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archives. If you would like to edit and format these for posting on the sanskrit documents web site, please write to email@example.com. किभषऩ ळबिामं गणेळलन्दनेन अथ ला वयस्लती लन्दनेन प्रायभ्मते | ु अत् एऴ् द्षलतीम् श्रोि् वयस्लततलन्दनाम वभऩपमामभ
Any good endeavour is begun be a prayer to Ganesh or Saraswati. Hence this second subhhaashita of ASAD' is dedicated to Saraswati : मा िन्दे न्दतळायशायधलरा मा ळभ्रलस्रालता ु ु ु ु ृ
मा लीणालयदण्डभण्ण्डतिया मा श्लेतऩद्मावना |
मा ब्रह्भाच्मुतळन्ियप्रबततमब् दे ल् वदा लण्न्दता ृ
वा भां ऩातु वयस्लती बगलती तन्ऴेळजाड्माऩशा || One who is as white as a garland of kunda flowers and waterdrops, who has worn white apparel, whose hand is placed on the stem of the vINA, who is sitting on a white lotus, and who is always worshipped by Gods such as Brahma, Achyuta (Vishnu) and Shankara, that Sarasvati, who completely steals (one's) lethargy may bless me ||. ततीमे अण्स्भन ् श्रोि गदपबात ् रीणण मळषेत े ृ
In this third verse of ASAD, learn three things from the donkey||. अषलश्राभं लशेद्भायं ळीतोष्णं च न षलन्दतत |
ववन्तोऴस्तथा तनत्मं रीणण मळषेत गदपबात ् || (He) carries loads without rest, is not deterred by the heat or cold, is always content these three things should be learnt from the donkey एतण्स्भन ् वबामळतं बलतत ळन्ियस्तलनाम | वुष्ठु िृत् खरु ु ळब्दप्रमोग् अण्स्भन ् | ऩठतु
This subhaashita is a prayer to Shankara. It has a nice verbal composition षऩनाि पणण फारेन्द ु बस्भ भन्दाकिनी मता | ु ऩ लगप यचचता भूततप् अऩलगप प्रडास्तु न् ||
Equipped with a spear(pinAka), snake(phaNi), the crescent of the moon(bAlendu), ashes and the ganga, may this idol composed from the 'pa varga' (the consonants pa, pha, ba, bha, ma) lead us to heaven (apavarga). अण्स्त एऴा वम्सस्माऩततप् ु )
(here is a riddle
ऩातनमभ ऩातमभच्छामभ त्लत्त् िभररोचने | ु
मदद दास्ममव नेच्छामभ न दास्ममव षऩफाम्समशं ||
The apparent meaning : O Lotus eyed, I wish to drink water from you. If you give it to me, I do not want it, but if you dont give it, I shall drink it !!! (which obviously makes no sense||) The solution : the trick is in the word "dAsyasi" which has been interpreted above as the future tense form of the verb 'dA' meaning to give. However it is correctly interpreted as the sandhi dAsi + asi Hence the second line actually means, if you are a dAsi, I dont want it, but if you are not a dAsi I shall drink it. Perhaps this goes back to the times where braAhmins would note accept even water if it was touched by untouchable dAsis|| बलण्न्त फशल् श्रोिा् वज्जनवङ्गततप्रळंमवन् | तण्स्भनेतत्तु भह्मभ वलेभ्मोऽचधि षप्रमं || ं
(There are many verses that praise the effects of good company. However this is my favourite among them ) वन्तप्ताममव वंण्स्थतस्म ऩमवो नाभाषऩ न सामते भुक्तािायतमा तदे ल नमरनीऩरण्स्थतं याजते | स्लात्मां वागयळण्क्तभध्मऩतततं वन्भौण्क्ति जामते ं ु प्रामेणोत्तभभध्मभाधभदळा वंवगपतो जामते ||
You cant even notice a hint of a drop of water fallen on hot iron. The same drop shines like a pearl on a lotus leaf. And in the 'swati' nakShatra fallen inside a sea shell, it becomes a pearl ||Usually excellent, medium and bad states (of a person) are dependent on company.
(obviously refers to Kauravas and Pandavas. cannot be divided among brothers and does not cause a load. this is exactly identical to the following marathi verse : तोमाचे ऩरय नाल शी न उयते वन्तप्त रोशालयी ते बावे नमरनीदरालरय अश ! वन्भौण्क्तिाचे ऩरय | ते स्लातीस्तल अण्ब्धळण्क्तऩटकि भोती घडे नेति े ु ु जाणा उत्तभभध्मभाधभदळा वंवगपमोगे दटि े || षलद्मां प्रळंमवनं एनं श्रोि भन्मे फशलो जानण्न्त | ं (I think many people know this verse that praises knowledge) न चोयशामं न च याजशामं न भ्रातबाज्मभ न च बायिायी | ृ व्ममे िृते लधपत एल तनत्मं षलद्माधनं वलपधनप्रधानं || It cannot be stolen by thieves. If spent. cannot be taken away by the king. But when against others. ऩयस्ऩयषलयोधे च लमं ऩन्च च ते ळतं | अन्म् वाि षलयोधे तु लमं ऩन्चाचधि ळतं || ं ं When in combat against each other we are 5 and they are hundred. I believe this is supposed to be said by Dharma.Again as Marathi speaking people will recognise. The wealth of knowledge is the greatest among all wealths.) 4|Page . we are a hundred and five ||. it always multiplies.
husband of the lotus) ृ 5|Page . how is it that on your lotus face there are these two lotuses ? (her eyes) One more subhashitam that starts with "kamale" िभरे िभरा ळेते ः्अयऴेते ः्इभारमे | क्षषयाब्धौ च ः्अरयऴेते भन्मे भत्िण ळन्िम| || ु On the lotus sits Goddess Kamalaa (Laxmi). In the vortex of the churning ocean resides Hari (Lord VishNu). And he practices relegion as if he is tightly held in his hair by death. िभरावन = Brahma (seated on a lotus) िभरेषण = Vishnu (lotus eyed) िभरारयकियीट = Shiva? (crowned by the enemy of the lotus (moon?)) िभरफत = the sun (lit. अचधिभेि भन्मे िामरदवेन यचचतं ं Here's another one I believe accredited to Kalidasa िभरे िभरोत्ऩण्त्त् श्रमते न तु दृश्मते | ू फारे तल भखाम्सबोजे िथमभन्दीलयद्लमं || ु The birth of one lotus on another has neither been seen nor heard of.अजयाभयलत्प्रासो षलद्माभथं च वाधमेत ् | गशीत इल िळेऴु भत्मना धभपभाचये त ् || े ृ ु ृ The wise man acquires knowldge and wealth as if he is never going to die. I know this precisely. Hara (Lord Shiva) resides in the Himaalayaas. Little girl.
आिाळात ् ऩतततं तोमं मथा गच्छतत वागयं | वलपदेलनभस्िाय् िळलं प्रततगच्छतत || े As all the water fallen from the skies goes to the sea. िभल्बद्लाश : ृ बद = = ृ to carry. and nuta means saluted|| however. abode) your interpretation of kamalArikirITa is perfect. whose lotus like feet are praised by the trinity and the sun(?) make me her lotus (ie. the lotus closes itself. one among them is "evil". लाश = = carrier hence kamalabhRidvAha is the carrier of the carrier of a lotus. Hence karotu me kaM alaM means may she end all my evil ||.नत ु = praised स्तत = praised ? ु May Laxmi. "alaM" means enough. similarly salutations to any God finally reach Keshava. there is no special reason for using both stuta and nuta ||stuta means praised. चचन्तनीमा दश षलऩदाभादालेल प्रततकिमा | न िऩखननं मक्तं प्रदीप्ते लण्ह्नना गशे || ु ू ृ 6|Page . the best part is "karotu me kamalaM" the word ka has many meanings. the moon is the enemy of the lotus because when the moon rises. which is the cloud or the lord varuna.
This will result in others understanding your shlokas more easily ||and hence responding quicker||. षभा ळस्रं िये मस्म दजन् किं िरयष्मतत | ु प अतणे ऩतततो लण्ह्न् स्लमभेलोऩळाम्समतत || ृ What can a wicked person do to someone who has the weapon of fogivance in his 7|Page .Reactions to calamities should be considered well in advance. It is no good to start digging a well when the house is on fire ! मत्िोकिर् किर भधौ भधयभ षलयोतत | ु तच्चारु चाम्र िमरिा तनिि शे तु् | किर = भधु = भधुय = चारु = really spring sweet beautiful cha + Amra (Amra = mango) petal ??? (is this correctly transliterated ?) षलयोण्त्त = it should actually be virauti : means cries. चाम्र = िमरिा = तनिि = शे तु् = intention overall meaning : the sweet crying of the cuckoo in spring has the intention of the "nikraika" of the beautiful mango petal || This shloka was poorly transliterated||please refer the following transliteration guidelines when transliterating sanskrit into English.
what else remains 8|Page . forgivance is the ornament of the mighty. it is to be interpreted as yadA lokaH kShamAvashIkRitaH tada (when the world is conquered by forgivance) In the sati saptami usage. the saptami vibhaki is used to denote the temporal relationship between two successive events so basically it means. forgivance is the ornament of the mighty. kShamAvashIkRite loke is a "sati saptami" usage. if the world is conquered by forgivance. vashI+kRi = to conquer लळीिृत = conquered. if the world is conquered by forgivance.hands ? Fire fallen on ground without any grass extinguishes by itself. forgivance has the power of conquering". the words look odd |||Does "vashikrute" give this meaning ? लळ = conquered. षभा फरभळक्तानाभ ळक्तानाभ बूळणभ षभा | षभा लमळिते रोि षभमा: किभ न मवध्मतत | || े ु forgivance is the strength of the weak. what cannot be accomplished by forgivance ? wrong in the first half of second line of the above verse itself ! Even to get the meaning "In the world. even when the world can be conquered by forgivance. what cannot be accomplished by forgivance ? षभा फरभळक्तानाभ ळक्तानाभ बूळणभ षभा| षभा लमळिते रोि षभमा: किभ न मवध्मतत | || े ु forgivance is the strength of the weak.
Laxmi resides at the tip of the hand. sarasvati in the middle. glad to see you on the list. gauri makes a better paaTh than govindaH |||| thanks ! kedar (fwd) Thanks for the sholka. Govinda at the root. This shoka about Kshama and the line of thinking. Gouri(Parvati) at the root. ियाग्रे लवते रक्षभी् ियभध्मे वयस्लती | ियभरे तु गोषलन्द् प्रबाते ियदळपनभ ् || ू If I rememeber the sloka it is "karamule tu gouricha" it's not govondaH. There was the other group (jahal) who asked questions like what should be 9|Page . Hence one should take "darshan" of one's hand in the morning. sarasvati in the middle. you are probably right about "karamUle tu gauri cha" this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are "correct" again. Hence one should take "darshan" of one's hand in the morning. and other features that go with it were adopted by Gandhiji for our freedom.?? ियाग्रे लवते रक्षभी् ियभध्मे वयस्लती | ियभरे तु गोषलन्द् प्रबाते ियदळपनभ ् || ू Laxmi resides at the tip of the hand. Hi Padma.
Laxmi resides at the tip of the hand. gauri makes a better paaTh than govindaH |||| I have come across "karamulethu govinda" in my child hood.done for the person who is determined to kill you regardless of what you are thinking. recently I heard even the other one " karamu lethu gauri cha". Examples were given from the 2nd war and how a cretain group of people was removed by force etc. you are probably right about "karamUle tu gauri cha" this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are "correct" again. So the jahals justified their line of thinking. sarasvati in the middle. We cannot argue which is correct as we don't know the exact source of this work||Let us accept both. Hi Padma. So obviously the subhashitham was subjected to changes as time passed . 10 | P a g e . Hence one should take "darshan" of one's hand in the morning. ियाग्रे लवते रक्षभी् ियभध्मे वयस्लती | ियभरे तु गोषलन्द् प्रबाते ियदळपनभ ् || ू If I rememeber the sloka it is "karamule tu gouricha" it's not govondaH. glad to see you on the list. Gouri(Parvati) at the root. as both are having good meanings.
