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saidevo
18 September 2008, 10:44 AM
Namaste Members.

As a natural extension to our 'Hindu Dharma: Codes...' thread, let us have a collection of these beautiful
SamskRuta shubhAshiAs (Hindu words of wisdom): these gems of words so nicely complement the Dharma
Shastras, even as they shine with their own splendour.

I shall post them in convenient instalments so each subhAshita can be read, understood, contemplated and
adopted in our own lives to the possible extent. Members may also contribute to this useful collection of
wisdom.

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a
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1 c

@
c 1 7

q

abhivAdana shIlasya nityaM vRuddhopasevinaH |
chatvAri tasya vardhante AyurvidyA yasho balam ||

One who daily bows to the elders in the house and seeks their blessings, gets four things--his lifetime,
learning skills, fame and power among his people and bodily strength--growing day by day.

*********

7
c 7

adhamAH dhanamichChanti danaM mAnaM cha madhyamAH |
uttamAH mAnamiChanti mAno hi mahatAM dhanam ||

One who seeks wealth at the cost of honour is at the third and lowest position in dharma. One who seeks
honour along with wealth is at the middle position. And one who seeks honour though this would not bring
him wealth is at the highest position in dharma.

*********

{

7 c


q c

@7



adbhirgatrANi shudhyanti manaH satyena shudhyati |
vidyAtapobhyAM jIvAtmA bhuddhirj~jAnena shudhyati ||

By taking bath in pure water, bodies of living men are purified.
By talking truth always, wherever and to whosoever, the mind is puriried.
With learning by good education, and doing meditation, our soul called JIvAtma is purified.
With jnAnam (wisdom), our buddhi (intelligence) is purified.

*********

97 q



ajarA&maravat prAj~jo vidyAmarthaM cha sAdhayet |
gRuhIta iva kesheShu mRutyunA dharma mAcharet ||

A man who is wise, when he is in the stages of learning and earning, should learn and earn with care,
thinking that he is going to live long in this world and that old age or death will never approach him.

But when giving charity to the poor, doing puja to the deities, and such other acts of dharma, they should
never be postponed for a later day with the thought that the man is going to live in this world for a long
time.

*********

H 1
1 1 1 1c7

aneka saMshayochChedi parokShArthasya darshakam |
sarvasya lochanaM shAstraM yasya nAstyandha eva saH ||

The ShAstras such as VyAkaraNam, MImAmsA, Vedanta, and Tarka, since they clear all sorts of doubts that
arise in us and shine as the two eyes of every person, one who has not learnt them would be considered
blind even if he has his two eyes.

*********

1
| | 7

apRuShTo&pi hitaM brUyAt yasya nechChet parAbhavam |
eSha eva satAM dharmo viparIta mato&nyathA ||

If you don't want a known person to fail in his act, you should counsel him if he seeks it. If he happens to
be your friend, you should voluntarily give him the counsel even if he does not seek it from you. This is the
quality of the good man.

Remaining without giving him your counsel with the thought that you would counsel him when he seeks it
or why should you volunteer it when it is not asked for, is the quality of the bad man.

*********

T

arAvapyuchitaM kArya mAtithye gRuhamAgate |
ChetuH pArshvagatAM ChAyAM nopasaMharate dRumaH ||

Even if a person is our enemy, if he seeks our home, we should receive him well and not insult him. Just as
the well-grown trees in a forest give their shade even to the person whose purpose is to cut them for
wood, for the very reason that he has sought their refuge.

*********

1 9 q
F

| 7



archakasya prabhAvena shilA bhavati sha~gkaraH |
AbhirUpyAchcha mUrtInAM devaH sAnnidhyamRuchChati ||

Because of the power and efficacy of the temple priest who is doing puja to the deities as ordained and
with extreme care, the stone image turn into the deities Shiva and Vishnu and bless the worshipping
people.

In addition, those stone images, since they are sculpted by excellent sculptors, to the form of the deities
they create, they become charged with the divine presence of the deities.

*********
saidevo
19 September 2008, 08:55 AM

c c

7 c ~ q



akRutva para saMtApaM agatva khalasaMsAdam anUtsRujya sAtam vartma yadalmapi tadbahu

Without hurting others, without geting into the association of the bad, without losing association of the
good, however little you progress in the path of dharma, that is sufficient.

*********

c 9 9

| q



arthAgamo nitya marogitA cha priyA cha bhAryA priyavAdinI cha |
vashyashcha putro&rthakarI cha vidyA ShaTjIvalokeShu sukhAni rAjan ||

If a householder who is married has the following six facilities, then he lives with more comfort in this
world than he could in heaven:

1. daily accumulation of wealth (rightfully earned)
2. remaining healthy without disease in any age
3.-4. a wife who is kind and loving in her words and acts, encouraging her husband and removing his
fatigue
5. children who listen to his words and act on them
6. education that at all times and all places earns him wealth and fame.

*********

c7

1 9
7 [

1

atyAsannA vinAshAya dUrasthA na phalapradA |
sevyantAM madhyabhAgena rAjA vahNirguru strayaH ||

Moving closely with the king (or boss) might get us into trouble. But then staying farther from him also
would not get the desired fruits. It is the same with burning fire and the teacher.

Therefore, with the king (or boss), the fire and the teacher, the wise will keep at a mid-distance and get the
desired fruits.

*********
saidevo
20 September 2008, 05:57 AM

*

arthanAM ajane duHkham arjitAnAM cha rakShaNo |
Aye duHkhaM vyave duHkhaM dhik arthAH kaShTasaMshrayAH ||

It is pain and sorrow to earn money as well as to preserve what is earned.
Money gives pain and suffering, when it comes, or when it goes.
Shame on money, which is the cause of all hardship!

*********
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A
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c * 1
[ H

AchAryAt pAdamAdatte pAdaM shiShyaH svamedhayA |
pAdaM sabrahmachAribhyaH pAdam kAlakrameNa cha ||

A quarter of the knowledge that a student acquires comes from the teacher; a quarter by his/her own
intelligence; a quarter from his/her classmates and the last quarter in due course from the experiences in
life.

*********

c 7g q

(
7 1 c

Aditya chandrAvanilo nalashcha dyaurbhUmirApo hRudayaM yamashcha |
ahashcha rAtrishcha ubhecha sandhye dharmashcha jAnAti narasya vittam ||

Fourteen deities have been appointed by God to take note of people's good and bad acts. They are:

01. the sun that shines in the day time at all places
02. the moon that remains a witness at night
03. the air that pervades everywhere
04. the fire
05. the sky (or space or AkAsha)
06. the mother earth we live on
07. god VaruNa who lives in water sources
08. our conscience called the heart
09. Yama the god of Death who punishes those who move away from dharma
10. The deity Ahas in charge of the daytime
11. The deity rAtri in charge of the night
12. The deity ushas in charge of the dawn
13. The deity sandhya in charge of the dusk
14. The deity dharma.

*********
saidevo
20 September 2008, 07:40 PM



ayaM nijaH paraH vA iti gaNanA laghuchetasAm |
udAracharitAnAM tu vasudhA eva kuTuMbakam ||

This one is of my group, the other is an outsider: such is the thought of people with petty mind. For people
who are magnanimous and broadminded, the whole world is a family.

*********

1

* |1


1c

q 7



AlasyaM hi manuShyANAM sharIrastho mahAn ripuH |
nAstyudyamasamo bandhuH kurvANo nAvasIdati ||

Laziness is a big enemy of men latent in the body. There is no friend like effort, with which no one gets
disappointed.

*********

1

q, q1



Alasasya kutaH vidyA, avidyasta kutaH dhanam |
adhanasya kutaH mitram amitrasya kutaH sukham ||

How can the lazy get educated? How can the uneducated earn wealth?
How can the penniless have friends? And how can there be happiness without friends?

*********

4 H
7

anargham api mANikyam hemAshrayam apekShate |
vinA AshrayaM na shobhante paMDitAH vanitAH latAH ||

A gem such as ruby looks priceless only with the support and refuge of gold.
Without support and refuge, pandits, creepers and women cannot shine.

*********
saidevo
21 September 2008, 08:54 PM
q

@1



AhAro dviguNaH strINAM buddhistAsAM chaturguNAH |
ShaTguNo vyavasAyashcha kAmashchA&ShTaguNAH smRutaH ||

Brahma has created a woman in such a way that she has the capacity
twice that of men in taking food
four times that of men in taking decisions with her subtle intelligence
six times that of men in exertion and
eight times that of men in getting her desires fulfilled.

*********

c q
7

77 11

AyuH karma cha vittaM cha vidyA nidhana meva cha |
pa~jchaitAnyapi sRujyante garbhasthasyaiva dehinaH ||

A man's lifetime, his karmic acts and fruits, the wealth he is going to obtain, the knowledge and skills he is
going to learn, and the time, way and place of death--all these five things are predestinate even when he
resides in his mother's womb. He cannot change them.

*********

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7 c


| 1* 1



ijyA&dhyayana dAnAni tapaH satyaM dhRutiH shamAH |
alobha iti mArgo&yaM dharmasyA&ShTAvidhaH smRutaH ||

To be on the path of dharma is to implement the following eight things in life:

01. Worshipping God with puja, litany, fire ceremonies, scriptural reading and recitations and such other
things.
02. Learning Vedas and other scriptures regularly through a guru.
03. Giving in charity to the poor whatever articles one can.
04. Doing meditation towards a good purpose with control over food and mind.
05. Without hurting others to always talk the truth at all circumstances.
06. Meeting the contingencies of life by being bold and without getting disheartened.
07. Controlling the mind by controlling what it desires.
08. Remaining without anger towards others under any circumstances.

*********
saidevo
22 September 2008, 08:18 PM
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c7

* H cq



IrShyI ghRuNI tvasantuShTaH krodhano nityasa~gkitaH |
para bhAgyopajIvI cha ShaDete duHkhahAginaH ||

a man who is envious of the growth of another man
a man who does not sympathize with those in a status lower to his
a man who is never satisfied with anything that he gets
a man who is in anger towards another without any reason
a man who always suspects everyone without believing them
a man who profits from the labour of other people

All these six kinds of people ultimately come to grief and suffer in this world.

*********
c 1



uttamAH svaguNaiH khyAtAH madhyamAshcha piturguNaiH |
svakulai radhamAH khyAtAH shvashuraishchA&dhamA&dhamaiH ||

People who get fame and name with their own qualities are the loftiest.

People who use the qualities and influence of their father and get their fame and name are in the middle,
less loftier, position.

People who use the name and fame of their ancestors and get their fame and name are in the last position.

And people who obtain fame and name because of their wives' families are at the lower-than-the-lowest
position.

*********
c

H *
q 1* 7

utsave vyasane chaiva durbhikShe rAShTra viplave |
rAjadvAre shmashAne cha yastiShThati sa bAndhavaH

A true relative is one who is with us

on an auspicious occasion in our home
when we are in trouble
at times we happen to be poor and destitute
when nature's fury causes havoc to the place we live
at the court in litigations
at the cremation ground when we or our relative die.

*********
yajvan
23 September 2008, 08:03 PM
hari o
~~~~~

Namaste Saidevo,

Can you share with us some knowledge about dharma and conduct? That is, your thoughts or guiding
loka-s that give information of belief vs. conduct ( action or kriya). Let me explain.

From a dharma perspective ( as I see it) it's the notion of applying knowledge to life's activities and acting
accordingly and much less on believing. There is no doubt that one may need to 'believe' before acting. Yet
one can also believe in a value or position and do just the opposite e.g. non-violence, yet still engage in
fighting or retaliation. So as I see it, dharma applied to humans on this good earth is proper actions that
are in-line and supported by Creation.


Also, is there anything you can share with us as you research this dharma regarding vrAtyastoma
(vrtyastoma c1) i.e. sacrifice performed to recover the rights forfeited by a delay or postponement
of saMskAra (saskra).


Your kind help and contribution on this subject has been valuable , perhaps you will find the time to
consider the two ideas above.


pranams


1. saskra - making sacred , hallowing , consecration ; any purificatory ceremony ; one which purifies
from the taint of sin; also the yaja that restores a person or a thing to its original pure state.
saidevo
24 September 2008, 02:14 AM
Namaste Yajvan.

Though I had only vaguely heard of the practice 'vrAtyastoma' as a ceremony for re-entrance to Hinduism,
your bringing it up and calling for what I can research and share about it sent me hunting across the Net!
Here is a brief of some wonderful information you can find about this important 'vrAtyastoma' ceremony
that makes Hinduism more and more acceptable as Sanatana Dharma.

1. As the great Hindu Patriot Sri Ram Swarup (1920-1998) says, we have today three categories of Hindus:
those born in India, those who went overseas and those who adopt Hinduism by free choice. This third
category, though it is new, is fast growing, and has the potential to spread the branches of the tree of
Sanatana Dharama the world over, and make it bloom its colorful blossoms of devotion and worship in
different parts of the world, and bear the fruits of those blossoms, with its roots of Advaita deep and
strongly set, down in the soils of Bharatam. And 'vrAtyastoma' is the welcoming--in one sense home-
coming--ceremony for this third category of Hindus.

2. Hinduism, because it is Sanatana Dharma, has at all times rejuvenated itself and shaped its followers by
different movements that corrected and balanced the aggressive trends of other religious and spiritual
influences. In the beginning of the Kali Yuga after the Mahabharata war, Vedic Hinduism took a beating
from the birth of Buddhism and Jainism: a large number of Hindus throughout India were weaned away
from the Vedic religion by their influence, until Adi Sankara came along, restored the pride of Sanatana
Dharma, and regulated its practices, specially in the paths of Bhakti and JnAna Yoga.

During the medieval and the British colonial periods of Indian history, it was the Bhakti Movement that
originated the Shaivite, VaishNavite and ShAkta sects of Hinduism, stemmed the tide of the Islamic
conversion by sword and the Christian conversion by sovereignty and money.

And today, it is 'vrAtyastoma' that grants refuge to non-Hindus who voluntarily seek re-entrance/entrance
to the religion of the Vedas.

3. Details and significance of the current practice of 'vrAtyastoma' are given in the books of Satguru Sivaya
Subramuniyaswami of the Himalayan Academy. Some links:

http://www.himalayanacademy.com/resources/books/hbh/hbh_ch-5.html
http://www.indiadivine.org/audarya/hindu-sadhanas/201786-loving-ganesha-chapter-22-section2-how-
become-hindu-hindu-katham-bhuyate.html
http://www.himalayanacademy.com/resources/books/mws/mws_ch-45.html

4. It seems that the ceremony of 'vrAtyastoma' was a much more formal ritual when it was practiced in the
ancient times of Vedas and Mahabharata, as the following quotes explain:


The 'vratyastoma' in the 'Atharvaveda' shows that the 'vratya brahmanas' drawn from the non-Aryan
communities knew the art of agriculture, and were invited by tribal leaders as honoured guests for the
purpose of bringing prosperity to their lands. The 'Atharvaveda' (15/10), 'Tandya Brahmana' and 'Matsya
Purana' contain a special ceremony known as 'vratyastoma' and/or 'hiranyagarbha' by which non-Vedic
non-Aryans, and even foreign invaders, could be converted to the varna based system. (For more details
see 'Vedic Sanskruticha Vikas' by Tarkatirtha Lakshmana Shastri Joshi, pp.111 to 113). The Hiranyagarbha
'vidhi' consisted of making the chieftain sit in a gold vessel like a foetus in the womb, while the presiding
'purohita' chanted the mantras appropriate to the occasion of the birth of the child. After this ritual, the
chieftain emerged 'reborn' in a high caste, such as 'kshatriya', bearing the 'gotra' of the 'purohita'. Thus a
tribal chief would be absorbed as 'kshatriya', his priests would be converted to 'brahmanas' and laymen
merged with laymen 'shudras'.

For the first time Manu's code mentions the mixed castes of 'vrata brahmanas', 'vrata kshatriyas' and 'vrata
vaisyas' which indicates that the 'vratyastoma' rituals must have been actually practised (10-/19-20,21-22).
This rather complicated and intricate picture of the development of social progress unfailingly shows that
the new brahmana class, especially the 'vratyas', spread while building up a multicaste heterogenious
society; and religion with a multiplicity of gods, along with the advance of the plough agriculture in the
new regions also spread.


In his book, 'How to Become a (Better) Hindu', Satguru Sivaya Subramuniyaswami, quoting Shreeram
Tyambak Godbole, says that the beginnings of the process of assimilation in the Hindu society could be
seen in in the 65th chapter of Mahabharata, Shantiparva, "where Indra is described to have ordered
Mandhatru to give all access to all foreigners, like the Yavanas, into the Vedic religion."

5. Perhaps, the fifth varNa, SAmAnya or the common people, mentioned in 'The Mahanirvana Tantra', is
meant to accommodate the non-Hindus in the contemporary practice of 'vrAtyastoma'.

As more and more non-Hindus take to Sanatana Dharma, purely on account of their own personal
conviction, driven to spiritual despair by the theory and practice of exclusivity of their western religions,
the practice of 'vrAtyastoma' is increaingly being used in one form or other by gurus and religious
institutions of all sects of Hinduism, as Satguru Sivaya Subramuniyaswami says in his book.
saidevo
24 September 2008, 06:55 AM
c+7 |

H 7 *4

7 T ( + 1

utsAhasampanna madIrghasUtraM kriyA vidhij~jaM vyasaneShvasaktam |
shUraM kRutaj~jaM dRuDha sauhRutam cha lakShmIH svayaM yAti nivAsa heto ||

Goddess Mahalakshmi voluntarily takes permanent residence at the homes of people who

are always energetic and happy
finish their tasks quickly without needlessly long deliberations
know what they do and finish it skillfully
act with strength and valor mind at times of misfortune
tussle with life with all their might
never forget the timely help done to them
has friends who keep a firm and constant friendship with them.

*********

1

1
1 1 1

9*

ushanAH veda yachChAstraM yachcha veda bRuhaspatiH |
svabhAvenaiva tachChAstraM strIbuddhau supratiShThitam ||

A woman is created by Brahma so that she is endowed naturally with the knowledge of all the Shastras and
Vidyas--all those learnt by ShukrAchArya, the guru of Asuras and BRuhaspati, the guru of Devendran and all
those 33 crores of Devas.

*********
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Ru
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9 7 1 H

RuNasheShashchA&gni sheShaH shatru sheShastathaiva cha |
punaH punaH pravardhante tasmAchCheShaM na rakShayet ||

These acts are gross mistakes:

returning only part of a loan obtained
not fully putting out a burning fire
sparing a few of the enemies without fully conquering them all.

Because these things are bound to grow back in short time to trouble us again.

*********
yajvan
24 September 2008, 11:38 AM
hari om
~~~~~~

Namaste saidevo,

Thank you for your post regarding vrAtyastoma (vrtyastoma c1). I think this will help many people
here who have been asking about Hinduism . We can use your post as a reference for future questions.

The connection to saskra: vrtyastoma is applied then to those that wish to be absrobed into the
Sanatana Dharma way of life.

pranams
saidevo
24 September 2008, 10:13 PM
Namaste Yajvan.


Can you share with us some knowledge about dharma and conduct? That is, your thoughts or guiding
sloka-s that give information of belief vs. conduct ( action or kriya). Let me explain.

From a dharma perspective ( as I see it) it's the notion of applying knowledge to life's activities and acting
accordingly and much less on believing. There is no doubt that one may need to 'believe' before acting. Yet
one can also believe in a value or position and do just the opposite e.g. non-violence, yet still engage in
fighting or retaliation. So as I see it, dharma applied to humans on this good earth is proper actions that
are in-line and supported by Creation.


