संस्कृत सुभाषितानि - 201 to 300

201-300
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201
अल्पानामपि वस्तूनां संहति: कार्यसाधिका तॄणैर्गुणत्वमापन्नैर् बध्यन्ते मत्तदन्तिन:
Meaning: Even small-small (insignificant) things, when put together, can do a great work. A rope made up of hay sticks can control a powerful elephant. Unity is power.
202
शैले शैले न माणिक्यं मौक्तिकं न गजे गजे साधवो न हि सर्वत्र चन्दनं न वने वने हितोपदेश
All the mountains do not have the precious stones, you will not get pearls from all the elephants; The philanthropists are not very common, sandalwood is not found in all the woods. (The good things are uncommon)
203
एकवर्णं यथा दुग्धं भिन्नवर्णासु धेनुषु तथैव धर्मवैचित्र्यं तज्ञल्त;वमेकं परं स्मॄतम् महाभारत
The cows of different colours produce milk of one colour, in the same way, the principle taught by different religions is one.
204
सर्वं परवशं दु:खं सर्वम् आत्मवशं सुखम् एतद् विद्यात् समासेन लक्षणं सुखदु:खयो:
Whatever is not in possession of ourselves (It is with others) is sorrow and whatever is in possession of ourselves is happiness. In short, these are the indications of happiness and sorrow! Happiness is inside the human-being and not outside. Happiness is not tied with the external entity. Absence of desire is absolute happiness! People become unhappy when they see new/better objects of consumption not in their ownership. So the suBAshitkAr has in simple words told us what are the things that makes one happy or sad. We have to decide if we want to be happy or sad!
205
आलस्य कुतो विद्या अविद्यस्य कुतो धनम् अधनस्य कुतो मित्रम् अमित्रस्य कुतो सुखम्
How can a lazy person acquire knowledge? Without knowledge how will one get wealth? Without wealth who will become friends? And without friends how will anyone become happy?
206
आकाशात् पतितं तोयं यथा गच्छति सागरम् सर्वदेवनमस्कार: केशवं प्रति गच्छति
Just as the rain water that falls on the earth travels through various rivers and ultimately reaches the sea - In the same way offerings ('Namaskaras') offered to various Gods ultimately reaches only one God.
207
नीरक्षीरविवेके हंस आलस्यम् त्वम् एव तनुषे चेत् विश्वस्मिन् अधुना अन्य: कुलव्रतं पालयिष्यति क:
So here in the above suBAshita, the suBAshitkAr addressing the swan says - Only you have the capability to separate milk and water, and so if you only become lazy then who else will be able to do your job? If the people with bright intellect and unique skills don't carry their work as is expected from them, then who else can do it? It is the responsibility of the beaurocrats, doctors, engineers, farmers, soldiers,writers,poets,artists,thinkers,saints of the nation to do their job with the best of their abilities, or else how will the nation progress?
208
पापंज्ञन्ब्स्प; प्रज्ञाम्प;ा नाशयति क्रियमाणं पुन: पुन: नष्टप्रज्ञाम्प;: पापमेव नित्यमारभते नर:ज्ञन्ब्स्प; विदूरनीति
Person loses the conscience (ability to think) by committing sins again and again and the one who has lost the conscience keeps on doing sins.
209
पुण्यं प्रज्ञाम्प;ा वर्धयति क्रियमाणं पुन:पुन: वॄद्धप्रज्ञाम्प;: पुण्यमेव नित्यमारभते नर:ज्ञन्ब्स्प; विदूरनीति
Person gains conscience (ability to think) by doing good deeds again and again and the one who has conscience, keeps on doing good things.
210
अनेकशास्त्रं बहुवेदितव्यम् अल्पश्च कालो बहवश्च विघ्ना: यत् सारभूतं तदुपासितव्यं हंसो यथा क्षीरमिवाम्भुमध्यात्
There are many ‘shastraas’ (topics of study, doctrines) and abundance of knowledge. We have limited time and many obstacles. As swan (haMsaH) extracts milk from mixture of milk and water, one should (only) study essence of shastras (rather than studying each end every shastra to great details).
211
कलहान्तनि हम्र्याणि कुवाक्यानां च सौ)दम् कुराजान्तानि राष्ट्राणि कुकर्मांन्तम् यशो नॄणाम्
Quarrels destroy families. Bad words (which hurt others) destroy friends (friendships). Nations get destroyed due to incapable person as a King. Person's bad deeds destroy (or keeps him away from) success.
212
दुर्लभं त्रयमेवैतत् देवानुग्रहहेतुकम् मनुष्यत्वं मुमुक्षुत्वं महापुरूषसश्रय:
These three are difficult to obtain in this world, and depend on the mercy of the gods - the human birth, the desire for salvation, and the company of the great-souled ones. This suBAshit will surely appeal to an spiritual person! Individually we can think which of these things we have and be greatful towards it. If we don't have the company of great-souled ones then we should become one!
213
सुखार्थी त्यजते विद्यां विद्यार्थी त्यजते सुखम् सुखार्थिन: कुतो विद्या कुतो विद्यार्थिन: सुखम्
The one who runs after the luxuries will not get knowledge. And the one who wants to gain knowledge leaves the luxuries. How will any one get knowledge if he/she wants to lead a easy life? And how will one get to live a easy life who is looking for knowledge? suBAshitkAr makes us "understand" that knowledge cannot be gained leading a lavish life-style. Therefore may be in ancient Bharat the 'Gurukula' system was designed in such a way that students in their student life should gain maximum knowledge by staying away from all the pleasures of the materialistic world.
214
दिवसेनैव तत् कुर्याद् येन रात्रौ सुखं वसेत् यावज्जीवं च तत्कुर्याद् येन प्रेत्य सुखं वसेत् विदूरनीति
Do such a work through the day, so that you can sleep peacefully at night. Similarly, do such a work throughout your life so that you can 'live' peacefully after death.