प्रबाते ियदळपनं | In the morning. God Vishnu has two wives. Sarasvati for spiritual knowledge and Brahma for spiritual wisdom. ु ु salutations to thee! ऩादस्ऩळं षभस्लभे| pardon me for touching thee with my feet. This concludes the Earth Day specials. Sri Devi (Laxmi) and Bhoomi Devi (Earth). षलष्णऩत्नी नम्सस्तभ्मं | O the consort of Vishnu. ियभरे लवेत ब्रह्भा् | At the bottom of the hand resides ू Brahma. वभद्रलवने दे ली | "O goddess with the mantle of oceans. िाि् िृष्ण् षऩि् िृष्ण् िो बेद् षऩििािमो् | लवन्तवभमे प्राप्ते िाि् िाि् षऩि् षऩि् || The crow is black. According to the Hindu mythology. Laxmi stands for spiritual wealth." Note: The above prayers are generally recited as soon as one gets up from the bed.ियाग्रे लवते रक्षभी्| "At the top of the hand resides Laxmi. ु ऩलपतस्तन भण्डरे | adorned with the breasts of mountains. and 11 | P a g e . we beseech Her pardon. ियभध्मे वयस्लती | In the middle of the hand resides Sarasvati. and the cuckoo is black. For defiling the Earth with our feet and also with our body fluids. What is the difference between the two ? It is when spring arrives that the crow is identified as the crow. They are supposed to be residing on His chest. the sight of the hands | (is auspicious). In the first sloka.
the cuckoo. but that is not correct. वज्जनस्म रृदमं नलनीतं मद्लदण्न्त िलमस्तदरीि | ं अन्मदे शषलरवत्ऩरयताऩात ् वज्जनो द्रलतत. (who acted) like a dog.) residing in another body does not melt butter. the youth and Indra on the same string ||. but it definitely seems so िाचं भणणं िाञ्चनभेिवरे भग्धा तनब्ध्नण्न्त किभर चचरं | ू ु षलचायलान ् ऩाणणतनये िवूरे श्लानं मुलानं भघलानभाश || ळनेल मूना प्रवबं भघोना प्रधमळपता गौत्भधभपऩत्नी | ु षलचायलान ् ऩाणणतनये िवरे श्लानं मलानं भघलानभाश || ू ु The first verse : What is so strange about women tying glass. नो नलनीतं || Poets say that the heart of a good man is like butter. the great thinker pAnini tied the dog. the youth and Indra on the same string ||(pun on the word suutra) The second verse : Gautam's wife was forcibly molested by the youth Indra. beads and gold all on one thread ? Even the great thinker paNini tied the dog. ||. I do not know whether the following two verses were indeed like a sawaal jawaab. 12 | P a g e . but it does melt the good man. the three words : shvA (dog) yuvA (youth) and maghavA (indra) belong to the same grammatical class ||they are declined identically. and there is a suutra (rule) in Panini's grammar that ties them together.the cuckoo. The heat (frustration/sorrow/ etc. I guess I should have clarified.
a lakh. the one with a thousand . and the emperor wants to be Indra (king of Gods). whether lakShmi enters the house or goes away as she wishes.hence the pun on suutra||. Indra want's brahma's position. the king wants to be the emperor. तन्स्लो लण्ष्ट ळतं ळती दळळतं रषं वह्राचधऩ् चिळ् ऩनरयन्द्रतां वयऩतत् ब्राह्भं ऩदं लाञ्छतत े ु ु रषेळ् क्षषततऩारतां क्षषततऩततश्चिळतां लाञ्छतत | े ब्रह्भा ळलऩदं मळलो शरयऩदं चाळालचधं िो गत् || The penniless man wishes for a hundred. The one with a lakh wants to be the king. brahma shiva's and shiva viShNu's |||who has ever been able to kill desire ? तनन्दन्तु नीतततनऩणा मदद ला स्तलन्तु ु ु अद्मल ला भयणभस्तु मुगान्तये ला रक्षभी् वभाषलळतु गच्छतु ला मथेष्टं | न्माय्मात्ऩथ् प्रषलचरण्न्त ऩदं न धीया् || Whether the philosophers praise him or criticize. for marathi readers : तनन्दोत लानोत वनीततभन्त चऱो अवो ला िभरा गशात ु ृ | शो भत्मु आण्जच घडो मुगान्ती वन्भागप टिोतन बरे न जाती || ृ 13 | P a g e . whether death is today itself or after an eon. great men never step a foot away from the path of justice. the onw who has hundred wants a thousand.
even then roaming around begging for food is shiva's destiny only god's wish is powerful ||. Padma pointed out a typo I had made. the chatak bird am thirsty. you roar. his father in law the king of mountains. I. गजपमव भेघ न मच्छमव तोमं चातिऩषी व्मािमरतोऽशभ | ु दलाददश मदद दक्षषणलात् क्ल त्लं क्लाशं क्ल च जरऩात् || O cloud. If fatefully the southern winds blow here. but do not give water. where shall I be and where shall it rain ? ये ये चाति ! वालधानभनवा मभर षणं श्रमतां ू 14 | P a g e . Instead of paJNcha. and sons the elephant mouth (Ganesh) and the one with six mouths (Kartikeya) ||how would shiva survive if Annapurna (Parvati) was not at home ? स्लमं भशे ळ् ळव्ळयो नगेळ् वखा धनेळश्च वतो गणेळ् | ु ु तथाषऩ मबषाटनभेल ळम्सबो् फरीमवी िलरभीश्लये च्छा || े Himself the great lord. his friend the king of wealth.Hi. I had just written paJNa |||The corrected shloka is as follows : स्लमं ऩञ्चभुख् ऩरौ गजाननऴडाननौ | ु ददगम्सफय् िथं जीलेत ् अन्नऩणाप न चेद्गशे || ू ृ five mouthed himself(Shiva). his and his son the lord of the gaNas. where shall you be .
Some wet the earth by their showers. The sun will rise and the lotus will smile ! While the bumblebee trapped in the lotus was thinking this. whereas some just roar. listen for a moment with an alert mind.अम्सबोदा फशलो लवण्न्त गगने वलेऽषऩ निादृळा् | िचचत ् लण्ष्टमबयाद्रपमण्न्त धयणीं गजपण्न्त िचचद्लथा े े ृ ृ मं मं ऩश्ममव तस्म तस्म ऩयतो भा ब्ऱूदश दीनं लच् || ु O chatak. not all of them are alike. my friend. enraptured in love. Alas ! an elephant uprooted the lotus ! भन्मे वंस्िृते एतत ् प्रथभं िाव्मं लाण्ल्भकिना िृतं I believe this is the first piece of verse in Sanskrit . Dont beg pitifully in front of each and every one you come across ! यात्ररगपमभष्मतत बषलष्मतत वुप्रबातं बास्लान ् इत्थं षलचचन्तमतत िोऴगते द्षलये फ़ े उदे श्मतत शमवष्मतत ऩङ्िजश्री् | शा शन्त शन्त नमरतनं गज उज्जशाय || The night shall go away and it shall be dawn. composed by Valmiki भा तनऴाद प्रततष्ठां त्लं अगभ् ळाश्लती् वभा् | मत्िौंचमभथनादे ि अलधी् िाभभोदशतं || ं ु O niShaada. you will not come to glory till the end of eternity. 15 | P a g e . there are many clouds in the sky. for you have killed one from a pair of krauncha birds.
As the meaning indicates. ever composed by aadikavi (first poet) vaalmiiki. he realized that he had gone out of the state of equanimity and cursed the hunter out. As the meaning indicates. and all the info below is based on what I learned then. This is the first shloka in Ramayana as Krishna told me some time ago. Valmiki was inspired to write this shloka when he saw a hunter shooting one of two krauncha birds who were engaged in rati. you will not come to glory till the end of eternity. vaalmiiki got angry with the actions of the hunter and this shloka came out of his mouth. 16 | P a g e . He was in a peaceful state of mind (either meditating or taking a walk) when this niShaada (hunter) killed the male krauncha (swan?). composed by Valmiki भा तनऴाद प्रततष्ठां त्लं अगभ् ळाश्लती् वभा् | मत्िौंचमभथनादे ि अलधी् िाभभोदशतं || ं ु O niShaada. Valmiki was inspired to write this shloka when he saw a hunter shooting one of two krauncha birds who were engaged in rati. I believe this is the first piece of verse in Sanskrit . This was one of the first shlokas that I learned in my Sanskrit class in the 5th grade.This is the first shloka in Ramayana as Krishna told me some time ago. After vaalmiiki emerged out of his rage. most of the people on this net may already be familiar with the significance of this shloka. for you have killed one from a pair of krauncha birds. enraptured in love.
न दश िण्श्चत ् षलजानातत किं िस्म श्लो बषलष्मतत | अत् श्ल् ियणीमातन िमापदद्मल फषिभान ् || ु ु No one knows what will happen to whom tomorrow. ( िल्श िय वो आज िय ||||) tomorrow = श्लश day after tomorrow = yesterday = ह्मश ऩयश्लश 2 days after tomorrow = day before yesterday = प्रऩयश्लश ऩयह्मश 2 days before yesterday = प्रऩयह्मश प्रायभ्मते न खरु षलघ्नबमेन नीच् प्रायभ्म षलघ्नषलशता षलयभण्न्त भध्मा् | षलघ्न् ऩुन् ऩनयषऩ प्रततशन्मभाना् ु 17 | P a g e . I don't remember what the second interpretation of the shraapa (curse) is when applied to raama. So a wise man should do all of tomorrow's tasks today. I don't remember what the other interpretation of this shloka is except that the hunter is raama and the krauncha(s) are raavaNa and mandodarii. So this is how the shloka fits into the raamayaNa.It was then that someone else (naarada?) appeared and told him that he had uttered the first piece of poetry and explained to him that there was a second meaning behind the shloka. and that raama kills raavaNa.
attacks jumps upon the cheek of an intoxicated elephant.प्रायब्धभत्तभजना न ऩरयत्मजण्न्त || ु Inferior men do not start (any endeavor) with the fear of obstructions. मवंश् मळळयषऩ तनऩततत ु प्रिृततरयमं वत्त्ललतां भद भमरन िऩोर मबण्त्तऴु गजेऴु | तेजवां दश न लम् वभीक्षमते || The lion. However. even though they are struck again and again by disaster. it basically means as you sow. superior men never give up an endeavor that they have undertaken. and for the marathi crowd. Average men . so you reap ||. even when a cub. It is indeed the nature of the courageous : the age of the glorious ones is never relevant. here's a marathi translation : मवंशाचा तो फार तो दश चऩेट भायी त्मारा जो ियी भत्त भोठा तेथे िादश चाड नादश लमाची | तेजस्ली जे लण्त्त ऐवीच त्माण्न्च ृ || अषऩ अचधिभ एिभ वबमळतभ प्रायब्धलत "मथ" ळब्दे न ु मथ दे ळस्तथ बळ मथ यज तथ प्रज् | मथ बमभस्तथ तोमभ मथ फेएजस्तथन्िय् | || ु ु a~Nkura means the first sprout. stop an endeavor when they are faced with problems. yathA bIjastathA~NkuraH is a very famous proverb. 18 | P a g e .
