

296

ग्रन्थानभ्यस्य मेघावी ज्ञाम्प;ान विज्ञाम्प;ानतत्पर: |
पलालमिव धान्यार्थी त्यजेत् सर्वमशेषत: ||

An intelligent man, eager to have knowledge and wisdom, studies the books and discards what is unimportant, grasping the essence (only) just as a farmer abandons useless husk completely and picks essential grains only.

297 असूयैकपदं मॄत्यु: अतिवाद: श्रियो वध: |
अशुश्रूषा त्वरा श्लाघा विद्याया: शत्रवस्त्रय: ||

In case of a student envy is (sudden) death, to much talking is the destruction of wealth. Unwillingness to serve, haste and boasting (or self-praise) these are enemies of learning.

298

नालसा: प्राप्नुवन्त्यर्थान न शठा न च मायिन: न च लोकरवाद्भीता न च शश्वत्प्रतीक्षिण:

A lazy person can never earn wealth (or he can never achieve any thing), neither a wicked person, nor a rogue. The one who worries about others' reactions about his deeds, and the one who waits for long time (for good opportunity) also can not earn wealth. A person must be very active, honest, loyal, confident and quick in actions, in order to achieve his goal.

299

दातव्यं भोक्तव्यंज्ञन्ब्स्प; धनविषये संचयो न कर्तव्य: |
पश्येह मधुकरीणां संचितार्थ हरन्त्यन्ये ||

It should be given(donated) or enjoyed and spent. As far as money is concerned it should never be stocked up. Look here, the collected savings of the bees are stolen by others.

300

या कुन्देन्दुतुषारहारधवला या शुभ्रवस्त्रावॄता , या वीणावरदण्डमण्डितकरा या श्वेतपद्मासना |
या ब्रह्माच्युतशङ्करप्रभॄतिभिर्देवै: सदा वन्दिता , सा मां पातु सरस्वती भगवती नि:शेषजाड्यापहाज्ञन्ब्स्प; ||

The one who is as white (beautiful) as kundapushpa ( jasmine or lily flower-two from two different dictionaries), moon or a garland of dewdrops, whose attire is white, whose hand is decorated with Veena (a string instrument), who is sitting on a white lotus, who is always worshipped by Gods like BrahmA, VishNu and Mahesh, Let the Godess SaraswatI, who puts an end to lethargy, protect me!

1                  301-400

300

या कुन्देन्दुतुषारहारधवला या शुभ्रवस्त्रावॄता , या वीणावरदण्डमण्डितकरा या श्वेतपद्मासना |
या ब्रह्माच्युतशङ्करप्रभॄतिभिर्देवै: सदा वन्दिता , सा मां पातु सरस्वती भगवती नि:शेषजाड्यापहाज्ञन्ब्स्प; ||

The one who is as white (beautiful) as kundapushpa ( jasmine or lily flower-two from two different dictionaries), moon or a garland of dewdrops, whose attire is white, whose hand is decorated with Veena (a string instrument), who is sitting on a white lotus, who is always worshipped by Gods like BrahmA, VishNu and Mahesh, Let the Godess SaraswatI, who puts an end to lethargy, protect me!

301

कस्यचित् किमपि नो हरणीयं मर्मवाक्यमपि नोच्चरणीयम् |
श्रीपते: पदयुगं स्मरणीयं लीलया भवजलं तरणीयम् ||

One should never steal others belongings. One should never utter a harsh word about another person (especially something which exposes his deficiencies). One should think about holy feet of Vishnu (one shold worship Vishnu from heart). If one does this, he can attain moksha easily.

302

बुधाग्रे न गुणान् ब्राूयात् साधु वेत्ति यत: स्वयम् |
मूर्खाग्रेपि च न ब्राूयाद्धुधप्रोक्तं न वेत्ति स: ||

Do not tell your good qualities to a wise person, he will know them or will find them out. Also, do not tell your good qualities to an idiot person, because he will not be able to undertand them. One does not need to advertise himself Those who can appreciate your qualities, will find out by themselves. Others are not worth paying attention, as they can not understand your greatness. The current era of advertisement (actually, advertising more than what one has) gives exactly opposite message. But our culture, since ancient times, believe in this subhashita. There is more emphasis on 'doing' rather than 'telling' what you did.

303

के शवं पतितं दॄष्ट्वा पाण्डवा हर्षनिर्भरा: |
रूदन्ति कौरवा: सर्वे हा हा के शव के शव ||

Hold your breath, if you have tried interpreting this shloka !! Correct interpretation of words is of great importance in Sanskrit language!