215
उपार्जितानां वित्तानां त्याग एव हि रक्षणम् तडागोदरसंस्थानां परीवाह इवाम्भसाम्
Donating (part of ... these are my words :-) ) earned wealth is the best way to protect it. (Just like) allowing water to flow out of a lake is best way to keep the lake clean. Well, I don't know how exactly it works, but may be like this, If you are standing in a bus, and say seat before you becomes empty. If you offer that seat to some other person in the bus, next time when a seat in vicinity becomes empty he takes care that you get it. Similarly if you help others, they will protect you.
216
खल: सर्षपमात्राणि पराच्छिद्राणि पश्यति आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यति
A wicked person will notice the bad qualities as tiny as a mustard seed in other person, but will not notice even the bad qualities as large as any big leaf ('bilva-patra') within himself/herself. This subhaashita teaches us to look in to ourselves before we pass any bad comments on others.
217
दानं भोगो नाश: तिस्त्रो गतयो भवन्ति विज्ञल्त;ास्यज्ञन्ब्स्प;ज्ञन्ब्स्प; यो न ददाति न भुङ्ज्ञग्त;े तस्य तॄतीया गतिर्भवतिज्ञन्ब्स्प;ज्ञन्ब्स्प;
There are three things that can happen with money/wealth . The money can be donated, it can be consumed for individual purposes and lastly it can be destroyed (It will be of no use to either the individual nor to the society). The wealth of the person who does not donate nor use it for his/her own purposes, ultimately gets destroyed. There are so many subhaahitas that tell us not to accumulate wealth! But as Shri. Ramray Kamath has stated in his last e-mail that attachment to money is often hard to resist- it rightly calls for a "sacrifice" in true sense. Please refer to the suBAshitas No. 121, 124, 133, 179 and 189 which give us more guidelines for putting our earned wealth for proper usage!
218
यादॄशै: सन्निविशते यादॄशांश्चोपसेवते यादॄगिच्छेच्च भवितुं तादॄग्भवति पूरूष:
One becomes like the people (around him/her), who one lives with, whom one serves and whom one wants to become like.
219
गुणी गुणं वेत्ति न वेत्ति निर्गुणो बली बलं वेत्ति न वेत्ति निर्बल: पिको वसन्तस्य गुणं न वायस: करी च सिंहस्य बलं न मूषक:
Only a person with good qualities knows (or appriciates) qualities of another, not a person without any qualities. A strong person knows (or judges) strength of another storng person, not a weak person. Cuckoo understands (or feels) vasanta Ritu (spring) not a crow (The cuckoo starts singing in this preriod). Elephant knows strength of Lion not a mouse.
220
गुणवान् वा परजन: स्वजनो निर्गुणोपि वा निर्गुण: स्वजन: श्रेयान् य: पर: पर एव च
A friend, even without many good qualities, is better than an enemy with good qualities. After all enemy is enemy. Though, we shall appreciate good qualities in others, it must not be forgotten that enemy is enemy and friend is friend. A person is our enemy or friend depending upon his and our interests, it does not depend on his qualities. Refer to subhashit 194, which have similar meaning.
221
पदाहतं सदुत्थाय मूर्धानमधिरोहति स्वस्थादेवाबमानेपि देहिनस्वद्वरं रज:
Even a dust particle which rises above when beaten by someone's foot is better than the person who sits calmly inspite of being insulted badly. The message of this suBAshita can vary from person to person if applied individually. But when applied to the society or nation it will convey in no uncertain terms that any wrong/insult done, should get a befitting reply. Bharat which has been beaten by the terrorism for so many years could not follow this message.
222
सा भार्या या प्रियं बू्रते स पुत्रो यत्र निवॄति: तन्मित्रं यत्र विश्वास: स देशो यत्र जीव्यते
The one who speaks in a sweet language is a real wife to any man; from whom one gets happiness and satisfaction is a real son/daughter; on whom we can put our complete faith without any hesitation is a real friend; and the land in which we can easily earn our livelihood is the real country. The way to understand this suBAshita is not by validating our wife, son, friend or country on the above specified parameters but by seeing if we personally have the qualities mentioned by the suBAshitkAr! As for the country it can be said that from the government's point-of-view it is it's duty to see that every person has work and can easily earn his livelihood, but from the citizen's point-of-view it should no doubt be like "Ask not what the country has done for you, but ask what you have done for the country"!
223
जरा रूपं हरति, धैर्यमाशा, मॄत्यु:प्राणान् , धर्मचर्यामसूया क्रोध: श्रियं , शीलमनार्यसेवा , ह्रियं काम: , सर्वमेवाभिमान:
The old age snatches away the beauty, hope takes away the courage, death defeats the life, hatred will destory ones noble attitude (dharmic vyavahaar), anger will lead to poverty, being in the company of bad people and helping them will take away ones 'sheela', uncontrolled desire will take away the shyness and false pride will take away all the good things!
224
विरला जानन्ति गुणान् विरला: कुर्वन्ति निर्धने स्नेहम् विरला: परकार्यरता: परदु:खेनापि दु:खिता विरला:
There are very few who can realise the qualities in others. Also are very few who keep attachment towards the poor people. One can rarely find any person who is fully engrossed in some ones work, and also very few are there who "feel" sad by seeing some ones misery. Should we try to become one of such rare and extinguishing species?
225
आरोग्यं विद्वज्ञल्त;ाा सज्जनमैत्री महाकुले जन्म स्वाधीनता च पुंसां महदैश्वर्यं विनाप्यर्थे:
Good Health, Intelligence, friendship with noble people, birth in a great (noble) family and not being dependent on others (Say for economic or any other needs) - these things (and not 'money') - are the real wealth of a man. Refer to suBAshita No. 212 which very loosely relates with the current suBAshita.