This ASAD is a small tribute to my sanskrit teacher. should not utter a sensitive sentence. and immediately go away from each other. Shri Vasant 19 | P a g e .न धमेण षलन ऱण्क्षभ् न ळोउमेण षलन ज़म् | न दानेन षलन भोषो न ग्मानेन षलन मळ् | || मथा िाष्ठं च िाष्ठं च वभेमातां भशोदधौ | वभेत्म च व्मऩेमातां तद्लत ् बूतवभागभ् || As two logs of wood come together in the ocean. ु दोळ ना िणाचा" : ु दोन ओन्दक्माण्न्च शोते वागयात बेट एि राट तोडड दोघां ऩुन्शा नादश गाठ. िस्मचचत ् किभषऩ नो शयणीमं भभपलाक्मभषऩ नोच्चयणीमं | श्रीऩते् ऩदमगं स्भयणीमं ु रीरमा बलजरं तयणीमं || One should not steal anything belonging to anyone. and thus swim the ocean of life with ease. another translation : this one from the geeta rAmaayana by madgulkar in the song "ऩयाधीन आशे जगतत ऩर भानलाचा. and for the marathi people. so much alike is mankind ||. should remember (bow down to) Vishnu's feet.
Nanivadekar. nor moved. along with my mother he is the one who has introduced me to this great world of Sanskrit verse and literature. He is an active "kAryakartA" in many sanskrit related projects and activities in Bombay. स्लीम स्थानात ् तदनु ळनि् िाषऩ दावी तदानीं प्राप्ता लीयं तनबतगभना िातन गत्ला ऩदातन ृ दयीचि नयलय भुखाच्छादद लस्रं ियाभ्मां े ू 20 | P a g e ." रोिभपन्दं षलनतरृदम् वंस्ततो लीय एलं ु वंशादं ला नयतनधयं ळरुयौदामपभूततप् ु प्राश भभापशतां तां स्नेशस्मावीत ् खरु नयलयो बाजनं श्राघनीमं | नोचे किङ्चचत ् तदषऩ किर वा नाल्ऩभारं चचार || Then they praised him soft and low Called him worthy to be loved Truest friend and noblest foe Yet she neither spoke. He resides in Bombay. गेशानीतेऽप्मवुषलशपदशते लीयदशंशे स्लनाथे ऩश्मन ् दे लीं ऩरयशन इदं भोशं प्राप्त न च न च वखी िण्न्दतंु ला प्रलत्ता | ृ नो चेद् रुद्मात ् इमभषऩ बत ् प्राणशीनाचचये ण || Home they brought her warrior dead She nor swooned nor uttered cry All her maidens watching said "She must weep or she will die. and is very well versed with the sanskrit classics as well as conversational sanskrit. Above all. What follows is his translation of Tennyson's "Home they brought her warrior dead" into sanskrit verse.
I live for thee !" There were two errors in the first paragraph in my earlier posting. 21 | P a g e . nor wept. The fact that he survives even without eating grass is indeed a great piece of luck for the other animals. िाचचद् लिा नलततळयदां दीघपभामु् दधाना ृ िोडे तस्मा् षप्रमतभमळळुं स्थाऩमाभाव धारी ग्ऱीष्भे लण्ष्टं जरद इल वा फाष्ऩऩयं भभोच ू ु ृ जात. This is the corrected version : गेशानीतेऽप्मवुषलशपदशते लीयमवंशे स्लनाथे ऩश्मन ् दे लीं ऩरयशन इदं भोशं प्राप्त न च न च वखी िण्न्दतंु ला प्रलत्ता | ृ नो चेद् रुद्मात ् इमभषऩ बलेत ् प्राणशीनाचचये ण || प्राश भभापशतां तां वादशत्म वंगीत िरा षलशीन् वाषात ् ऩळ् ऩछ षलऴाण शीन् | ु ु तणं न खादन्नषऩ जीलभान् तद् बागधेमं ऩयभं ऩऴूणां || ृ The man without (love of) literature music or the arts is indeed an animal without a tail or horns.किङ्चचन्भारं न दश षलचमरता नाषऩ ला वा रुयोद Stole a maiden from her place Lightly to the warrior stept Took the face cloth from the face Yet she neither moved. प्राणांस्तल खरु िृते धायमाभीत्मुलाच ! Rose a nurse of nintey years Set his child upon her knee Like summer tempest came her tears "Sweet my child.
good qualities or relegion. अश्लस्म बऴणं लेगो भत्तं स्माद् गजबूऴणं | ू चातमं बऴणं नामाप उद्मोगो नयबऴणं || ु ू ू speed is the ornament of the horse. and who are storehouses of love and knowledge. perseverence. are indeed a burden to on the earth in the mortal world. are indeed like God to me. Cleverness is the ornament of a woman. character. the intoxicated state is the ornament of the elephant. अचधगत्म गुयो् सानं छारेभ्मो षलतयण्न्त मे | षलद्मा लात्वल्म तनधम् मळषिा भभ दलतं || The teachers who distribute knowledge among the students after getting it from their gurus. and live as animals in the form of man. do not have wisdom. अशं नभामभ लयदां सानदां त्लां वयस्लतीं | 22 | P a g e . are not charitable. and industriousness is the ornament of a man.This one is similar to ASAD in meaning : मेऴां न षलद्मा न तऩो न दानं ते भत्मपरोि बुषलबायबूता् े सानं न ळीरं न गणो न धभप् | ु भनुष्मरूऩेण भगाश्चयण्न्त || ॄ Those who do not have learning.
PrajApati (Brahma) is the only one poet. O lord. the sea may be the inkpot. If even Sharada (Goddess Sarasvati) writes for all the time using all this material. ददातत प्रततगण्शातत गह्मभाख्मातत ऩच्छतत | ु ृ ृ बङ्क्ते बोजमते चल ऴड्षलधं प्रीततरषणभ ् || ु I haven't heard this one before. Give me untainted wisdom and be pleased and all endowing (to me) अऩाये िाव्मवंवाये िषलये ि् प्रजाऩतत् | मथास्भ योचते षलश्लं तथा ल ऩरयलतपते || In the boundless world of poetry. He changes the universe as and when he thinks best || अमवतचगरयवभं स्मात ् िज्जरं मवन्धु ऩारं वुयतरुलयळाखा रेखनी ऩरभुलॉ | मरखतत मदद गशीत्ला ळायदा वलपिारं ृ तदषऩ तल गुणानां ईळ ऩायं न मातत || The ink may be like a black mountain. even then. and the whole earth be used as the paper. she will not come to the end of describing your good qualities. A branch of the tree of gods (kalpataru / mandAra ||.I believe there are five of them) may be used as a pen. so the following may be off the mark to 23 | P a g e . O Sarasvati who is the giver of boons and giver of knowledge.प्रमच्छ षलभरां फिीं प्रवन्ना बल वलपदा || ु I bow to you.
return of courtesy. takes. "Six symptoms of affection are giving. eats (from you) and feeds (you) are the six characteristics of love |||(friendship would perhaps be more appropriate here ||) 24 | P a g e ." Henry Groover (Agraahya daasa) ददातत प्रततगह्णातत ृ ददातत प्रततगण्शातत गह्मभाख्मातत ऩच्छतत | ु ृ ृ बुङ्क्ते बोजमते चल ऴड्षलधं प्रीततरषणभ ् || I haven't heard this one before. here is the accurate meaning : gives. so the following may be off the mark to some extent Giving. accepting food and feeding. these are six characteristics of love. receiving. you are almost right. return of courtesy. tells and asks secrets. these are six characteristics of love. feeding. Need meaning of subhaaShita ददातत प्रततगण्शातत गह्मभाख्मातत ऩच्छतत | बुङ्क्ते ु ृ ृ बोजमते चल ऴड्षलधं प्रीततरषणभ ् || I believe this may be originally in some Purana. sharing secrets. feeding. explaining in confidence and enquiring.some extent Giving. sharing secrets. it's in Pancha tantra as well as in UpadeSaamRita of Ruupa Goswami. asking [for one's welfare?] eating [with one?] . asking [for one's welfare?] eating [with one?] .
the enemities crop up when you are divided (without unity). it fits here.nti". I think "samud. the first pada means When wounded. िळलभ ऩतततभ दृष््ला ऩाण्डला् शऴपतनबपयआ् | े 25 | P a g e . but is somewhat puzzling.nti" should be "samud. With this meaning. problems become plenty. besides that everything makes sense. the hunger increases At the time of trouble.hbhava. Dictionary gives the meaning of abhiikShNam as ``every moment''.षते प्रशाया् तनऩतण्न्त अबीक्षणं धनषमे लधपतत जाठयाण्ग्न् | आऩत्वु लयाणण वभद्भदं तत ु चचद्रे ऴु अनथाप् फशुरीबलंतत || When the money is gone (become poor). blows fall every moment [The wounded get hit repeatedly] IF it is abhikShNaM. The meaning of first line depends upon this word. (it is basically a version of " when it rains. it pours " ||. the first line will not obey the meter of the shloka. I do not know the meaning of "abhIkShNaM". Basically. the Subhaashita is trying to tell us that problems crop up only when you are devoid of the solution ! (Murphy's law ?) षते प्रशाया् तनऩतण्न्त अबीक्षणं I do not know the meaning of "abhIkShNaM". The meaning of first line depends upon this word.hbhada.
ALl the crows however started crying ||" O the cadaver in water !!" लद्मयाज नभस्तभ्मं मभयाजवशोदय | ु मभस्तु शयतत प्राणान ् लद्मो प्राणान ् धनातन च || O vaidya (doctor). It is the son of a goat that is sacrificed ! God is indeed a betrayer of the weak |||! 26 | P a g e . kaurava also means crow. Hence ke means in water. Yama only steals away one's life. pANDava also means fish. hence the interpretation is : Seeing the cadaver (shava) fallen in water. and never a tiger. not an elephant. I bow down to you. The word "ka" means water (among several other meanings). The "correct" interpretation : ि ळलं ऩतततं दृष््ला ऩाण्डला् शऴपतनबपया् े रुदण्न्त िौयला् वले शा शा ि ळल ि ळल े े Notice that ke and shava have been separated. brother of Yama. the fish were overjoyed.रुदण्न्त िौयला् वले शा शा िळल िळल | े े One of the let me catch my breath shlokas? Actually this is a fairly famous one. but the vaidya steals one's life as well as money ! अश्लं नल गजं नल व्माघ्रं नल च नल च | अजाऩुरं फमरं दद्मात ् दे लो दफरघाति् || ु प Not a horse.
it is also beneficial to 27 | P a g e . IT is no use to start digging a well after your house is afire !! आमुळ् षण एिोऽषऩ वलपयत्ननप रभ्मते | नीमते व लथा मेन प्रभाद् वभशानशो ु ृ || Even a single second in life cannot be obtained by alll precious jewels. आत्भन् ऩरयतोऴाम िले् िाव्मं तथाषऩ तत ् | स्लामभनो दे शरीदीऩवभं अन्मोऩिायि || ं आत्भन ् = िषल = self satisfaction poetry master doorstep light similar other ऩरयतोऴ = िाव्म = दे शमर = दीऩ = वभ = poet स्लामभ = अन्म = उऩिाय = favour The poetry of poets is always for their own satisfaction. However. like the light on the porch of the master's house. Hence spending it without purpose is a great mistake.चचन्तनीमा दश षलऩदां अदालेल प्रततकिमा | न िऩखननं मक्तं प्रदीप्ते लण्ह्नना गशे || ु ू ृ The reaction to calamity must be considered before hand.
Man has two eyes. however. उद्मभेन दश मवध्मण्न्त िामापणण न भनोयथ् | न दश वुप्तस्म मवंशस्म प्रषलळण्न्त भखं भगा् || ु ृ उद्मभ = मवध ् = िामप = effort to be accomplished work wish asleep lion to enter 28 | P a g e भनोयथ = वुप्त = मवंश = प्र + षलळ ् = .others. only one tongue was created. (light from the porch illuminates the as well as the outside of a house |||) ईषणं द्षलगुणं प्रोक्तां बाऴणस्मेतत लेधवा | inside अक्षष द्ले भनष्माणां ण्जंव्शा त्लिल तनमभपता || े ु ईषण = seeing twice said speaking brahmA eye two tongue द्षलगण = ु बाऴण = लेधव ् = अक्षष = द्ले = प्रोक्त ( प्र + उक्त) = ण्जंव्शा = तनमभपत = created Seeing is given twice as much importance as speaking by Brahma.
