संस्कृत सुभाषितानि 001-100

1
अग्नि: शेषं ऋण: शेषं शत्रु: शेषं तथैव च
पुन: पुन: प्रवर्धेत तस्मात् शेषं न कारयेत्


Agni (fire) , Rna( runa-loan), shatru(enemy), if remain even in small trace(shasham) will grow again(punah punah pravardheta), so finish them completely(tatah shesham na karayet).

2
पॄथ्वीव्यां त्रीणि रत्नानि जलम् अन्नम् सुभाषितम्
मूढै: पाषाणखण्डेषु रत्नसंज्ञा प्रदीयते

There are three jwels in this earth. They are water, food and Subhaashita!! But the Fools call the pieces of rocks as Jewels! Subhaashitaa are nothing but the collection of vast experiences of people or in other words wise sayings.

3
न अभिषेको न संस्कार: सिंहस्य क्रियते वने
विक्रमार्जितसत्त्वस्य स्वयमेव मॄगेंद्रता


There is no official coronation (RaajyaBhishekh) ceremony held to declare that lion is the king of jungle. He becomes king by his own attributes and heroism ('Parakram').

4
वनानि दहातो वन्हे सखा भवति मारूत: स एव दीप नाशाय कॄशे कस्यास्ति सहॄदम्


When it cathes fire in forest, wind is there to assist it.(sakha bhavati marutah). Same wind destroys a small lamp(sa eva deep nashayay). If one dosen't have power/wealth, he dosent have friends (krshe kasyaasti sahrdam ). The above Subhaashita is very much applicable from the national point of view. One will support you if you are powerful or else the same will destroy you. So the only alternative with us is to become a mighty and powerful nation in the world.

5
विद्या विवादाय धनं मदाय शक्ति: परेषां परिपीडनाय
खलस्य: साधो: विपरीतम् एतद ज्ञानाय दानाय च रक्षणाय


A crooked man's (Durjan) Knowledge (Vidya) is used by him only for the arguments (ViVaad), his Wealth (Dhanam) results in him becomming an egoistic (Madaaya) person and his Power (Shakthi) is used just to trouble others (Paripidaanaaya). The opposite is true for a good man (sajjan). His Knowledge (Vidya) is used for good purposes, his wealth is used to donate (Daanaaya) it to others and his power/might is used to protect (Rakshanaaya) the weak.

6
दुर्बलस्य बलं राजा, बालानां रोदनं बलम्
बलं मूर्खस्य मौनित्वं, चौराणाम् अनॄतम् बलम्

The strength (Balam) of the weak (Durbal) is King (Raja) [The king is expected to protect the weak]. Crying(Rodanam) is the strength of a small child [Parents accede to the child's demand due to the child's crying. Thus crying is the strength of a child as it can get what it desires by crying!]. Not expressing the views is the strength of an unintillegent person! [People think that the person talks less, which is considered as a good habit] And telling lies is the strength of a thief [ Thieves get away with their crimes by their art of telling the untruth]. Let's identify our strengths!!

7
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च अजापुत्रं बलिं दद्यात् देवो दुर्बलघातक:


Horse (Ashwam)? - No, Elephant (Gajam)? - No, Tiger (VyaGhram)?? - No,Not at all!! Only the baby goat (AjaaPutram) is sacrificed during any ritual. Conclusion is that even God does not protect the weak!!

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 वसुधेेैव 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 disappeares from man's mind!!

15
कुलस्यार्थे त्यजेदेकम् ग,ाम्स्यार्थे कुलम्त्यजेत्
ग,ामं जनपदस्यार्थे आत्मार्थे पॄथिवीम् त्यजेत्


sacrifice your own interest for sake of your family, sacrifice family for village, sacrifice village for cause of nation and sacrifice everything for Atma.

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:धमो^ धारयते प्रजा:
यस्याद्धारणसंयुक्तं स धर्म अिति निश्चय:


The word "dharma" is derived from verb "dharaNa". 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 हितंवदेत्
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 राजाऽऽसीत् न दण्डयो न च दाण्डिक:
धर्मेणैव प्रजास्सर्वा रक्ष्न्ति 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: जन्मभूमिXच स्वर्गादपि गरियसी


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 beautyful 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.

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


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

92
कुसुमं वर्णसंपन्नंगन्धहीनं न शोभते
न शोभते क्रियाहीनं मधुरं वचनं तथा


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

93
उत्साहो बलवानार्य नास्त्युत्साहात्परं बलम्
सोत्साहस्य च लोकेषु न किंचिदपि दुर्लभम्


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

94
यस्य नास्ति स्वयं प्रज्ञा शात्रं तस्य करोति किम्
लोचनाभ्याम् विहीनस्य दर्पण: किं करिष्यसि


What is use of knowledge to a person who does not have intellectual capacity? what is use of mirror to a person who is blind? Here, the subhAShitkAr has given an excellent analogy. He says that, knowledge is like a mirror, which reflects world in it. Indeed knowledge is something through which we perceive the world. The subhAShitkAr says that person's praGYA or intellect is like his eyesight.. Unless one has it, one can't use a mirror. Similarly if one does not have power to perceive the knowledge or one does not the have aptitude, then this knowledge is useless to him.