I am happy that you have raised this query which has a corollary of sub queries such as the following:

Are the precepts of the shubhAShitAni to be taken more in belief in today's circumstances, since much of
them would be difficult to follow?

Can the precepts be implemented in action and conduct, especially in today's circumstances? If so, which
of them and how much?

Mere compilation of such precepts is fine for knowledge, but most of us living the life of materialism in
this Kali Yuga, are likely to view them just as moral science and forget after we read them. Is there any
chance that they can guide our action and conduct? If so, which of them are the most relevant?

My answer to all such queries is that the intrinsically simple precepts of these shubhAShitAni are eminently
implementable in our life, irrespective of our caste, creed, religion, occupation and other such things. All it
needs is the right perspective and voluntary, subjective action on the part of the individual.

Let us take a few examples, analyze the precepts in them, and check if we can follow them in conduct and
action:

1. A true relative is one who is with us ('utsave vyasane chaiva...')

on an auspicious occasion in our home
when we are in trouble
at times we happen to be poor and destitute
when nature's fury causes havoc to the place we live
at the court in litigations
at the cremation ground when we or our relative die.

The common human perspective of this wise saying is to check if a relative of ours fits these requirements.
But once we become conscious of whether we are one such relative, our perception changes, and we
would find it easier to implement the most if not all of the requirements.

2. These acts are gross mistakes: ('RuNasheShashchA&gni sheShaH...')

returning only part of a loan obtained
not fully putting out a burning fire
sparing a few of the enemies without fully conquering them all.

Because these things are bound to grow back in short time to trouble us again.

The first advise is mainly for individuals; the second for the society; and the third for a nation.

It might look foolish for an individual (or a nation) to return a loan obtained in full in today's economics.
But the fact remains the balance amount of the loan increases with more interest.

The burning fire may also be taken figuratively to mean burning passions, such as religious misguidance, in
a society. While the members of a society put out the burning fire literally, they often tolerate and even
encourage the trends of burning passions, with the result of intolerance, vandalism and terrorism that we
witness all around today.

The pseudo-secularism that the politicians in power follow in India today is a good example of the truth of
the third perspective.

Examples such as given below are wisdom words that stand true and relevant for all times, specially today:

3. Without hurting others, without geting into the association of the bad, without losing association of the
good, however little you progress in the path of dharma, that is sufficient. ('akRutva para saMtApaM...')

4. Moving closely with the king (or boss) might get us into trouble. But then staying farther from him also
would not get the desired fruits. It is the same with burning fire and the teacher.

Therefore, with the king (or boss), the fire and the teacher, the wise will keep at a mid-distance and get the
desired fruits. ('atyAsannA vinAshAya dUrasthA...')

5. It is pain and sorrow to earn money as well as to preserve what is earned.
Money gives pain and suffering, when it comes, or when it goes.
Shame on money, which is the cause of all hardship! ('arthanAM ajane duHkham...')

6. This one is of my group, the other is an outsider: such is the thought of people with petty mind. For
people who are magnanimous and broadminded, the whole world is a family. ('ayaM nijaH paraH...')

Thus, in my opinion, this collection of shubhAShitAni can guide us in our moral/worldly/religious/spiritual
life, if we have the right perception of the truths they highlight and seek ways to bring them to action and
conduct in our life.

The expression 'classical' has always been one of reverence and emulation in many areas of knowledge and
life: music, arts, literature, history and civilization, even films. Human mind always seeks the shelter in
classical environments for harmony, peace and happiness, as a foil for the topsy-turvy of modern life. In
these days, when even God has become 'classical', the dharma of wisdom words such as the subhAShitAni,
can very well stand as a beacon of safe landing for the meandering souls of modern life.
saidevo
24 September 2008, 10:16 PM
1

1

eka eva padArthastu tridhA bhavati vIkShitaH |
guNapaH kAminI mAMsaM yogibhiH kAmibhiH svabhiH ||

There are three perspectives to everything. For example, the flesh in the human body is seen by the yogis
as part of a corpse; the same flesh is seen with desire by lustful men; as food by mad dogs.

*********

q



ekAkinA tapo dvAbhyAM paThanaM gAyanaM tribhiH |
chaturbhirgamanaM kShemaM pa~jchAbhirbahubhi ranam ||

For best results

Meditation should be done by that single person on his/her own.
Learning should be done by two people together.
Learning music from the guru or singing it on the stage is best done by three people.
On a long travel, four people going together can be of protection to each other.
To safeguard one's wealth, five people should come together.
And in a war, at least ten people should fight together.

*********


P 1

ekena rAjahaMsena yA shobhA saraso bhavet |
na sA baka sahasreNa paritastIravAsinA ||

Whatever beauty accrues to the water sources such as a river or a lake due to the presence of a single
swan, does not accrue to that water source due to the presence of a thousand cranes.

In the same way, for a family to remain with fame and name, it is enough if a single boy or girl who has
good qualities.
saidevo
26 September 2008, 05:54 AM

+7 H
H 7



aurasaM kRutasambandhaM tathA vaMsha kramAgatam |
rakShitaM vyasanebhyashcha mitraM j~jeyaM chaturvidham ||

Friendship exists in four forms:

as between co-uterine (born of the same womb) children
as between people coming together in colleges and offices
as between us and people who are faithful to our family since the times of our ancestors
as between us and those who save us at times of exigencies.

*********

1

@ q



kadarthitasyApi cha dhairyavRutteH buddhervinAsho na hi sha~gkanIyaH |
adhaH kRutasyApi tanUnapato nAdhaH shikhA yAti kadAchideva |

Those who are honest and are of firm mind, when they meet with insults should not be discouraged as to
whether their own mind will change from its stand.

A burning lamp, even if it is held in such a way that its burning tip is facing downward, the flame would still
be burning in its own, firm, upright direction.

*********

*
7 9

kAkaH kRuShNaH pikaH kRuShNaH kobhedaH pikakAkayoH |
vasantakAle saMprApte kAkaHkAkaH pikaHpikaH ||

The crow is black, the cuckoo is black, so it is difficult to make out the bird with their color. But then when
the spring arrives and the morning dawns, it is well known who is a crow and who is a cuckoo.

In the same way, it is difficult to make out the pretence to scholarship of a person until he/she is in an
assembly of scholars.
saidevo
27 September 2008, 06:13 AM
7 1

1
g 97

kAntAviyogaH svajanA&pmAno RuNA&vasheShaH kunRupasya sevA |
daridrabhavo viShamA sabhA cha vinA&gnimete pradahanti kAyam ||

Happenings that burn a man's body even without a fire (that is, give afflictions like burning):

Separation of a beloved wife as (when she goes on a journey)
Insult received from his own people
The balance of a loan that he has obtained
Doing work to a boss who does not deserve it
Remaining poor now due to some bad time after being rich
Working in an organization that does not suit him.

*********

| 7 97

kugrAmavAsaH kulahIna sevA kubhojanaM krodhamukhi cha bhAryA |
putrashcha mUrkho vidhvA cha kanyA vinAgninA ShaT pradahanti kAyam ||

Six other happenings that hurt like fire:

Living in hamlets that have no facilities (such as elders for guidance, drinking water, proper houses,
electricity, education, medicine, temples)
Serving people who don't deserve to have it
Eating food that is not tasty, clean and could cause disease
Living with a wife or husband who always finds faults and gets angry
Begetting children who are stupid and can't be taught well with whatever efforts
Keeping a widowed daughter at home after having given in marriage suitably.

*********

H 1


g q| [*

kAmaM krodhaM tathA lothaM svAdu shRu~ggAra kautuke |
atinidrA&tisevAM cha vidyArthI hyaShTa varjayet ||

A student who serious about his education should keep away from eight things for best results:

the yearning to get hold of all things desired
the anger that results when those things are not obtained
avarice for more than possible at the present position
preference for taste in food
falling in love with the a person of the opposite sex
excessive show of games, sports and festivities
excessive sleep
strenuous physical work.

*********
saidevo
01 October 2008, 07:52 AM
, 9

, c

kartA kArayita chaiva, prerakashcha anumodakaH |
sukRute duShkRute chaiva, chatvAraH sama bhAginaH ||

The one who does the deed, the one who gets it done, the one who inspired it and the one who supported
it--all the four are equally treated--despite the fact that the deed is good/bad.

*********



guNaH bhuShayate rUpaM shIlaM bhuShayate kulam |
siddhi bhuShayate vidyAM bhogaH bhuShayate dhanam ||

Character adorns good looks; conduct adorns a community.
Accomplishments adorn scholarship; and enjoyment adorns wealth.

*********

****************
da
****************



| q 4


1 9 9

@ c !

daurmatryAt nRupati vinashyati yatiH raMgAt
sutaH lAlanAt priyaH anadhyayanAt kulaM kutanayAt
shIlaM khalopAsanAt |
hIH madyAt anavekshaNAt api kRuShiH
snehaH pravAsAshrayAt maMtrI cha apraNayAt
samRuddhi anayAt tyAgAt prmAdAt dhanam ||

A king perishes thru bad advice
a sannyasi thru association
a son due to excessive indulgence
a rishi by neglecting to meditate
a clan due to wicked women
conduct due to squabbles
shame thru wine
crops by neglect
friendship by foreign travel
a minister due to lack of attachment (to the king)
prosperity by lack of regulation
and money thru sacrifice and enjoyment.

*********
****************
na
****************
1 1
7 7



nAsti mAyA sama paso nAsti yogAt param balam |
na hi j~jAnAt paro bandhur nahamkArAt paro ripu || -- Gheranda Samhita

There is no bondage equal to Maya (illusion).
There is no strength bigger than yoga.
There is no friend better than knowledge.
There is no enemy worse than ego.

*********
saidevo
02 October 2008, 02:51 AM
c |,
c 7

, 0

anityAni sharIrANi, vibhavaH naiva shAshvataH |
nityaM sannihitaH mRutyuH, kartavyaH dharmasaMgrahaH ||

The bodies are not permanent, nor the wealth is everlasting;
death is always nearing, so let all your acts be such as can be accumulated as dharma.

*********

7 4 1, 1

1,

!!

amantram aksharaM nAsti, nAsti mUlam anaushadham |
ayogya purushaH nAsti, yojakaH tatra durlabhaH !!

"There is no syllable from which a mantra cannot be made. There is no herb from which a medicine cannot
be made. There is no person who is incapable. Who is rare is the one who can organize."

*********

7

H 7 q

7 |

paropakArAya phalanti vRukShAH paropakArAya vahanti nadyAH |
paropakArAya duhanti gAvaH paropakArAya sharIram etat ||

Trees bear fruit to do good to others. Rivers flow to do good to others.
Cows milk to do good to others. (In the same way,) this body is for doing good to others.

*********
saidevo
03 October 2008, 08:41 AM
piNDe piNDe matirbhinnA, kuNDe kuNDe nava payaH |
jAtau jAtau navAchArAH navA vANI mukhe mukhe ||

7,



No two people opine in the same way nor does the water of two rivers/ponds taste similar. No two
cultures have same customs; similarly, a language when travels through different mouths ends up being
spoken and/or pronounced in different ways/accents.

When we know this, shouldn't we learn to be more tolerant to different opinions, accepting different
cultures? This Shubhashita is a hint for the this point of view.

*********

H 1



yathA hi ekena chakreNa na rathasya gatiH bhavet |
evaM puruShakAreNa vinA daivaM na sidhyati ||

Just as a chariot cannot move with only one wheel, even so
fate not come to fruition without human actions.

*********

9

vaidhyarAja namaH tubhyaM yamarAjasahodara |
yamaH tu harati prANAm vaidhyarAjaH dhanAni cha ||

O Doctor, I salute you! You are the brother of Yama Raja!
While Yama only takes the life, the doctor takes the money too!
saidevo
05 October 2008, 06:35 AM
1

c 1q



ashvasya bhUshhaNaM vego mattaM syaad gajabhUshhaNam |
chAturyam bhUshhaNaM nAryA udyogo narabhUshhaNam ||

Speed glorifies the horse; majestic walk glorifies the elephant;
Dexterity glorifies women, while activity in some work glorifies men.

*********

4 4

@ c

vipadi dhairyam atha abhyudaye kshamA sadasi vAkpaTutA yudhi vikramaH |
yashasi cha abhiratiH vyasanaM shrutau prakRuti siddham idaM hi mahAtmanAm ||

Courage in trouble, forbearance in prosperity, eloquence in the assembly, valour in battle, eagerness in
gaining fame, attention to the holy scriptures-all these are natural to great ones.

*********


4 P



shateShu jAyate shUraH sahasreShu cha paNDitaH |
vaktA dashasahasreShu dAtA bhavati vA na vA ||

Among the hundred people only one is brave, 'shUra',
Among the thousand only one is a learned, Pandit.
Among the ten thousand only one is a good orator, 'vaktA'.
The people who "give" ('dAtA' - One who donates) may (rarely) or may not exist.

*********
saidevo
07 October 2008, 10:33 AM
*

1 q



aShTAdasha purANeShu vyAsasya vachanadvayam |
paropakAraH puNyAya pApAya parapIDanam ||

Sage Vyasa has only two things to say in summary of all his eighteen puranas:
serving others has good merits ('puNyam'), hurting others is sin ('pApam').

*********

7 F c

7 *7

kanyA varaute rUpaM mAtA vittaM pitA shrutam |
bAndhavAH kulam ichChanti miShTAnnam itare janAH ||

When a girl gets married:

The girl is interested in in the man's looks;
the mother in how wealthy he is;
the father in his qualifications;
the relatives in his family status;
the other guests merely in the feast.

*********

c,

c|



nA guNI guNinAm vetti, guNi guNiShu matsarI |
guNi cha guNarAgI cha viralaH saralo janaH ||

The untalented do not recognize the talented; the talented envy the other talented; the talented upright
who delight in others' talents are rare indeed.

*********
saidevo
09 October 2008, 10:01 PM

1 7

7
1 7

7 c

puNyasya phalamiChanti puNyam nechanti mAnavaH |
phalam pApasya nechanti pApam kuruvanti yatnataH ||

People seek the fruits of 'puNyam' (good deeds), but they don't like to do good deeds; people hate the
fruits of 'pApam' (sins), but they are assiduous in their efforts to commit sins.

*********

H 1



yathA hi ekena chakreNa na rathasya gatiH bhavet |
evaM puruShakAreNa vinA daivaM na sidhyati ||

Just as a chariot cannot move with only one wheel, even so
fate not come to fruition without human actions.

*********

1

c
1



yasmAch cha yena cha yadA cha yathA cha yach cha
yAvach cha yatra cha shubhAshubhamAtmakarma |
tasmAch cha tena cha tadA cha tathA cha tat cha
tAvach cha tatra cha kRutantavashAdupaiti ||

The good/bad result of one's own action is obtained based on from whom, by whom, when, how, what, as
much, and where the result has to be obtained, as ordained by Lord Yama, by one's own destiny, or as the
inevitable result of one's own action.

*********
saidevo
13 October 2008, 08:23 AM
****************
Humorous
****************

9

vaidhyarAja namaH tubhyaM yamarAjasahodara |
yamaH tu harati prANAm vaidhyarAjaH dhanAni cha ||

O Doctor, I salute you! You are the brother of Yama Raja!
While Yama only takes the life, the doctor takes the money too!

*********

[
4 7 c

7

kamale brahmA shete haraH shete himAlaye |
kshIrabdhau cha hariH shete manye matkuNashankaya ||

Brahma sleeps on a lotus, Shiva sleeps in Himalaya, Vishnu sleeps in Ksheersaagar--it's all due to the fear of
bugs in their bed!

*********

7q 7q


9 9@



ghaTaM bhindyAt paTaM ChindyAt kuryAt rAsabharohaNaM |
yena kena prakareNa prasiddhaH puruSho bhavet ||

Breaking a pot, tearing a cloth, or riding on a donkey--
doing something by hook or crook, (everyone) tries to be famous!

(Reminded of the Guinness Book of World Records?)

*********

97 T* q 1
H 1 1

chitAM prajvalitAM dRuShTvA vaidyo vismayamAgataH |
nAhaM gataH na me bhrAtA kasyaidaM hastalAghavaM ||

Seeing a body burning on a pyre, a doctor remarks in surprise:
"He is gone not by me, or by my brother, then whose sleight of hand is this?"

*********

q 1

@ c9
+

bho dAridryaM namastubhyaM siddho&haM tatprasAdAtaH |
pashyAmyahaM jagat sarvaM na mAM pashyati kashchana ||

O poverty, homage to you; by your grace I have obtained magical powers.
I see the whole world, and nobody sees me!

*********
saidevo
17 October 2008, 11:07 PM

11

q, 1

c7 , q @

pustakasyA tu yA vidyA, parahastagataM dhanam |
kAryakAle samutpanne, na sA vidyA na taddhanam ||

Knowledge that is in books (in shelves), and (our) money (now) in the hands of others, are both useless.
When time comes for their use, neither that knowledge nor that wealth will be available.

*********


1{



bhAShAsu mukhyA madhurA divyA girvANa bhArati |
tasmAdbhiH kAvyaM madhuraM tasmAdapi subhAShitam ||

Among the main languages, the resplendent, ancient, language (of the gods) sanskrit is very melodious,
sweeter is a poem in it, and even sweeter is a subhashita form.

*********

1

c
1



yasmAch cha yena cha yadA cha yathA cha yach cha
yAvach cha yatra cha shubhAshubhamAtmakarma |
tasmAch cha tena cha tadA cha tathA cha tat cha
tAvach cha tatra cha kRutantavashAdupaiti ||

The good/bad result of one's own action is obtained based on from whom, by whom, when, how, what, as
much, and where the result has to be obtained, as ordained by Lord Yama, by one's own destiny, or as the
inevitable result of one's own action.

*********
saidevo
18 October 2008, 10:15 PM
q 1 F 97


q |

| q

q
q

q|



vidyA nAm narasya rUpamadhikaM prachChanna gupta dhanam
vidyA bhogakarI yashaHsukhakarI vidyA guruNaM guruH |
vidyA baMdhujano videshagamane vidyA paraM daivatam
vidyA rAjasu pUjyate na tu dhanam vidyAvihInaH pashuH ||

Knowledge (vidyA) is the highest beauty in man;
Knowledge is the secret wealth;
With knowledge comes enjoyment, comforts and fame;
Knowledge is the guru of the guru;
Knowledge is the guiding relative while in a foreign land;
Knowledge is the Supreme Deity;
Knowledge, not wealth is revered by the rulers;
One without knowledge is an animal.

*********

q 9


1 |

1

vidyA mitraM pravAseShu bhAryA mitraM gRuheShu cha |
vyAdhitasyauShadhaM mitraM dharmo mitraM mRutasya cha ||

Knowledge is the friend in a journey, wife is the friend at home.
Medicine is the friend to the sick, and dharma is the friend of the dead.

*********

4 4
7

shaile shaile na mANikyam mauktikam na gaje gaje |
sadhavo na hi sarvatra chandanam na vane vane ||

Not every mountain contains jewels, or every elephant pearls*
Saintly people are not ubiquitous, or there is sandalwood in every forest.

*refers to a mythical belief that elephants have pearls inside their neck region.

*********

,



sharadi na varShati garjati, varShati varShAsu niHsvanaH meghaH |
nIchaH vadati na kurute, vadati na sAdhuH karoti eva ||

In the autumn season, the clouds thunder but don't rain; in the rainy season, they rain without any
thunder.
The inferior man only talks and does not perform whereas the great man performs without talking.