(and and but respectively) but the word vai has no meaning. The words cha vai tu and hi are used in sanskrit by poets to fill up the meter. mukhaM praxAlayasva left one letter less for the eight letter anuShTubh chhanda. the words cha and tu have meanings. it means literaly nothing. Perhaps it could be interpreted here as an emphasizer. get up get up ! (uttiShTha) mukhaM praxAlayasva (wash your face !) The rooster cries out in the morning (prabhAte roditi kukkuTaH ) the problem was after uttishThottiShTha rAjendra. Deer do not enter the mouth of a sleeping lion. and the word hi may be interpreted as something that emphasizes a point. and prabhAte roditi kukkuTaH had one letter extra ! so this grandmaster took the "TaH" from kukkuTaH and placed it at the end of the first line ! And now he had 29 | P a g e .भख = ु mouth भग = deer/animal ृ Work is accomplished by effort. Vivek Khare asked me the meaning of the word "hi" in the subhAshita : udyamena hi sidhyanti |||| The word hi means nothing. (rajendra). In fact I am sure many of you know the famous first attempt by a quack poet : उण्त्तष्ठ उण्त्तष्ठ याजेन्द्र भुखं प्रषारमस्ल ट् | प्रबाते योददती िक्ि च ल तु दश च ल तु दश || ु ु The poet thought up these three lines : O king. not by wishing. but otherwise.
three out of four parts. Pyre burns the dead. while worry burns the living. that 'n'). DON'T WORRY BE HAPPY :) Ganapthi. but the inferior man talks too much. चचन्ता दशतत जेएषलतभ || Meaning: Between 'Chintaa' (worry) and 'Chitaa' (pyre) the only difference is dot (anuswaara bindu in chintaa. and he just coud not think of anything for the last part of the verse hence cha vai tu hi cha vai tu hi !!! उत्तभो नाततलक्ता स्मात ् अधभो फशुबाऴते | न िाञ्चने ध्लतनस्तादृि् मादृि् िांस्मे प्रजामते || उत्तभ = अतत = लक्त ृ = बाऴ ् = excellent too much speaker inferior to speak gold sound bronze अधभ = िाञ्चन = ध्लतन = िस्म = ं प्र + जा = to be born The great man is rarely somone who talks too much. There is no sound from gold as there is from bronze. 30 | P a g e . चचन्तामास्तु चचतामास्तु त्रफन्द ु भारभ षलळेळत् | चचता दशतत तनजेएलभ.
चचता चचन्ता वभाप्रोक्ता त्रफन्दभारं षलळेऴता | ु वजीलं दशते चचन्ता तनजॉलं दशते चचता || The difference betn "chintA" and "chitA" is just a dot. while "WORRY" burns the living. Drinking of milk by snakes is only going to result in increase of their poison. "PYRE" burns the dead.h khyAtAH shvashurAchhAdhamAdhamAH || वण्न्ध षलग्र्अ : उत्तभा् आत्भना ख्माता् षऩत् ख्माता् च भध्मभा् | ु अधभा् भातरात ् ख्माता् ळलळयात ् च अधभाधभा् || ु ु shabdArtha 31 | P a g e . uttamA AtmanA khyAtAH pituH khyAtAshcha madhyamAH | adhaMA mAtulat. उऩिायो दश नीचानां अऩियो दश जामते | ऩम्ऩानं बजगाणां िलरं षलऴलधपनं || े ु ं उऩ + िृ = नीच = अऩ + िृ = ऩमव ् = बुजग = ं िलरं = े षलऴ = to do a favor to harm lowly milk / water snake only posion लधपन = increase Even a good turn done to a bad man results in evil.
उत्तभा आत्भना ख्माता् षऩत् ख्माताश्च भध्मभा् | ु अधंआ भातरत ् ख्माता् श्लळयाछाधभाधभा् || ु ु वण्न्ध षलग्र्अ : उत्तभा् आत्भना ख्माता् षऩत् ख्माता् च भध्मभा् | ु अधभा् भातरात ् ख्माता् ळलळयात ् च अधभाधभा् || ु ु 32 | P a g e .भ वथ. दे लयषऩ व. The inferior men are famous because of their uncle. who have great family background.भ लत.भ मदद नळक्मथे | ु ं ु ु स्लल्ऩभाथअपनुगन्थव्मभ. I Thought you may like this subhashitha. and the worst among them are famous because of their father in law. is recognised and respected even in the company of the people who are most beautiful. and even among the gods.वन. The average are famous because of their father.उऩोओज्मथे || ु Bhavartha: A scholor even if he is from a backword class.उत्तभ = ख्मात = षऩत ृ = most superior famous father medium/average maternal uncle father in law inferior भध्मभ = भातर = ु श्लळय = ु अधभ = अधभाधभ = the worst among the inferior The great ones are famous by their own efforts.स्भा ित. भगपस्थोल नलवेएधचथ वुंदयोषऩ वुळएरोषऩ िरेएरोषऩ भशढनश े ु | || अिमरनोषऩ षलद्मालान. अनगथ.
shabdArtha उत्तभ = most superior ख्मात = षऩत ृ = famous father medium/average maternal uncle father in law inferior
भध्मभ = भातर = ु श्लळय = ु अधभ =
अधभाधभ = the worst among the inferior The great ones are famous by their own efforts, The average are famous because of their father. The inferior men are famous because of their uncle. and the worst among them are famous because of their father in law. I interpreted this in a different way. This shubhashita intends to convey the wealth Most respected weath is the one you earn That you inherit from your father is just OK One you get from your mother is not good And, the one you aquire from wife is the worst I am not sure if that were a different version of this shubhashita उद्मभस्वाशवं धमं फुषिश्मण्क्त् ऩयािभ् | ऴडेते मर लतपन्ते तर दे ल् वशामिृत ् उद्मभ् = धमपभ ् = ऴ् = ळण्क्त् = मर = effort courage strength six where || saahasam.h = adventure buddhiH = knowledge paraakramaH = bravery ete = these vartante = exist
33 | P a g e
devaH = god effort,
वशामिृत ् = helpful God will help provided the six qualities adventure, courage. knowledge, strength and bravery exist. आददत्मचन्द्रालनरातनरौ च अशश्च यात्ररश्च उबे च
द्मौबूमभयाऩो रृदमं मभश्च | प धभपश्च जानातत नयस्म लत्तभ ् || ृ आददत्म् = चन्द्र् = अतनर् = अनर् = द्मौ् = बूमभ् = आऩ् = मभ् = च = अश् = उबे = रृदमभ ् = and morning night both righteousness knows man's Sun air fire sky earth water soul Lord Yama
यात्रर् = धभप् =
जानतत = नयस्म =
लत्तभ ् = character ृ Lord Sun, Lord Moon, Lord Vayu (air), Lord Agni (fire), the Sky, mother Earth.
34 | P a g e
the water (Lord Varuna), the soul, Lord Yama, both the Day and the Night. and Dharma (the Righetousness) each one of these will know a man's character. Every moment, you are being watched atleast by one of the above ! The discussion is with reference to recent Subhashitam posted by Raghavendra the one with UdyamasaahasaM ||||etc|| Hemali Vyas disagreed with the meaning of the two words Dhairyam and Saahasam Ramakrishna from Tokyo disagreed with the Hemali's comments. Here is my opinion for whatever it is worth. DhairyaM means Dheeratwa bhavaM dhee is buddhi or intellect so in contrast to saahasaM dhairyaM must involve intellectual conviction. So in a way Hemali Vyas is right Raghavendra's meaning that it is courage is also right It should be courage born of intellectual conviction not emotional outburst. We all know what is right but many a time we do not have the guts to follow what is right we do what we feel (emotional driven) like doing. DhairyaM is the courage to do what is based on right understanding. SaahasaM I will split as sa + a + hasam ( I donot have a dictionary at my computer desk this may be my imagination). has if I remember rightly means to smile or to laugh at with a in front it means opposite to be serious that one to take things seriously not jokingly with prefix sa it could mean samyak that is total or with seriously or daringly jumping into action there is no joking around in that sense SaahasaM should imply serious adventurous pursuit in contrast to
35 | P a g e
Having all the six of them itself is by the grace of Deva too.h = salvation for grief ridden for living beings 36 | P a g e अशभ ् = िाभमे = याज्मभ ् = स्लगपभ ् = अऩनबपलभ ् = ु प्राणणनाभ ् = द्खतप्तानां = ु . Hence having these qualities is a grace of God too! Hari Om! Sadananda What you have is His gift to you and what you do with what you have is your gift to Him.DhairyaM saahasaM need not involve intellectual conviction it could be based on just emotional outburst. Hence the subhashitaM says one needs both the DhairraM and SaahasaM Just an intellectual curiosity If I have all the six of them listed why do I need the help of the Deva The truth of the matter is if I have all of them I already have the help of the Deva. In Vedanta Shastra. So there is a possibility of one getting burned if it is not based on sound intellectual judgment. there is a preceding deity for each of the faculties like Indra for Bhuddi etc. न त्लशं िाभमे याज्मं न स्लगं नाऩुनबपलभ ् | िाभमे द्खतप्तानां प्राणणनाभ ् आततपनाळनभ ् || ु न = तु = no Certainly I am wish kingdom heaven na + punarbhavam.
" King Rantideva asks this wish from the God. removal "Certainly I do not wish for kingdom. thundering of the couple quarrel indeed 37 | P a g e मिभ ् = ु श्रािं = ऋमळ् = प्रबाते = भेघ् = डम्सफयभ ् = िरश् = च = एल = दम्सऩत्मो् = and . This is considered as the one of the great shlokas representing our culture. My humble wish is for removal of sorrow from all the grief ridden living beings.आततप् = kaShTam. I heard the story behing this subhaashita from Sri Krishna Shastry during the "Speak Sanskrit Classes". sorrow नाळनभ ् = destruction. I do not wish for heaven. I do not even want salvation.h. षलडम्सबं ऩश्मतु अर ! (See the sarcasm here) अजामिभषऴश्रािं प्रबाते भेघडम्सफयभ ् | ु ृ दम्सऩत्मो् िरशश्चल ऩरयणाभे न किञ्चन || अज् = goat fight sage post death rituals in the morning cloud noise. Will share with you someday soon.
how can you accumulate the wealth ? 38 | P a g e . Money should be earned utilising each and every grain. If you waste time. how can you get knowledge ? If you waste resources. post death rituals for the sages.] षणळ् िणळश्चल षलद्माभथं च वाधमेत ् | षण त्मागे ितो षलद्मा िणत्मागे ितो धनभ ् || ु ु षण् = िण् = minute minute by minute grain.ऩरयणाभे = न = no in the result किञ्चन = something Fighting between the goats. achieve abandon. renounce षणळ् = िणळ् = अथपभ ् = च = षलद्माभ ् = and वाधमेत ् = त्माग् = ित् = from where ु Knowledge should be persued with minute by minute efforts. Hence rituals for them are unnecessary. bit bit by bit knowledge money accomplish. the thundering of clouds in the morning and the quarrel between the couple there is no useful outcome (result) in any one of these : ) [`Sages' refers to those who have already attained salvation.
even though Lanka is a golden land. [ Said by Lord Rama upon viewing Lanka ] ऩयोऩिायाम परण्न्त लषा् ऩयोऩिायाम लशण्न्त नद्म् | ृ ऩयोऩिायाम दशण्न्त गाल् ऩयोऩिायाथपमभदं ळयीयभ ् || ु ऩयोऩिाय् = परण्न्त = लषा् = ृ लशण्न्त = नद्म् = गाल् = इदभ ् = दशण्न्त = ु assistance to others give fruits (plural) trees flow (plural) rivers give milk (plural) cows this body 39 | P a g e ळयीयभ ् = . One's mother and motherland are greater than heaven itself. even though covered with gold. full of gold no for me appeal mother motherland heaven स्लणपभमी = भे = योचते = जननी = स्लगप् = जन्भबूमभ् = गयीमवी = grander. higher O Laxmana. it does not appeal to me.अषऩ स्लणपभमी रङ्िा न भे रक्षभण योचते | जननी जन्भबूमभश्च स्लगापदषऩ गयीमवी || अषऩ = न = and.