95
विषादप्यमॄतं ग्राह्मं बालादपि सुभाषितम्
अमित्रादपि सद्वॄत्तं अमेध्यादपि कांचनम्


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

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


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

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


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

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


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

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


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

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


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


[संपादयति] 101-200
101

चन्दनं शीतलं लोके चंदनादपि चंद्रमा:
चन्द्रचन्दनयोर्मध्ये शीतला साधुसंगत:



sandalwood is pleasant (cool), moon (or moon light) is more pleasant than sandal. (but) company of a good person (sAdhu) is pleasant then both moon and sandal.

Literal meaning of word 'shItalah' is cool/cold, in this context cool means something which is pleasant.




102

समानी व: आकूति: समाना )दयानि व:
समानम् अस्तु वो मन: यथा व: सुसहा असति

यथा व: सुसहा असति

ऋग्वेद

This is the last 'shloka' in the Rigveda. It states - Let your conclusions be ONE (or be alike), Let your hearts be the same (or be alike) [So that "everyone" feels for the same particular bad/ill in the society in the same intensity. It may be the common experience that not all feel for the same problem in the 'intensity' that we as individual may feel for that. Due to this there may be lack of 'collective' efforts to solve that problem]. Let your minds think alike/similar. May all these factors make your organisational-power an impressive one. This 'shloka' can be called as an 'sanghatan-sukta' i.e. guidelines for building an impressive organisation/nation.

Lokmanya Bal Gangadhar Tilak had ended his book 'Geeta Rahasya' by this 'shloka'.




103

कर्तव्यम् आचरं कामम् अकर्तव्यम् अनाचरम्
तिष्ठति प्राकॄताचारो य स: आर्य इति स्मॄत:

ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; ज्ञख्8230; योग वसिष्ठ

A person who does the things which are to be done and who doesn't do the things which are not to be done; a person who sticks to rational behaviour (or behaves rationally), is called "Arya".

The term "Arya" is used to refer to elder or respectable person in India. This subhashita give some of the characteristics of 'Arya'. A person who does the things which he is supposed to do i.e. good things, and does not do any bad, can be called Arya.. In short, the one who obeys dharma is Arya. 'Arya' does not reflect any race.




104

परो अपि हितवान् बन्धु: ,बन्धु: अपि अहित: पर:
अहित: देहज: व्याधि: , हितम् आरण्यम् औषधम्

हितोपदेश

The person with whom we have no relation, but who helps us in our difficult times is our Real relative/brother. In contrast the person who may be our relative/brother (With whom we have blood relations) but who always does bad things for us should not be considered as our relative/brother. Just like a disease which is in our own body does so much harm to us while the medicinal plant which grows in forest far off does so much of good to us!




105

परस्परविरोधे तु वयं पंचश्चते शतम्
परैस्तु विग्रहे प्राप्ते वयं पंचाधिकं शतम्

ज्ञख्8211;युधिष्ठीर

While fighting with each other, we are five and they are hundred. While fighting with others (enemy) we are hundred plus five.

This are words of yudhiShThIr (dharmarAja). In araNyaparva (i.e. when pANDava were in vanawasa i.e. in jungle for 12 yrs), pandava got a news that kaurava are under attack from gandharvas and were loosing the battle. In fact gandharvas had defeated Kauravas and imprisoned them. That time, bhIma's opinion was, not to help Kaurava, because they were paNDava's enemy. bheema was happy that their job was done by gandharvas. That time yudhiShThIr said that even if Kaurava were enemies, they were their brothers, and paNDava must help them in that crisis.

This is an excellent example laid by yudhiShThIr before us. If we turn our pages of history, many places we find that our rajas were fighting with each other, and they even helped outside invaders to knock down other Indian rajas. And that was major cause of success of invaders.

In todays contex, we must know who is "ours" and who is not.




106

व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति
विनये भॄत्यपरीक्षा दानपरीक्षाच दुर्भिक्षे



Friendship of a friend is tested in our bad times, the warrior's heroism is tested in a war, a servant's test lies in his good attitude towards the owner and a donor's test is at the time of drought. The point explained here is that the person who donates wealth/food even at the time of a drought, i.e. at the times when the food is a scarcity, is a real donor. If we do not live up to our expectations at the tough times then there is no use of what we stand for.




107

राजा राष्ट्रकॄतं पापं राज्ञाम्प;: पापं पुरोहित:
भर्ता च स्त्रीकॄतं पापं शिष्यपापं गुरू: तथा



If a country goes in a wrong way/ does a sin then the king should be held responsible. If king commits a sin then his advisors/ministers should be held responsible. If a women does a wrong thing then her husband should be held responsible and if a student ('shishya') commits a sin then his teacher ('guru') should be held responsible.