*********
saidevo
20 October 2008, 12:15 AM

1 c 0+1

+c
0 1 c ! c

kulasyArthe tyajedekam grAmsyArthrthe kulamtyajet
grAmam janapadasyArthe atmArthe prthivIm tyajet
--Hitopadesha: Mitralabha 150

Subordinate the interest of an individual for the sake of the family, of the family to subserve the interest of
the village, of the village in the interest of the state, of all wordly interest in order to attain eternal bliss.

*********

+1 1
H c1 1

g

na abhiSheko na samskAraH siMhasya kiyate vane |
vikramArjitasatvasya svayameva mRugeMdratA ||

There is no official coronation ceremony held to declare the lion as the king of the jungle. He becomes king
by his own attributes and heroic actions.

*********

narasyAbharaNaM rUpaM, rUpasyAbharaNam guNaH |
guNasyAbharaNam j~jAnam, j~jAnasyAbharaNam kShamA ||

Appearance is the adornment of a human; of such appearance, the adornment is the character; of such
character, the adornment is the knowledge; and of such knowledge, the adornment is patience, endurance
and compassion.

*********
saidevo
20 October 2008, 11:38 PM
g

7q


| |



AhAra nidrA bhaya maithunaMcha sAmAnyaMetad paShubhir narANAM |
dharmo hi teshAM adhiko viSheshaH dharmeNa hInAH paSubhis samAnAH ||

Eating, sleeping, anger, and sex urge are common to animals and men;
only dharma is the extra quality in men. Without dharma he is just an animal.

*********

[
|

11 (

vanAni dahato vahneH sakhA bhavati mArutaH |
sa eva dIpanAshAya kRushe kasyAsti sauhRudam ||

When the forest burns, the wind is there to assist it.
The friendship of the same wind, however, destroys the lamp.

*********

q 4 -
1 -| - 7 H

vidyA vivAdAya dhanaM madAya shaktiH pareshhAM para-pIDanAya |
khalasya sAdhor-viparItam-etat jnAnAya dAnAya ca rakShaNAya ||

For the wicked, knowledge is for arguments, wealth is for arrogance, and power is for tormenting others;
for the virtuous, they are just for the opposite: wisdom, charity and protection.

*********
saidevo
21 October 2008, 09:45 PM

1c

-
* -

4-1

kRuShNo bhogI shukarastyAgI nRupau janaka-rAghavau |
vashiShThaH karma-kartA cha teshAm mukti-sthitis samA ||
--VishNu PurANam

Krishna was opulent in life; Shukar Maharshi was a renunciate; Janaka and Rama were kings; and Vashishta
Maharshi was performing rituals. Still, in them, the state of liberation was equal.

*********

9cH

c 9H 7
7

c 1



pratyakShe guruvaH stutyaH prokShe mitra bandhavaH |
kAryAnte dAsa bhRutyaH svaputraH na kadachana ||

Guru should be praised on the face, friends and relatives behind their back; servants after they finish a job,
and ones own sons-never!

*********

c 7



yadA dhenu sahasreShu vatso vindati mAtram |
tadA pUrvakRutaM karma kartAram anugachChati ||
--Mahabharata, Book 12, Chapter 174, Verse 16

Just as among thousands of cows, a calf would find its own mother,
the karma done (in) earlier (births) would go only to the doer.

*********
saidevo
24 October 2008, 01:20 AM

| q 7 H

ayodhyA mathurA mAyA kAshI kA~jchI avantika |
purI dvAravatI j~jeyAH saptaitA mokShadAyikAH ||
--Garuda Purana, 2.49.114.

Ayodhya, Mathura, Maya (Haridwar), Kashi, Kanchi, Avantika (Ujjain) and Dvaraka, are the seven places
that give MokSha (liberation).

*********

71

7 c*7 1
7 1 c1 g



ChAyAm anyasya kurvanti ttiShTanti svayam Atape |
phalanti cha parasyArtha satpathasthA iva drumAH ||

Trees give shade to others while themselves standing in the sun. They bear fruits for others to enjoy as do
those who follow the path of goodness. (A verse from Chanakya's Niti Shastram)

*********

@ 1

71 1



na tena vRuddho bhavati yenasya palitam shiraH |
yo vai yuvapyadhiyanstam devaH sthaviram viduH ||

A person does not become elder just because his hair turns white.
The devatas consider only him as elder, who is well learned, though young in age.

*********
saidevo
28 October 2008, 08:40 PM
17q 17 7q

c
1 1 c

manasyanyad vachasyanyat kAryamanyad durAtmanAm |
manasyekaM vachasyekaM karmaNyekaM mahAtmanAm ||

(There is just one difference between people who are good and those who are not.)
The thoughts, words and deeds of the bad do not match one another.
The thoughts, words and deeds of the good people are all identical.

*********

1cq

7 ( 1

c
1+ *

7
4 |T 1
q7



yAsyatyadya shakuntaleti hRudayaM saMspRuShTamutkaNThayA kaNThaH
sthambita bAShpavRutti kaluShaishchintAjaDaM darshanam |
vaiklavyam mama tAvadIdRushamidaM snehAdaraNyaukasaH
pIDyante gRuhiNaH kathaM nu tanayAvishleShaduH khairnavaiH ||

Since Shakunthala is leaving today, my heart is turbulent, unshed tears constrict my throat and anxiety
blurs my sight. If affection causes such agitation in a person like me who lives in the forest, how much will
the sadness of separation from a just married daughter trouble a householder?

(This shlokam is from Kalidasa's play Abhijnana Shakuntalam (The Recognition of Shakuntala). Sage Kanva
says these words to himself before Shakuntala's departure to her husband Dushyanta's kingdom]

*********

7
9

0

lAlayet pancha varShANi dasha varShANi tADayet |
prApthe tu ShODashe varShe puthraM mitravadAcharet ||

Indulge a child for the first five years of his life, for the next ten years deal firmly with him. Once the child is
sixteen, treat him as a friend.

*********

q 4 -
1 -| - 7 H

vidyA vivAdAya dhanaM madAya shaktiH pareshhAM para-pIDanAya |
khalasya sAdhor-viparItam-etat jnAnAya dAnAya ca rakShaNAya ||

For the wicked, knowledge is for arguments, wealth is for arrogance, and power is for tormenting others;
for the virtuous, they are just for the opposite: wisdom, charity and protection.

*********

H * H

* *

* H H
1c 9

kShaNe ruShTAH kShaNe tuShTAH ruShTAH tuShTAH kShaNe kShaNe |
avyavasthitachittAnAM prasAdaH api bhayaMkaraH ||

Angry one moment and satisfied another, changing moods ever so often.
Being in the good books of (or getting favours from) fickle-minded people is frightening.

*********

c |
[ c 7

ratnAkaradhautapadAM himAlayakirITinIm |
brahmarAjarShiraratnADhyAM vande bhAratamAtaram ||

To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with
the gems of rishis and kings, to Mother India, do I bow down in respect.

*********
saidevo
30 October 2008, 11:49 PM
9 q

*

avashyaMbhAvibhAvAnAM pratIkAro bhaved yada |
tadA duHkhairna bAdhyante nalarAmayudhiShThirAH ||
--Panchadasi, 7.156

If it were at all possible to prevent the experience of happiness and misery, then, Nala, Rama and
Yudhishthira would never have been stricken with misery.

*********

H

+ 7



kShudhA tRut AshA kuTumbina mayi jIvati na anyagaH |
tAsam AshA mahAsAdhvi kadAchit man na muchyati ||

Hunger, thirst and desire, like the wife/husband, always live with a man/woman, without deserting a
person. Of these, desire is the most faithful because it never leaves a person's mind.

*********


7 c

q 9c



pUrve vayasi tatkuryAdyena vRuddhasukhaM vaset |
yAvajjIvena tatkuryAdyena pretya sukhaM vaset ||

One should do that in ones earlier life by means of which one would live happily in old age. As long as one
lives, one should do that by means of which one would be happy (even) after death.

*********

4
9|1 9

bAlAdapi gRuhItavyam yuktamuktam manIShibiH |
raverviShaye kim na pradIpasya prakAshaNam ||

The wise should honor the proper words even of a child.
Does not a lamp illuminate a place where the sun cannot reach?

*********
saidevo
04 November 2008, 11:46 PM

[77



guNadoShau budhau gRuhNannindukShvelAviveshvaraH |
shirasA shlAghyate pUrvaM paraM kaNThe niyachChati ||

A wise man holding both virtue and the vice (of others) keeps the former on head and (swallows) the latter
in his throat just like Lord Shiva carries the moon (on the head) and the poison (in his throat).

*********

77g 1q 77g


q 7

tAvajjitendriyo na syAd vijitAnyendriyaH pumAn |
na jayed rasanaM yAvajjitaM sarvaM jite rase ||

A person does not become the master of his sense organs, if the organ of taste is not under control, even if
all other sense organs are mastered. All are won over, if the tongue is under control.

*********

c1 c7


7 c q

na sarvavitkashchidihAsti loke nAtyantamUrkho bhuvi chApi kashchit |
j~jAnena nIchottamamadhyamena yo&yaM vijAnAti sa tena vidvAn ||
--Garuda Puranam, 1.110.30

Nobody in this world is omniscient; and nobody in the world also is absolutely stupid. Whosoever knows
(something) is a learned man on account of the low, medium or high knowledge (he possesses).

*********

[

7 [

H
g

| H+ c 1

brahmA yena kulAlavanniyamito brahmANDabhANDodare
viSNuryena dashAvatAragahane kShipto mahAsaMkaTe |
rudro yena kapAlapANipuTake bhikShATanaM kAritaH
sUryo bhrAmyati nityameva gagane tasmai namaH karmaNe ||
--Bhartrihari's nIti shataka

Salute to karman (action) which yoked Lord Brahman as a pot maker in the vessel called brahmanda, who
threw Lord Vishnu in the hard peril of ten incarnations, who made Lord Shiva go begging alms holding a
hollow skull in his folded hands and because of whom the Sun daily moves in the sky.

*********
saidevo
06 November 2008, 02:19 AM
4q 7 7 7

7

dikkAlAdy anavachChinna ananta chinmAtramUrtaye |
svAnubhUti ekamAnAya namaH shAntAya tejase ||
--Bhartrihari's nIti shataka, 1

dik = directions such as East, West, North and South; kAla = time; adi = etc.
anavachChinna = unbounded; ananta = infinite; chin mAtra mUrtaye = to the embodiment of pure intellect;
sva = self; anubhUti = experience; eka = only; mAnAya = can be understood; namaH = salutations;
shAntAya = to the peaceful; tejase = brilliant.

Salutations to that God who is beyond dimensions of direction and time; an embodiment of pure intellect;
can be understood only through one's own self effort and experience; brilliant and peaceful.

(http://bhartruhariyb.blogspot.com/2006/07/education-ethics-and.html#NITISATAKAM_)

*********

7

7
7



aj~jaH sukhamArAdhyaH sukhataramArAdhyate visheShaj~jaH |
j~jAnalavadurvidagdhaM brahmApi tu na ra~jjayati ||
--Bhartrihari's nIti shataka, 3

aj~jaH = ignorant; sukham = easy; ArAdhyaH = to explain, satisfy and worship; sukhataram = more
comfortable; visheShaj~jaH = scholar; j~jAna = knowledge; lava = a little; durvidagdhaH = burning with
pride; brahma = creator; api = also, even; na = not ramjayati = explain, please, satisfy.

It is easy to explain to an ignorant person. Easier to explain a scholar. Even the creator cannot explain to a
person of a little knowledge suffering from pride.

(http://bhartruhariyb.blogspot.com/2006/07/education-ethics-and.html#NITISATAKAM_)

*********

7


H 7 7

saMyogo viyogantaH duHkhantaM sukhameva cha |
poShaNaM kShayaparyantaM maraNantam cha jIvanam ||

All attachments lasts till their disassociation, all sorrow until happiness follows, nourishment till hunger,
and death till life.

*********

11

, c 1

10,

9

hastasya bhuShaNam dAnam, satyam kaNTasya bhuShaNam |
shotrasya bhuShaNam shAsthraM, bhuShaNaihi kim prayojanam ||

The ornament for the hand is giving, speaking the truth is the ornament for the neck; the ornament for the
ears is (listening to) the scriptures--of what use are the other ornaments?

*********
saidevo
06 November 2008, 11:52 PM

E E
+H 1E

E

AchAraH kulamAkhyati deshamAkhyAti bhAShitam |
sambhramaH snehamAkhyAti vapurAkhyAti bhojanam ||
--Garuda Purana, 1.115.74

One's behaviour speaks about one's family. The language speaks about a nation. Friendship
commensurates with interest. The body gives an idea of one's diet.

*********

1c 7


c

shAstrANyadhItyApi bhavanti mUrkhA
yastu kriyAvAn puruShaH sa vidvAn |
suchintitaM chauShadhamAturANAM
na nAma mAtreNa karotyarogam ||
--Hitopadesha, 164

People remain fools even after studying various sciences (if they do not apply them). He who acts
(according to the knowledge he has gained) is a learned man. A medicine which is well thought over cannot
cure a patient of his disease by a mere mention of its name.

*********

H c *
*

kAmakrodhavanirjitya kimAraNye kariShyati |
atha va nirjitavetau kimAraNye kariShyati ||

What will a person do in a forest if he has not controlled his passion and anger? And if he has already
controlled his passion and anger then what has he to do in a forest?

*********
saidevo
17 November 2008, 07:52 AM

9 7
1q 97 q

gq 7c



guNA guNaj~jeShu guNA bhavanti
te nirguNaM prApya bhavanti doShAH |
AsvAdya toyAH pravahanti nadyaH
samudramAsAdya bhavantyupeyAH ||
--Hotopadesha, 46

If a good person adopts a quality it becomes a good quality, but if a bad person adopts it, it becomes a bad
quality; just like a river, which is sweet and fresh as long as it flows alone, but the moment it mixes with
sea, it turns salty & stale.

*********

q 7

*F

7

yeShAM na vidyA na tapo na dAnaM j~jAnaM na shIlaM na guNaH na dharmaH |
te martyaloke bhuvi bhArabhUtAH manuShyarUpeNa mRugAH charanti ||

A person who has no education, no inclination to penance and charity, no knowledge and realization, no
conduct and character, no adherence to dharma is a burden to the earth. Such a person is only an animal
in the human form.

*********

H 1


7cq


1 1

9 q

parikShINaH kashchit spRuhayati yavAnAM prasRutaye
sa pashchAt sampUrNaH kalayati dharitrIM tRuNasamAm |
atashchAnaikAntyAd gurulaghutayA&rtheShu dhaninA
mavasthA vastUni prathayati cha sa~gkochayati cha ||
--Bhartrihari's nIti shataka, 45

When a person is poor, he treats even a seed of grain with great value.
When he becomes rich, the whole Universe appears like a straw.
Depending on the time, place and circumstance, the importance and value of things gain and lose their
value.

*********

H H


q c


1 + *
~



rAjan dudhukShasi yadi kShitidhenum etAM
tenAdya vatsamiva lokamamuM puShANa |
tasmiMshcha samyaganishaM paripoShyamANe
nAnAphalaiH phalati kalpalateva bhUmiH ||
----Bhartrihari's nIti shataka, 46

To the king who looks after his kingdom like a cow looks after its calf, the Earth like the Kalpa Vriksha, the
divine tree, feed with all its infinite variety of fruits.

*********
saidevo
18 November 2008, 08:41 AM
H 1

q7

1* 1

dAkShiNyaM svajane dayA parajane shAThyaM sadA durjane
prItiH sAdhujane nayo nRupajane vidvajjane chaarjavam |
shauryaM shatrujane kShamA gurujane nArijane dhUrtatA
ye chaivaM puruShAH kalAsu kushalAsteShveva lokasthitiH ||
--Bhartrihari's nIti shataka, 22

The subsistency of the world solely depends on those men who are experts in the following arts:

courtesy towards one's relations,
kindness towards strangers,
cunning towards the wicked,
affection for sadhus,
policy towards princes,
humility towards the learned,
bravery in dealing with the enemy,
patience with the elders, and
shrewdness towards women.

*********

97

c c4
4c 9

*Pq

+
7 1*

7

prANAghAtAnnivRuttiH paradhanaharaNe saMyamaH satyavAkyaM
kAle shaktyA pradAnaM yuvatijanakathAmUkabhAvaH pareShAm |
tRuShNAsrotovibha~ggo guruShu cha vinayaH sarvabhUtAnukampA
sAmAnyaH sarvashAstreShvanupahatavidhiH shreyasAmeSha panthAH ||
--Bhartrihari's nIti shataka, 26

Abstaining from killing life,
self-restraint in appropriating the wealth of others,
truth-speaking,
charity when occasion requires and means permit it,
not gossipping about the wives of others,
intercepting the stream of avarice,
obedience towards elders,
sympathy for all creatures--

this is the way of happiness common in all the scriptures, that never fails in its operation (or vitiates no
other ordinance).

*********

9


9 7

97
9

c c7

prArabhyate na khalu vighnabhayena nIchaiH
prArabhya vighnavihatA viramanti madhyAH |
vighnaiH punaH punarapi pratihanyamAnAH
prArabdhamuttamajanA na parityajanti ||
--Bhartrihari's nIti shataka, 27

For fear of obstacles, nothing is begun at all by mean people;
ordinary people begin and stop when thwarted by difficulties;
but good (i.e. resolute) men, though repeatedly repelled by
adverse circumstances, do not give up what they have begun.

*********
saidevo
21 November 2008, 01:03 AM

7

parivartini saMsAre mRutaH ko va na jaayate |
sa jAtaH yena jAtena yAti vaMshaH samunnatiM ||
--Bhartrihari's nIti shataka, 32

In this revolving worldly life, who is not born and who is not dead (or, what dead person is indeed nor born
again)? He alone is truly born, by whom the family is raised to eminence when he is born in it.

*********

7g

@9
|*


c7 H

tAnIndriyANi sakalAni tadeva karma
sA buddhirapratihatA vachanaM tadeva |
arthoShmaNA virahitaH puruShaH sa eva
tvanyaH kShaNena bhavatIti vichitrametat ||
--Bhartrihari's nIti shataka, 40

There are limbs, all the same, the action the same, the same unimpaired intellect, and speech also the
same; and yet the same man, destitute of the warmth of wealth, becomes instantaneously another being;
this is strange.

*********

c0 1

**

c

akaruNatvamakAraNavigrahaH paradhane parayoShiti cha spRuhA |
sujanabandhujaneShvasahiShNutA prakRutisiddhamidaM hi durAtmanAm ||
--Bhartrihari's nIti shataka, 52

Cruelty, unprovoked opposition, lust for another's wealth and wife, and envy towards good men and
relations: these are natural with the wicked.

*********
saidevo
22 November 2008, 09:10 PM
7

9~
H7c 9
+

maunAnmUkaH pravachanapaTushchATulo jalpako vaa
dhRuShTaH pArshve vasati cha tadaa dUratashchApragalbhaH |
kShAntyA bhIruryadi na sahate prAyasho nAbhijAtaH
sevAdharmaH paramagahano yoginAmapyagamyaH ||
--Bhartrihari's nIti shataka, 58

If he is silent, he is dumb;
if ready with his answer, he is talkative or garrulous;
if he stands near, he is impudent;
if he keeps at a distance, he is timid;
if he bears patiently, he is a coward;
if he cannot brook (harsh words, insult etc.), he is most probably considered mannerless.