Notice that ke and shava have been separated. The word "ka" means water (among several other meanings). Hence ke means ‘in water’. pANDava also means fish and kaurava also means crow. Hence the interpretation is : Seeing the corpse (shava) fallen in water, the fish were overjoyed. All the crows, however, started crying .. " O the corpse in water !!"

304

गुरोरप्यवलिप्तस्य कार्याकार्यमजानत: |
उत्पथं प्रातिपन्नस्य न्याय्यंज्ञन्ब्स्प; भवति शासनम् ||

महाभारत

A preceptor or an elderly person, if puffed up with pride,if unable to discriminate between the proper and improper thing to be done, and has taken to a wrong path, punishment in his case is just. (No need to feel the 'weight' of the past greatness of that person!)

305

यद्यद् राघव संयाति महाजनसपर्यया |
दिनं तदेव सालोकं श,,,,,,,ेषास्त्वन्धदिनालया: ||

O descendant of raghu, whatever day is spent in the service of great men, that is a real day. Other days are the abode of darkness, (even though there is day-light they are wasted. They do not deserve to be termed a day).

306

यमो वैवस्वतो राजा यस्तवैष )दि स्थित: |
तेन चेदविवादस्ते मा गंगा मा कुरून् व्राज ||

If you are not at variance with (i.e have no difference of opinion with ) God Yama, the son of Vivasvat, who dwells in your heart, you need not either visit the Ganges nor go to the (holy) land of kurus (for expiration of your sins).

307

किम् कुलेन विशालेन विद्याहीनस्य देहिन: |
अकुलीनोऽपि विद्यावान् देवैरपि सुपूज्यते ||

What is use of a person who is born in high clan (vishAla kula ) but is devoid of Knowledge (VidhyAhIna) . (i.e. how does it matter even if a person is born in respected family, if he is devoid of knowledge).If a person is knowledgeable, then he is worshipped even by Gods, even if he is born in a low clan.

308

पत्रं नैव यदा करीरविटपे दोषो वसन्तस्य किम् नोलूकोऽप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् धारा नैव पतन्ति चातकमुखे मेघस्य किं दूषणम् यत् पूर्वं विधिना ललाटलिखितं तन्मार्जितुं क: क्षम: ऽऽ

KarIr tree ( a leafless tree that is found in deserts) does not blossom (even during Spring); how is the Spring responsible for that? Can you blame the Sun, for the Owl can not see during the day ? The cloud can not be blamed if the rain water does not fall in the beak of Chatak bird (a bird who supposedly drinks only the rain water that falls into his beak). Who can change (erasee) the fate (written on one's forehead) ?

309

यथा हि पथिक: कश्चित् छायामाश्रित्य तिष्ठति |
विश्रम्य च पुनर्गच्छेत् तद्वद् भूतसमागम: ||

महाभारत

As a certain traveller remains under a shade (of some tree) and having refreshed himself again goes on (his journey), so does the company of living beings.

313

यदीच्छसि वशीकर्तुंं जगदेकेन कर्मणा |
परापवादससेभ्यो गां चरन्तीं निवारय ||

चाणक्य

If you want to make this world obidient just by doing one thing, then chase off the cow (the toungue) grazing the field of grains (of blaming, cursing others) Do not curse, criticize others.

314

गुरूशुश्रूषया विद्या पुष्कलेन धनेन वा |
अथवा विद्यया विद्या चतुर्थो न उपलभ्यते ||

Knowledge (is acquired) by serving the teacher, or by a lot of money or by (exchange of) knowledge. A fourth (path) is not available.

315

यथा खनन् खनित्रेण नरो वार्यधिगच्छति तथा गुरुगतं विद्यां शुश्रूषुरधिगच्छति

Just as a person gets water after digging earth with a spade, so also a student who serves his guru gets knowledge.

316

यदि सन्ति गुणा: पुंसां विकसन्त्येव ते स्वयम् न हि कस्तूरिकामोद: शपथेन विभाव्यते

If a person has good qualities, they spread by themselves (others get to know about his qualities automatically, he does not have to advertise them).

(As) aroma of musk does not need an oath (it proved by itself).

317

यथा काष्ठं च काष्ठं च समेयातां महोदधौ |
समेत्य च व्यपेयातां तद्वद् भूतसमागम: ||

महाभारत

Just as two pieces of wood come together in the great ocean (by the stroke of a wave) and after coming together separate, so does the association of living beings.

318

यस्यास्ति वित्तं स नर:कुलीन: स पण्डित: स श्रुतवान् गुणज्ञाम्प;: |
स एव वक्ता स च दर्शनीय: , सर्वे गुणा: काञ्चनमाश्रयन्ते ||

नीतिशतक

The one who is wealthy is (considered to be) of high descent. He is the one who is (assumed to be) scholar, famous, having ability to distinguish good qualities; orator and people would want to see him. All the good qualities are (considered to be) possessed by the affluent.