108

पुस्तकस्था तु या विद्या परहस्तगतं धनम्
कार्यकाले समुत्पन्ने न सा विद्या न तद् धनम्



The knowledge which is residing in the book and one's wealth which is in possession of some other person is of no use at all. At the time of it's need they will not be of any help for the person.




109

अधमा: धनमिच्छन्ति धनं मानं च मध्यमा:
उत्तमा: मानमिच्छन्ति मानो हि महताम् धनम्



An inferior person's desire is money. An average person will desire money and respect. A great person desires respect (and not Money). Respect is superior to money.




110

ये च मूढतमा: लोके ये च बुद्धे: परं गता:
ते एव सुखम् एधन्ते मध्यम: क्लिश्यते जन:

महाभारत 122528

Only two types of people are happy in this world. One who are foolish/dull and the others who are very much intelligent and knowledegble. All the other people in between these two limits are the only sufferers. The foolish/dull people do not understand the problem (or cannot grasp the problems) and the intelligent people have the solution for it! And therefore it is only left for the people in between them to keep crying for the problem because having known what it is still they cannot envision the path for it's complete eradication.




111

अतितॄष्णा न कर्तव्या तॄष्णां नैव परित्यजेत
शनै: शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम



Extreme desire should be avoided. but don't throw away desires. We should enjoy self earned wealth with control. This subhashita explains one of the specialties of our culture. You may find two extreme views about life in this world. There are a few groups who think that desire about anything is cause of sorrow in life. And desire causes degradation of a person. So it should be avoided totally. There are some groups which believe that we should try to satisfy all our desires... and that will bring happiness in life. The problem in first case is, it is very difficult to follow. And often these suppressed desires give rise to misbehavior of a person. In second case, it is obvious that, this view is not good for societal interest. Also desires can't be satisfied. if you fulfill one another would arise. Keeping this in mind our Rishis suggested midway between these two. one need not give away desires totally, but try to control them and satisfy them with some limit.




112

वॄथा वॄष्टि: समुद्रेषु, , वॄथा, तॄप्तेषु भोजनम्
वॄथा दानं धनाढ्येषु, , वॄथा दीपो दिवाऽपि च



Rains over the sea are not of any use. Food for one, whose stomach is full, is waste. What's the use of donation to an affluent? Also, lighting a lamp during day is useless.




113

पिबन्ति नद्य: स्वयम् एव न अम्भ: स्वयं न खादन्ति फलानि वॄक्षा:
न अदन्ति सस्यं खलु वारिवाहा परोपकाराय सतां विभूतय:



The rivers don't drink their own water. The trees don't eat their own fruits. The clouds don't eat the crops to which they give the water. The wealth of the good people ('sajjan') is really only for helping the others. (They themselves don't consume what they produce!)




114

क्रोधो वैवस्वतो राजा तॄष्णा वैतरणी नदी
विद्या कामदुघा धेनु: सन्तोषो नन्दनं वनम्

शुक्रनीति

Anger is the King of Death (Yama), greed (desire) is the river VaitaraNI (in the Hell). (However)Knowledge is (like) the cow which fulfills all wishes (Kamdhenu), (and) bliss is the paradise.




115

लोभमूलानि पापानि संकटानि तथैव च
लोभात्प्रवर्तते वैरं अतिलोभात्विनश्यति



Greed is a cause of sin ( a greedy person can do any sin to satisfy his greed) Greed is cause of calamity, greed gives rise to enmity (greedy person invites enemies) Greed destroys a person (a greedy persons life gets spoiled by his own deeds) .




116

धैर्य यस्य पिता क्षमा च जननी शान्ति: चिरं गेहिनी सत्यं सूनु: अयं दया च भगिनी भ्राता मन:संयम:
शय्या भूमितलं दिश: अपि वसनं ज्ञाम्प;ानामॄतं भोजनम् एते यस्य कुटुम्बिन: वद सखे कस्माद् भयं योगिन:



A person for whom courage is his father, forgiveness (KshmA) is his mother, calmful mind is his wife, Truth is his son, compassion his sister and control of mind is his brother. And for whom this earth is a bed, the directions (dishA) like the cloths and the knowledge is his food. When all these make up his family then for which thing will that person be scared of? Isn't this a very unique suBAshit indeed? What else will the person need to overcome the challenges that may face him in his life?




117

महाजनस्य संसर्ग: कस्य नोन्नतिकारक:
पद्मपत्रस्थितं तोयं धत्ते मुक्ताफलश्रियम्



Company of great person is always beneficial. (see how) drop of water on lotus leaf appears like a pearl. (i.e.. it gains status similar to pearl) Hear Subhashitkar explains how useful it is to be with great persons.