226
कालो वा कारणं राज्ञाम्प;ो राजा वा कालकारणम् इति ते संशयो मा भूत् राजा कालस्य कारणं
Whether circumstances causes King or King causes circumstances? There is no doubt that King causes circumstances. Though it talks about king, it is applicable to all of us. One can have doubt, if surrounding governs him, or he can govern his surroundings. Subhashitkar says that there is no doubt that your surrounding depends on you i.e. you create it.
227
आयुष: क्षण एकोपि सर्वरत्नैर्न लभ्यते नायते तद् वॄथा येन प्रामाद: सुमहानहो
Even if you surrender all the jewels that you possess, you will not get back a "single" second of the time that has passed away (in your life). When such is a case, those who are wasting the time - what a blunder they are committing!! But 'wasting' of time will mean different to different people! (The work/task which will mean 'proper' usage of time for one person may be the 'waste' for another!) So what exactly to do which will not really mean 'wasting' of time? Please Refer to suBAshita No. 25 on what way to spend the time.
228
योजनानां सहस्त्रं तु शनैर्गच्छेत् पिपीलिका आगच्छन् वैनतेयोपि पदमेकं न गच्छति
Even a tiny creature such as ant can move ahead miles together if it keeps on walking consistently. But if a Eagle doesn't decide to leave it's place then it can't move even an inch ahead!! suBAshitkAr wants to stress that only having the capability will not do. One should also have the "Will" to achieve the goal. And thus with a strong will an ant (With inferior capabilities) can keep on moving ahead, but the eagle (With much more superior capabilities) - without any efforts can't even dream to reach near it's goal! Notice suBAshita No. 37 which has similar meaning.
229
कन्या वरयते रुपं माता वित्तं पिता श्रुतम् बान्धवा: कुलमिच्छन्ति मिष्टान्ने इतरेजना:
Different people have different interests out of same act. Take for instance wedding. The bride expects a handsome husband (which is natural for that age), her mother expects a wealthy son in law (so that he will keep the daughter happy in life), her father is interested in a knowledgeable person (which is a good quality for him) where as her brothers are interested in a good family background (so that they have a relation with a noble family). And what about others? they are interested only in delicious food! (they are not bothered about what happens to the husband and wife and their families afterwards).
230
अर्था भवन्ति गच्छन्ति लभ्यते च पुन: पुन: पुन: कदापि नायाति गतं तु नवयौवनम्
Wealth can be earned, it can also be lost. (even after loss) it can be recovered again and again. But youth once gone, never returns.
231
आशा नाम मनुष्याणां काचिदाश्चर्यशॄङखला यया बद्धा: प्राधावन्ति मुज्ञग्त;ास्तिष्ठन्ति पङ्गुवत्
Desire ('Asha') is a strange (surprising) type of chain! The one who are tied by this chain run here and there (For seeking the objects of desire) and the one who are free from this chain stand calmly at one place without moving, like an disabled person!
232
शास्त्राण्यधीत्यापि भवन्ति मूर्खा यस्तु क्रियावान् पुरूष: स विद्वान् सुचिन्तितं चौषधमातुराणां न नाममात्रेण करोत्यरोगम्
Even after learning various sciences ('ShAstra') many remain fools ('murKha'). (They only have the theoretical knowledge of the subject) But the one who performs and acts ('kruti') is the real intelligent person. A doctor, with good intentions, only deciding on the correct medicine (for a particular illness) for a patient will not make that patient healthy. But when the doctor ensures that his/her prescriptions are properly followed by the patient, only then will the patient become free from illness.
233
वॄत्तं यत्नेन संरक्ष्येद् वित्तमेति च याति च अक्षीणो वित्तत: क्षीणो वॄत्ततस्तु हतो हत: विदूरनीति
One should put efforts in building up good character; the wealth is not stable. One who doesn’t have wealth is not really powerless, (however) characterless person is a waste.
234
परस्य पीडया लब्धं धर्मस्योल्लंघनेन च आत्मावमानसंप्राप्तं न धनं तत् सुखाय वै महाभारत
The wealth, which is earned by troubling others, by disobeying the “Dharma” or even by swallowing (self) insult; does not bring happiness.
235
जानामि धर्मं न च मे प्रावॄज्ञिल्त;ा: जानाम्यधर्मं न च मे निवॄज्ञिल्त;ा:
This suBAshita is uttered by Duryodhana. Draupadi asks Duryodhana that what is the reason that inspite having many common things in between Kauravas and Pandavas - (Same family ('kula'), Same Guru Dronacharya, Same pitamaha Bhishmacharya) Kauravas always followed the path of 'adharma' and Pandavas always the path of 'Dharma'?
Duryodhana says, "It's not that I didn't knew what was 'Dharma' and what was 'adharma'. But inspite of knowing what is 'Dharma', I couldn't follow it (It didn't become my habit) and even though I knew what was 'adharma' I couldn't desist from not doing it".
This suBAshita ponits at a very delicate nature of the human mind. Many people know what is right and what is wrong. Still why is it that they still follow the wrong path?! So one has to develop the 'habit' ('pravrutti') of following the righteous path (and not to follow the bad way).
236
अकॄत्वा परसन्तापं अगत्वा खलसंसदं अनुत्सॄज्य सतांवर्तमा यदल्पमपि तद्बहु
Without hurting others; Without geting into association of bad Without losing association of good; However little (you progress in the Path of Dharma) That is sufficient. The non-dharmic means cannot justify dharmic "looking" ends. In short ; There is no Dharmic Justification for a "Robinhood" type of activity. (Though ends may be good; the means are not good.) Any intention of Dharmic activity should be absolute and complete from Means through the End.
237
परोपदेशे पांडित्यं सर्वेषां सुकरं नॄणाम् धर्मे स्वीयमनुष्ठानं कस्यचित् सुमहात्मन:
It is easy to advise others (about how to behave, what is good, what is bad etc.) showing one's smartness. (so you can find many people doing that) (But practicing that is very difficult so) Only great man can practice dharma. In other words, only great man can stick to behaviour, what he thinks, the ideal.