There exists no root which cannot be used as a medicine. In the same way. अभन्रभ ् अषयं नाण्स्त नाण्स्त भरभनौऴदभ ् | ू अमोग्म् ऩुरुऴो नाण्स्त मोजिस्तर दरब् || ु प अभन्रभ ् = na + mantram. Rivers flow to help others. The scarcity is for the one. our own human body should also be employed for the assistance of others.h.Trees give fruits to assist others. plans) there अनौऴदभ ् = अमोग्म् = ऩुरुऴ् = तर = मोजि् = दरब् = difficult to get. Likewise.h. who knows how to use them ! एिचिो यथो मन्ता षलिरो षलऴभे शमा् | आिाभत्मेल तेजस्ली तथ्माप्मिो नबस्तरं || 40 | P a g e . imperishable. non medicine useless person co ordinator (one who organizes. a letter of the alphabet न = no अण्स्त = भरभ ् = ू is root na + auShadam. scarce ु प There is no letter in the alphabet that cannot be used in divine poems (mantra). there is no useless person. non mantra (mantra = divine poem).h. अषयभ ् = na + xaram. Cows produce milk to feed others.
a charioteer who is disabled (it is believed that aruNa. Even then the briliant sun always attacks the sky !! So. and an odd number (i think it is seven) of horses to drive the chariot. Please excuse me for the mistakes. let me wind up this small series with a subhAshita I wrote.वण्न्ध षलग्रश एिचि् यथ् मन्ता षलिर् षलऴभे शमा् | आिाभतत एल तेजस्ली तथाषऩ अि् नबस्तरं || प एि = यथ = one wheel chariot charioteer disabled odd (as in odd or even) horse to attack one who has tej (brilliance) only sun चि = मन्त ृ = षलिर = षलऴभ = शम = एल = आ + िभ ् = तेजण्स्लन ् = अि = प नबस्तर = sky the bhAvArtha He has a chariot with one wheel. the sun's charioteer was a cripple). भधुमवक्तो तनम्सफखन्ड् दग्धऩुष्टो बुजन्गभ् | ु गन्गास्नातोषऩ दजन् स्लबालं नल भुन्चतत || ु प 41 | P a g e . बलदीम्.
discard Honey paste on a bitter neem stem. quality मवक्त् = तनम्सफ् = खन्ड् = दग्ध् = ु ऩुष्ट् = बजन्गभ् = ु स्नात् = अषऩ = दजन् = ु प न = स्लबाल् = No एल = indeed भुन्चतत = leave. milk feeding for a poisonous snake and Ganga bath for a bad person none will change their character. The bad qualities do not vanish just by changing outer look. We had to change our inner self. एिनाषऩ वलषेण ऩण्ष्ऩतेना वगण्न्धना | े ु ृ ु ु वण्न्ध षलग्रश लामवतं तद् लनं वलं वुप्रेण िरं मथा || ु एिन अषऩ वलषेण ऩण्ष्ऩतेना वगण्न्धना | े ु ृ ु ु लामवतं तद् लनं वलं वुप्रेण िरं मथा || ु shabdArtha अषऩ = also लॄष = tree 42 | P a g e .भधु = honey pasted with neem wooden piece. stem milk fed with snake one who has taken bath too bad person character.
ऩण्ष्ऩत = ु लामवत = लन = वुऩर = ु िर = ु one that has flowered one that has a nice fragrance made fragrant good son family वुगण्न्धं = forest मथा = As bhAvArtha Even by one good tree that has flowered and has a nice fragrance. just as a whole fmaily is benefitted by one good son. ऋणळेऴोऽण्ग्नळेऴश्च ळरुळऴस्तथल च | े वण्न्ध षलग्रश ऩन् ऩन् प्रलधपन्ते तस्भाच्छे ऴं न यषमेत ् || ु ु ऋणळेऴ् अण्ग्नळेऴ् च ळरुळऴ् तथल च | े ऩन् ऩन् प्रलधपन्ते तस्भात ् ळेऴं न यषमेत ् || ु ु shabdArtha ऋण = debt ळेऴ = ळरु = remainder fire enemy again to grow fast hence अण्ग्न = ऩन ् = ु प्र + लध ् = ृ तस्भात ् = यष् = protect / maintain bhAvArtha 43 | P a g e . the whole forest is made fragrant.
and fire or enemies should be completely destroyed ) उदमे वषलता यक्तो यक्तश्चास्तभने तथा | वण्न्ध षलग्रश वम्सऩत्तौ च षलऩत्तौ च वाधनाभेिरूऩता || ु उदमे वषलता यक्त् यक्त् चा अस्तभने तथा | वम्सऩत्तौ च षलऩत्तौ च वाधनां एिरूऩता || ु shabdArtha उदम = rise वषलत ृ = यक्त = अस्त = sun red fall (set) prosperity calamity वम्सऩण्त्त = षलऩण्त्त = वाधु = एि = great man one रूऩ = form bhAvArtha The sun is red at sunrise and red at sunset : During prosperity as well as calamity the great men have the same form.Any remainder of debt. उद्मोचगनं ऩुरुऴमवंशभुऩतत रक्षभी् दलेन दे ममभतत िाऩरुऴा लदण्न्त | ु दलं तनशत्म िरु ऩौरुऴभात्भळक्त्मा ु मत्ने िृते मदद न मवध्मतत िोऽर दोळ् ? 44 | P a g e . fire and enemy grow rapidly again and again. hence no remainder should be maintained||(debts should be completely paid of.
virility. Overcome your destiny and excercise your 45 | P a g e . courage. Only contemptible cowards say that destiny should give.वण्न्ध षलग्रश उद्मोचगनं ऩुरुऴमवंशं उऩतत रक्षभी् दलेन दे मं इतत िाऩुरुऴा लदण्न्त | दलं तनशत्म िरु ऩौरुऴं आत्भळक्त्मा ु मत्ने िृते मदद न मवध्मतत ि् अर दोळ् ? shabdArtha उद्मोचगन ् = industrious ऩुरुऴ = मवंश = दल = man lion to approach contemptible fellow destroy destiny to speak do manliness. effort self effort done if to be accomplished here उऩ + ई = िा ऩुरुऴ = लद् = तन + शन ् = िरु = ु ऩौरुऴ = आत्भन ् = मत्न = िृत = मदद = अर = ळण्क्तstrength मवध ् = दोऴ = fault bhAvArtha Laxmi goes to the industrious man like a lion.
vi. If there is no accomplishment inspite of effort where is the fault? (If there is no success inspite of e ffort. saM. it is not your fault ) उऩवगेण धात्लथो फरादन्मर नीमते | वण्न्ध षलग्रश प्रशायाशायवंशायषलशायऩरयशायलत ् || उऩवगेण धातु अथप् प्रशाय आशाय वंशाय षलशाय ऩरयशाय लत ् || shabdArtha उऩवगपprefix धातverb ु फरा = अथपmeaning force somewhere else to take away to steal hit to eat अन्मर = फरात ् अन्मर नीमते | नी ( नम) = प्र + रृ = आ वं षल रृ ( शयतत) = to + रृ = + रृ = to completely destroy to roam ऩरय + रृ = to abandon bhAvArtha The meaning of a verb is forcibly taken elsewhere by a prefix.manliness. A. Just like the meaning of the verb hRi (to steal) is changed by the following prefixes : pra. pari |||(meanings given above) + रृ = 46 | P a g e .
एते वत्ऩरुऴा् ऩयाथपघटिा् स्लाथापन ् ऩरयत्मज मे ु वाभान्मास्तु ऩयाथपभुद्मभबत् स्लाथापषलयोधेन मे | ृ तेऽभी भानलयाषवा् ऩयदशतं स्लाथापम तनघ्नण्न्त मे मे तु घ्नण्न्त तनयथपि ऩयदशतं ते ि न जानीभशे || ं े एते वत्ऩरुऴा् ऩय अथप घटिा् स्लाथापन ् ऩरयत्मज मे ु वण्न्ध षलग्रश वाभान्मा् तु ऩयाथं उद्मभ बत् स्लाथप अषलयोधेन मे | ृ ते अभी भानल याषवा् ऩयदशतं स्लाथापम तनघ्नण्न्त मे मे तु घ्नण्न्त तनयथपि ऩयदशतं ते ि न जानीभशे || ं े shabdArtha एते = these वत्ऩुरुऴ = ऩय = अथप = good man foreign / other benefit component one's own purposes to sacrifice घटि = स्लाथप = मे = ऩरय + त्मज ् = वाभान्म = उद्मभ = बत ् = ृ षलयोध = अभी = those who common effort one who carries opposition no opposition man demon wellbeing to destroy 47 | P a g e अषलयोध = ?? भानल = याषव = दशत = तन + शन ् = .
who are engaged in benefitting others after sacrificing their own purposes are the great men. However those who destroy other peoples' well being without any cause whatsoever. Those who benefit others without opposing their needs are the common men. we do not know who they are ! Here is a marathi equivalent for the above shloka : he to satpuruSha svakArya tyajuni anyArta hI sAdhitI he to madhyama je nijArtha karunI anyArtha sampAditI he to rAxasa je svakArya viShayI anyArtha vidhva.nsitI je kA vyartha parArthahAni kariti te koNa kI durmatI ? अनुददनभनुताऩेनास्म्समशं याभ तप्त् इदभततचऩरं भे भानवं दतनपलायं ु ऩयभिरुण भोशं तछण्न्ध भामावभेतं | बण्व्त च फशु खेदस्त्लां षलना धाल ळीघ्रं || वण्न्ध षलग्रश अनुददनं अनुताऩेन आण्स्भ अशं याभ तप्त् ऩयभ िरुण भोशं तछण्न्ध भामा वभेतं | इदं अततचऩरं भे भानवं दतनपलायं ु बलतत च फशु खेद् त्लां षलना धाल ळीघ्रं || shabdArtha अनु = following 48 | P a g e . जानातत) to know bhAvArtha These. Those who destroy others' well being for doing good to themselves are demons in human form.तनयथपि = ं ि = े who needlessly सा ( जानते.