--The dharma of service is indeed the most difficult thing to do, even for sages.

*********

1c


( 1



kare shlAghyastyAgaH shirasi gurupAdapraNayitA
mukhe satyA vANI vijayi bhujayorvIryamatulam |
hRudi svachChA vRuttiH shrutamadhigataM cha shravaNayoH
vinApyaishvaryeNa prakRutimahatAM maNDanamidam ||
--Bhartrihari's nIti shataka, 65

Laudable charity for the hand,
submission at the feet of elders for the head,
true words for the mouth,
incomparable valour for victorious arms,
a quiescent state for the heart,
Vedic knowledge acquired (by the ears) for the ears
-- of high-souled persons these are the ornaments even though they have no wealth.

*********

7 11

4 1
1c

4 74
9c



samtaptAyasi saMsthitasya payaso nAmApi na shrUvate
muktAkAratayA tadeva nalinIpatrasthitaM rAjate |
svAtyAM sAgarashuktimadhyapatitaM sanmauktikaM jAyate
prAyeNAdhamamadhyamottamaguNaH saMsargato jAyate ||
--Bhartrihari's nIti shataka, 67

Not the lest trace of water is to be found when it falls (lit. stands) upon heated iron; the same water, lying
on a lotus-leaf shines assuming the form of pearls; it is transformed into a pearl when it falls into the cavity
of a shell the sea while (the sun is) in conjunction with the constellation SvAti.

In general, the lowest, the mediocre, and the highest degree of excellence is imparted (to a thing) by
association.

*********
saidevo
25 November 2008, 02:09 AM
9

c
7

H q

7

prINAti yaH sucharitaiH pitaraM sa putro
yadbhartureva hitamichChati tatkalatram |
tanmitramApadi sukhe cha samakriyaM yad
etat trayaM jagati puNyakRuto labhante ||
--Bhartrihari's nIti shataka, 68

He is a son who pleases his father with good actions; that is a wife who wishes unmixed good to her
husband; that is a friend who acts the same in adversity as in happy times. The meritorious (alone) secure
this triad in this world.

*********

Hc77

E7
1 +7

+c
H7cHHH

7
7

1

namratvenonnamantaH paraguNakathanaiH svAguNAn khyApayantaH
svArthA sampAdayanto vitatapRuthutarArambhayatnAH parArthe |
kShAntyaivAkSheparukShAkSharamukharamukhAn durmukhAn dUShayantaH
santaH sAshcharyacharyA jagati bahumatAH kasya nAbhyarchanIyAH ||
--Bhartrihari's nIti shataka, 69

Raising by their humility, evidencing their own merits by extolling the merits of others, gaining their ends
by projecting extensive schemes for (the good of) others, and censuring calumniators, whose tongues (lit.
mouths) are noisy with the harsh syllables of accusation, with their patience alone--virtuous men of such
extraodinary behaviour and highly esteemed in the world--who will not adore them?

*********

7 H1 q
+

@ c

@
1

bhavanti namrAstaravaH phalodgamaiH
navAmbubhirbhUrivilambino ghanAH |
anuddhatAH satpuruShAH samRuddhibhiH
svabhAva evaiSha paropakAriNAm ||
--Bhartrihari's nIti shataka, 70

Trees become bent (i.e. humble) with the harvest of fruits; with newly-gathered waters the clouds hang
very low; good men with (the acquisition of) wealth become meek; this is the nature of belevolent persons.

*********
saidevo
30 November 2008, 10:56 PM
c

1 c7
71

1
H 1 7
7

ete satpuruShAH parArthaghaTakAH svArthaM parityajya ye |
sAmAnyAstu parArthamudyamabhRutaH svArthAvirodhena ye ||
te&mI mAnavarAkShasAH parahitaM svArthAya vighnanti ye |
ye vighnanti nirarthakaM parahitaM te ke na jAnImahe ||
--Bhartrihari's nIti shataka, 74

Those are the noblest persons who giving up the good of self do good to others; those that undertake a
business for the sake of others, not inconsistent with their own good are men of the middle order; those
that stand in the way of the good of others for their own benefit are demons in a human form; but we
know not what to call them (lit. who they are) that oppose the good of others for nothing.

*********

| 71

H

patraM naiva yadA karIraviTape doSho vasantasya kiM
nolUko&pyavalokate yadi divA sUryasya kiM dUShaNam |
dhArA naiva patanti chAtakamukhe meghasya kiM dUShaNaM
yatpUrvaM vidhinA lalATalikhitaM tanmArjituM kaH kShamaH ||
--Bhartrihari's nIti shataka, 93

When on the branch of a karIra tree there is not a single leaf, it is not the fault of the spring. If the owl
cannot see by day what blame is due to the sun? Showers of rain do not fall into the mouth of the chAtaka
bird, but why blame the cloud (for that)? Who is able to wipe off what has once been written on the
forehead by Fate?

*********

1 7

1
7q 9
c
1c 9

namasyAmo devAnnanu hatavidheste&pi vashagA
vidhirvandyaH so&pi pratiniyatakarmaikaphaladaH |
phalaM karmAyattaM yadi kimamaragaNaiH kiM cha vidhinA
namastatkarmabhyo vidhirapi na yebhyaH prabhavati ||
--Bhartrihari's nIti shataka, 94

We shall bow to the gods, but then, even they are subject to the accursed fate; (in that case) fate ought to
receive our homage, but even fate dispenses but the fruits consistent with each action. The fruit being
dependent on action, what (have to do) with the gods and what with fate! Bow to Karma then, which even
Fate cannot control.

*********
saidevo
03 December 2008, 04:11 AM

9c 1
H7



vane raNe shatrujalAgnimadhye
mahArNave parvatamastake vA |
suptaM pramattaM viShamasthitaM vA
rakShanti puNyAni purA kRutAni ||
--Bhartrihari's nIti shataka, 97

Good actions done in a former life protect a man in a forest, on a battlefield, in the midst of foes, water
and fire, in the vast ocean, or on a mountain-top, whether asleep or careless, or beset with any difficulty.

*********

97 q

cc

7g 9

d
q

9 7 7

ko lAbho guNisa~ggamaH kimasukhaM prAj~jetaraiH sa~ggatiH
kA hAniH samayachyutirnipuNatA kA dharmatattve ratiH |
kaH shuuro vijitendriyaH priyatamaa kaanuvrataa kiM dhanaM
vidyA kiM sukhamapravAsagamanaM rAjyaM kimAj~jAphalam ||
--Bhartrihari's nIti shataka, 103

What is an advantage gained? The company of the virtuous. What is misery? The company of those that
are not-learned. What is loss? Wasting an opportunity. What is perfection? Being devoted to one's
religious principles. Who is a brave man? One that has restrained his senses. What woman is most
beloved? One that is devoted. What is wealth? Learning. What is happiness? Not going on a journey. What
is kingly power? That which places one in command.

*********


7| |

eko devaH keshavo vA shivo vA
ekaM mitraM bhUpatirvA yatirvA |
eko vAsaH pattane vA vane vA
ekA bhAryA sundarI vA darI vA ||
--Bhartrihari's nIti shataka

(Let me have) one god--Keshava or Shiva--, one friend--the king or an asetic, one abode--in the city or in
the wilderness, and one (thing more)--a charming wife or a cave.

*********
saidevo
03 December 2008, 09:48 PM



ko na yAti vashaM loke mukhe piNDena pUritaH |
mRuda~ggo mukhalepena karoti madhuradhvanim ||

Who in the world does not become submissive when his mouth is filled with a morsel? The drum gives out
a sweet sound when its face is coated (with dough).

*********


c4c


7 7 c

cc
7

4

dUrAdarthe ghaTayati navaM dUratashchApashabdaM
tyaktvA bhUyo bhavati tirataH satsabhAra~jjaneShu |
mandaM mandaM rachyati padaM lokachittAnuvRuttyA
kAmaM mantrI kavIriva sadA khedabhArairamuktaH ||
--Bhartrihari's nIti shataka

Verily, a stateman, like a poet, is never free from the burden of anxiety, inasmuch as he (statesman) brings
in new wealth from afar, and leaving the sound of bows at a distance again becomes engrossed in pleasing
the assembly of the wise and takes his steps slowly and slowly agreeably to the heart of the subjects.

In the same way, the poet brings out fresh meaning (from words which are) far apart, leaves at a distance
unsuitable words, and again becomes engrossed in pleasing the assembly of the wise, and composes
verses sweetly according to popular taste.

*********

9

1 q1 9


c17 7

c 9c

+ 7

q 7

daivena pramuNA svayaM jagati yadyasya pramANikRutaM
tattasyopanamenmanAgapi mahAnnaivAshchayaH kAraNam |
sarvAshAparipUrake jaladhare varShatyapi pratyahaM
sUkShmA eva patanti chAtakamukhe dvitrAH payobindavaH ||
--Bhartrihari's nIti shataka, 13

That which has been fixed as a man's portion in this world by all-powerful Destiny will go to him; patronage
of the great (lit. great patronage) is not at all the cause (of the acquisition). Although the cloud, the
gratifier of the desires of all beings showers daily, only two or three minute drops of water fall into the
mouth of the chAtaka bird.

*********
reflections
04 December 2008, 04:13 AM
Namaste Saidevoji,
This is excellent thread and I have enjoyed reading the ancient wisdom, still applicable.

Jai Shri Krishna
saidevo
04 December 2008, 06:37 AM
Namase reflections.

The most wonderful thing of the Hindu subhAshitas is their timelessless and universality. How great would
it be if we have governmens based on such wisdom and people who better their selves with this wisdom?

Since all that wisdom was intellectually gained and experientially realized and proven, the expressions
stand the test of time and place.

Let us remember, quote and use these words of wisdom in our thoughts, words and deeds.
reflections
04 December 2008, 08:04 AM
Namaste Saidevo ji,
You are right, What impressed me is that the Subhashit written over hundreds of years gives timeless
wisdom.

Talking about government, I am originally from Mumbai and currently very sad to see what has happened
there. I just hope government to be human. But, that is endless topic and I will not spam this beautiful
thread. :)
saidevo
04 December 2008, 10:09 PM
7 q 7


1c 11 7 1

paricharitavyAH santo yadyapi kathayanti na sadupadesham |
yAstveShAM svairakathAstA eva bhavanti shAstrANi ||
--Bhartrihari's nIti shataka, misc 12

Good men should be waited upon, though they may not give good advice (in a special way). Those that
come from them as random discourses serve as scriptures.

*********

9 7

cc 7
c

c

prAyaH kandukapAtenotpatatyAryaH patannapi |
tathA tvanAryaH patati mRutpiNDapatanaM yathA ||
--Bhartrihari's nIti shataka, misc. 13

Though falling, a noble man generally falls like a ball (i.e. to rise again); but a mean fellow falls like a lump
of clay.

*********

79

1 7


c7

*
c 1

4
1c7

She saMtoShanirantarapramuditAsteShAM na bhinnA mudo
ye tvanye dhanalobhasaMkuladhiyasteShAM na tRuShNA hatA |
itthaM kasya kRute kRutaH sa vidhinA tAddakpadaM saMpadAM
svAtmanyeva samAptahemamahimA merurna me rochate ||
--Bhartrihari's nIti shataka, misc. 16

The joys of those who always rejoice in contentment have not been interrupted, nor is the thirst of those
others quenched, that have their minds agitated by covetousness for wealth. This being the case, for
whose sake was that Meru created by Brahman?--Meru, the peerless repository of wealth the glory of
whose gold is for itself alone. I like not it.

*********
saidevo
05 December 2008, 09:57 PM
c


(7)q


q1 q

1 H
1 1



vacho hi satyaM paraM vibhUShaNam
gajA (lajjA)~gganAyAH kRushAtA kaTau cha |
dvijasya vidyaiva punastathA kShamA
shIlaM hi sarvasya narasya bhUShaNam ||
--Bhartrihari's nIti shataka, misc. 18

Speaking the truth is the highest ornament; for a woman with the stately gait of an elephant slenderness of
the middle is (the highest ornament); for the twice-born, learning and in addition patience. Good character
is an ornament for all manking.

*********


+ q
q

ayamamRutanidhAnaM nAyakopyoShadhInAM
shatabhiShaganuyAtaH shambhumUrdhnAvataMsaH |
virahayati na chainaM rAjayakShmA shashA~gkaM
hatavidhiparipAkaH kena vA la~gghanIyaH ||
--Bhartrihari's nIti shataka, misc. 22

Though he is the repository of nectar, and the lord of herbs, though he is followed by a hundred physicians,
and is the crest-ornament of Shiva's head, consumption does not leave the Moon; or by whom can the
ordinance of cruel Fate be transgressed?

*********

c 7

7

pRutvIvyAM trINi ralAni jalam annam subhAShitam |
mUDhauH pAShANakhaNDeShu ralasaMj~jA vidhIyate ||
--ChANakya nIti

There are three (true) jewels on this earth: water, food and subhAShitA! Fools, however, call pieces of
rocks jewels!

*********
saidevo
08 December 2008, 10:14 PM
7 4
7 74
1c

* 7
4

yAM chintayAmi satataM mayi sA viraktA
sApyanyamichChati janaM sa janonyasaktaH |
asmatkRute cha parishuShyati kAchidanyA
dhiktAM cha taM cha madanaM cha imAM cha mAM cha ||
--Bhartrihari's nIti shataka, 2

She of whom I think ceaselessly is indifferent towards me; she yearns for another man, and he is attached
to a third person. For me pines away a certain lady; fie on that woman, on him, and on the God of Love, as
well as on this woman and on me.

This shloka is said to refer to a family intrigue whose discovery filled Bhartruhari with disguest for worldly
life: Once upon a time, a BrAhmaNa, who had come by a fruit which conferred immortality on anyone who
ate it, gave it to Bhartruhari, as the worthiest person to receive it, being the protector of many people.
Bhartruhari gave it to his wife, who gave it to her paramour, who in turn gave it to a sweet-heart of his who
again presented it to Bhartruhari!

*********

c q H
1

c
7c
9



utkhAtaM nidhisha~gkayA kShititalaM dhmAtA girerdhAtavo
nistIrNaH saritAM patirnRupatayo yatnena saMtoShitAH |
mantrArAdhanatatpareNa manasA nItAH shmashAne nishAH
prAptaH kANavarATako&pi na mayA tRuShNe sakAmA bhava ||
--Bhartrihari's vairAgya shataka, 4

I dug up the earth expecting to find a treasure; smelted ores found in mountains; crossed the lord of rivers;
assiduously propitiated kings; passed several nights in the cremation sites solely intent upon obtaining
incantations; (but after all) I have not obtained even a cowrie. Leave me now, thou Greed.

*********

c1 H

7
* 7c cq
c | 9

7c



Adityasya gatAgatairaharahaH saMkShIyate jIvitaM
vyApArairbahukAryabhAragurubhiH kAlo na vij~jAyate |
ddaShTA janmajarAvipattimaraNaM trAsashcha notpadyate |
pItvA mohamaryI pramAdamadirAmunmattabhUtaM jagat ||
--Bhartrihari's vairAgya shataka, 7

With the setting and rising of the sun life becomes shorter and shorter day by day; the lapse of time is not
felt in business which weighs down a man with the great weight of work; the feeling of disguest is not
awakened on beholding the aggregate of birth, old age, misery and death; the world has been maddened
by drinking the intoxicating wine of delusion.

*********
saidevo
12 December 2008, 01:16 AM

4
1

1

*

bhogA na bhuktA vayameva bhuktAH
stapo na taptaM vayameva taptAH |
kAlo na yAto vayameva yAtA
stRuShNA na jIrNA vayameva jIrNAH ||
--Bhartrihari's vairAgya shataka, 12

We have not enjoyed the pleasures, but we have been preyed upon (by the destructive influence of time);
we have not undergone austerities, but we have been harassed (by worldly cases); time has not lapsed, but
the lease of our life; our greed has not decayed, but we have.

*********


c
1c c1


d7 17


1 c4 [

7

avashyaM yAtArashchirataramuShitvApi viShayA
viyoge ko bhedastyajati na jano yatsvayamamUn |
vrajantaH svAtantryAdatulaparitApAya manasaH
svayaM tyaktA hyete shamasukhamanantaM vidadhati ||
--Bhartrihari's vairAgya shataka, 16

Sensual pleasures will surely leave us sometime, even if they stay with us for a long time. Then, what
difference does it make if the people discard them by their own choice? The mind is sorely affected if
pleasures leave us of their own accord. However, if people renounce them voluntarily, such self-control
gives infinite bliss.

avashyaM = certainly; yAtAra = gone; chirataraM = long time; uShitvApi = even after staying; viShayA =
sensual pleasures; viyogo = departure; kaH = what; bheda = difference; tyajati = give up; na = not; janaH =
people; yatsvayamamUn = that of their own accord; vrajantaH = leave; svAtantryAt = on their own; atula =
incomparable; paritApAya = misery; manasaH = mental; svayaM = by themselves; tyaktA = give up; hyete =
verily these; shama = self-control; sukhaM = happiness; anantaM = infinite; vidadhati = specially give.

*********

{
7

F
1

7{
1



bhoge rogabhayaM kule chyutibhayaM vitte nRupAlAdbhayaM
mAne dainyabhayaM bale ripubhayaM rUpe jarAyA bhayam |
shAstre vAdabhayaM guNe khalabhayaM kAye kRutAntAdbhayaM
sarvaM vastu bhayAnvitaM bhuvi nRUNAM vairAgyamevAbhayam ||
--Bhartrihari's vairAgya shataka, 34

There is fear of disease in enjoyment; fear of decline in lineage; fear of kings in riches; fear of humiliation in
honour; fear of enemies when in power; fear of old age in beauty; fear of disputants in learning (shAstras);
fear of the wicked in virtue; fear of death in body. All facets of a man's life on earth engender fear;
renunciation alone is fearless.

*********
saidevo
14 December 2008, 06:15 AM
+ | 7

7H
1 c7g+
q

1 71
1 c1

1

sA ramyA nagarI mahAnsa nRupatiH sAmantachakraM cha tat
pArshve tasya cha sA vidagdhapariShattAshchandrabimbAnanAH |
udvRuttaH sa cha rAjaputranivahaste bandinastAH kathAH
sarvaM yasya vashAdagAtsmRutipathaM kAlAya tasmai namaH ||
--Bhartrihari's vairAgya shataka, 36

Salutations to Time! Under your sway all these pass away to form mere memories: that enchanting city,
that great king surrounded by his vassals and clever advisers by his side, beauties with moon-like faces,
headstrong princes, and flattering court-musicians!

*********

4

*c
1

1 7
c 7qH
~

H| 9

yatrAnekaH kvachidapi gRuhe tatra tiShThatyathaiko
yatrApyekastadanu bahavastatra naiko&pi chAnte |
itthaM neyau rajanidivasau lolayandvAvivAkShau
kAlaaH kAlyA bhuvanaphalake krIDati prANishAraiH ||
--Bhartrihari's vairAgya shataka, 38

Where in some home there were many occupants, now there is only one; where there was one or
successively many, none is left in the end. Thus, throwing day and night as if they were two dice, Shiva (the
God of Death) plays dice with his wife KaLi (Parvati) with the creatures as pieces on the checker-board of
this world.