238
अमित्रो न विमोक्तव्य: कॄपणं व*णपि ब्राुवन् कॄपा न तस्मिन् कर्तव्या हन्यादेवापकारिणाम्
Never let your enemy free (if you catch him) even if he asks for (and you feel pity on him). Assuming he will harm you in future, kill him.
This Subhashit, no Indian should forget. Many times in our history our Hindu Kings have made this mistake of forgiving enemy. The most ancient example is of Raja Dahir, and the most recent is of Pakistan.
239
नेह चात्यन्तसंवास: कर्हिचित् केनचित् सह राजन् स्वेनापि देहेन किमु जायात्मजादिभि: श्रीमद्भागवत
Your Majesty (Dhrutarashtra), no one ever has everlasting relationship with something else, (in this world). Not even with one’s own body, let alone wife and son.
240
इंद्रियाणि पराण्याहु: इंद्रियेभ्य: परं मन: मनसस्तु परा बुद्धि: यो बुद्धे: परतस्तु स: गीता 342
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. [The meaning is taken from www.krsna.com]
Observe the ladder: The matter- Senses - The mind - Intelligence ('buddhi') - The Soul.
241
वहेदमित्रं स्कन्धेन यावत्कालविपर्यय: अथैवमागते काले भिन्द्याद् घटमिवाश्मनि
Carry your enemy on your shoulders if time is against you. But with first opportunity, destroy your enemy, as earthen vessel is broken on a rock. This subhashit tells us that an enemy is always an enemy. If you are not in position to fight with him, temporarily try to please him. But whenever you get a chance, finish him.
242
उष्ट्राणां च विवाहेषु गीतं गायन्ति गर्दभा: परस्परं प्रशंसन्ति अहो रुपमहो ध्वनि:
Donkeys are singing song in a weddings of camels. Both are praising each other, (donkeys say) how beautiful (camels are), (camels say) what a pleasant voice (of donkeys. i.e. donkeys are good singers). This is a typical scenario in a gathering of low calibre persons. None of them is of any excellence, but they praise each other, either because they don't know what is excellence, or because they want some mental satisfaction. Now whenever somebody praises you, remember this Subhashit ;-)
243
आपूर्यमाणमचलप्रातिष्ठं समुद्रमाप: प्राविशन्ति यद्वत् तद्वत् कामा यं प्राविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी गीता 270
A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean, which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy every such desires.
244
मैत्री करूणा मुदितोपेक्षाणां सुख दु:ख पुण्यापुण्य विषयाणां भावनातश्चिज्ञल्त;ाप्रासादनम् पातञ्जल योग 133
Getting delighted and feeling friendly by seeing others joys, getting dejected by seeing others sorrows, feeling happiness and satisfied by seeing others good work ('punya karma') and feeling ignorant on the bad deeds of others (Not discussing and thinking only about the bad nature of the person), - such reactions should occur on our own mind.
A short suBAshita with great meaning, which can help any individual to become a better human being!
245
न प्रहॄष्यति सन्माने नापमाने च कुप्यति न क्रुद्ध: परूषं ब्रूयात् स वै साधूत्तम: स्मॄत: मनुस्मॄति
(Those, who) do not get carried away by honour and do not become angry because of dishonour, do not use harsh words, even when angry, are known as great saints.
246
हर्षस्थान सहस्राणि भयस्थान शतानि च दिवसे दिवसे मूढं आविशन्ति न पंडितम्
For an un-intelligent ('muDha') person, there are hundreds of incidents/ reasons occuring daily to become happy for and thousands of others to become unhappy at. But intelligent person's ('pandit') mind will not get disturbed by such minor things.
247
एका केवलमर्थसाधनविधौ सेना शतेभ्योधिका नन्दोन्मूलन दॄष्टवीर्यमहिमा बुद्धिस्तु मा गान्मम
Background: Chanakya has uttered the above sentences. After Chanakya and Chandragupta established the 'Maurya' dynasty kingdom (defeating the Nand dynasty king), there were some difference of opinions between Chanakya and other ministers of the Kingdom.
Those who wanted to leave me have already left. Those who want to leave me may also do so without any hesitation. But for achieving my objective, that which has helped me and which is stronger than thousands of soldiers - that my intelligence ('buddhi') - let it not leave me!!
See the confidence of Chanakya in himself! Apart from being self-confident, this subhaashita also teaches us that whatever we loose in life it is nothing... But let us not loose good mind/intellect and other noble qualities in ourselves.
248
दीर्घा वै जाग्रतो रात्रि: दीर्घ श्रान्तस्य योजनम् दीर्घो बालानां संसार: सद्धर्मम् अविजानताम्ज्ञन्ब्स्प;ज्ञन्ब्स्प;
Night sounds very long to the one who is awake all through the night. Little distance appears to be stretched to the one who is already tired of walking. (Similarly) Life sounds long to the people who do not know sat-dharma.
249
देहीति वचनद्वारा देहस्था पञ्च देवता: तत्क्षणादेव लीयन्ते र्धीह्र्रीश्र्रीकान्र्तिकीर्तय:
The words 'give me' (begging), cause five virtues (good qualities) go away from you, immediately: intelligence, elegance, prosperity, glow and fame.
250
यद्यत् परवशं कर्मं तत् तद् यत्नेन वर्जयेत् यद्यदात्मवशं तु स्यात् तत् तत् सेवेत यत्नत:
Try to avoid any work for which you have to depend on others. Try to finish the work fast for which you can do independently It does not mean that people should not co operate and do things together.
It just gives a word of caution that if you are dependent on others for something,
there is a chance that it will never get done or will be delayed. This is something which we experience frequently.