118

मूर्खो न हि ददाति अर्थं नरो दारिद्रयशङ्कया
प्राज्ञाम्प;: तु वितरति अर्थं नरो दारिद्रयशङ्कया

भोजप्रबंध

A unwise ('murkha') person hesitates to donate the wealth due to the fear of becoming poor in future. But due to the same fear (of becoming poor in future), a wise person wisely donates his wealth!

See how the same fear causes wise and unwise persons to behave differently! In conclusion the wise person donates his wealth thinking that in future if he becomes poor then he may loose the opportunity to donate. The implied meaning of the suBAshit may be that man should not fear for the transient things like wealth. Today it is there and tomorrow it may not be there. So donate it when you have it!




119

स्वभावो नोपदेशेन शक्यते कर्तुमन्यथा
सुतप्तमपि पानीयं पुनर्गच्छति शीतताम्



One cannot change nature of a person by giving him a advice or telling him good things. (as even) If water is heated, after some time it again attains its normal temperature. Subhashit explains how difficult it is to change nature of a person. Everybody must have experienced this. If we find that a person needs to improve in certain thing, and try to explain that to him, may be he will accept it that time. But after some time you will find him back with all his traits. This behaviour is similar to water. water is normally cold. you can heat it to change its this usual properly. But after some time you will find that water is cold again.




120

यस्मिन् जीवति जीवन्ति बहव: स तु जीवति
काकोऽपि किं न कुरूते चञ्च्वा स्वोदरपूरणम्

पंचतंत्र




If the 'living' of a person results in 'living' of many other persons, only then consider that person to have really 'lived'. Look even the crow fill it's own stomach by it's beak!! (There is nothing great in working for our own survival) I am not finding any proper adjective to describe how good this suBAshit is! The suBAshitkAr has hit at very basic question. What are all the humans doing ultimately? Working to feed themselves (and their family). So even a bird like crow does this! Infact there need not be any more explanation to tell what this suBAshit implies! Just the suBAshit is sufficient!!




121

दानेन तुल्यो विधिरास्ति नान्यो लोभोच नान्योस्ति रिपु: पॄथिव्या
विभूषणं शीलसमं च नान्यत् सन्तोषतुल्यं धनमस्ति नान्यत्



There is no vidhi (ritual) which is as noble as donation. (People follow some rituals to get some "punya". this subhashit says that sharing your wealth with others is the best possible ritual.) There is no enemy as greed on this earth. (Greed gives rise to problems in life, that's why it is our biggest enemy) There is no other ornament like sheela (good character). (We use ornaments to adorn our body, but there is no ornament comparable to good character.) There is no wealth as satisfaction. (We earn wealth for being happy, but satisfaction is key to happiness.)




122

संरोहति अग्नीना दग्धं वनं परशुना हतम्
वाचा दुरूज्ञग्त;ं बीभत्सं न संरोहति वाक्क्षतम्

महाभारत

Bhismacharya says to Yudhistira, "The forest which gets destroyed due to the fire or due to the axe, will again grow in time. But the wound caused to the mind due to the bad and harsh words will never get healed".

Speak with compassion and soft tongue with all is the message of this suBAshit. The human mind is so soft that it doesn't forget even the smallest of insult/disgrace caused to it .




123

अहो दुर्जनसंसर्गात् मानहानि: पदे पदे
पावको लोहसंगेन मुद्गरैरभिताड्यते



Wicked person's company is invitation to frequent insults. When gold is with iron and hammer, it gets beaten.




124

द्वौ अम्भसि निवेष्टव्यौ गले बद्ध्वा दॄढां शिलाम्
धनवन्तम् अदातारम् दरिद्रं च अतपस्विनम्

महाभारत 53365

There are two types of people who should be pushed in deep water with heavy stones tied to their body! One who does not donate inspite of being rich and the other who does not work hard inspite of being poor !!




125

चिता चिन्तासमा हि उज्ञग्त;ा बिन्दुमात्रविशेषत:
सजीवं दहते चिन्ता निर्जीवं दहते चिता



There is not much difference between 'chita' (pyre) and 'chinta' (Worry). ['chita' and 'chinta' differ only by a 'anusvaar'. Only those who understand the 'devnaagri' script can know what is a 'anusvaar'] The former will destroy (burn) a dead body and the later will burn/harm the living individual!!




126

अङ्गणवेदी वसुधा कुल्या जलधि: स्थली च पातालम्
वाल्मिक: च सुमेरू: कॄतप्रतिज्ञाम्प;स्य धीरस्य



For a person who has a firm conviction (mind is firm (krutapratijnasya)), this earth is like a little garden, sea is like a small canal/dam, 'paatal' (there is no parallel concept in english) is like a picnic spot (ramya sthal) and the Meru mountain is like an ant's house ('vaarul')! This means that if you have a firm conviction, hurdles in the way do not mean much. you have ways to tackle them.