*********

17 7



tapasyantaH santaH kimadhinivasAmaH suranadI
guNodArAndArAnuta paricharAmaH savinayam |
pibAmaH shAstraughAnuta vividhakAvyAmRutarasAn
na vidmaH kiM kurmaH katipayanimeShAyuShi jane ||
--Bhartrihari's vairAgya shataka, 39

In this world in which life is to be measured by a few winkings of the eye, we do not know what to do:
whether we should taste nectareous juice of diverse kinds of poetry, or drinks the streams of philosophy;
whether we should modestly lead a householder's life with a wife ennobled by virtues; or whether we
should dwell on the banks of the heavenly river practising penance.

*********
saidevo
15 December 2008, 02:13 AM
|

*q


0 g

1 9c

q7|
1

@ 77

AshA nAma nadI manorathajalA tRuShNAtara~ggAkulA
rAgagrAhavatI vitarkavihagA dhairyadrumadhvaMsinI |
mohAvartasudustarAtigahanA prottu~ggachintAtaTI
tasyAH pAragatA vishuddhamanaso nandanti yogIshvarAH ||
--Bhartrihari's vairAgya shataka, 43

Hope, like a river, with fantasies as water, agitated by waves of desires; attachments to various objects
serving as prey; abounding in thoughts of greed, like birds; destroying the foes of courage; surrounded by
eddies of ignorance deep and difficult to cross; with precipitous banks of anxiety---such a river the
perfected yogis of pure minds, cross to enjoy beatitude.

AshA = hope nAma = named nadI = river manorathajalA
= of the water of desires tRuShNA = passions tara~gga = waves
AkulA = raging rAgagrAhavatI = grasped by attachments to objects
vitarka = scheming thoughts (of greed) vihagA = birds
dhairya = courage druma = tree dhvaMsinI = destroyer
mohAvarta = whirlpools of ignorance sudustara = impassable
ati = great gahanA = deep prottu~gga = precipitous
chintA = anxiety taTI = banks tasyAH = their
pAragatAH = cross beyond vishuddha = purified manasaH =
mind nandanti = enjoy yogIshvarAH = great yogis

*********

c

7 T-
q1 c
c

-
H17 |

AsaMsArAttribhuvanamidaM chinvatAM tAta tAdRu-
~ggnaivAsmAkaM nayanapadavIM shrotravatmArgaM gato vA |
yo&yaM dhatte viShayakariNIgADhagUDhAbhimAna-
kShIbasyAntaHkaraNakariNaH saMyamAnAyalIlAm ||
--Bhartrihari's vairAgya shataka, 44

Oh dear! Since creation, in our search in all three worlds, we have not seen nor heard anything that can act
like a trap to control the mind, deeply and inxplicably infatuated with sensuality, like an elephant wildly
excited by the female elephant.

*********

* ~1c

g 1

* 7 g

vayamiha parituShTA valkalaistvaM dukUlaiH
sama iva paritoSho nirvisheSho visheShaH |
sa tu bhavatu daridro yasya tRuShNA vishAlA
manasi cha parituShTe ko&rthavAnko daridraH ||
--Bhartrihari's vairAgya shataka, 48

We are content to wear tree-barks for clothes, and you with rich dresses; but the contentment is alike, and
the difference is not significant. He whose desires are numerous is indeed poor. If contentment is in the
mind, then who is rich or poor?

*********
saidevo
16 December 2008, 12:14 AM



yUyaM vayaM vayaM yUyam ityAsin matirAvayoH |
kiM jAtam adhunA yena yUyaM yUyaM vayaM vayam ||
--Bhartrihari's vairAgya shataka, 62

In former days we'd both agree
That you were me, and I was you
What has now happened to us two,
that you are you, and I am me?

*********

q
q
H7c

c
[ 1



pAtAlamAvishAsi yAsi namo vila~gghaya
di~gmaNDalaM bhamasi mAnasa chApalena |
bhrAntyApi jAtu vimalaM kathamAtmanInaM
tabrahmA na smarasi nivRurtimaShi yena ||
--Bhartrihari's vairAgya shataka, 74

Oh mind, with your celerity you dive into the nether world, soar beyond the heavens, and wander as far as
the encircling directions. How is it that even through a mistake you never remember that pure Brahman
which is (always) beneficial to oneself and by which you attain beatitude?

*********

~ 1
~~ qH

c9 9
[4c + |



AyuH kallolalolaM katipayadivasasthAyinI yauvanashrIH
arthAH saMkalpakalpA ghanasamayataDidvibhramA bhogapUgAH |
kaNThAshleShopagUDhaM tadapi cha na chiraM yatpriyAbhiH praNItaM
brahmaNyAsaktachittA bhavata bhavabhayAmbodhipAraM tarItum ||
--Bhartrihari's vairAgya shataka, 79

Life undulates like a wave. Youthful beauty lasts a few days. Riches are as short-lived as thoughts. The
successive enjoyments are like autumnal lightning flashes. The beloved's embrace round the neck lasts
only a moment. Lovingly tie your mind to Brahman to overcome the fear of crossing the ocean of cycles of
births and deaths.

AyuH = life kallola = big wave lolaM = changing katipaya = a few divasa = days sthAyinI = lasts yauvana =
youth shrIH = beauty arthAH = wealth saMkalpakalAa = transient as thought ghanasamaya = autumnal
taDit = lightning vibhramA = occasional flashes bhogapUgaaH = whole series of enjoyments kaNThAshleSha
= aroun the neck upagUDha.n = embrace tadapi = yet cha = and na = not chiraM = long yat = which
priyAbhiH = by the loved ones praNItaM = given brahmaNi - in Brahman Asakta = engrossed chittA = mind
bhavata = your bhava = existence bhaya = fear ambodhi = ocean pAraM = beyond tarItuM = to cross over

*********
saidevo
17 December 2008, 01:25 AM

7
H| @ 7c 9

* q

11

7 -
71 1 | [

mAtarmedini tAta mAruta sakhe tejaH subandho jala
bhrAtarvyoma nibaddha eva bhavatAmantyaH praNAmA~jjaliH |
yuShmat sa~ggavashopajAtasukRuta sphArasphurAnnirmala-
j~jAnApAsta samastamohamahimA lIye parabrahmaNi ||
--Bhartrihari's vairAgya shataka, 84

Oh Mother Earth! Oh Wind, my Father! Oh Fire, my friend! Oh Water, my good relative! Oh Sky, my
Brother! With clasped hands this is my concluding salutations to you! My association with you all resulted
in an accumulation of scintillating merits, culminating in abundance of pure knowledge, which helped me
overcome the marvellous sway of Unreality! May I now unite with the Supreme Brahman!

*********

c11 | 7


7g49 cH

9c
|

9c

q |T

yAvatsvasthamidaM sharIramarujaM yAvajjarA dUrato
yAvachchendriyashaktirapratihatA yAvatkShayo nAyuShaH |
Atmashreyasi tAvadeva viduShA kAryaH prayatno mahAn
saMdIpte bhavane tu kUpakhananaM pratyudyamaH kIdRushaH ||
--Bhartrihari's vairAgya shataka, 85

As long as this body is healthy and free of infirmity, as long as senility is distant, as long as the faculties
have not lost their vigor, as long as life is not enfeebled, till then should the wise ones make great efforts to
reach the supreme goal of life. For what is the use of digging a well when the house is on fire?

*********


7c
1

9c1
417



maheshvare vA jagataamadhIshvare
janArdane vA jagadantarAtmani |
na vastubhedapratipattirasti me
tathApi bhaktistaruNendushekhare ||
--Bhartrihari's vairAgya shataka, 96

Between the great Lord of the universe, Shiva, and the innermost Self of the universe, Vishnu, there is no
difference for me. However, my devotion is to Shiva, holding the crescent moon on His head.

*********
saidevo
18 December 2008, 10:56 PM


1 1 1 c

@c

|
q E

9

AyurvarShashataM nRuNAM parimitaM rAtrau tadardhaM gataM
tasyArdhyasya parasya chArdhamaparaM bAlatvavRuddhatvayoH |
sheShaM vyAdhiviyogaduHkhasahitaM sevAdibhirnIyate
jIve vAritara~ggacha~jchalatare saukhyaM kutaH prANinAm ||
--Bhartrihari's vairAgya shataka, 104

Men's life-span is limited to a hundred years. Half of it is spent in the darkness of nights. Of the remaining
half, half is spent in childhood and old age; and the rest illnesses, bereavements, and vexatious service of
others. Where is the happiness for creatures whose life is as fickle as the ripples of water?

*********

H* 7-
T* 4
4 g 7



gAtraM saMkuchitaM gatirvigalitA bhraShTA cha dantAvali-
dRurShTirnashyati vardhate badhiratA vaktraM cha lAlAyate |
vAkyaM nAdriyate cha bAndhavajano bhAryA na shushrUShate
hA kaShTaM puruShasya jIrNavayasaH putro&pyamitrAyate ||
--Bhartrihari's vairAgya shataka, 107

(In old age) the body becomes emaciated, the movements are slackened, the row of teeth is displaced, the
vision is obscured, deafness grows (upon man) and his mouth slobbers; the relations do not obey his order
and his wife does not serve him; alas! even the son acts inimically towards an aged man.

*********

H

c H


H c| H


q |


7

kShaNaM bAlo bhUtvA kShaNamapi yuvA kAmarasikaH
kShaNaM vittairhInaH kShaNamapi cha saMpUrNavibhavaH |
jarAjIrNaira~ggairnaTa iva valImaNDitatanuH
naraH saMsArAnte vishati yamadhAnIjavanikAm ||
--Bhartrihari's vairAgya shataka, 108

Like an actor, a man for a time plays the child, and then for an instant a youth delighting in pleasures; for a
moment he plays the part of poverty; at another he is full of prosperity; and at the close of life he retires
behind the curtains of Yama's seat, his limbs wasted by old age, and his body graced by wrinkles.

*********
saidevo
19 December 2008, 10:31 PM

1 c



durbalasya balaM rAjA bAlAnAM rodanaM balam |
balam mUrkhasya maunitvaM chaurANAm anRutam balam ||

The strength of the weak is king. Crying is the strength of the child (it gets what the child desires). Not
expressing opinion (keeping silent) is the strength of a witless person (as people would mistake it for
sagacity). Lie is strength of the thief. (It is therefore prudent to identify the sources of strength in people).

*********

U

q

ashvaM naiva gajaM naiva vyAghraM naiva cha naiva cha |
ajAputraM baliM dadyAt devo durbaladyAtakaH ||

Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must understand that not
even God protects the weak.

*********

c

| 9
1@

4

dhAraNAdadharmamityAhuHdharmo dhArayate prajAH |
yasyAddhAraNasaMyuktaM sa dharma iti nishchayaH ||

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

*********
vcindiana
20 December 2008, 08:55 PM
Saidevo:

1 ....balam ||

The strength of the weak is king. Crying is the strength of the child (it gets what the child desires). Not
expressing opinion (keeping silent) is the strength of a witless person (as people would mistake it for
sagacity). Lie is strength of the thief. (It is therefore prudent to identify the sources of strength in people).

Dear Sai: This verse that says finding real strength actually in weakness is interesting. Can you please quote
the reference and comment on this.

*************************************************

.............Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must
understand that not even God protects the weak.

I am curious when did Hindus sacrifice Lamb ? I observe that the weakness metaphorically is well
expressed as Lamb.

****************************************************

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

Is Dharma like a glue ? Is any where I can find Love connected to Dharma ?

Thank you for bringing the old wise thoughts.

Love...........VC
saidevo
20 December 2008, 10:07 PM
c1 c
q-

c7 c

satyasya vachanaM shreyaH satyAdipi hitaMvadet |
yad^bhUtahitamatyantaM etat satyam mataM mama ||
--MahAbhArata 12.329.13

Telling truth is recommended, but more than that, tell those things which are in interest of all. According
to Narada, truth is that which is beneficial to [all] beings.

*********

7
91 H7 1 1

na rAjyaM na rAjA&sIt na daNDayo na cha daNDikaH |
dharmeNaiva prajAssarvA rakShanti sma parasparam ||

No state, no king, no judge and no criminal would exist (none would be required) if everybody lived by
Dharma; for, then, people would protect each other.

*********

c

c 9
9



satyaM brUyAt priyaM brUyAt na brUyAt satyaM apriyaM |
priyaM cha na anRutaM brUyAt eShaH dharmaH sanAtanaH ||
Manu smRuti 4.138

Speak truth; speak what is pleasant to others. Do not tell truth that is not pleasant. Similarly, do not speak
untruth even though pleasant. This is the ancient practice of dharma.

*********
saidevo
20 December 2008, 11:11 PM
Namaste VCI.


Saidevo: durbalasya ....balam ||

The strength of the weak is king. Crying is the strength of the child (it gets what the child desires). Not
expressing opinion (keeping silent) is the strength of a witless person (as people would mistake it for
sagacity). Lie is strength of the thief. (It is therefore prudent to identify the sources of strength in people).

Dear Sai: This verse that says finding real strength actually in weakness is interesting. Can you please quote
the reference and comment on this.


The actual source of the 'subhAshitas' is often untraceable because of interpolations: 'subhAshitas'
generally originate in the 'nIti shAstras' such as Bhartrihari's nIti shataka and vairAgya shataka; ChANakya's
books; 'hitopadesha', 'manu smRuti' and so on. As the 'subhAshita' quotes from such texts are used over
time, they get corrupted, people interpolating their own preferred phrases.

Such is the case of the verse in question:

durbalasya balaM rAjA bAlAnAM rodanaM balam |
balam mUrkhasya maunitvaM chaurANAm anRutam balam ||

There are in Harivamsham, similar verses:

maunaM balaM hi yogInAM dvijAtInAM shrutaM balam l
patnI balaM gR^ihastAnAM pakShau vai pakShiNAM balam ll 6-42

Silence is the strength of the yogis; knowledge of scriptures is the strength of the twice-born; home is the
strength of wives; and wings are the strength of birds.

annaM balaM manuShyANAM puruShANAM dhanaM balam l
rAjA balaM durbalAnAM yodhAnAM tu dhR^itirbalam ll 6-43

Food is the strength of humans; charity is the strength of men; the king is the strength of the weak; and
fighting is the strength of the soldiers.

So that settles it as to the source of 'subhAshitas'. As for the meaning of the current verse, you have
observed "This verse that says finding real strength actually in weakness is interesting." I have a somewhat
different explanation:

It is not weakness but what appears as weakness finds the actual strength: for example, for the clause
'bAlAnAM rodanaM balam'--'crying is the strength of children', some people take the meaning 'crying
makes children strong'?! Actually, crying gets the child what it needs, because the child can only express it
by crying. In Tamil, there is a proverb 'vAi uLLa piLLai pizhaikkum'--'the boy with the mouth would survive',
which has a similar meaning.

As for the other clauses:

'durbalasya balaM rAjA'--the weak can readily seek the king (or the immediate civic boss) for redressal of
their grievances, so their boss is their strength.

'balam mUrkhasya maunitvaM'--'silence is the strength of the witless'--though lack of knowledge and
expression of it is the weakness of the witless, they would be better off by keeping silent, because their
silence might make people think that they are wise!

'chaurANAm anRutam balam'--Lie is strength of the thief--Is there any thief who does not lie? Don't we see
that many thieves (specially politicians) indeed escape punishment by sheer lying? So the thief's strength
lies in his ability to tell lies!

As for the implication, 'It is therefore prudent to identify the sources of strength in people': If the king
knows that he is the strength of the weak, he would surely protect them. If the mother knows that her
child is only capable of crying (not speaking out), she would readily attend to it. Since even the silence of
the dim-witted is a likely giveaway, it would be wise not to press them for opinion. And since the thief is
bound to seek escape by lying, the lawman should be twice wary of it!
saidevo
20 December 2008, 11:25 PM
Namaste VCI.


I am curious when did Hindus sacrifice Lamb ? I observe that the weakness metaphorically is well
expressed as Lamb.


I am not read well to go into the question of whether Hindus sacrificed lambs in the Vedic fire ceremonies,
so let us take the metaphorical meaning you have observed.


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

Is Dharma like a glue ? Is any where I can find Love connected to Dharma ?


'dhAraNa' essentially means 'support'; 'dharma' essentially means 'concern'; and love essentially means
'concern, support, and respect'. Therefore, I think, these three--concept/feeling/emotion--can meld
together.
saidevo
21 December 2008, 10:23 PM
1 +
7

1 1

api svarNamayi laMkA na me rochati lakShmaNa |
jananIH janmabhUmishcha svargAtapi gasyisI ||

O Lakshmana, this Golden Lanka does not allure me. Mother and Motherland are dearer to me even than
heaven.

This verse from the Ramayana records conversation between Shri Rama and Lakshmana after the war. It is
very appropriate to remember it on Vijayadashami day, in which Shri Rama declared to 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.

*********

7

9
|1 1 *

maraNAntAni vairANi nivRutaM naH prayojanam |
kIyatAmasya saMskAro mamApeShya yathA tava ||

Upon the death of Ravana, Shri Rama told Bibhishana, Our mission is now over and my enmity with
Ravana ended with his death. Now Ravana is as much mine as he is yours; perform therefore his cremation
properly.

*********

1

g

kAvyashAstravinodena kAlo gachChati dhImatAm |
vyasanena cha mUrkhaNAM nidrayA kalahena vA ||
--Hitopadesha

An intelligent person spends time in the pursuit of art, science, and philosophy. In contrast, an
unintelligent person whiles away time in the indulgence of sleep, disputes or some bad habit.

*********
saidevo
22 December 2008, 10:11 PM
q H q H H 7

1

tailAd rakShet jalAd rakShet rakShet shithila bandhanAt |
mUrkha haste na dAtavyaM evaM vadati pustakam ||

A book pleads to its owner thus: Protect me from oil which leaves marks on pages; from water, and from
loose binding. And after doing all this, please do not hand me over to an unintelligent person (murkha).

*********

1


41

19



udArasya tRuNaM vittaM shUrasya maraNaM tRuNam |
viraktasya tRuNaM bhAryA nisprUhasya tRuNam jagat ||

For the generous person, money or wealth is insignificant (like grass). To the brave, death has no value; to
the dispassionate person (virakta), his family (wife) is beyond attachment; and to a person who has no
desires or ambition, the material world is worthless.

*********

qc

~
1

7 q

7

vidvatvaM cha nRupatvaM cha naiva tulyaM kadAchana |
svadeshe pUjyate rAjA vidvAn sarvatra pUjyate ||

Kingship and erudition are never comparable; because kings adulation is restricted to his
own kingdom while the sage is respected everywhere.

*********
saidevo
25 December 2008, 10:23 PM

E 9
*

*

durjanena samaM sakhyaM prItiM chApi na kArayet |
uShNo dahati chAMgAraH shItaHkRuShNAyate karam ||

One should avoid friendship or close relationship with the wicked person who resembles charcoal, which if
hot, burns you and, if cold, blackens your hand.

*********

7 9

4 9| 7



chintanIya hi vipadAM AdAveva pratikiyA |
na kUpakananaM yuktaM pradIpte vAnhinA gRuhe ||

It is futile to start digging the well after the house has caught fire! We should be proactive i.e. we should
have appropriate response ready in hand even before a problem arises.

*********

7 1 -
* 9 7

ekaM viSharasaM hanti shastreNaikash^cha vadhyate |
sarAShTraM saprajaM hanti rAjAnaM maMtraviplavaH ||

Poison kills but one person at a time while a weapon can destroy many more. Incorrect decisions by the
king or by his ministers, by contrast, can destroy the entire nation and its citizens.