251
यस्य भार्या गॄहे नास्ति साध्वी च प्रिायवादिनी अरण्यं तेन गन्तव्यं यथाऽरण्यं तथा गॄहम्
A person whose wife lacks the good conduct (Is not a 'saadhvi') and sweet language, such a person should leave home and go to forest because for him, there should be no difference between a forest and his own home!
252
अकॄत्यं नैव कर्तव्य प्रााणत्यागेऽपि संस्थिते न च कॄत्यं परित्याज्यम् एष धर्म: सनातन:
The work which is not to be done (because it is bad) should not be done even if you have to loose your life. And the work which has to be done (because it is your duty) - should be continued to be done even if it costs your own life! This is the sanatana Dharma.
253
ध्यायतो विषयान् पुंस: संगस्तेषूपजायते संगात् संजायते काम: कामात् क्रोधोऽभिजायते भगवद्गीता 262
“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises”. The attachment (and hence the desire to attain) for an object develops in the first place by perceiving it through the senses. When such desire is not fulfilled, then there comes anger in the heart (due to frustration of the desire) Therefore the best policy is to not even think about the sense objects and thus live simply and happily. For, the more one thinks, the more one desires; the more one desires, the more one gets frustrated, and the more one gets frustrated, the more one gets angry.
254
नात्यन्त गुणवत् किंचित् न चाप्यत्यन्तनिर्गुणम् उभयं सर्वकार्येषु दॄष्यते साध्वसाधु वा
There is no work which is good in all respects. There is no work bad in all respects. Both good and bad points are present in every work.
255
एकत: क्रतव: सर्वे सहस्त्रवरदक्षिणा अन्यतो रोगभीतानां प्रााणिनां प्रााणरक्षणम् महाभारत
On one side is an act of performing 'Yadnya' and donating generously for the same and on the other side is an act of giving an helping hand to the poor/needy and curing the diseased ones. Both these acts will earn for you the same 'Punya'.
256
मातॄवत्परदारेषु परद्रव्येषु लोष्टवत् आत्मवत्सर्वभूतेषु य: पश्यति स पश्यति
Those who are 'dharmic' in nature (Have noble qualities), consider all the women (Except one's own wife) as mothers - consider other's wealth as dust (Have no intention to acquire other's wealth by any meanes) - and consider all the other living creatures like themselves (Equally love all the living creatures as one would love himself/herself)!
257
य: स्वभावो हि यस्यास्ति स नित्यं दुरतिक्रम: श्वा यदि क्रियते राजा तत् किं नाश्नात्युपानहम्
Whatever be the nature of a person, it is always very difficult to change. If a dog is appointed as King, even then he will not stop biting shoes. That is, he will keep on doing all the inferior things which he is otherwise used to.
258
नात्युच्चशिखरो मेरुर्नातिनीचं रसातलम् व्यवसायद्वितीयानां नात्यपारो महोदधि:
For a person who is seconded by activities (i.e. for a person who depends on his own efforts), peak of a mountain is not very high (is not hard to climb), bottom of earth (centre of earth) is not very deep and an ocean is not difficult to cross.
259
दूर्जन: परिहर्तव्यो विद्ययाऽलङ्कॄतोऽपि सन्ज्ञन्ब्स्प; मणिना भूषित: सर्प: किमसौ न भयङ्कर:ज्ञन्ब्स्प;ज्ञन्ब्स्प;
One should avoid crooked person even if he/she is educated. Isn't snake adorned with gem, dangerous?
260
सुखमापतितंज्ञन्ब्स्प; सेव्यं दु:खमापतितं तथा चक्रवत् परिवर्तन्ते दु:खानि च सुखानि चज्ञन्ब्स्प;ज्ञन्ब्स्प; महाभारत
Take pleasure from the joys (in life) and also accept the sorrows; for joys and sorrows keep changing in a cycle.
261
अज्ञाम्प;ेभ्यो ग्रन्थिन:ज्ञन्ब्स्प; श्रेष्ठा: ग्रन्थिभ्यो धारिणो वरा: धारिभ्यो ज्ञाम्प;ानिन: श्रेष्ठा: ज्ञाम्प;ानिभ्यो व्यसायिन:
Those who can read books are better than the illiterates. Better than the readers of the book are those who also understand the meaning of the books. Better than those who understand the meaning of the books are the one who know / experience the supreme reality and even better are those who put in practice the knowledge that they have gained from the books!
262
उभाभ्यामेव पक्षाभ्यां शथा खे पक्षिणां गति: तथैव ज्ञाम्प;ानकर्मभ्यां जायते परमं पदम् योगवा 117
Just as the bird can fly high with the help of it's two wings, in the same way with the help of knowledge ('dnyaana') and duly performance of one's own duties ('karma') - one can attain the supreme reality.
263
मनसा चिन्तितंकर्मं वचसा न प्रकाशयेत् अन्यलक्षितकार्यस्य यत: सिद्धिर्न जायते
If you are thinking of doing some work, don't tell it (to others). If others get to know it, it won't succeed. There are some people who talk a lot and don't do much. Perhaps this Subhashit is meant or such people. Subhashitkar is telling us to 'do' rather than 'tell' your intentions to other.
264
गतेर्भंग: स्वरो हीनो गात्रे स्वेदो महद्भयम्ज्ञन्ब्स्प; मरणे यानि चि*नानि तानि चि*नानि याचके
Loosing balance while walking, talking in low voice (not able to talk properly), sweating, and fear, all this are signs found in a person who is about to die, same signs are found in yAchaka, i.e. a person who is asking help from others (a person who is dependent on others).
265
शुश्रूषा श्रवणं चैव ग्रहणं धारणं तथा उहापोहोर्थ विज्ञाम्प;ानं तत्वज्ञाम्प;ानं च धीगुणा:
Willing to listen, to actually listen, to understand what we listen, to be able to remember what we have listened, to be able to deduce some conclusions and put forth arguments, to be able to formalise and conclusively put forth the thought, knowledge of the around and Philosophy - these are the eight facets of 'buddhi'.