127

येषां न विद्या न तपो न दानं ज्ञाम्प;ानं न शीलं न गुणो न धर्म:
ते मत्र्यलोके भुविभारभूता मनुष्यरूपेण मॄगाश्चरन्ति



A person who is not educated, who is not ready to work hard, who does not donate whatever he has, who does not have knowledge, who does not have a good character, good qualities and one who does not obey dharma, such a person on this earth is just a useless person, he is as good as any other animal. please see subhashit no 18 which also distinguishes between a human and other animals.




128

माता मित्रं पिता चेति स्वभावात् त्रतयं हितम्
कार्यकारणतश्चान्ये भवन्ति हितबुद्धय:



Mother, father and friend are the one who think about our interests (well-being) in a very much natural manner. [It's part of their nature ('swaBAv').They think this without expecting any thing in return.] All others having the similar feelings towards us do so due to their personal benefits or any other reason [It is not part of their nature ('swaBAv')].




129

क: काल: कानि मित्राणि को देश: को व्ययागमौ
कस्याहं का च मे शक्ति: इति चिन्त्यं मुहुर्मुहु:

ज्ञख्8211;चाणक्य

"How is situation around me (i.e. is it favourable or not)? who are (my) friends? how is condition in the country? what are the things for and against me (or what do I have and what I don't have)? who am I? what are my strengths?" one should always worry about these questions. Subhashitkar is suggesting us that we must be always alert and consider all this prior to any action.




130

वदनं प्रसादसदनं सदयं )दयं सुधामुचो वाच:
करणं परोपकरणं येषां केषां न ते वन्द्या:



A person whose face is always charming/enthusiastic, his heart full of compassion, his speech like 'Amrut' (I think there is no equivalent word for 'Amrut' in english. Here it means sweet speech i.e. speech which will always give pleasure to the listener) and whose work is to always help the needy ('paropkAr'), then tell me for whom such a person will not be the most respected ('vandaneeya') one? Very small and practical points - if we are successful in imbibing these in ourselves then surely we will be the better humans than today!




131

अनाहूत: प्रविशति अपॄष्टो बहु भाषते
अविश्वस्ते विश्वसिति मूढचेता नराधम:

विदुर

Subhashitkar has given some of the characteristics of a fool person here. He says, a fool person comes without invitation (he lands up anywhere even if he is not required i.e. he does not have self respect), talk even if not asked for (they have habit of poking his nose in other's business), and trusts a person who is not trustable (he is not able to evaluate others properly)




132

र्इशावास्यमिदं सर्वं यत् किञ्च जगत्यां जगत्
तेन त्यक्तेन भुञ्जीथा मा गॄध: कस्यस्विद् धनम्

र्इशोपनिषद् 1

This 'shloka' is from Ishavasya upanishad. Here I am giving two explanations of this shloka. One is from the book:- Sanskrit Subhashit Navnet, published by Jamnabai Narsee Adhyatmik trust. Another is from one article. This is a not a suBAshit as such but as it has good teaching in it we are sending it to the group. In this moving world, whatever moves is enveloped (is prevaded) by God. Therefore, you find your enjoyment (or protect yourself) by offering it to him (i.e. by renunciation) [To whom does the wealth belong? It belongs to no one] Be no greedy to what belongs to others. Whatever animate or inanimate objects we witness in this world are the abode of the Almighty. Enjoy it with a sense of renunciation, do not grab, because it belongs to nobody i.e. the resources of the world belong to God and it is for his pleasure that they ought to be used.




133

गर्वाय परपीडायै दुर्जस्य धनं बलम्
सज्जनस्य तु दानाय रक्षणाय च ते सदा



Wealth and strength of a wicked person is for his vanity(show off) and (ability) to trouble others (respectively). for a good person, they are always for donating (or say sharing with others) and to protect (others) (respectively).




134

यथाचिज्ञल्त;ां तथा वाचो यथा वाचस्तथा क्रिया:
चिज्ञल्त;ो वाचि क्रियायांच साधुनामेकरूपता



What is in mind should be reflected in one's speech (yaTA chittam taTA vAcho). What is in one's speech should be reflected in one's actions (yaTA vAchataTA kriyHa). Thus the person whose mind, speech and actions are same is a 'sADhu' (I don't think 'gentlemen' is a word anywhere close to the meaning of word 'SADhu'! Meanings of some words can be best appreciated in that language only.).




135

सत्यं वद , धर्मं चर , स्वाध्यायान्मा प्रमद:
आचार्याय प्रियं धनमाहॄत्य प्रजातन्तुं मा व्यवच्छेत्सी:ज्ञन्ब्स्प;

तैत्तरीयोपनिषद्

[This subhashita is an advice to a bhachelor coming out of Gurukula after finishing his studies, before entering into Gruhasthashrama.]