*********
saidevo
26 December 2008, 11:20 PM
c1 1

7
77P

g

Adityasya namaskAraM ye kurvanti dine dine |
janmAntarasahasreShu dAridrayaM nopajAyate ||

Those who adore and worship the sun everyday will not inherit poverty over thousands of births. People
who are punctual in their duties like the sun will never be poor.

*********

7*c 7

7*c



jyeShThatvaM janmanA naiva gunairjyeShThatvamuchyate |
guNAt gurutvamAyAti dugdhaM dadhi ghRutaM kamAt ||

Greatness is not ascribed at birth; it is rather acquired by qualities possessed by the individual. It increases
progressively like the transformation of milk into yogurt, and ghee.

*********

q 7

1 1 97



udyamena hi sidhyanti kAryaNi na manorathaiH |
na hi suptasya siMhasya pravishAnti mukhe mRugAH ||

Results are obtained by hard work and industry; not by daydreaming just as deer do not fall [willingly] into
the mouth of the idle lion.

*********
saidevo
27 December 2008, 09:31 PM
1H* 7
7 11 c

sthAnabhraShTAH na shobhate dantAH keshA nakhA narAH |
iti vij~jAya matimAn svastAnaM na parityajet ||

Teeth, hair, nails, and men do not shine when not in their proper places. Knowing this adage, the wise
should not leave their place or location.

*********

- -1
+ c F

udaye savitA rak^to rak^taHshchAstamaye tathA |
sampatau cha vipattau cha mahAtamekarUpatA ||
--MahAbhArata

The sun looks red both at sunrise and sunset. Great men similarly retain their steadfastness (demeanor)
through good and bad times.

*********

7

~ 1 7

* |

shAntitulyaM tapo nAsti toShAnna paramaM sukham |
nAsti tRuShNAparo vyAdhirna cha dharmo dayAparaH ||

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

*********


| c



sarvApaniShado gAvaH dogdhAH gopAlanaMdanaH |
pArto vatsaH sudhIH bhok^tA dugdhaM gItAmRutaM mahat ||

Upanishads are (like) cows that Krishna milks and intelligent Arjuna feasts on the splendid nectar of the
Gita like the calf enjoying the cows milk.

*********

- -
H



haMsaH sh^veto bakaH sh^veto ko bhedo bakahaMsayoH |
nIrakShIraviveke tu haMsaH haMso bako bakaH ||

The swan is white and so is the crane. Then what is the difference between the two? It is said that the
swan is able to separate milk even though diluted with water and drink only milk (unlike the crane). The
subhAshita stresses the point that it is the inner qualities that make an object not its outer appearance.
The wise precisely know what is useful and what is not.

*********

c 7g

d -|c



ahaM cha tvaM cha rAjendra lokanAthAvubhAvapi |
bahuvrIhirahaM rAjan ShaSh^ThItatpuruSho bhavAn ||

The beggar declares to the king: "Both of us are Lokanatha. The only difference is that in my case people
are my master (when the compound Lokanatha is resolved as 'bahuvrIhi'); while the king is the master
(ruler) of the people (when the compound is resolved as a 'ShaSh^ThItatpuruSha')".

Similar story is told about rameshwara linga - the linga that Rama worshiped. Rama interprets as
tatpuruSha that is rAmasya IShvaraH, the Lord of Rama; and Shiva interprets as bahUvrIhi samAsa that is
rAmaH IShvaraH yasya saH, the one for whom Rama is the Lord.
(http://www.advaita-vedanta.org/archives/advaita-l/2005-January/001752.html)

*********
saidevo
30 December 2008, 06:18 AM

9
91 1 -



sulabhAH puruShAH rAjan satataM priyavAdinaH |
apriyasya cha pathyasta vak^tA shrotA cha durlabhaH ||

Sage Vidura advises Dhritarashtra, Your Majesty, people who engage in pleasantries can be easily found.
One speaking bitter [truth] and another who listens to him/her are both difficult to find however."

*********

9| q -

* [0 (



durjanaH priyavAdIti naitad vish^vAsakAraNam |
madhutiShThati jihvAgre hRudaye tu halAhalam ||

Never believe a wicked person even if he/she speaks in (your) favor because there may be honey on his
tongue but poison in his heart.

*********

7
- g1 7

varaM eko guNI putro na cha mUrkhashatAnyapi |
ekash^chaMdrastamo hanti na cha tArAgaNo&pi cha ||

It is preferable to have one good (guNavat) son than to have a hundred foolish (mUrkha) ones. One single
moon effectively removes darkness, for instance, which the multude of stars cannot.

*********
Pretnath
30 December 2008, 06:47 AM
Namaste Srideo

You have a gentel mind but from were did you get this-

T

arAvapyuchitaM kArya mAtithye gRuhamAgate |
ChetuH pArshvagatAM ChAyAM nopasaMharate dRumaH ||

Even if a person is our enemy, if he seeks our home, we should receive him well and not insult him. Just as
the well-grown trees in a forest give their shade even to the person whose purpose is to cut them for
wood, for the very reason that he has sought their refuge.

We are not going to welcome jihadis, I can say that we cannot allow anybody to come, attack, murder and
still welcome. If there is was netural disaster India always helped Pakistan, but now we should not.
saidevo
30 December 2008, 08:52 AM
Namaste Pretnath.


arAvapyuchitaM kArya mAtithye gRuhamAgate |
ChetuH pArshvagatAM ChAyAM nopasaMharate dRumaH ||

Even if a person is our enemy, if he seeks our home, we should receive him well and not insult him. Just as
the well-grown trees in a forest give their shade even to the person whose purpose is to cut them for
wood, for the very reason that he has sought their refuge.


This subhAshita I got from the book SubhAshitas for the Sangha Shakha, edited with introduction by Dr
Shrinivas Tilak, Hindu Swayamsevak Sangha; which is possibly from the larger collection titled
mahAsubhAShitasaMgraha, published by the Vishveshvaranand Vedic Research Institute.

I see, concur with and appreciate your point that in these days an enemy like the jihAdi is far from being
welcome at our doorstep, or else we meet with our own destruction.

I think this subhAShita can serve as a nostalgic memory of how our holy land of Bharatam was even during
the beginning times of this Kali Age. In Kerala, there was a custom to pack cooked rice and tie it to the
treeposts at night for the waylaying robbers to quench their hunger!

Such culture courses in our veins or else we would have by now taken deterrent action against the jihadis
in the camps of the POK, as Israel did last week. We have always fought against adharma, of course, but
only if adharma attacked us first!
saidevo
01 January 2009, 11:50 PM
1

H

yathA hi malinaiH vastraH yatra kutra upaviShyate |
vRutataH chalitopi evaM sheShaM vRutaM na rakShati ||

Just as a person who does not hesitate to sit anywhere once his/her garment is soiled, so a person, whose
character is spoiled, will not hesitate to do any unsavory deeds.

*********

H7

q 7

na devA daNDamAdAya rakShanti pashupAlavat |
yaM tu rakShitumichChanti buddhyA saMvibhajanti tam ||

Parmeshvara (God) does not himself pick up a staff (daNDa) to protect us like the shepherd guarding his
flock. He gives intelligence (buddhi) to the person whose safety he wishes to assure.

*********

| c q-
- 9

kAryArthI bhajate lokam yAvatkArya na sid^dhati |
ut^tIrNe cha pare pAre naukAyAm kiM prayojanam ||

One who wants to get something done by another pampers him/her only till the work is being done [after
the work is done, that person will not be needed] just as you have no use for the boat once you have
crossed the river.

*********
saidevo
05 January 2009, 09:46 PM
~ 1

c7 7 c7

alpanAmapi vastUnAM saMhatiH kAryasAdhikA |
tRuNairguNatvamApannairvadhyante mattasantinaH ||

Great tasks can be accomplished by judicious deployment of small things just as a rope woven together by
using several strands of grass is able to hold in check the mighty intoxicated elephant.

*********

7
~

H *



atiparichayAdavaj~jA saMtatagamanAt anAdaro bhavati |
malaye bhillA puraMdhratI chaMdanatarukAShTham iMdhanam kurute ||

Familiarity breeds contempt; repeated visits invite disrespect. The tribal women of inhabiting Malaya
Mountain, for instance, use sandalwood (which grows in abundance there) as fuel.

*********


+ 7

+

sarpaH kUraH khalaH kUraH sarpAt kUrataraH khalaH |
sarpaH shAmyati mantraishcha durjanaH kena shAmyati ||

The snake is cruel and so is the wicked person; the latter is more vicious though, because while the
chanting of a mantra can pacify the snake, the wicked can never be subdued.

*********

~

saMpUrNakuMbho na karotI shabdaM ardhoghaTo ghoShamupaiti nUnam |
vidvAn kulIno na karoti garva guNairvihinA bahu jalpayaMti ||

A fully filled water pitcher does not make as much noise as a half-filled one. A virtuous and sage person
born in a good family is free of pride while those devoid of good qualities keep babbling like the half filled
water pitcher.

*********

7

7
17

ahanyahani bhUtAni gachChanti yamAlayam |
sheShAH sthAvaramichChanti kimAshcharyamataH param ||

Even though all creatures reach the abode of death (Yamalayam) eventually, the rest still desire to remain
on the earth. What else can be more surprising than this fact? (Yudhishthira utters this verse in reply to the
question of Gandharva, "What is the most surprising thing on the earth?" (Mahabharata).

*********

7 7


c 1 : 1

murkhA yatra na pUjyate dhAnyaM yatra susaMchitam |
daMpatyo kalaH nAsti tatra shrI: svayamAgataH ||

Where fools are not honored (i.e. fools are not involved in a decision making process), there are to be
found sufficient store of food grains (and other things required in day to day life) and where there is no
conflict between the husband and wife, there prosperity (Godess Lakshmi) comes on her own.

*********
saidevo
06 January 2009, 09:27 PM
7| 1 c

71
1

q 7
...



yathA kharaH chandanabhAravAhI bhArasya vettA na tu chandanasya |
yavaM hi shAstrANi bahuni adhItya artheShu mUDhAH kharavad vahanti ||
...sushruta adhyAya

Just as a donkey carrying the stack of sandalwood on its back does not recognize the worth of the
sandalwood but only groans under its burden, so do many learned people who have studied the
scriptures (shastras) do not realize their true purport and simply bear the 'weight' of the outward
knowledge.

*********

d7 1

E

mRugAH mRugaiH saMgamupavrajanti gAvashcha gobhisturaMgAsturaMgaiH |
mUrkhAshcha mUrkhaiH sudhayaH sudhIbhiH samAnashIlavyasaneShu sakhyaM ||

Good rapport and friendship develops among those who share a similar outlook on life and hobbies. Thus,
deer flock with deer, cows with cows, and horses with horses. In the same manner, fools frequent fools
and the wise bond with the wise.

*********

0 9

g
7

|

saMgrahaikaparaH prAyaH samudropi rasAtale |
dAtAraM jaladaM pashya garjantaM bhuvanoparI ||

The sea only hoards water which remains useless for the life process. It therefore remains at the level of
the ground. In contrast, clouds which shower life sustaining water with a thunder, occupy the position high
above. Here the subhAshita wants to emphasize that the person that engages in charity, always achieves a
higher station in life than the one who only amasses something for its own sake.

*********
saidevo
07 January 2009, 10:34 PM
dharma yo bAdhate dharmo na sa dharmaH kudharmakaH |
avirodhAttu yo dharmaH sa dharmaH satyavikrama ||

|

cH

This verse from the Mahabharata is addressed to Satyavikrama. Any dharma (way of life, religion) which
violates another's dharma is not true dharma. It is, rather, bad dharma (kudharma). That dharma, on the
other hand, which flourishes without harming interest of others, is true dharma indeed.

Perhaps we can have this verse as the motto of HDF.

*********

H | gH
| cc



sAkSharAH viparItAshchedrAkShasAH eva kevalam |
saraso viparItashchetsarasatvam na muchyati ||

When the word 'sAkSharA' (literate, learned) is inverted, it becomes 'rAkShasA' (devil). The word 'sarasa'
(good), however, evenwhen inverted, remains the same ('sarasa'). The deeper, more important meaning of
the subhAshita is as follows: A 'sAkSharA' person may behave like a 'rAkShasA' in certain situations. The
'sarasa' (cultured, cultivated) person will not, however, abandon this quality under any condition.

*********

7 q
7 H

7 q

annadAnaM paraM dAnaM vidyAdAnaM ataH param |
annena kShaNikA tRuptiH yAvajjIvaM cha vidyayA ||

Giving food to the hungry is a pious act of charity (dAna); but superior to it is the gift of knowledge
(vidyAdAnam). Because food relieves hunger only temporarily while imparted knowledge lasts lifelong.

*********
saidevo
10 January 2009, 09:58 PM

1 |


H T 4*

mUrkhasya paMcha chihanAni garvo durvachanaM tathA ||
krodhashcha dRudhavAdashcha paravAkyeShvanAdaraH ||

Five characteristics of a fool are: haughtiness, bad mouthing, uncontrollable anger, strongly held views,
and intolerance of opinions held by others.

*********

1
gc7q 1

darshane sparshaNe vApi shravaNe bhAShaNe&pi vA |
yatra dravatyantara~ggaM sa sneha iti kathyate ||

If seeing or touching (somebody); listening to or speaking with (someone) touches your heart, then it is
called love or affection (sneha).

*********

7

H 7

**

7

namanti phalino vRukShA namanti guNino janAH |
shuShkakAShThThashcha mUrkhashch na namanti kadAchan ||

The branches of a tree laden with fruit bend downward just as the highly cultivated persons bow down out
of respect to others. The unwise (murkha), however, are like the dry log that never bends.

*********
saidevo
12 January 2009, 12:23 AM


H1 7

1

vRuchshikasya viShaM pRuchChe makShikAyAH mukhe viSham |
takShakasya viShaM dante sarvAMgo durjanasya tat ||

The scorpion holds its poison only in the tail; the bee in its mouth; and the snake in its teeth. Poison,
however, pervades the entire body of the wicked.

*********

9 ~ 17

~ 17
|

17

prathamayasi pItaM toyamalyam smarantaH
shirasi nihitabhArAH nArikelA narANAm
dadati jalamanalpAta svAdamAjivItAntam
nahI kRutamupakAraM sAdhavo vismaranti

The subhAShita refers to the similarity between a coconut tree and a good person. The coconut tree
partakes of only a small amount of water during its early stage of growth. It, however, carries a much
larger amount of sweet water in the fully developed cocoanut. In the similar way, good people do not
forget even a very small favor (upakAram) done to them (by others).

*********

7
*

vikRutiM naiva gachChanti saMgadoSheNa sAdhavaH |
AveShTitaM mahAsarpaishchaMdanaM na viShAyate ||

Bad company does not induce changes (bad habits) in a good person just as the poisonous snake
embracing a sandalwood tree cannot render it poisonous.

*********
Pretnath
13 January 2009, 11:41 AM
Namaste Saidevo,

Thanks for your reply and telling me about Vishveshvaranand Vedic Research Institute.

I think this subhAShita can serve in this Kali Age. But only with limit, as your example of Kerala custom to
pack cooked rice and tie it to the treeposts at night for the waylaying robbers to quench their hunger!
Those robbers might not had attacked their partons or must have their limits.

Not everything is accepted now say in the Dwapr Age when Pandavs were humiliated destroyed
disrespected by Kauravs the war was called, if Pandavs rejected to save Duryodhan during there vanwas
time when Kauravs were overpowered by Gandharvs, Pandavs could be winner and no any war followed
between them. I do not want war now but we should not help the bitter enemy now.
Pretnath
13 January 2009, 11:45 AM
Namaste Saidevo,

Thanks for your reply and telling me about Vishveshvaranand Vedic Research Institute.

I think this subhAShita can serve in this Kali Age. But only with limit, as your example of Kerala custom to
pack cooked rice and tie it to the treeposts at night for the waylaying robbers to quench their hunger!
Those robbers might not had attacked their partons or must have their limits.

Not everything is accepted now say in the Dwapr Age when Pandavs were humiliated destroyed
disrespected by Kauravs the war was called, if Pandavs rejected to save Duryodhan during there vanwas
time when Kauravs were overpowered by Gandharvs, Pandavs could be winner and no any war followed
between them. I do not want war now but we should not help the bitter enemy now.
http://www.hindudharmaforums.com/images/misc/progress.gif
saidevo
16 January 2009, 11:10 PM


*

ralaiH mahAhaiH tutuShuH na devAH |
na bhejire bhImaviSheNa bhItim ||
amRutaM vinA na prayayuH virAmam |
na niShchidArthAt viramaMti dhIrAH ||

During the churning of the cosmic ocean (sAgarmanthanam) gods did not stop churning even after
fourteen precious jewels (ratna) were recovered; nor were they terrorized by the poison. They did not
desist from their goal of obtaining the nectar (amRut) until that goal was materialized. Similarly, people
with high stamina and patience (dhIra) do not rest (stop) until they attain the set target.

*********

9 | - g 9 |
4 |

|

pradoShe dIpakash^chaMdraH prabhAte dIpako raviH |
trailokye dIpako dharmaH suputraH kuladIpakaH ||

The Moon provides light in the evening as does the Sun in the morning. While dharma serves as lamp in
the three worlds (lokas); the worthy son enlightens his entire clan.

*********
9 q q

*

pratame nArjitA vidyA dvitIye nArjitaM dhanaM |
tRutIye nArjitaM puNyaM chaturthe kiM kariShyati ||

In the tradition of India, the lifespan of one hundred years is ideally divided into four stages (ashramas) of
twenty-five years duration each. In the first stage one is expected to learn a trade, in the second earn
money; in the third acquire merit (puNya), and release (mokSha) in the fourth and final. The subhAShita
asks: the one who fails to attain the prescribed goals in the first stages, what can he/she do in the final?

*********
saidevo
18 January 2009, 11:15 PM
anArambho hi kAryANAM prathamaM buddhilakShaNam |
prArabdhasya antagamanaM dvitIyaM buddhilakShaNam ||

+ 9

@H
91 7 q

@H

Not initiating a project which is not in ones capacity is the first sign of wisdom (buddhi). Leading a project
that is already underway to its successful conclusion to its logical conclusion is the second sign of wisdom.

*********

laukikAnAM hi sAdhUnAM artha vAganuvartate |
RuShiNAM punarAdayAnAM vAcham arthAnudhAvatI ||



In case of average, ordinary individuals meaning closely follows a word associated with it. In the case of
great sages (rishis), however, the meaning precedes the word associated with it.

*********

paropadeshavelAyAM shiShTAH sarva bhavanti vai |
vismarantIha shiShTatvaM svakArye samupasthite ||

* 7
17 *c 1

1

Everybody suddenly becomes wise and qualified to tender advice (upadesha) to others when they are in
distress. The same wisdom is however is forgotten when the wise (shishta) find themselves in a similar
difficulty.

*********
saidevo
20 January 2009, 10:07 PM
nirviSheNApi sarpeNa kartavyA mahati phaNA |
viShamastu na chApyastu phaTATopo bhayaMkaraH ||


1



A non-poisonous snake should imitate the poisonous one and raise its hood as if to bite the potential
adversary. Regardless of whether the snake has poisson or not, the hissing sound will strike terror in the
other's mind.