266
द्वयक्षरस् तु भवेत् मॄत्युर् , त्रयक्षरमं ब्रा*म शाश्वतम् 'मम' इति च भवेत् मॄत्युर, 'नमम' इति च शाश्वतम् महाभारत शांतिपर्व
'mR^ityu' (Death) is a two letter word while 'brahma' (The ultimate reality) - the non-perishable - is a three letter word. The word 'mama' (Mine) is also a two letter word and thus will lead you to 'mR^ityu' - but the word 'namama' (Not Mine) is a three letter word and will thus lead you to the 'brahma' (The ultimate reality)! Nothing in this world "is mine" - I am not the "owner/creator" of any thing in this world - "idam na mama" (This is not mine) - I am only an care taker or trustee of the so-called things owned by me! One should think and act keeping this in mind.
267
रविरपि न दहति तादॄग् यादॄक् संदहति वालुकानिकर: अन्यस्माल्लब्धपदो नीच: प्रायेण दु:सहो भवति
Direct Sun (light) does not burn us (our skin) as much as a hot sand dune does. (Similarly) A mediocre person who becomes great (or powerful) due to another person (like sand dune getting hot due to Sunlight) is often annoying.
268
क्वचिद्भूमौ शय्या क्वचिदपि पर्यङ्कशयनं ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; क्वचिच्छाकाहारी क्वचिदपि च शाल्योदनरुचि: क्वचित्कन्थाधारी क्वचिदपि च दिव्याम्बरधरो ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; मनस्वी कार्यार्थी न गणयति दु:खं न च सुखम्
Sometimes he will sleep on floor, sometimes on bed. Sometimes he will eat vegetables, sometimes rice and bread. Sometimes he will wear worn cloths, sometimes very rich cloths. A person who is dedicated for a certain cause/work is never bothered of (such external) difficulties of facilities. In short, a devoted person is unaffected by all the things which are not related to his cause.
269.
रामो राजमणि: सदा विजयते रामं रमेशं भजे रामेणाभिहता निशाचरचमू रामाय तस्मै नम: रामान्नास्ति परायणं परतरं रामस्य दासोस्म्यहम् रामे चित्तलय: सदा भवतु मे भो राम मामुद्धर रामरक्षा स्तोत्र
Rama, the jewel among the kings, Him I worship, by Him the hordes demons have been destroyed, to him is said my prayer, beyond Him there is nothing to be worshipped, His servant I am, my mind is totally absorbed in Him, O Ram, please lift me up. (The speciality of this verse from rAmarakSha is, it gives all the eight declensions of the singular word rAma. Hats off to the composer, Budhakaushik Rishi)
270
मनोजवं मारूततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शरणं प्रपद्ये रामरक्षा स्तोत्र
I take refuge in the lord Hanuman who is as fast as the mind, equals his father, the wind-God, in speed, is the master of the senses, the foremost amongst the learned, the leader of the Monkey forces and the great messenger of Shri Rama .
271
आचाराल्लभते ह्मयु: आचारादीप्सिता: प्राजा: आचाराद्धनमक्षय्यम् आचारो हन्त्यलक्षणम् मनु4156
Good conduct gives long life, desired well-behaved progeny and ever-lasting wealth (i.e. prosperity). so also by good conduct other defects are destroyed. (i.e.They become ineffective.) The suBAshikAr wants to stress that achieving all the good things in the life does not depend on others but rather than on the 'individual' only! And the method is also very simple - "Good Conduct" !
272
शोचन्ति जामयो यत्र विनश्यत्याशु तत्कुलम् यत्रैतास्तु न शोचन्ति ह्मप्रासीदन्ति) वर्धते तद्धि सर्वदा मनु 357
The family in which women folks (such as mother, wife, sister, daughter etc.) are full of sorrow that family meets its destruction very soon; while the family in which thay have not to grieve is always prosperous. Gender equality etc. are the terms evolved in last few hundred years. But here in Hindu's ancient literature one can find not just dry words but sincere and pure feelings for making entire humankind happy.
273
अप्रकटीकॄतशक्ति: शक्तोपि जनस्तिरस्क्रियां लभते निवसन्नन्तर्दारुणि लङ्घ्यो व*िनर्न तु ज्वलित:
Strength of a powerful person is ignored if he does not show it to others (if others areunaware). As far as energy is stored in wood, no body is bothered about it. But when same wood starts burning, they are scared of that.
274
विक्लवो वीर्यहीनो य: स दैवमनुवर्तते वीरा: संभावितात्मानो न दैवं पर्युपासते
A powerless timid person believes in fortune (i.e. relies on external forces for his own progress). A powerful person with self esteem does not give any importance to fortune. This subhashita tells us that a person himself is responsible for whatever happens in his life. So he must 'act' if he wants to do any progress. He can not blame his fortune.
275
यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तव: तथा गॄहस्थमाश्रित्य वर्तन्ते सर्व आश्रमा: मनु 377
Just as, (in this world) all the (living) beings exist, depending on (with the help of) air (vAyu), in the same way, all the other stages of life (i.e. Ashramas) exist depending on the stage of a house-holder (i.e. Grhasthashrama).
276
नारीकेलसमाकारा _श्यन्तेपि हि सज्ज्ना: अन्ये बदरिकाकाश बहिरेव मनोहर:
The good ('sajjan') people are like a coconut - Harsh/Rough from outside but very soft and sweet from inside. In contrast the bad ('durjan') people are like berry - only soft from outside, but hard from inside! Just as coconut does not 'look' nice, the 'sajjan' people at first sight may seem to be harsh in their talk and attitude - But in reality their mind is pure. The 'durjan' people may 'look' nice with their sweet talk, but in their minds they will be crooked. What this suBAshita teaches us is that don't be 'nice' and 'good' in your external look - that is not important, but be 'nice'/'good'/'sweet'/'pure' from inside - from your mind. After all beauty is God given - whereas it is in one's hand to make one's mind more and more beautiful!