Speak truth, beahave as dharma dictates (dharmAcharan), do not miss swAdhyAy. ( Literally, swadhyay means self-study. ) After paying Gurudakshina (fees) to the guru (teacher), do not stop family propagation. (by entering into Gruhasthashrama)




136

विवेक: सह संपत्या विनयो विद्यया सह
प्रभुत्वं प्रश्रयोपेतं चिन्हमेतन्महात्मनाम्



This is the indication of great people that (they have) discretion along with wealth, humbleness along with scholarship, (and) power with courteousness. Note that this suBAshit has some similarity to that of suBAshit No. 05




137

ये के च अस्माकंज्ञन्ब्स्प; श्रेयांसो ब्राह्मणा: तेषां त्वया आासनेन प्रश्र्वसितव्यम्
श्रद्धया देयम् , अश्रद्धया अदेयम् , श्रिया देयम् , ह्रिया देयम् , भिया देयम् , संविदा देयम्

तैत्तरीयोपनिषद्

Those who are superior Brahman, you offer them seat with respect. (Treat them with great respect.) Donate wholeheartedly. Do not give unwillingly. Donate without hesitation. Donate politely. (Do not donate for fame). Donate by fear. ( Feel afraid about being narrow minded) Donate with compassion.




138

वज्रादपि कठोराणि मॄदूनि कुसुमादपि
लोकोज्ञल्त;ाराणां चेतांसि को हि विज्ञाम्प;ातुमर्हति



The minds of extraordinary people are harder than (even) the thunderbolt and softer than (even) the flowers; who in this world is capable of discerning them properly? Just pay attention to the two extreme qualities of mind that suBAshitKar has mentioned and further to be present in the same human being! Still further to have the 'vivek' to decide under which circumstances what state of mind should be there and to act accordingly!!




139

संसारविषवॄक्षस्यज्ञन्ब्स्प; द्वे एव मधुरे फले
सुभाषितं च सुस्वादु सद्भिश्र्च सह संगम:



Poisonous tree (in the form of materialistic world ) has only two sweet fruits. Sweetest Subhashit and company of good people !




140

धॄति: क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रह:
धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम्



Fortitude, forgivefulness, (self) control, non stealing, purity, withdrawal of senses, intelligence, learning, truth, non-anger (these) ten qualities constitute the characteristics of 'Dharma'.

This suBAshit along with suBAshit No. 17 explains what 'Dharma' is. Please note that there is no equivalent word in english for 'Dharma'. The english word 'Religion' is not at all even close to what 'Dharma' is in samskrit language. Other suBAshitas where the word 'Dharma' occurs are SuBAshit Nos. 22,67,80,127,135. All these subaashitas will help in understanding of what actually 'Dharma' means in our culture.




141

मितं च सारं च वचो हि वाग्मिता


This subhasita befits the nature of Sanskrit language perfectly. It contains esential truth and is as concise as the meaning itself. Thus Sanskrit is the language of true eloquence.

On the other hand, even if one cannot speak Sanskrit, the test of his eloquence is how well he can put esential truth in only a few words - and that is actually the advice of this subhashita.




142

श्रेयश्च प्रेयश्च मनुष्यमेत: तौ सम्परीत्य विविनक्ति धीर:
श्रेयो हि धीरोभिप्रेयसो वॄणीते प्रेयो मन्दो षोगक्षेमाद् वॄणीते



Both the good (Shreyas) and the pleasant (Preyas) approch the man. The wise man pondering over them, makes his choice. The wise chooses the good (Shreyas) in preference to the pleasant (Preyas). The fool (simple-minded) for the sake of worldly-being prefers the pleasant (preyas)




143

मत्रस्य मा चक्षुषा सर्वाणि भूतानि समीक्षन्ताम्
मित्रस्याहं चक्षुषा सर्वाणि भूतानि समीक्षे मित्रस्य चक्षुषा समीक्षामहे

यजुर्वेद

All living beings in this world should see me with an amiable eye. I should (also) look at all the living beings with a friendly eye. (I should be very loving and affectionate to all living beings on this earth.) We all should see each other with a friendly eye. (We all should be sympathetic and loving to each other.)




144

श्रॄयताम् धर्मसर्वस्वं श्रॄत्वा चैवावधार्यताम्
आत्मन: प्रतिकूलानि परेषां न समाचरेत्



Please listen to the essence of Dharma (i.e. piety) and having listened to it, bear in mind. The essence of Dharma is: Whatever is adverse (or Unfavourable) to us, we should not adopt (operate) that in case of others.




145

इन्द्रं मित्रं वरूणमग्निमाहुरथो दिव्य: स सुपर्णाे गरूत्मान्
ज्ञख्8216;एकं सद् विप्रा बहुधा वदन्तिज्ञख्8217; अग्निं यमं मातरिश्र्वानमाहु:



Indra, Surya (the sun), Varun (the rain), Agni (the fire), Garuda with divine and beautiful wings, Yama (the God of Death) and Vayu (the wind) are all the manifestations of the same satyaswarup (closest meaning righteous, veracious ) God. The wise call this spirit by different names given above.