*********

guNavantaH klishyante prAyeNa bhavanti nirguNAH sukhinaH |
vandhanamAyAnti shukA yatheShTasaMchAriNaH kAkAH ||

7 47 9 7


77

*

A resourceful (and freedom loving) person more often than not has to work to make a living unlike the
more contended one. A parrot, for instance, may live happily in cage while the crow in the sky has to
struggle for food (Sometimes good qualities of a person may land him/her in trouble).

*********

nAsti vidyA samaM chakShU nAsti satya samaM tapaH |
nAsti rAga samaM duHkham nAsti tyAga samaM sukham ||

1 q H 1 c
1

1 c



There is no sight better than knowledge (by knowledge one can see what cannot be seen by a naked eye).
Knowledge gives the vision to see beyond some obvious things. There is no better ardor than truth (satya).
There is no greater sorrow than desire, and there is no higher happiness than renunciation (tyaga).

*********
saidevo
22 January 2009, 11:23 PM
kusumaM varNasaMpannaMgandhahInaM na shobhate |
na shobhate kriyAhInaM madhuraM vachanaM tathA ||

77|
H|



A colorful flower without fragrance lacks grace. Similarly without supportive action only embellished talk is
empty. The color of the flower is its external beauty while its fragrance is its inherent quality (guNa). As
Samartha Swami Ramdas observed, 'kriyevina vachalata vyartha ahe'--i.e. without action (kriya) mere talk
is worthless.

*********

utsAho balavAnArya nAstyutsAhAtparaM balam |
sotsAhasya cha lokeShu na kichidapi durlabham ||

c 1c

cc
c1



A person with enthusiasm is a powerful person because nothing is mightier than enthusiasm. Nothing is
unachievable (durlabha) to a person with commitment.

*********

yasya nAsti svayaM praj~jA shAtraM tasya karoti kim |
lochanAbhyAm vihInasya darpaNaH kiM kariShyasi ||

1 1 1 97 1
|1 *

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 subhAShita provides an excellent analogy of the mirror. Knowledge is like
mirror, which reflects worlds in it.

*********
saidevo
25 January 2009, 10:17 PM
viShAdapyamRutaM grAhyaM bAlAdApi subhAShitam |
amitrAdapi sadRUttaM amedhyAdapi kAMchanam ||

0[

c

Nectar is still acceptable even if it is found in poison; important insight might be found in child talk. Imbibe
therefore good qualities even from a non-friend and accept gold even if it is found in grime.

*********

vyAyAmAt labhate svAsthyaM dIrghAyuShyaM balaM sukham |
ArogyaM paramaM bhAgyaM svAsthyaM sarvArthasAdhanam ||

11 |


11

One can obtain health, strength, long life, and happiness from physical exercise (vyayama). Indeed, good
health is greatest blessing since health is the means of attaining everything (if you are healthy, nothing is
impossible to you).

*********

ekaM sad viprAH bahudA vadanti agniM yamaM mAtarishvAnam AhuH ||
--Rg Veda, 1.164.46

q 9



This hymn from the Rigveda (10:164) declares that there is only one ultimate, supreme
reality (sat), which sages address by different names like Agni, Yama, Matarin, Vayu.
This thought sums up the quintessence of Indias civilization (sanskriti).

Swami Nirmalananda Giri explains below how this verse is wrongly interpreted to mean that the Truth is
One but the wise (of different paths and faiths) address it by different names.


Question: There is a question I have been posing to various sadhus and pundits recently. I wonder if you
might care to address it. It concerns Ekam sad vipra bahudha vadantikam Sat... Why is it said that the
wise call the same truth by different names? Why are the wise singled out in this regard? Dont regular
people call it by different names, too? Im sorry if the question sounds too elementary, but this is such a
basic tenet of the perennial philosophy that I dont want to simply pretend to understand just because its
elementary.

Answer: The words you quote come from the sixty-fourth verse of the one hundred and sixty-fourth hymn
of the first section of the Rig Veda (Rig Veda 1.164.46). There is really no problem at all in discerning its
meaning provided it is translated honestly and completely.

First the honest translation. The Real/True [Sat] is One [ekam]. The twice-born [vipra] call It [vadanti]
variously [bahudha].

In modern times vipra is usually applied to the Brahminsthose who have been invested with the
yajnopavita (sacred thread) and initiated into the Gayatri mantra. (In earlier times the Kshatriyas and
Vaishyas also did this.) Of course it has a higher meaning: one who has been born into the consciousness
of Spirit as well as physcially. Each of us has to decide which (or both) is meant in the Vedic text.

Second, the complete translation: The Real/True [Sat] is One [ekam]. The twice-born [vipra] call It
[vadanti] variously [bahudha]: Agni, Yama, Matarisvan, Indra, Mitra, Varuna, Garutman.

There you have it. The illumined sages of India have called the One Reality, the Ekam Evam Advityam
Brahman, by the many names found in the Veda. Even though many names are used, the Reality spoken
about in the Vedas is one. There is not a thought of other religions. The question of their validity or
invalidity just does not come into this matter.

Certainly there are parts of the Gita that affirm the validity of the various paths by which human beings
seek God. But to quote these Vedic words in support of that view is simply indefensible. Satyam Eva
Jayate!

Swami Nirmalananda Giri
http://www.atmajyoti.org/blog/q-and-a/E20061218163132/index.html


*********
saidevo
27 January 2009, 11:19 PM
chandanaM shItalaM loke chandanAdapi chandramAH |
chandrachandanayormadhye shItalA sAdhusaMgataH ||

7 7 7g
7g7



Sandalwood certainly is pleasant (shItala=cool), moonlight is more pleasing; but the company of a saintly
person (sAdhu) is ever more pleasant indeed than either of them!

*********

samAnI vaH AkUtiH samAnA hRudayAni vaH |
samAnam astu vo manaH yathA vaH susahA asti ||
yathA vaH susahA asti ||

(
1

1

This is the last 'shloka' in the Rigveda which states, Let your conclusions be one (or be alike); let your
hearts be the same (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 alike for the same problem in the same
'intensity' that we may as individual. 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 subhaShita may be recognized as the sanghatan-sukta that exhorts us to build an impressive
organisation and nation. Lokmanya Bal Gangadhar Tilak had ended his Gitarahasya with this subhaShita.

*********

kartavyam AcharaM kAmam akartavyam anAcharam |
tiShThati prAkRutAchAro ya saH Arya iti smRutaH ||


* 9



This important verse from the Yogavasistha provides an ideal definition of Arya as one who undertakes all
prescribed duties and abstains from doing things that are not to be done. An Arya, furthermore, remains
faithful to his/her natural inclination (praAkRutAchAra).

*********
saidevo
28 January 2009, 10:46 PM
parasparavirodhe tu vayaM paMchashchate shatam |
paraistu virohe prApte vayaM paMchAdhikaM shatam ||
--Yudhisthira in Mahabharata


* 9



In the Mahabharata, Yudhisthira admonishes Bhima that in a fraternal feud we five Pandavas may confront
one hundred Kauravas. But if an invasion from an outsider looms, we must resist it as one family of one
hundred plus five.

*********

vyasane mitraparIkShA shUraparIkShA raNA~ggaNe bhavati |
vinaye bhRutyaparIkShA dAnaparIkShA durbhikShe ||

|H

|H q

c|H |H

H

Friendship of a friend is tested in adverse times; for the brave, the battleground is the test site and for the
servant it is obedience (i.e. in fulfilling a given order). Ones charity is severely tested in time of scarcity or
famine.

*********

rAjA rAShTrakRutaM pApaM rAj~jaH pApaM parohitaH |
bhartA cha strIkRutaM pApaM shiShyapApaM gurUH tathA ||

*

7
1

F

Culpability of the king is tied up with the welfare of his kingdom and that of the minister with his king.
Husband and teacher must be held culpable for any wrong done by the wife or the disciple respectively.

*********
saidevo
01 February 2009, 09:34 PM
ye cha mUDhatamAH loke ye cha buddhe paraM patAH |
te eva sukham edhante madhyamaH klishyate janaH ||
--Mahabharata, 12:25.28

7 4

The Mahabharata (12:25.28) observes that only two types of persons in this world are truly happy: those
who are foolish and those of superior intellect. The vast majority, that occupies the middle ground, is the
one that really suffers [The foolish do not realize the gravity of a problem and can therefore remain
indifferent while the wise manage to find a solution to it].

*********

atitRuShNA na kartavyA tRuShNAM naiva parityajeta |
shanaiH shanaishcha bhoktavyaM svayaM vittamupArjitam ||

* c
4 1 c



Extreme hankering should be avoided without rejecting desire itself. One should steadily enjoy self-earned
wealth in moderation.

*********

vRuthA vRuShTiH samudreShu vRuthA tRupteShu bhojanam |
vRuthA dAnaM dhanAdyeShu vRuthA dIpo divA&pi cha ||

|

Rain over the ocean, [offering] food to one who has eaten, charity to the wealthy and [lighting] lamp in
daylight-all are of no avail.

*********
saidevo
05 February 2009, 09:19 PM
krodho vaivasvato rAjA tRuShNA vaitaraNI nadI |
vidyA kAmadughA dhenuH santoSho nandanaM vanam ||
--shukanIti

H 1

* |
q

7 7

To a king, anger is like death [warrant] and desire is like the river [Vaitarana] leading to it. Knowledge,
however, is like the wish fulfilling cow (Kamadhenu) to him and contentment is the highest paradise
[Nandanavanam].

*********

lobhamUlAni pApAhi saMkaTAni tathaiva cha |
lobhAtpravartate vairaM atilobhAtvinashyati ||


c9 c

Greed (lobha) is the root of all sins and adversities; greed gives rise to enmity and extreme greed brings
about [ones] total destruction.

*********

dhairya yasya pitA kShamA cha jananI shAntiH chiraM gehinI
satyaM sUnuH ayaM dayA cha bhaginI bhrAtA manaHsaMyamaH |
shayyA bhUmitalaM dishAH api vasanaM j~jAnAmRutam bhojanam
ete yasya kuTumbinaH vada sakhe kasmAd bhayaM yoginaH ||

1 H 7
c

+ 1q

To a yogi, courage is his/her father, forgiveness mother, calm mind wife, truth son, compassion sister,
control of mind brother, earth bed, directions (disha) garment, and knowledge is food. With the foregoing
as ones family members, why would be one afraid of anything?

*********
saidevo
07 February 2009, 12:14 AM
mUrkho na hi dadAti artha naro daridrayasha~gkayA |
prAj~jaH tu vitarati artha naro daridrayasha~gkayA ||
--bhojaprabandha

| gq
97

gq

The fear of becoming poor in future prevents a fool from giving [away wealth in charity]; haunted by the
same fear the wise donates [generously now].

*********

svabhAvo nopadeshena shakyate kartumanyatA |
sutaptamapi pAnIyaM punargachChati shItatAm ||

1 4



The nature [or character] of a person cannot be changed by giving advice or asking him/her to do
otherwise, just as heated water reverts to its original state of coldness.

*********

yasmin jIvati jIvanti bahavaH sa tu jIvati |
kAko&pi kiM na kurute cha~jchavA svodarapUraNam ||
--Panchatantra

1 7



The Panchatantra observes that if 'living' of a person results in extending life of many more, only then
consider that person to be truly 'alive.' If 'living' were only a matter of individual survival, even a crow can
accomplish that!

*********
saidevo
08 February 2009, 10:39 PM
dAnena tulyo vidhirAsti nAnyo lobhocha nAnyosti ripuH pRuthivyA |
vibhUShaNaM shIlasamaM cha nAnyat santoShatulyaM dhanamasti nAnyat ||

~ 1 7 71

7 7

~ 1 7

There is no ritual (vidhi) that is more noble than giving (dAna); there is no worse enemy than greed. There
is no better ornament than good character; there is no better wealth than contentment (santoSha).

*********

saMrohati agnInA dagdhaM vanaM parashunA hatam |
vAchA durUktaM bIbhatsaM na saMrohati vAkkShatam ||
--Mahabharata 13:161.34

F4 c 4H

Bhishma counsels Yudhisthira that the forest destroyed by fire or depleted by stripping will grow again in
time; but the mind wounded by harsh words or insults will never be healed.

*********

aho durjanasaMsargAt mAnahAni pade pade |
pAvako lohasaMgena mudgarairabhitADyate ||

q q

Keeping company with the wicked is an invitation to repeated insults just as gold found with iron receives
repeated hammer blows [to separate it from iron].

*********

chitA chintAsamA hi uktA bindumAtravisheShataH |
sajIvaM dahate chintA nirjIvaM dahate chitA ||

7 4 7


7 |

Only a dot (anusvara) separates funeral pyre (chitA) and worry (chintA) otherwise they are said to be
similar; the former destroys a dead body and the latter the living.

*********
saidevo
10 February 2009, 10:46 PM
a~ggaNavedI vasudhA kulyA jaladhiH sthalI cha pAtAlam |
vAlmikaH cha sumeruH kRutapratij~jasya dhIrasya ||

q|

~ 1|
~

971 1

To a person of firm conviction the vast earth is like a courtyard, the ocean a small pond, the netherworld
(Patala) picnic spot, and Mount Meru like anthill. The purport of this subhAShita is that to a person with a
great resolve no hurdle is insurmountable.

*********

mAtA mitraM pitA cheti svabhAvAt tratayaM hitam |
kAryakAraNatashchAnye bhavanti hitabuddhayaH ||

1
7 7

@

Only ones mother, father, and [genuine] friend wish one well spontaneously (svabhAvAt); others become
well wishers out of self interest.

*********

kaH kAlaH kAni mitrANi ko deshaH ko vyayAgamau |
kasyAhaM kA cha me shaktiH iti chintyaM muhurmuhuH ||
--Chanakya


1 4 7c



Chanakya admonishes that one should always take into account the following factors before acting: what is
the situation around me, who are my friends, how is the condition in the country, who [or what] is in my
favor and against me, and what are my strong points/assets?

*********
saidevo
15 February 2009, 09:59 PM
vadanaM prasAdanaM sadayaM hRudayaM sudhAmucho vAchaH |
karanaM paropakaraNaM yeShAM keShAM na te vandyAH ||

9 (


7q

Only those become well-liked who appear charming and enthusiastic, whose heart is full of compassion,
whose talk is sweet, and whose acts are in the interest of others.

*********

[i]IshAvAsyamidaM sarvaM yat ki~jcha jagatyAM jagat |
tena tyaktena bhu~jchithA mA gRudhaH kasyachid dhanam ||
--Ishavasya Upanishad

1 c
c4

1q

The Ishavasya Upanishad states, "In this moving world whatever moves is pervaded by Isha (God). Enjoy it
only after first offering it to Isha. Do not covet for what does not belong to you."

*********

garvAya parapIDAyai durjanasya dhanaM balam |
sajjanasya tu dAnAya rakShanAya cha te sadA ||

1
71

H

Wealth and strength of a wicked person only serve his vanity and torment others (respectively). For a
saintly person (sajjana), they are always for giving away (or sharing with others) and to protect them
(respectively).

*********
saidevo
19 February 2009, 10:14 PM
yathA chittaM tathA vAcho yathA vAchastathA kriyAH |
chitte vAchi kriyAyAMcha sAdhunAmekarUpatA ||

c 1 H
c H

F

What is in mind should be reflected in one's speech and what is in one's speech should be reflected in
one's actions. Thus, one in whose mind speech and actions are consistent is a saintly person (sadhu).

*********

satyaM vada, dharmam chara, svAdhyAyAnmA pramadaH |
AchAryAya priyaM dhanamAhRutya prajAtantuM mA vyavachChetsIH ||
--Taittiriya Upanishad

c , , 17 9
9 (c 97

c

This subhAShita contains advice (from the Taittiriya Upanishad) to the bachelor student graduating from a
Gurukula and before entering the stage of the householder (Grihasthashrama): speak truth, behave as
dharma dictates, and do not miss self-study (svAdhyAya). After paying fees to the teacher (gurudakshina),
do not interrupt family propagation.

*********

vivekaH saha saMpatyA vinayo vidyayA saha |
prabhutvaM prashrayopetaM chinhametanmahAtmanAm ||

c q
9

c 9 77c

Greatness in people may be recognized from the following signs: discretion along with wealth, humbleness
along with scholarship, (and) power with courteousness.

*********
saidevo
22 February 2009, 10:19 PM
vajrAtdapi kaThorANi mRudUni kusumAdapi |
lokottarANAM chetAMsi ko hi vij~jAtumarhati ||
--Saint Tukaram

Hc


c 7



Minds of extraordinary people are harder than (even) the thunderbolt yet softer than (even) flowers. Who
in this world is capable of discerning them properly?--asks Saint Tukaram.

*********

saMsAraviShavRukShasya dve eva madhure phale |
subhAShitaM cha susvAdu sadbhishracha saha saMgamaH ||

H1 q

{

The tree of 'samsAra' (World Process), though poisonous, bears two sweet fruits: sweetly subhAShitas and
company of saintly persons.

*********

dhRutiH kShamA damo&steyaM shauchamindriyanigrahaH |
dhIrvidyA satyamakodho dashakaM dharmalakShaNam ||

H1 q

{

Fortitude, forgiveness, (self) control, non-stealing, purity, restrained senses, intelligence, learning, truth,
and non-anger: these ten qualities constitute the characteristics of 'dharma'.

*********
saidevo
25 February 2009, 09:25 PM
mitaM cha sAraM cha vacho hi vAgmitA |



Eloquence (vAgmita) is compactness and essence of words. This subhAShita befits the nature of Sanskrit
language perfectly as it expresses essential truth and is as concise as the meaning itself. On the other hand,
even if one cannot speak Sanskrit, the test of ones eloquence in it is how well can one put essential truth
in a few words, which is the advice tendered by this subhAShita.

*********

shreyashcha preyashcha manuShyametaH tau samparItya vivinakti dhIraH |
shreyo hi dhIrobhipreyaso vRuNite preyo mando ShogakShemAd vRuNite ||

9

* +|c 4
9

9 7 Hq



The good (shreyas) and the pleasant (preyas) together approach the human being. After pondering over
them, the wise makes his/her choice opting for the good in preference to the pleasant. The fool, in
contrast, opts for the pleasant.

*********

mitrasya mA chakShushA sarvANi bhutAni samIkShantAm |
mitrasyAhaM chakShushA sarvANi bhutAni samIkShe
mitrasya chakShushA samIkShAmahe || --yajurveda

1 H

H7
1 H

H
1 H H

Let all living beings in this world see me with a friendly eye and let me look at all living beings with a
friendly eye. Let us all see each other with a friendly eye (Yajurveda).

*********
saidevo
03 March 2009, 09:37 PM
shRuyatAm dharmasarvasvaM shRutvA chaivAvadhAryatAm |
AtmanaH pratikUlAni pareShAM na samAcharet ||
--Mahabharata 5.15.17

c
c 9



Please listen to the essence of dharma and having listened to it, dwell on it in mind: Whatever is adverse
(or unfavorable) to us, we should not adopt that in case of others. This is the Vedic equivalent of the
Christian preaching: "Do unto others as you would have others do unto you." [Matthew 7:120]

*********

pUrvajanmakRutaM karma tad daivamiti kathyate |
tasmAt purUShakAreNa yalaM kuryAdatandritaH ||
--Hitopadesha

q
1

7g

Hitopadesha warns, karma of previous birth is known as daiva (destiny made in previous birth). One should
therefore work hard (in this birth) without relaxation and let up.