O most sympathizing one. frustrated highest. the utmost. cut away the temptation that has come to me with mAyA. There is a lot of sorrow without you ! Run to me immediately ! And I am sure the marathi readers will recognize this as the sanskrit version 49 | P a g e . most excellent pity. sympathy temptation to cut.अनददनं = ु ताऩ = तप्त = daily trouble troubled. the illusion by virtue of which one considers the unreal universe as really existent and distinct from the supreme spirit वभेतं = come together with इदं = this extremely fickle. unstable mind (roughly) not easy to control अतत = चऩर = भानव = दतनपलाय = ु फशु = too much खेद = sorrow षलन = धाल ् = without to run ळीघ्रं = immediately bhAvArtha O Rama. I am extremely tormented by the daily struggle of life. cutoff ऩयभ = भोश = िरुणा = तछद् = भामा = unreality. This very fickle mind of mine is difficult to control.
or been heard of before. Rama desired it : At the time of destruction. Inspite of that. A golden deer had never been seen before. But onlythe four faced one (Brahma) is clever enough to produce fragrance in them ! 50 | P a g e .of this verse अनुददतन अनुताऩे ताऩरो याभयाम ऩयभददनदमाऱा नीयवी भोशभामा अचऩऱ भन भाज़े नालये आलयीता न बूतऩलं न िदाषऩ लाताप शे म्सन् ियं ग् न िदाषऩ दृष्ट् | ू ु तथाषऩ तॄष्णा यघनन्दनस्म षलनाळिारे षलऩयीतफषि् || ु ु तज षलण मळण शोतो धाल ये धाल आता ! ु It had never happened before . one's judgement goes bonkers ||! वौलणापतन वयोजातन तनभापतुं वण्न्त मळण्ल्ऩन् | तर वौयब तनभापणे चतय् चतयानन् || ु ु shabdArtha वौलणप = golden तनय् + भा = वयोज ( वयव ् + ज) = मळण्ल्ऩन ् = वौयब = चतय् = ु चतव ् = ु sculptor fragrance lotus ( one that is born in a lake) to create capable / skiled/ clever four आनन = face bhAvArtha The sculptors are there to create golden lotuses.
a marathi version : षलतनमभपरे ज़ािण असतेचे स्लाधीन जे ऩद्मबले पिाचे | ु भखापव जे भौनचच पाय वाजे वबेव त्मान्च्मा फशु जाणते जे || ू 51 | P a g e . And again. asset एि अन्त दशतं षलधारा षलतनमभपतं छादनं असतामा् | षलधात ृ = छादन = असता = षलळेऴत् = वलपषलद् = वभाज = षलबऴण = ू भौन = silence अऩण्ण्डत = someone who is not a scholar bhAvArtha A selfdependent covering of ignorance has been created by the creator with the one intention of benefitting. Especially in the company of the knowledgeable silence is an asset to those who are ignorant.स्लामत्तभेिान्तदशतं षलधारा षलतनमभपतं छादनभसतामा् | षलऴेळत् वलपषलदां वभाजे षलन्शूऴणं भौनभऩण्ण्डतानां || वण्न्ध षलग्रश स्लामत्तं षलऴेळत् वलपषलदां वभाजे षलन्शूऴणं भौनं अऩण्ण्डतानां || shabdArtha स्लामत्त = dependent only one onself अन्त = दशत = end benefit the creator covering ignorance especiaaly one who knows everything society / company ornament.
A fourth (path) is not available चरत्मेिन ऩादे न ततष्ठत्मेिन ऩण्ण्डत् े े वण्न्ध षलग्रश | न वभीक्षमाऩयं स्थानं ऩलभामातनं त्मजेत ् || ू प चरतत एिन ऩादे न ततष्ठतत एिन ऩण्ण्डत् े े | न वभीक्षम अऩयं स्थानं ऩलं आमातनं त्मजेत ् || ू shabdArtha चर ् = to walk स्था ( ततष्ठतत) = एि = one the wise man to examine other 52 | P a g e to stand ऩण्ण्दत = अऩय = वं + ईष् = . or by a lot of money or by (exchange of) knowledge.गरुळश्रळमा षलद्मा ऩष्िरेन धनेन ला | ु ु ू ु अथ ला षलद्ममा षलद्मा चतथो न उऩरभ्मते ु shabdArtha गरु = teacher ु ळश्रूळा = ु षलद्मा = धन = service knowledge a lot fourth money || ऩश्िर = ु चतथप = ु उऩ + रब ् = to obtain bhAvArtha Knowledge (is acquired) by serving the teacher.
स्थान = ऩूलप = आमातन = place previous abode. षप्रम मभराणण. (never steps onto a new place without examining it ) Without examining the next place. he does not leave the previous abode.h : to milk ) चचन्ताभणण = the gem that gives you anything you can think about चचण्न्तत = something one has thought about 53 | P a g e . िल्ऩद्रभ् िण्ल्ऩतभेल वत वा िाभधि िामभतभेल दोण्ग्ध ू ु ु वण्न्ध षलग्रश | चचन्ताभणणण्श्चण्न्ततभेल दत्ते वतां तु वन्ग् विरभ प्रवूते | || िल्ऩ द्रभ् िण्ल्ऩतं एल वते वा िाभधि् िामभतं एल दोण्ग्ध | ू ु ु चचन्ताभणण् चचण्न्ततं एल दत्ते वतां तु वंग् विरं प्रवते || ू shabdArtha िल्ऩ द्रभ = kalpa vRixa : the tree that will give you ु anything you can imagine िण्ल्ऩत = imagined वू = to produce िाभधुि् = kAmadhenu : the cow who can milk out anything you wish िामभत = something one has wished for दोण्ग्ध = milks (from duh. resting place त्मि् = to leave. sacrifice bhAvArtha The wise man walks with one foot and stands on one foot.
nice false practice षप्रम = धभप = अनत = ृ वनातन = ancient bhAvArtha One should speak the truth. And nor should one say nice things if they are not true : This is the ancient practice 54 | P a g e . However good company produces everything. The chintAmaNi give you only what you have thought about. One should not say things that are true if they are not nice.दा = to give the good men company वत ् = वंग = विर = everything bhAvArtha The kalpavRixa produces only what you can imagine. (Its benefits are not limited by your thoughts desires or imagination) वत्मं ब्रमात ् षप्रमं ब्रमात ् न ब्रमात ् वत्मभषप्रमं | ू ू ू षप्रमं च नानतं ब्रमात ् एऴ धभप् वनातन् || ू ृ वण्न्ध षलग्रश वत्मं ब्रमात ् षप्रमं ब्रमात ् न ब्रमात ् वत्मं अषप्रमं | ू ू ू षप्रमं च न अनतं ब्रमात ् एऴ् धभप् वनातन् || ू ृ shabdArtha वत्म = truth ब्रू = to speak dear. and say nice things. The kAmadhenu milks only what you want.
however a half full pot really 55 | P a g e .वम्सऩणिम्सबो न ियोतत ळब्दं ू प ु अधो घटो घोऴभुऩतत नूनं | षलद्लान ् िरीनो न ियोतत गलं ु वण्न्ध षलग्रश अधप् घट् भधास्तु जल्ऩण्न्त गणषलपशीना् || ू ु वम्सऩूणप िम्सब् न ियोतत ळब्दं ु षलद्लान ् िरीन् न ियोतत गलं ु घोऴं उऩतत ननं ू | भूढा् तु जल्ऩण्न्त गुण् षलशीना् || shabdArtha वम्सऩूणप = full िम्सब = ु ळब्द = अधप = घट = pot noise half pot noise to go learned one who is from a good family pride foolish person to babble quality really घोऴ = नूनं = उऩ + ई = षलद्लान ् = िरीन = ु गलप = भढ = ू जल्ऩ ् = गुण = षलशीन = bereft of bhAvArtha A full pot does not make anynoise.
Others are like the jujube fruit. beautiful only on the outside (but sour inside). नारयिरवभािाया दृश्मन्तेऽषऩ दश वज्जना् | े अन्मे फदरयिािाया फदशये ल भनोशया् || वण्न्ध षलग्रश नरयिर वभािाया् दृश्मन्ते अषऩ दश वज्जना् | े अन्मे फदरयिा आिाया् फदश् एल भनोशया् || shabdArtha नारयिर = coconut े आिाय = दृळ ् = form good man other the jujube fruit ("bora" in marathi) outside to look वज्जन = अन्म = फदश् = फदरयिा = भनोशय = beautiful bhAvArtha The good men seem to be like coconuts. A learned respectable person is never vain. न बतऩलं न िदाषऩ लाताप शे म्सन् ियं ग् न िदाषऩ दृष्ट् | ू ू ु तथाषऩ तॄष्णा यघनन्दनस्म षलनाळिारे षलऩयीतफुषि् || ु shabdArtha बत = happened ू 56 | P a g e .makes noise. (Tough on the outside but soft inside). but foolish people bereft of any good qualities babble incessantly.
wrong लाताप = शे भन ् = ियं ग = ु तष्णा = ृ यघनन्दन = ु षलनाळ = िार = षलऩयीत = फुिी = intellect. Rama desired it : At the time of destruction. one's judgement goes bonkers ||! As KEDAR S NAPHADE said: नारयिरवभािाया दृश्मन्तेऽषऩ दश वज्जना् | े अन्मे फदरयिािाया फदशये ल भनोशया् || वण्न्ध षलग्रश नरयिर वभािाया् दृश्मन्ते अषऩ दश वज्जना् | े अन्मे फदरयिा आिाया् फदश् एल भनोशया् || "drishyante api" shabdArtha नारयिर = coconut े आिाय = दृळ ् = form be seen good man 57 | P a g e to look also दद्रश्मन्ते = अषऩ = वज्जन = . Inspite of that. judgement bhAvArtha It had never happened before . A golden deer had never been seen before. contrary to rule. or been heard of before.ऩल प = ू previously news gold deer desire Rama destruction time inverted.
and are found a lot. Reminds me of a joke I read a long time back. say something else and do something else.e the evil people think something else. hard outside. This is shlok 93 in HitopadeshaH's first chapter "Mitralaabh" Another related shubhashita from HitopadeshaH in the related topic. i.e.अन्म = फदश् = other the jujube fruit ("bora" in marathi) outside फदरयिा = भनोशय = beautiful bhAvArtha The good men seem to be like coconuts. soft inside and are scarce to find. good people are like coconuts.e.e. hard inside. you DO find them i. shloka 100 same chapter is: manasya anyat vachasya anyat karyam anyat duraatmanaam mansya ekam vachasya ekam karmaNya ekam mahaatmanaam i. Others are like the jujube fruit. (Tough on the outside but soft inside). i. The great (good) people think. say and do the same thing. soft outside. bad people are like berries. and the politician replied: 58 | P a g e . The phrase "drishyante api" means they (coconuts) are also seen. if you look for them hard enough. In contrast the "bera" (Hindi) or "bora" (Marathi) or berry (English) is seen a lot. they are scare to find. A reporter asked the political figure his secret of success. beautiful only on the outside (but sour inside).
stufff yourself ! fall sick !) Free food is rare . you will get one at every birth !! (I am sure all our fellow grad students will strongly agree with this : ) न दजन् वज्जनताभऩतत फशुप्रिाययषऩ वेव्मभान् | ु ु प बमोऽषऩ मवक्त् ऩमवा घतन न तनम्सफलषो भधुयत्लभेतत || ू ृ े ृ वण्न्ध षलग्रश 59 | P a g e . we think something. say something else. do something else and something else happens!! Beats me!!" :)) ShashiKant Joshi ऩयान्नं प्राप्म दफिे भा प्राणेऴु दमां िरु | ु ुप ु दरबातन ऩयान्नातन प्राना् जन्भतन जन्भतन ! ! ु प shabdArtha ऩय = other's. foreign अन्न = food to get. whereas as far as lives are concerned. (Go on."Well. idiot life pity to do rare प्र + आऩ ् = दफषि = ु ुप प्राण ् = दमा = िृ = दरब = ु प जन्भन ् = birth bhAvArtha You idiot. dont show any pity for your life if you are getting food from someone else (free food). obtain stupid person.