319

यद्धात्रा निजभालपट्टलिखितं स्तोकं महद् वा धनम् तत् प्राप्नोति मरूस्थलेऽपि नितरां मेरौ ततो नाधिकम् तद्धीरो भव , वित्तवत्सु कॄपणां वॄत्तिं वॄथा मा कॄथा: कूपे पश्य पयोनिधावपि घटो गॄह्णाति तुल्यं पय: नीतिशतक

Whatever little or more wealth is written on one’s forehead; one will get it even in the desert. Will not get more even if one goes to Meru (name of a mythological mountain).

Be patient, do not show poverty to the wealthy. Look, the pot can take equal amount of water from a well or from the ocean.

320

नाम्भोधिरर्थितामेति सदाम्भोभिश्च पूर्यते |
आत्मा तु पात्रतां नेय: पात्रमायान्ति संपद: ||

विदुरनीति

An ocean never begs (for water), yet it is always full of water. If one makes oneself worthy, riches come to that worthy person by themselves (with their own accord).

321

बहीव्मपि संहितां भाषमाण: न तत्करोति भवति नर: प्रामज्ञल्त;ा: |
गोप इव गा गणयन् परेषां न भाग्यवान् श्रामण्यस्य भवति ||

धम्मपद 219

If a man, recites even a large portion of sacred text, but being heedless (negligent) does not put in to practice, he has no share in the ascetic life; He is like a cowherd who counts the cows of others (i.e. he is not the owner of the cows).

322

वने रणे Xात्रुजलाग्निमध्ये महार्णवे पर्वतमस्तके वा |
सुप्तं प्रमत्तं विषमस्थितं वा रक्षन्ति पुण्यानि पुरा कॄतानि ||

नीतिशतक

When one is trapped in the middle of a jungle ,in the war, in the midst of enemies, water/flood or fire, in the ocean or on the mountains; while sleeping, in unconsciousness, or in (any kind of) odd situation - The good deeds that one might have done in the past, protect oneself.

323

न कालो दण्डमुद्यम्य शिर: कॄन्तति कस्यचित् |
कालस्य बलमेतावत् विपरीतार्थदर्शनम् ||

महाभारत 28111

The time does not kill a person by weapons, but it destroys the thinking capability of a person and makes that person follow a wrong path - which ultimately leads to the destruction of that person. Corrupting the intellect is really the power of time!

324

संगच्छध्वं संवदध्वं सं वो मनांसि जानताम् |
देवा भागं यथा पूर्वे सञ्जानाना उपासते ||

Oh men! Go together harmoniously; speak together; understand each other's minds; Just as gods from ancient times, having known each other's minds did the job come to their lot, religiously, so you too act.

325

मध्विव मन्यते बालो यावत् पापं न पच्यते |
यदा च पच्यते पापं दु:खं चाथ निगच्छति धम्मपद 56

As long as a sin is not mature (does not get ripe) so long an ignorant person considers it sweet like honey; but when the sin ripens he has to suffer it's consiquences. (has to suffer the misery, resulting from it).

326

तावज्जितेन्द्रियो न स्याद् विजितान्येन्द्रिय: पुमान् |
न जयेद् रसनं यावद् जितं सर्वं जिते रसे ||

श्रीमद्भागवत 11821

A man conquering all the other senses, as long as, he does not control the organ of taste (tongue), so long he cannot be called self-controlled. He becomes self-controlled (fully) with the control of the desire for taste in food.

327

द्वावेव चिन्तया मुक्तौ परमानन्द आप्लुतौ |
यो विमुग्धो जडो बालो यो गुणेभ्य: परं गत: ||

भागवत 1194

There are two (persons in this world), who are free from anxiety and filled with great delight: An ignorant child, without any activity and an ascetic beyond the three Gunas (i.e. Prakrti) - i.e. who has attained god.

328

न तथा तप्यते विद्ध: पुमान् बाणै: सुमर्मगै: |
यथा तुदन्ति मर्मस्था ह्मसतां पुरूषेषव: ||

भागवत 11233

A man, having his body well pierced by the arrows is not pained (tormented) so much, as he suffers, when his mind is cut to the quick by shaft-like harsh words of the wicked.

329

न कश्चिदपि जानाति किं कस्य श्वो भविष्यति अत: श्व: करणीयानि कुर्यादद्यैव बुद्धिमान ||

Nobody knows, tomorrow what will happen to whom. Therefore, the wise, finish tomorrow’s work today itself.