*********

ShaD doShAH purUSheNeha hAtavyA bhUtimichChatA |
nidrA tandrA bhayaM krodhaH AlasyaM dIrghasUtratA ||
--Panchatantra

q


g 7g H 1 |



One, who wishes to prosper in this world, should get rid of the following six faults too much sleep,
lethargy, fear, anger, laziness, and procrastination.

*********
Pretnath
05 March 2009, 11:38 AM
Namaste Saideo G,:hug:

Please can you give me link of MnUsmRiTi thread:headscratch:
(my pronounse correct?:dunno: )
saidevo
05 March 2009, 10:11 PM
Namaste Pretnath.

I think there is no thread exclusively devoted to the discussion of 'manu smRiti' in HDF. However, if you
desire a link to a Website, here it is:

http://www.hinduwebsite.com/sacredscripts/hinduism/dharma/dharma_index.asp

Incidentally, we have a Library which can be accessed here:
http://www.hindudharmaforums.com/library.html#ScDharma
Pretnath
06 March 2009, 04:08 AM
Thanx Saideo G, :hug:
Continue your work.

But there is a difficulty
I come to this page by going through myself in members list
othervise this thread is not showing more than 4 pages
saidevo
06 March 2009, 11:37 PM
ye kochid duHkhitA loke sarve te svasukhechChayA
ye kochid sukhitA loke sarve te anyasukhechChayA ||

q



Those who are unhappy in this world are so because of desire for their own happiness. Those who are
happy in this world are so because of desire to render others happy.

*********

ShaD guNAH puruSheNaha tyaktavyA na kadAchana |
satyaM dAnam anAlasyam anasUyA kShamA dhRutiH ||

q

c4
c 1



One should never abandon the following six qualities: truth (sticking to truth), generosity, activeness,
freedom from envy, tolerance, and forbearance.

*********

pAtre tyAgI guNo rAgI saMvibhAgI cha bandhuShu |
shAstre boddhA raNo yoddhA sa vai puruSha uchyate ||

c


1 @ @



A true 'man' (PuruSha) is one who donates to a deserving person, appreciates good qualities in others,
shares joys and sorrows with friends, accumulates knowledge of science, and is excellent warrior on the
battlefield.

*********
saidevo
12 March 2009, 10:07 AM
shuchitvaM tyAgitA shaurya sAmAnyaM sukhaduHkhayoH |
dAkShiNya~jchAnuraktishcha satyatA cha suhRudguNAH ||

c c 7

4 c

(q



The qualities of a true friend are: purity, generosity, chivalry, equally poised in happiness and distress,
politeness, affection, and truthfulness. The purport 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 only will we
naturally attract virtuous people to become our friends.

*********

AdAnasya pradAnasya kartavyasya cha karmaNaH |
kShipram akiyamANasya kAlaH pibati tadrasam ||
--Hitopadesha

1 91 1
H9 1 g

Whatever you have to pay back to others or whichever task has to be done by you, please do it in the
expected time and without delay. If you do not do it in assigned time then the relevance of that work
vanishes (i.e. it will have no impact (impact is here equated with rasa essence).

*********

mA vanaM Chindhi savyAghraM mA vyAghrAH nInashan vanAt |
vanaM hi rakShyate vyAghroH vyAghrAn rakShati kAnanam ||
--Mahabharata

7 U U
+ U U H

Do not destroy the forest where the tigers roam and do not kill off all tigers in that forest because they
mutually protect each other (people do not dare to cut trees in the forest for fear of tigers and by
providing them a secure habitat, the forest in turn protects them!

*********
saidevo
29 March 2009, 12:40 AM
na tu ahaM kAmaye rAjyaM na svargaM na apunarbhavam |
kAmaye duHkhataptAnAM prANinAm ArtinAshanam ||

7 1

9

King Rantideva in the Shrimad Bhagvatam pleads with God in the following words: "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 living beings who are suffering." This shloka also appears in the Dronaparvan of Mahabharata.

*********

lakShmIH chandrAd apeyAd vA himavAn vA himaM tyajet |
atIyAt sAgaro velAM na pratij~jAm ahaM pituH ||

+ 7gq q c
97



These are the words uttered by Shri Rama when he is about to go into exile for fourteen years ('vanavAsa').
"It may happen that brightness leaves the Moon or that ice leaves its abode in the Himalaya or that the sea
exceeds its limits.... But it is never possible that I will break the promise I made to my father."

*********

dIpo bhakShayate dhvAntaM kajjalaM cha prasUyate |
yAdRushaM bhakShayedannaM jAyate tAdRushI prajA ||

| H 7 7 9


T H7 T 9

The lamp 'consumes' darkness and generates soot. The type of food you eat has a corresponding influence
on the offspring.

*********
saidevo
30 March 2009, 09:24 PM
jitAtmanaH prashAntasya paramAtmA samAhitaH |
shItoShNasukhaduHkheShu tathA mAnApamAnayoH ||

c 971 c
*



For one who has mastered the mind, the Supreme Self (paramAtmA) is already reached, for he has
attained tranquility. To such a person happiness and distress, heat and cold, honor and dishonor are all
equal.

*********

kokilAnAM svaro rUpaM strInAM rUpaM pativratam |
vidyA rUpaM kurUpANAM kShamA rUpaM tapasvinAm ||

1 F 1 F d
q F

F H F 1

The cuckoo's beauty is in its voice, woman's beauty is in her dedication to family/husband ('pativrata').
Knowledge is embellishment for an ugly person and forgiving is the badge of honor for sages (tapasvin).

*********

kim api asti svabhAvena sundaraM vA api asundaram |
yag eva rochate yasmai bhavet tat tasya sundaram ||

1 1

7
1 1

7

Is whatever that exists in this world beautiful or ugly by its very nature? Of course not! Something only
becomes beautiful because someone fancies it. For example a ugly looking child is yet loved very much by
his/her mother.

*********
saidevo
01 April 2009, 09:44 PM
akAlo nAsti dharmasya jIvite cha~jchale sati |
gRuhItaH iva kesheShu mRutyunA dharmam Acharet ||

1 1



Since this life is full of uncertainty and unpredictability, no time is unworthy for living as mandated by
dharma. Live therefore according to dharma thinking as if death has you by the hair. Since death can come
anytime always do good things. It should not happen that due to early death your wish to live the life of
dharma remains mere wish. One must not wait for any favorable time ('muhUrta') at which to start a
virtuous life.

*********

buddhiH prabhAvaH tejashcha satvamutthAnamevacha |
vyavasAyashracha yasyAsti tasya vRuttibhayaM kutaH ||
--vidura nIti, Mahabharata

@ 9 c

c
11 1



Vidura observes in the Mahabharata that one who has the brain, chivalry, poise, power, enthusiasm and
willingness to work; need not worry about how to earn a living.

*********

guNairuttamatAMyAti nochcairAsanasasthitaH |
prAsAdashikharasthopi kAkaH kiM garuDAyate ||

c 1
91

Worth of a person is not determined by ones location (status) but by his/her qualities. For instance, will a
crow become an eagle by mere;y sitting on the top of palace?

*********
saidevo
10 April 2009, 08:38 PM
dRuShTipUtaM nyasetpAdaM vastrapUtaM jalaM pibet |
satyapUtA vadet vAchaM manaH pUtaM samAcharet ||
--ChANakya

T*

7c 1



In this verse Chanakya explains what device is to be used to secure or purify different things. Secure your
step, he says, by watching carefully before you step further. Strain your drink water with a cloth, your
speech with truth (satya) and behavior by disciplining the mind.

*********

mRugamInasajjanAnAM tRuNajalasaMtoShavihitavRuttInAm |
laddhakadhIvarapishunAH niShkAraNam eva vairiNo jagati ||
--Bhartrihari's nIti shataka, 61

c
@

*

Deer, fishes and saintly people (sajjana) earn livelihood by dry grass, water, and contentment (santoSha)
respectively. Though they follow such a simple life style without troubling anyone still we find hunters,
fishermen, and evil people (durjana) being their enemies! It is true that those who do not bother others
they still attract enemies without any reason!

*********

Adau mAtA guroH patnI brAhmaNI rAjapalikA |
dhenurdhAtrI tathA prUthvI saptaitA mAtaraH smRutaH ||

c [



One who gave you birth, teacher's wife, wife of a Brahmin, wife of a king, cow, nurse, and the earth are
known as the seven [distinguished] mothers. Here, the word 'mother' connotes respect we have for
somebody.

*********
saidevo
13 April 2009, 11:45 PM
grahaNAM charitaM savapno animittAni upayAchitam |
phalanti kAkatAliyaM tebhyaH prAj~jAH na bibhyati ||

0 c
7 97

Results or effects may often be attributed to such causative factors as planetary motions, (bad/good)
dreams or omens, bad signs, prayers to deity. But really speaking these are just like the coincidence of a
crow perching on the branch of a tree which then breaks and falls to the ground (kakataliya nyaya) (The
branch does not fall down due to the weight of the crow.

*********

na bhUtapUrva na kadApi vArtA hemnaH kuraMgo na kadApi dRuShTaH |
tathApi tRuShNA raghunandanasya vinAshakAle viparIta buddhiH ||
--Vriddhachanakya XVI, p17

T*

71 |

@

It never happened before; nobody had heard about it and nobody ever saw a golden deer. Yet, Shri Rama
[succumbed] to the desire for [golden deer]. When destruction looms ones reasoning capacity falters.

*********

guruM vA bAlavRuddhau vA brAhmaNam vA bahushrutaM |
AtatAyinamAyAntaM hanyAdevAvichArayAn ||
--Mahabharata?

@ [


7 7

A terrorist must be killed without any (second) thought, even if he happens to be your teacher, a child, an
old person, a Brahmin or erudite scholar.

*********
saidevo
10 May 2009, 09:18 PM
ApadAM kathitaH panthAH indriyANAm asaMyamaH |
tadjayaH saMpadAM mArgaH yeneShTaM tena gamyatAm ||
--ChANakyaNIti

7 7g
q * +

Being under the sway of the senses or mind is an open invitation to problems; but mastering them is a sure
pathway to success! Chanakya says, "It is up to you to take the path of your choice."

*********

tadvAgvisarge janatAghaviplave yasmin tishlekamavaddhavatyapi |
nAmAnyanantasya yasho&~gkitAni yat shRuNvanti gAyanti gRuNanti sAdhavaH ||
--Srimad Bhagavada, 1.5.11

q 1 @c
771 q

7 7

7

Shrimad Bhagavatam (1.5.11) states, "saintly persons (sadhus) hear, recite, and accept any literature, even
though it is imperfectly crafted (abaddhavati) provided each line (pratislokam) of such a writing describes
the glory of the names of God.

*********

suvarNapuShyAM pRuthivIM chinvanti puruShAstrayaH |
shUrashracha kRutavidyashracha yashracha jAnAti sevitum ||

77



Three kinds of people deserve the golden earth: chivalrous, learned, and the ones who know how to enjoy
it.

*********

kvachid^bhUmau shayyA kvachidapi cha parya~gkashayanaH |
kvachit shAkAhArI kvachidapi cha shAlyodanarUchiH |
kvachit kanthAdhArI kvachidapi cha divyAmbaradharaH |
manasvI kAryArthI na gaNayati duHkhaM na cha sukham ||

4q-

4 q
4 | 4 ~F
4 7| 4 +
1 |



A person devoted to his/her work does not care about incidental sorrows and joys: he/she may sleep on
the ground or on fine bed; make do with vegetables only or eat delicious rice; wear torn clothes or elegant
garments at other times.

*********

upakArAn smarennityam apakArAMshracha vismaret |
shubhe shaidhyam prakurvita ashubhe dIrghasUtratA ||

1 7c 1



One should always remember the favors (done by others) and forget their meaner deeds. One should
execute good or auspicious things at once, and postpone as far as possible, however, the unpleasant
things.

*********

na jAtu kAmaH kAmAnAm upabhogena shAmati |
haviShA kRuShNavartmeva bhuya evAbhivardhate ||
--Manu Smriti, 2.94

*c



No desire ever gets fulfilled even though it may be temporarily or partially satisfied. Like the fire
consuming ghee offered in oblation increases as a result, desire increases with some satisfaction.

*********
saidevo
15 May 2009, 11:31 PM
sa hi bhavati daridro yasya tRuShNA vishAlA |
manasi cha parituShTe korthavAn ko daridraH ||

g 1

* g

The person who has most desires is in fact the poorest. If one's mind is contented and satisfied will there
be any distinction between rich and poor? The subhAshita identifies that person as poor who has more
desires. The basic parameter upon which richness or poverty is determined is changed from money to
desire or thirst (trishna).

*********

asthiraM jIvitaM loke asthire dhanayovane |
asthirAH putradArAshrcha dharmakIrtidvaM sthiram ||
--VairAgyashatakam

1 1
1

^ | q 1

In this world life is uncertain; wealth and youthfulness, too, do not last long; even ones son and wife are
transient. Dharma and fame are the two things that remain steadfast.

*********

kRupaNena samo dAtA na bhUto na bhaviShyati |
aspRushanneva vittAni yaH parebhyaH prayachChati ||

*
1

7 c 9

No one was, or will ever be, as generous as a stingy person since he/she gives all accumulated wealth to
others without even touching it.

*********
saidevo
02 July 2009, 10:33 PM
khalAnAM kaNTakAnAM cha dvividhaiva pratikriyA |
upAnmukhabhango vA dUrato vA visarjanam ||
--ChANakya nIti

q 9H
7



There are only two options for dealing with the wicked people and a thorn lying on the road: One is to hit
them hard on the face by your footwear or bypass them. The word applies to both the thorn and the
wicked person. When applied to the wicked person 'mukhabhanga' means insulting that person (not
literally smite them on face) and when applied to a thorn it means cutting the pointed part of the thorn
rendering it harmless. Alternatively, you may simply take another path.

*********

mUlaM bhujaMgaiH shikharaM vihagaiH shAkhAM plavagaiH kusumAni bhRuMgaiH |
Ashcharyametat khaluchandanasya paropakArAya satAM vibhUtayaH ||
--Hitopadesha, 163

71



Roots of the sandalwood tree provide shelter to snakes, on its top birds take rest, on its branches monkeys
play and one can find bees on its flowers. Really, the raison-d-etre of saintly people (sajjana), like the
sandalwood tree, is to offer a helping hand to others (paropakaraya).

Note: The text of this 'subhAShita' is also given as:

mUlaM bhujaMgaiH kusumAni bhRuMgaiH shAkhAH plavagaiH shikharANi bhallaiH |
nAstyeva tachchandana pAdapasya yan nAshritaM duShTataraishcha hiMsraiH ||

~
1c 7 1

* P

*********

dUrastho&pi na dUrastho yo yasya manasi sthitaH |
yo yasya hRudaye nAsti samIpastho&pi dUrataH ||
--ChANakya nIti sAraM

1 1 1
1 ( 1 1



One, who dwells in your mind, is not far away even if he/she is not in the vicinity physically. One who does
not find place in your heart, however, is far away even if he/she is physically nearby.

Note: The English saying, "out of sight, out of mind" lacks the perception of the truth of this 'subhAShita'.

*********
saidevo
05 July 2009, 09:25 PM
uddharedAtmanAtmAnaM nAtmAnamavasAdayet |
Atmaiva hyAtmano baMdhuH Atmaiva ripurAtmanaH ||
--Bhagavad Gita, 6.5

@ cc c
c [c

c

Be cause of your own progress and realization, do not be the cause of your own degradation. Remember,
you are your best friend or your worst enemy.

"One should exalt the self by the Self. One should not deprecate the Self, for the Self alone is the friend of
the self, and the Self alone is also the enemy of the self. The Self is the friend of him whose self has been
conquered by the Self. Where the self remains unrestrained, the Self would behave as its enemy, as an
external foe." (Swami KrishNananda)

*********

na kashchit kasyachitmitraM na kashchit kasyachit ripuH |
arthatastu nibadhyante mitrANi ripavastathA ||

1c 1

7 1

Nobody is friend of any other person; nobody is enemy of any other person. Only need (intention or the
situation) binds someone to you as your friend or enemy.

*********

abhyAsAd dhAryate vidyA kulaM shIlena dhAryate |
guNena j~jAyate tvAryaH kopo netreNa gamyate ||
--chANakyanItIkrama, 5.08

q q

7 c +

Diligent application (abhyasa) sustains knowledge and character sustains ones family (clan). While the
noble person (Arya) can be recognized by (his/her) virtue, anger can be perceived in ones eyes.

*********
saidevo
13 July 2009, 10:41 PM
kasyaikAntaM sukham upanataM duHkham ekAntato vA |
nIchair jachChati upari cha dashA chakranemikameNa ||
--Poet KALidAsa in MeghadUta

17

7
H

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.

*********

pratyahaM pratyavekSheta narashcharitamAtmanaH |
kiM nu me pashubhistulyaM kiM nu satpuruShairiti ||

9c 9cH c



One should engage in self-introspection everyday to find out what characteristics and qualities in me
resemble those in animals (pashutulya) and those in a noble person (satpuruSha).

*********

avyAkaraNamadhItaM bhinnadroNyA taraMgiNItaraNam |
bheShajamapathyasahitaM trayamidamakRutaM varaM na kRutaM ||

7g



Learning without grammar, crossing a river using a leaky boat, and consuming medicines without following
the prescribed diet-it is preferable not to do these three things to doing them in this manner.

*********
saidevo
21 July 2009, 09:32 PM
ekavarNa yathA dugdhaM bhinnavarNAsu dhenuShu |
tathaiva dharmavaichitryaM tattvamekaM paraM smRutam ||
--MahAbhArata


cc 1



Cows of different colors yield milk of one color-white. In the same way, different dharmas (religions), in
essence, teach about one and the same principle.

*********

sarvaM paravashaM duHkhaM sarvam AtmavashaM sukham |
etad vidyAt samasena lakShaNaM sukhaduHkhayoH ||
Manu Smriti,4.160


q q H



All that is in anothers possession is sorrow; all that is under ones own control is pleasant. This, in essence,
is the hallmark of pain and pleasure.

*********

AkAshAt patitaM toyaM yathA gachChati sAgaram |
sarvadevanamaskAraH keshavaM prati gachChati ||
--concluding prayer in 'SandhyA Vandanam'


1 9

Just as rainwater falling on the earth reaches the ocean--In the same way offerings (namaskara) made to
various deities ultimately reach only one God (Keshava).

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saidevo
31 July 2009, 09:33 PM
nIrakShIraviveke haMsa Alasyam tvam eva tanuShe chet |
vishvasmin adhunA anyaH kulavrataM pAlayiShyati kaH ||

H 1 c

d *

The subhAShita addresses the swan: "Only you have the capability to separate milk and water; if you
become lazy who else will be able to carry out your task?" The purport of this subhAShita is, "If people with
intellect and unique skills do not carry out their assigned work, then who else can do it?"

*********

pApaM praj~jA nAshayati kriyamANaM punaH punaH |
naShTapraj~jaH pApameva nityamArabhate naraH ||
--vidUranIti 52, MahAbhArata

97 H


*97 c

Vidura observes in the MahAbhArata, "One loses the discriminating intellect (prajna) by committing errors
of judgment (pApa) again and again and one who has lost that ability keeps on repeating the same errors."

*********

puNyaM praj~jA vardhayati kriyamANaM punaH punaH |
vRuddhapraj~jaH puNyameva nityamArabhate naraH ||
--vidUranIti 53, MahAbhArata

97 H

@97

c

Ones store of merit (punya) increases by doing good deeds again and again and one who is blessed with
discriminating intellect keeps on doing worthy things.

*********

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