146

आदित्यचन्द्रावनिलोऽनलश्र्चद्यौर्भूमिरापो हॄदयं यमश्र्च
अहश्र्च रात्रिश्र्च उभे च संध्ये धर्माेऽपि जानाति नरस्य वॄत्तम्

महाभारत

Aditya (The Sun), Chandra (The Moon), Vayu (The wind), Agni (The fire), Akash (The Space), Prithvi ( The Earth), Jala (The Water), Hridaya (Heart), Yama (The death), both Sandhikalas (Dawn and Dusk) and Dharma, witness what man does.




147

पूर्वजन्मकॄतं कर्म तद् दैवमिति कथ्यते
तस्मात् पुरूषकारेण यत्नं कुर्यादतन्द्रित:

हितोपदेश

The karma of previous birth is called as daiva (fortune) (in this birth). So, one should try and work hard (in this birth ) without relaxation.




148

षड् दोषा: पुरूषेणेह हातव्या भूतिमिच्छता
निद्रा तन्द्रा भयं क्रोध: आलस्यं दीर्घसूत्रता

पंचतंत्र

One who wishes to prosper in this world, should keep back the following six faults sleep (too much), lethargy, fear, anger, laziness and miserliness (stinginess). The six faults can be interpreted as follows:- nidrA :- sleep i.e. ignorance, not knowing what is happening around. tandrA :- lethargy, lassitude. bhaya :- fear. krodh :- anger, short temper. aalsyam :- laziness. diirghasuutrataa :- procrastinate, one who is slow in acting, takes too long for decisions etc.




149

ये केचिद् दु:खिता लोके सर्वे ते स्वसुखेच्छया
ये केचित् सुखिता लोके सर्वे तेऽन्यसुखेच्छया



Whatever persons are unhappy in this world, they are so because of their desire (greed) for their own happiness. While those who are happy in this world, they are so, because of their desire for the happiness of others. People are miserable because they strive for their happiness and do not obtain it, while those who strive or exert to make others happy become themselves happy!




150

अभ्दि: गात्राणि शुध्यन्ति मन: सत्येन शुध्यति
विद्यातपोभ्यां भूतात्मा बुध्दिज्ञाम्पर्;ानेन शुध्यति

मनुस्मॄति

Senses (Sense-Organs) are purified by water; Mind is purified by truth; Soul is purified by learning and penance; While intelligence is purified by knowledge.




151

अभिवादनशीलस्य नित्यं वॄद्धोपसेविन:
चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्



For a person who is polite and serves/respects old people, four things Viz, life (number of years), knowledge, success in life and strength increase. In short, such person leaves a successful life.




152

षड् गुणा: पुरुषेणेह त्यक्तव्या न कदाचन
सत्यं दानम् अनालस्यम् अनसूया क्षमा धॄति:



A person should never give up following six qualities. truth (sticking to truth), generosity, activeness, being free from jealousy, tolerance and firmness.




153

छायामन्यस्य कुर्वन्ति स्वयं तिष्ठन्ति चातपे
फलान्यपि परार्थाय वॄक्षा: सत्पुरूषा इव



The trees make shade for others, themselves standing in Sun. (Their) fruits are also for others. (Hence) the trees are like 'satpurush' (gentlemen).




154

पात्रे त्यागी गुणे रागी संविभागी च बन्धुषु
शास्त्रे बोद्धा रणे योद्धा स वै ज्ञख्8216;पुरूषज्ञख्8217; उच्यते



(One who) donates to right person (for noble cause), appreciates good qualities in others, shares joys and sorrows with brothers, gathers knowledge of science and is ( an excellent ) warrior on battlefield is called ‘Man’.




155

शुचित्वं त्यागिता शौर्यं सामान्यं सुखदु:खयो:
दाक्षिण्यञ्चानुरज्ञिग्त;श्च सत्यता च सुहॄद्गुणा:



The qualities of a true friend are: Purity, generosity, chivalry, being composed in happiness and distress, politeness, affection and truthfulness.

The main point of this subhashita is not that we have to make people of such qualities our friends, but that we need to make such qualities our own, for then we will naturally attract virtuous people to become our friends




156

आदानस्य प्रदानस्य कर्तव्यस्य च कर्मण:
क्षिप्रम् अक्रियमाणस्य काल: पिबति तद्रसम्

हितोपदेश

Whatever you have to return back to others or whichever work has to be done by you, please do it in the expected time only (Don't delay too much). If you don't do this in time (You do it late) then the importance of that work vanishes (i.e. the effect of the work if done late will have no impact. Here the impact of the work that is done in time is compared to a sweet drink ('rasa')).

suBAshitkAr says that if you don't do your 'karma' (duties) at proper time then the sweetness of your work's result is lost. 'kaal' (Time) will drink that sweetness!!