277
वॄत्तं यत्नेन संरक्षेद् वित्तमायाति याति च अक्षीणो वित्तत: क्षीणो वॄत्ततस्तु हतो हत:
One shall protect his 'sheela' (good character) with efforts (not his wealth), money can be earned and lost (i.e. money is not stable, you have it today tomorrow you may lose it). A wealthy person without a good character is as good as dead.
278
तर्काे प्रतिष्ठ: श्रुतयो विभिन्ना ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; नैको मुनिर्यस्य वच: प्रमाणम् धर्मस्य तज्ञल्त;वं निहितं गुहायां ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; महाजनो येन गत: स पन्था:
This is by Dharamaraja in Mahabharata. It tells us how difficult it is to decide what is good or bad. Logic is unstable (i.e. one can draw any conclusions depending on his knowledge and intelligence, and these conclusions may change greatly due to slight changes in available knowledge). Shruti or Veda will give different opinions (different Vedas will have conflicts over an issue). Every Rishi/Muni will have his own opinion, and there is nothing to believe that one is better than another. Philosophy of dharma is very difficult to understand. So, the path followed by great persons, is the right path.
279
सुखंज्ञन्ब्स्प; शेते सत्यवक्ता सुखंज्ञन्ब्स्प; शेते मितव्ययी हितभुक् मितभुक् चैव तथैव विजितेन्द्रिय: ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; चरक
The one who speaks truth, one who spends less, One who eats nutritional food in limited quantity and the one who has conquered the senses, gets peaceful sleep.
280
परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ धर्मं चाप्यसुखोदर्कं लोकनिकॄष्टमेव च मनु
Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to Dharma (the sacred law); and even Dharma, which may cause pain in future (or result in pain in future) and is condemned by the people or is offensive to the people.
This suBAshita by Maharshi Manu proves the broad mindedness of the Hindu Culture. Ofcourse The 'Dharma' referred here is the 'Yuga-Dharma' and not the 'Sanatan' Dharma. This provision in our culture to frame the new 'Yuga-Dharma' which is relevant for that 'Yuga' (Period) is what has helped our culture to be always relevant in all the 'Yugas'. We don't say that the laws made by some 'great' person/'holy' book - one thousand years ago should be valid and implemented even today! The flowing water is always fresh while the still water develops insects and bacterias!
More on 'Dharma' in suBAshita Nos. 17,67,140,144,235.
281
श्रद्धाभक्तिसमायुक्ता नान्यकार्येषु लालसा: वाग्यता: शुचयश्चैव श्रोतार: पुण्यशालिन:
Those listeners only are meritorious, who have faith and devotion and have no further desire except grasping the subject, have control over their speech and are holy (or pure).
We ourselves may have commented many times on the speech of some Lecturer/'Kirtan-Kaar'/Social Workers/Good Politicians etc. and may have pointed out the mistakes in the speech and that of the person also! But this suBAshita is for Listeners! Without the qualities mentioned in the suBAshita, the listener or the seeker cannot really "Realize" or "Live" the Truth/Philosophy that the orator is trying to explain. Even being a Good Listener is so difficult!
282
भेदे गणा: विनश्येयु: भिन्नास्तु सुजया: परै: तस्मात् संघातयोगेन प्रयतेरन् गणा: सदा
In ancient India, there were states called 'gaNarAjya'. These states did not have any king, and were governed by government similar to present democracy. This subhashita is about such gaNarAjya. Whenever unity in unions (societies or gaNarAjya) is broken, they get destroyed, because if they are not united, it is easy for their enemies to conquer them. That's why unions (societies) should always try to be united. We can find many subhashitas in Sanskrit or in other Indian languages that tell us importance of unity in general, and with respect to defence. If we turn pages of our history, we will find that India was, and is, strong in all respects. But, we have a serious lacking, that is devoid of unity, which helps our enemies. Everyone of us should try to help our motherland by uniting our brothers.
283
परवाच्येषु निपुण: सर्वो भवति सर्वदा आत्मवाच्यं न जानीते जानन्नपि च मुह्मति
Every one is always expert in finding out (and talking about) falts/shortcommings of another person. He either does not know his own faults or even after knowing he keeps quiet about it.
284
गौरवं प्राप्यते दानात् न तु वित्तस्य संचयात् स्थिति: उच्चै: पयोदानां पयोधीनां अध: स्थिति:
Fame is obtained by donating (giving) money, not collecting it. Clouds (givers of water) have a high position whereas the seas (reservoirs of water) have a low position.
285
नारून्तुद: स्यादार्तोपि न परद्रोहकर्मधी: ययास्योद्विजते वाचा नालोक्यां तामुदीरयेत् विदूरनीति
Let him not, even though pained by others (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter words, which would pain others and prevent him from gaining heaven.
286
कर्पूरधूलिरचितालवाल: कस्तूरिकापंकनिमग्ननाल:, गंगाजलै: सिक्तसमूलवाल: स्वीयं गुणं मुञ्चति किं पलाण्डु:
If an onion plant is grown in camphor bed, musk is used as a soil for it, or it is watered with Ganga-jala (the holiest of the waters), will it give up its characteristic pungent odour? The central idea is that a person's basic character remains the same, no matter what efforts you take to change him.
287
जलबिन्दुनिपातेन क्रमश: पूर्यते घट: स हेतु: सर्वविद्यानां धर्मस्य च धनस्य च
If water is added to a vessel drop by drop, it gets filled slowly. Similarly, knowledge, dharma (punnya, virtuous deeds), and wealth are to be earned slowly. This subhashita says that don't ever miss to gain a small amount of knowledge, dharma or wealth, because any small amount actually adds in your treasure.