A neem tree. िमूया न षलबऴमण्न्त ऩुरुऴं शाया न चन्द्रोज्ज्लरा् े ू लाण्मेिा वभरंियोतत ऩुरुऴं मा वंस्िृता धामपते वण्न्ध षलग्रश न स्नानं न षलरेऩनं न िवभं नारंिृता भधजा् | ू प ु ु षीमन्ते खरू बऴणातन वततं लाग्बूऴणं बूऴणं || ू िमूया् न षलबूऴमण्न्त ऩरुऴं शाया् न चन्द्र उज्ज्लरा् े ु 60 | P a g e . even if repeatedly sprayed with milk and ghee shall never become sweet.न दजन् वज्जनतां उऩतत फशु प्रिाय् अषऩ वेव्मभान् | ु प बम् अषऩ मवक्त् ऩमवा घतन न तनम्सफलष् भधयत्लं एतत || ू ु ृ े ृ shabdArtha दजन = wicked person ु प वज्जन = good man to go to उऩ + ई = फशु = many प्रिाय = way वेल ् = to serve repeatedly sprayed milk ghee neem tree बम् = ू मवक्त = ऩमव ् = घत = ृ तनम्सफ = लष = ृ भधयत्ल = sweetness ु bhAvArtha A wicked person shall never become good even if served in many ways.
or flowers. Nor again.न स्नानं न षलरेऩनं न िवभं न अरंिृता् भधजा् | ू प ु ु लाणी एिा वभरंियोतत ऩरुऴं मा वंस्िृता धामपते ु षीमन्ते खरू बऴणातन वततं लाग्बूऴणं बूऴणं || ू shabdArtha िमूय = armlet (bracelet worn on upper arm) े षल + बूळ ् = ऩरुऴ = ु शाय = to decorate man garland moon radiant bath smearing flower decorated / ornamented head hair (from the head) language/ gift of speech refined धामपत) = to hold. or ornamented hair. does the act of bathing or smearing. े चन्द्र = उज्ज्लर = स्नान = षलरेऩन = िवभ = ु ु भधन ् = ू प लाणी = अरंिृत = भधजा = ू प वंस्िृत = षी = ध ृ ( धयतत. All other ornaments always diminish the 61 | P a g e . Bearing a gift of refined speech is the only one thing that really ornaments a man. carry. neither do garlands as radiant as the moon. bear. ऩण्स्वले to dimnish ornament बूऴण = लाि् = speech bhAvArtha Armlets do not (really) decorate a person.
the sea gave him his 62 | P a g e . Apparel is indeed important for appropriateness.ornament of speech is the (only) ornament (that counts). अन्द इन चोन्रस्त तो थे प्रेषलओउव वबामळत शेये इव ओने : ु किं लाववेत्मर षलचायणीमं वण्न्ध षलग्रश ऩीताम्सफयं लीक्षम ददौ स्लिनां ददगम्सफयं लीक्षम षलऴं वभुद्र् || किं लाववा इतत अर षलचायणीमं लाव् प्रधानं खरु मोग्मताम | लाव् प्रधानं खरु मोग्मताम | ऩीताम्सफयं लीक्षम ददौ स्लिनां ददगम्सफयं लीक्षम षलऴं वभुद्र् || shabdArtha किं = what ? लावव ् = प्रधान = ऩीत = ददौ = स्ल = apparel / clothes to think appropriateness cloth gave (from dA : to give) one's own daughter directions to see important yellow षल + चय् = मोग्मता = अम्सफय = िन्मा = ददि् ( ददग ्) = षल + ईष् = वभद्र = sea ु bhAvArtha One should indeed ponder upon the question. After looking at the one dressed in a rich yellow cloth (vishnu). "What's in one's apparel ?".
(Shiva) the sea gave poison ! (halAhala) गुणरुत्तुंगतां मातत नोत्तंगेनावनेन ल | ु वण्न्ध षलग्रश प्रावादमळखयस्थोऽषऩ िािो न गरुडामते || गुण् उत्तगतां मातत न उत्तुंगेन आवनेन ल | ंु प्रावाद मळखय स्थ् अषऩ िाि् न गरुडामते || shabdArtha गुण = qualities उत्तंगता = मा = उत्तग = ंु greatness tall seat palace tip. peak crow to go आवन = प्रावाद = मळखय = िाि = गरुड = eagle bhAvArtha One achieves greatness because of one's qualities. not because of a high position. Even is placed at the top of the palace. a crow does not become an eagle अळनं भे लवनं भे जामा भे फन्धलगो भे | ु 63 | P a g e .daughter (laxmi) and looking at the one dressedin nothing.
he has become the 64 | P a g e .वण्न्ध षलग्रश इतत भे भे िलापणं िारलिो शण्न्त ऩरुऴाजं || ु ु ृ अळनं भे लवनं भे जामा भे फन्धु लगप् भे | इतत भे भे िलापणं िारलि् शण्न्त ऩरुऴ अजं || ु ु ृ shabdArtha अळन = food लवन = जामा = भे = dwelling wife one who time wolf man goat does mine िलापण = ु िार = लि = ृ ऩरुऴ = ु अज = बालाथप "The food is mine. the dwelling is mine. गरुदऩयाण ु For the lion.' By the power of his self won might alone. the wife is mine" : The wolf of time kills the man in the form of a goat who is always doing may may ! (mine ! mine !) नामबऴेिो न वम्सस्िायश मवम्सशस्म किमते लने षलिभाण्जपतवत्लस्म स्लमभेल म्र्गेन्द्रता. nobody need place him on the throne by performing certain 'samskAras.
lord of the animal kingdom. This position has come naturally to the lion. The poet, through the example of the lion's might and natural abilities. is simply giving us a simile to paint a picture of the great qualities of great people (mahApurushAs). They too, by their own strength, carry themselves forward. These people need no intermediaries to make their case. अल्ऩिामपिया् वण्न्त मे नया फशुबाषऴण् | ळयत्िामरनभेघास्ते ननं गजपण्न्त िलरं || े ू वण्न्ध षलग्रश अल्ऩ िामप िया् वण्न्त मे नया् फशु बाषऴण् | ळयत ् िामरन भेघा् ते ननं गजपण्न्त िलरं || े ू
shabdArtha अल्ऩ = small, little िामप = िय = नय = work one who does man
फशु = a lot बामळन ् = one who talks ळयद् = भेघ = ननं = ू autumn cloud really to roar only
गज ्प =
िलरं = े बालाथप
65 | P a g e
Those men who talk too much are ones who do little work. THey are the clouds of autumn; they really only roar. (but do not give any rain) गते ळोिो न ितपव्मो बषलष्मं नल चचन्तमेत ् | वण्न्ध षलग्रश लतपभानेन िारेन लतपमण्न्त षलचषणा् ||
गते ळोि् न ितपव्म् बषलष्मं न एल चचन्तमेत ् | लतपभानेन िारेन लतपमण्न्त षलचषणा् ||
shabdArtha गत = gone ळोि = sorrow should be done future to think / to worry present to operate (causal from vart.h) wise ितपव्म = चचन्त ् = लतपम ् =
बषलष्म = लतपभान = षलचषण = बालाथप
One should not be sorrowful about what is past, nor should one worry too much about the future. The wise men operate by the present times. चचत्ते भ्राण्न्तजापमते भद्मऩानात ् भ्रान्ते चचत्ते ऩाऩचमापभऩतत | ु वण्न्ध षलग्रश
ऩाऩं िृत्ला दगततं माण्न्त भधास्तस्भान्भद्मं नल ऩेमं न ऩेमं || ू ु प
66 | P a g e
चचत्ते भ्राण्न्त् जामते भद्मऩानात ् भ्रान्ते चचत्ते ऩाऩ चमां उऩतत |
ऩाऩं िृत्ला दगततं माण्न्त भधा् तस्भात ् भद्मं न एल ऩेमं न ऩेमं || ू ु प shabdArtha चचत्त = mind भ्राण्न्त = भद्म = ऩान = ऩाऩ = confusion liqour drinking sin practise / observance to approach misfortune foolish man to go hence should be drunk
उऩ + ई = दगतत = ु प भध = ू मा =
तस्भात ् = ऩेम =
बालाथप Drinking of liqour causes confusion of the mind. Once the mind is confused one starts practising a sinful life. After practising sin, the foolish men suffer misfortune. Hence liqour should not be drunk ! should never be drunk ! It is supposed to be said by Rajasekhara in his kavya Mimamsa: प्रत्मष िषलिाव्मं च रूऩं च िरमोषऴत् | ु
गशलद्मस्म षलद्मा च िस्भचचद्मदद योचते || ृ
67 | P a g e
directly in front poet Composition/poetry/literary work and िरमोषऴत् = One who brightens the family(?) (meaning ु house wife?) रूऩं च = Her beauty गशलद्मस्म = ृ षलद्मा = मदद = family doctor's knowledge do they ever िस्भ चचत ् = योचते = shine/please/appeal? The composition of a contemporary poet and the beauty of one's own wife do not appeal to man.प्रत्मष = िषल = च = िाव्मं = real. Could not resist this one after having said "tasmAt. and it is indeed true generally that neither a saint nor an artist is ever recognized and honoured in his own time or clime.h madyaM naiva peyaM na peyaM" in the previous shloka. visible. किन्तु भद्मं स्लबालेन मथौऴधं तथा स्भतं | ृ वण्न्ध षलग्रश अमण्क्तमक्तं योगाम मण्क्तमक्तं मथा स्भतं || ु ु ु ु ृ किन्तु भद्मं स्लबालेन मथा औऴधं तथा स्भतं | ृ अमण्क्त मक्तं योगाम मण्क्त मक्तं मथा स्भतं || ु ु ु ु ृ shabdArtha किन्तु = but भद्म = liqour nature स्लबाल = 68 | P a g e .
taken in the correct proportion it leads to what is known about it||(that it is medicinal)||. षलतय लारय द लारय दल आतये ु प्रचमरते भरुतत षणं अन्मथा चचय षऩऩामवत चाति ऩोति | े क्ल च बलान ् क्ल ऩम् क्ल च चाति् || shabdArtha षल + तॄ = to distribute लारय = दल = water cloud (one who gives water) water anxious permanently thirsty chAtaka bird young one of an animal something that has started 69 | P a g e लारयद = आतय = ु चचय = षऩऩामवत = चाति = ऩोति = प्रचमरत = . proportion used disease बालाथप But liqour is known to be medicinal by nature.औळध = स्भत = ृ मक्त = ु योग = मुण्क्त = medicine remembered utility . If not taken in the correct proportion it leads to disease .
भरुत ् = षणं = क्ल = wind in a moment where water ऩमव ् = बालाथप O cloud. where shall you be. where shall the water be and where the chataka birds ? लनातन दशत् लह्ने् वखा बलतत भारुत् | व एल दीऩ नाऴाम िृळे िस्म अण्स्त वौरृदं || shabdArtha लन = forest दशत ् = one that burns fire friend wind lamp : here a small one wick light destruction weakness friendship लण्ह्न = वणख = दीऩ = भारुत = नाऴ = िृळ = वौ्ऋद = बालाथप The wind becomes the friend of fire that burns forests. distribute water among the ever thirsty young ones of the chAtaka bird ! Otherwise when in a moment the wind starts blowing. The same 70 | P a g e .