157

मा वनं छिन्धि सव्याघ्रं मा व्याघ्रा: नीनशन् वनात्
वनं हि रक्ष्यते व्याघ्रौ: व्याघ्रान् रक्षति काननम्

महाभारत

Don't destroy the forest where tigers are living. Tigers should not get extinguished from the forests. Forest is protected by the tiger (People don't cut trees in the forest for fear of tiger) and by providing the place to hide, forest too protects the tiger!




158

न तु अहं कामये राज्यं न स्वर्गं न अपुनर्भवम्
कामये दु:खतप्तानां प्राणिनाम् आर्तिनाशनम्

भागवत

" I do not desire kingdom, nor the heaven or even liberation ('moksha'). I have only one desire and that is to remove the misery of all the living beings who are suffering." King Rantidev has prayed to God in above words. This 'shloka' is also in the Mahabharat- Dronparva.




159

लक्ष्मी: चन्द्राद् अपेयाद् वा हिमवान् वा हिमं त्यजेत्
अतीयात् सागरो वेलां न प्रतिज्ञाम्प;ाम् अहं पितु:



These are the words uttered by Shri. Ram when he is going for exile ('vanvAs'). Shri. Ram says: It may happen that brightness may leave the moon, or that the ice may leave the Himalaya, or that Sea may exceed it's limits.... But it is never possible that I will break the oath given to my father.




160

दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते
यादॄशं भक्षयेदन्नं जायते तादॄशी प्रजा



The lamp eats the darkness and gives birth to soot (generates soot). The food you eat has an influence on the offspring.




161

जितात्मन: प्रशान्तस्य परमात्मा समाहित:
शीतोष्णसुखदु:खेषु तथा मानापमानयो:

ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; गीता 6:8

For one who has conquered the mind, the Super soul is already reached, for he has attained tranquillity. To such a man happiness and distress,heat and cold, honour and dishonour are all the same.




162

कोकिलानां स्वरो रूपं स्त्रीणां रूपं पतिव्रतम् विद्या रूपं कुरूपाणां क्षमा रूपं तपस्विनाम् पंचतंत्र

Cuckoo bird’s beauty is in it’s voice, woman’s beauty is in her dedication to family/husband ('pativrata'). Knowledge is the beauty of an ugly person and forgiving is the beauty of the sages ('tapaswis').




163

किम् अपि अस्ति स्वभावेन सुन्दरं वा अपि असुन्दरम्
यद् एव रोचते यस्मै भवेत् तत् तस्य सुन्दरम्



Any thing that we see in this world, is it beautiful or ugly in it's very nature? (Of-course No) The thing which is liked by any individual is felt beautiful by that individual! For example a ugly looking child is still loved very much by his/her mother.




164

अकालो नास्ति धर्मस्य जीविते चञ्चले सति
गॄहीत: इव केशेषु मॄत्युना धर्मम् आचरेत्



When this life is full of uncertainty there is no time which is unfavourable for living the life as per the 'dharma'. Think as if death is within it's reach to you and obey the 'dharma'. Death can come anytime so always do good things (It shouldn’t happen that due to early death your wish to live the life of 'dharma' remained a mere wish only!!!). Don't wait for any favourable time ('muhurta') at which you will start living good life! The whole point is if you want to lead a good/noble life start NOW! Note that 'dharma' is not religion. Please refer suBAshitas No. 17,22,50,67,140,144 for more explanations of the word 'dharma'.




165

बुद्धि: प्रभाव: तेजश्च सत्वमुत्थानमेवच
व्यवसायश्र्च यस्यास्ति तस्य वॄत्तिभयं कुत:

ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; विदुरनीति

One who has brain, chivalry, poise, power, enthusiasm and willingness to work; why he/she has to worry about earning his/her living ?




166

गुणैरुत्तमतांयाति नोच्चैरासनसंस्थित:
प्रासादशिखरस्थोपि काक: किं गरुडायते



Worth of a person is not determined by his seat (position), but by his qualities. Just by sitting on tip of palace, a cow can not become eagle.




167

दॄष्टिपूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत्
सत्यपूता वदेत् वाचं मन: पूतं समाचरेत्

ज्ञन्ब्स्प;ज्ञन्ब्स्प; चाणक्य

Subhashitkar hear explains what device are to be used to purify different things. He says, purify your next step by your vision i.e. watch the path carefully before you step further. drink water, which is purified by cloth. speak after purification by satya (truth) i.e. speak whatever truth is. purify your behaviour by your mind i.e. make conscience efforts to keep your behaviour good.




168

मॄगमीनसज्जनानां तॄणजलसंतोषविहितवॄज्ञल्त;ाीनाम्
लुब्धकधीवरपिशुना: निष्कारणम् एव वैरिणो जगति

भतर्ॄहरि नीति

Deer, Fishes and noble people ('sajjan') earn their livelihoods on dry grass, water and satisfaction ('santosh') respectively! Even though they lead such simple life without troubling anyone still we find hunters, fishermen and bad people ('durjan') becoming their enemies! It's really true that the people who do not trouble others still have enemies without any reason!




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.