288
सेवक: स्वामिनं द्वेष्टि कॄपणं परुषाक्षरम् आत्मानं किं स न द्वेष्टि सेव्यासेव्यं न वेत्ति य:
A servant hates his master if the master is miser and rough in talking. Why doesn't he hate himself as he can not judge who is worthy of serving and who is not? Normally people tend to blame the surroundings for their sufferings. Most of the times the cause of trouble is oneself and not his surroundings.
289
ऐक्यं बलं समाजस्य तदभावे स दुर्बल: तस्मात ऐक्यं प्रशंसन्ति दॄढं राष्ट्र हितैषिण:
Unity is the strength of any society and it (society) is weak without unity. Hence wellwishers of the nation strongly praise unity.
290
का त्वं बालेज्ञन्ब्स्प;ज्ञन्ब्स्प; कान्चनमाला कस्या: पुत्रीज्ञन्ब्स्प;ज्ञन्ब्स्प; कनकलताया: हस्ते किं तेज्ञन्ब्स्प;ज्ञन्ब्स्प; तालीपत्रं का वा रेखाज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; क ख ग घ
Who are you, little girl ? : ( My name is) kAnchanamAlA. Whose daughter are you ? : ( I am the daughter of) kanakalatA. What is it in your hand ? : the palm-leaf ( used as a slate or writing pad). What is the written there (on it) ? (alphabets) ka kha ga gha
291
अप्यब्धिपानान्महत: सुमेरून्मूलनादपि अपि वहन्यशनात् साधो विषमश्चिज्ञल्त;ानिग्रह:
O good man! The control over mind is more difficult than drinking the water of entire ocean, uprooting the Meru mountain and also licking or eating the fire . (The control over the mind is more difficult than all the impossible things mentioned above). But then the question of how to make this impossible task - possible is unanswered by this subhaashita.
292
अधीत्य चतुरो वेदान् सर्वशास्त्राण्यनेकश: ब्रम्ह्मतत्वं न जानाति दर्वी सूपरसं यथा
Mere reading of the four vedas and all the shastras number of times, is not enough for obtaining the real knowledge of Brahman (Realisation of the supreme being), Just as a spoon in a vessel used for serving, does not get the taste of the thing served from that pot. (For realisation of highest principle, listening the shastras, meditating on them, and their constant study, observing of the restrictions etc. are necessary.)
293
यस्य चिज्ञल्त;ां निर्विषयं )दयं यस्य शीतलम् तस्य मित्रं जगत्सर्वं तस्य मुक्ति: करस्थिता
He, whose mind is free from objects of senses and whose heart is calm (free from passion, anger, greed etc.), entire world is his friend and liberation or emancipation is as if in his hand only. (He is as good as liberated).
294
अज्ञाम्प;ान तिमिरांधस्य ज्ञाम्प;ानांजन शलाकया चक्षुरुन्मिलितं येन तस्मै श्री गुरवे नम:
Salute to the guru, who opens eyes of a person blind due to darkness of ignorance, by knowledge (GYAna). Guru is one of the most honourable personalities in Indian (Hindu) tradition. This Subhashita demonstrates Guru's role in one's life. Difference between an ignorant person and a knowledgeable person is stated as difference between a blind and a person with normal eyesight. Guru is a person who gives sight to otherwise blind person. On the day of Ashaadh pournima (full moon day in Ashaadh month of Hindu calendar), called Guru pournima, Hindu's show their respect to their Guru by sacrificing something for him.
295
क्षमा शस्त्रं करे यस्य दुर्जन: किं करिष्यतिज्ञन्ब्स्प; अतॄणे पतितो वन्हि: स्वयमेवोपशाम्यति
What can a wicked person do to someone who has the weapon of fogivance in his hands ? Fire fallen on ground without any grass extinguishes by itself.
296
ग्रन्थानभ्यस्य मेघावी ज्ञाम्प;ान विज्ञाम्प;ानतत्पर: पलालमिव धान्यार्थी त्यजेत् सर्वमशेषत:
An intelligent man, eager to have knowledge and wisdom, studies the books and discards what is unimportant, grasping the essence (only) just as a farmer abandons useless husk completely and picks essential grains only.
297
असूयैकपदं मॄत्यु: अतिवाद: श्रियो वध: अशुश्रूषा त्वरा श्लाघा विद्याया: शत्रवस्त्रय:
In case of a student envy is (sudden) death, to much talking is the destruction of wealth. Unwillingness to serve, haste and boasting (or self-praise) these are enemies of learning.
298
नालसा: प्राप्नुवन्त्यर्थान न शठा न च मायिन: न च लोकरवाद्भीता न च शश्वत्प्रतीक्षिण:
A lazy person can never earn wealth (or he can never achieve any thing), neither a wicked person, nor a rogue. The one who worries about others' reactions about his deeds, and the one who waits for long time (for good opportunity) also can not earn wealth. A person must be very active, honest, loyal, confident and quick in actions, in order to achieve his goal.
299
दातव्यं भोक्तव्यंज्ञन्ब्स्प; धनविषये संचयो न कर्तव्य: पश्येह मधुकरीणां संचितार्थ हरन्त्यन्ये
It should be given(donated) or enjoyed and spent. As far as money is concerned it should never be stocked up. Look here, the collected savings of the bees are stolen by others.
300
या कुन्देन्दुतुषारहारधवला या शुभ्रवस्त्रावॄता , या वीणावरदण्डमण्डितकरा या श्वेतपद्मासना या ब्रह्माच्युतशङ्करप्रभॄतिभिर्देवै: सदा वन्दिता , सा मां पातु सरस्वती भगवती नि:शेषजाड्यापहाज्ञन्ब्स्प;
The one who is as white (beautiful) as kundapushpa ( jasmine or lily flower-two from two different dictionaries), moon or a garland of dewdrops, whose attire is white, whose hand is decorated with Veena (a string instrument), who is sitting on a white lotus, who is always worshipped by Gods like BrahmA, VishNu and Mahesh, Let the Godess SaraswatI, who puts an end to lethargy, protect me!