330

वयमिह परितुष्टा वल्कलैस्त्वं दुकूलै: सम इह परितोषो निर्विशेषो विशेष: |
स तु भवति दरिद्रो यस्य तॄष्णा विशाला मनसि च परितुष्टे कोऽर्थवान को दरिद्र: ||

A yogi says to a king: “We are here (in a hermitage) content with a garment, made of barks, while you are with your silken garments. Our contentment is the same. There is no difference whatever. He, who has abundant desire, is poor. When there is contentment in the mind, who is rich and who is poor?

331

न ह्मम्मयानि तीर्थानि न देवा मॄच्छिलामया: |
ते पुनन्त्युरूकालेन दर्शनादेव साधव: ||

भागवत 104831

The holy places of water and idols of gods made out of stone do not purify the devotees immediately. They purify men after a long-standing adoration. But saints do so by a mere sight (as soon as devotees see them).

332

ब्राम्हण: सम_क् शान्तो दीनानां समुपेक्षक: |
स्त्रवते ब्रम्ह तस्यापि भिन्नभाण्डात् पयो यथा ||

भागवत 41441

If a brahmin with even (sama) attitude towards all (Samadrsti) does not act for giving relief to the weak (and opressed), it may be considered that, that brahmin has lost his Brahma lusture (energy), just like the milk(or water) streaming (or leaking) out from a pot that is leaking.

333

दैवमेवेह चेत् कतर्ॄ पुंस: किमिव चेष्टया |
स्नानदानासनोच्चारान् दैवमेव करिष्यति ||

This subhashita is for them who believe in luck or fortune rather than their own capabilities. It says, if luck only is doing all your work, then why do you need to do anything? Your luck will also do your day to day activities like taking bath, giving donations, sitting and talking. Moral: don’t rely on fortune or other such things, rely on your own strengths.

334

कार्यमण्वपि काले तु कॄतमेत्युपकारताम् |
महदप्युपकारोऽपि रिक्ततामेत्यकालत: ||

Even a very small thing done for somebody is very helpful if done at a proper time. But if one does not do it at a proper time (does it when it is not called for), then a (apparently) big favour to a person will be in vain.

335

यो यमर्थं प्रार्थयते यदर्थं घटतेऽपि च |
अवश्यं तदवाप्नोति न चेच्छ्रान्तो निवर्तते ||

If a person wants something, and if he makes efforts to achieve it - without getting tired - then no doubt he gets it.

336

यदजर््िातं प्राणहरै: परिश्रमै: मॄतस्य तद् वै विभजन्ति रिक्थिन: |
कॄतं च यद् दुष्कॄतमर्थलिप्सया तदेव दोषापहतस्य कौतुकम् ||

गरूडपुराण

Whatever is earned by a person, by lethal hard work, the descendants divide it amongst themselves, when he/she dies. (However) the wrong deeds done by the sinner for gaining the wealth; accompany him/her. (He/she has to face the consequences. The sins are not inherited).

337

त्यजेत् क्षुधार्ता जननी स्वपुत्रं , खादेत् क्षुधार्ता भुजगी स्वमण्डम् |
बुभुक्षित: किं न करोति पापं , क्षीणा जना निष्करूणा भवन्ति ||

चाणक्य

Starving mother might leave her own son, starving snake might eat her own eggs, What sin can a starved not do? People, who are helpless, get merciless when its a question of life and death for them.

338

अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्य: कुशलो नर: |
सर्वत: सारमादद्यात् पुष्पेभ्य इव षट्पद: ||

A wise person should gather only important parts (gist) of knowledge from all 'shaastras' (because they are many and it is impractical to learn everything in depth) - juts as a bee gathers (only) honey from all types of flowers (and does not collect flowers).

339

न अन्नोदकसमं दानं न तिथिद्र्वादशीसमा |
न गायत्रया: परो मन्त्रो न मातु: परदैवतम् ||

Giving water and food is the best amoung various donations. 'dwadashi' is the most auspicious amoung all the days. 'Gayatri Mantra' is the best amoung all the 'Mantras' and mother is superior over all the Gods. ['dwadashi' - 12th day of a fortnight - In Hindu system of calendar a 'dwadashi' comes twice in a month - once in the 'shukla paksha' when moon is in the waxing phase and once in the 'krishna paksha' when moon is in the wanning phase.]

340

यत्र नार्य: तु पूज्यन्ते रमन्ते तत्र देवता: |
यत्र एता: तु न पूज्यन्ते सर्वास्तत्र अफला: क्रिया: ||

मनुस्मॄति

Where women are adored and given respect, the Gods like to stay in such places. But where women are given ill-treatment, at such places no work is successful because of absence of Gods.

Om Tat Sat

(Continued ...)

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