" आददत्मस्म गतागतय अशयश् वंषीमते जीषलतं व्माऩयय फशुिामपबायगुरुमब् िारो न षलज्नामते द््ष््ला जन्भजयाषलऩण्त्तभयणं रावव' च नोत्ऩद्मते ऩीत्ला भोशभमीं प्रभादभददयाभ उन्भत्तबतां जगत ू "With the endless cycle of sunrise and sunset. Time plays with living beings as pawns. at the end none remains! With night and day as two alternating pieces of dice. Where there were many. suffering and finally death. man fails to notice the passage of time! Nor anxiety is felt at witnessing birth.wind causes destruction of fire in the form of a lighted wick. मरआनेि् क्लचचदषऩ गशे तर ततष्ठत्मथिो ृ मराप्मेिस्तदनु फशलस्तर निोऽषऩ चान्ते इत्थभ नमौ यजतनददलवौ रोरमन द्लाषललाषौ िार् िल्मो बलनपरि िीडतत प्राणणवाय् े ु "In a certain house. the world becomes intoxicated after drinking the wine of delusion!" मदद ला मातत गोषलन्द् भथुयात् ऩन् वणख | ु याधामा् नमन द्लन्द्ले याधा नाभ षलऩमपम् || 71 | P a g e . advance of years. where there were once many. Oh. Who indeed has friends in times of weakness ? Today's Beautiful Gem: `The Passage of Time' by BhartRhari. Engrossed in mundane tasks. On the chessboard of the world. there is one now. life shortens.
then from the eyes of rAdhA will flow the inversion of rAdhA ( dhArA = streams) यत्नभपशाशै स्ततुळनप दे ला न बेण्जये बीभषलऴेण बीततं | ु ु वण्न्ध षलग्रश वधां षलना न प्रममषलपयाभं न तनण्श्चदाथापद्षलयभण्न्त धीया् || ु ु यत्न् भशा अशै ् ततुळ् न दे ला् न बेण्जये बीभषलऴेण बीततं | ु ु वधां षलना न प्रमम् षलयाभं न तनण्श्चत ् अथापत ् षलयभण्न्त धीया् || ु ु shabdArtha यत्न = precious stones भशा = अशप = big deserving 72 | P a g e .shabdArtha मदद = if मा = to go Lord Krishna the city of mathura friend rAdhA ? eye couple name inversion streams (of tears) : ) गोषलन्द = भतया = ु वणख = याधा = नमन = द्लन्द्ल = नाभन ् = धाया = बालाथप षलऩमपम = If indeed does Govinda go away from Mathura.
nor did they take recourse to fear because of the terrible poison.h) बीभ = terrible बीतत = वधा = ु मा = fear the nectar of immortality to go stop determined. THey did not go to a stop until they got the nectar of immortality. objective courageous. THe steadfast men do not stop until they have achieved the determined objective. ascertained to stop end.भशाशप = तळ ् = ु दे ल = great (those that deserve to be called great) to be satisfied god बज ् = to take recourse (my guess is that bhejire is a past tense form from the root bhaj. steadfast षलयाभ = अथप = धीय = तनण्श्चत = षल + यभ ् = बालाथप (This sloka describes the churning of the ocean by the gods) The gods did not get satisfied by great precious stones. अद्म वंिाण्न्त् | ऩठतु एतद् वुबामळतं भभ गरुणा चश्र लवन्त ु नातनलडेिभपशोदमेन षलयचचतं 73 | P a g e . aim.
greasy mind language jaggery sweetness laddoo. auspiciousness 74 | P a g e भाधमप = ु रद्दुि = वम्सफन्ध = षलचाय = ळब = ु वु लत तत्त्ल = ृ वंिभण = भंगर = मळव ् = िल्माण = . coming together auspicious glory blessedness. goodness. auspicious concurrence. Here is a subhAshita for the occasion composed by my teacher Shri Vasant Nanivadekar ततरलत ् ण्स्नग्धं भनोऽस्तु लाण्मां गुडलन्भाधमं ु अस्तु षलचाये ळबवंिभणं भंगराम मळवे ु वण्न्ध षलग्रश ततरगडरद्दुिलत ् वम्सफन्धे अस्तु वलत्तत्त्लं | ु ु ृ िल्माणी वंिाण्न्तयस्तु ल् वदाशभाळंवे || ततरलत ् ण्स्नग्धं भन् अस्तु लाण्मां गुडलत ् भाधुमं ततर गुड रद्दुिलत ् वम्सफन्धे अस्तु वुलत्तत्त्लं | ृ अस्तु षलचाये ळब वंिभणं भंगराम मळवे ु िल्माणी वंिाण्न्त् अस्तु ल् वदा अशं आळंवे || shabdArtha ततर = sesame seeds ण्स्नग्ध = भनव ् = लाणी = गुड = affectionate. also oily.Today is Makar SankrAnti. a sweet ball relation the principle of goodness thought good.
I always desire that the festival of sankrant may prove to be blessed and auspicious for you all. द्राषा म्सरान भखी जाता ळिया चाश्भताभ गता | प ु वबामळत यवभ द्रश््ला वुधा बीता ददलभ गता || ु ु pratipadArtha: द्राषा = grapes म्सरान = भुखी = जाता = च = sullen / dry (having) face (like) went / became sugar stone ळिया = प and went / became अह्भताभ = गत = वबामळत = is meaning neede ??? subhAshita (good ु words) यवभ = taste / power / effect 75 | P a g e . May there be in your thoughts a concurrence towards auspicious glory. to desire always May the mind be affectionate like sesame seeds. may there be sweetness in your words as in jaggery and may there be goodness in your relations as is in the relation of sesame and jaggery in a laddoo. to hope.nkrAnt to wish.वंिाण्न्त = वदा = आ + ळंव ् = बालाथप the festival of makara sa.
the grape became sullen faced (dry/wrinkled face). celebrated gem head neck arm to look beautiful गुणलान ् = ळोब ् = प्रचथत = भणण = ळीळप = गर = फाशु = बालाथप A famous man with good qualities is considered an asset anywhere in the country. (JUst as) a gem looks beautiful when worn anywhere : 76 | P a g e . sugar became stone (as in big sugar crystals) and the nectar was afraid and ran to heaven. mahesh वलपर दे ळे गणलान ् ळोबते प्रचथत् नय् | ु भणण् ळीळे गरे फाशौ मर िर अषऩ ळोबते || ु shabdArtha वलपर = everwhere दे ळ = country a man with good qualities famous.द्र्श्श््ला = वधा = ु बीता = having seen / seeing nectar / amrutA (being) afraid (of) (to) heaven ददलभ = गता = went bhAvArthA: Seeing the taste of subhAshita.
on the head. Wed. id AA821902673. following is a subhAshita we studied in 10th grade (I think by bhartruhari) which speaks the power of association with ritious people. in the neck or on the arm|| मेन िन प्रिाये ण मस्म िस्माषऩ दे दशन् | े वन्तोळं जनमेत्प्रास् तदे लेश्लयऩूजनं || वण्न्ध षलग्रश मेन िन प्रिाये ण मस्म िस्माषऩ दे दशन् | े वन्तोळं जनमेत ् प्रास् तद् एल ईश्लय ऩूजनं || shabdArtha प्रिाय = way दे दशन ् = जन ् = man satisfaction to to be born or produced वन्तोळ = जनमेत ् = causal form from jan.h meaning "should generate" प्रास = wise man ईश्लय = ऩजन = ू बालाथप By some way or the other the wise man should cause the satisfaction of some one or the other . 17 Jan 96 10:17:37 EST priaya samskruta bAndhavAh. that itself is the worship of God. guNavarjana samsargAt yAsti nIchOpi gouravam | pushpamAlA prasangEna sUtram shirasidhAryatE || 77 | P a g e god worship .
api (transliteration) note : yAti means "goes" ऩुश्ऩभारा प्रवन्गेन वरभ मळयमवधामपते || ू shirasi dhAryate (two separate words) वण्न्ध षलग्रश गणलत जन वम्सवगप अत म अण्स्त नीच अषऩ गोउयलभ | ु 78 | P a g e .वण्न्ध षलग्रश गुणलत जन वम्सवगप अत म अण्स्त नीच अषऩ गोउयलभ | ऩुश्ऩ भारा प्रवन्ग एन वूरभ मळय अमव धामपते || prati padAratha : गुणलत = virtuous (good) qualities जन = people association rouge / person of poor(bad ?) quality respect garland (of flowers) because of / along with thread head वम्सवगप = नीच = गोउयलभ = प्रवन्गेन = वूरभ = मळयश = ऩश्ऩभारा = ु धामपते = climbs / (being)worn bhAvArtha Just like the thread being worn in the head (respected) along with the flowers in a garland. a rouge will also acquire respect (for himself) with the association of (being with) good people (sajjana). guNavarjana samsargAt yAsti nIchOpi gouravam | ^^^^^^^^^^^^ ^^^^^^ guNavajjana yAti nicho.
h : shirasi is the locative singular. a rouge will also acquire respect (for himself) with the association of (being with) good people (sajjana). म् ऩठतत मरखतत ऩश्मतत ऩरयऩच्छती ऩण्ण्डतान ् उऩाश्रमतत | ृ तस्म ददलाियकियण् नमरनी दरं इल षलस्तारयता फुषि् || shabdArtha ऩठ् = to read 79 | P a g e .ऩश्ऩ भारा प्रवन्ग एन वरभ मळय अमव धामपते || ु ू गुणलत ् जन वंवगापत ् मातत तनच् अषऩ गौयलं | ऩुष्ऩ भारा प्रवंगेन वरं मळयमव धामपते || ू prati padAratha : गुणलत = virtuous (good) qualities जन = people association rouge / person of poor(bad ?) quality respect garland (of flowers) because of / along with वम्सवगप = नीच = गोउयलभ = प्रवन्गेन = ऩश्ऩभारा = ु प्रवंग = close association. meaning on the head) धामपते = climbs / (being)worn bhAvArtha Just like the thread being worn in the head (respected) along with the flowers in a garland. prasa.ngena = because of close association वरभ = thread ू मळयश = head (original noun is shiras.
writes.मरख ् = to write to see to enquire learned man to take shelter in sun ray lotus expanded leaf intellect दृळ ् ( ऩश्म) = ऩरय+प्रच्् = ऩण्ण्डत = उऩ + आ + चश्र = ददलािय = कियण = दर = नमरनी = षलस्तारयत = फुषि = बालाथप One who reads. sees. lives in the company of learned men. his intellect expands like the lotus leaf does because of the rays of the sun. फारस्माषऩ यले् ऩादा् ऩतन्त्मुऩरय बबतां | ू ृ वण्न्ध षलग्रश तेजवा वश जातानां लम् िरोऩमुज्मते || ु फारस्म अषऩ तेजवा वश जातानां लम् िर उऩमज्मते || ु ु shabdArtha फार = child अषऩ = यषल = ऩाद = also sun foot यले् ऩादा् ऩतण्न्त उऩरय बबतां | ू ृ 80 | P a g e . enquires.
where indeed is age used (The age is not relevant for great deeds by the brilliant) मस्म अण्स्त षलत्तं व लय् िमरन् ु व एल लक्ता व च दळपनीम् ळब्दाथप षलत्त = लय = िरीन = ु व ऩण्ण्दत् व श्रुतलान ् गुणस् | वले गणा् िाञ्चनं आश्रमन्ते || ु money bridegroom one from a good family knowledgeable श्रतलान ् = ु गुणस = one who knows qualities (one who is a patron of good qualities) लक्त ृ = orator दळपनीम = वलप = handsome all 81 | P a g e .ऩत ् = to fall mountain brilliance born age where use बबत ् = ू ृ जात = लम = िर = ु तेजव ् = उऩ + मज ् = ु बालाथप Even the feet of a young sun can fall on the top of mountains || For those born with brilliance.
who is knowledgeable and is a patron of good qualities. He only is the great orator and he is the most handsome : All qualities take refuge in gold.गण = ु quality gold to take shelter िाञ्चन = आ + चश्र = बालाथप The bridegroom who has a lot of money is the one who is from a good family. liberation one that bestows idol how may be 82 | P a g e इन्द ु = बस्भ = मुत = भन्दाकिनी = अऩलगप = भूततप = िथं = प्रदा ( फ़्रोभ प्र+दा.||!( Once someone is known to be rich he is praised for all other qualities whether or not they really exist in him) ऩालपती पणण फारेन्द ु बस्भ भन्दाकिनी मता | ु अऩलगप प्रदा भूततप् िथं स्मात ् तल ळंिय || shabdArtha पणणन ् = snake फार = child moon ashes the ganges equipped with heaven. तो चगले) = स्मात ् ( फ़्रोभ अव ्) = . He only is the one who is a scholar.
How will He give what He does not have? Now the sennse of apavarga changes to moxa. (Parvati. bhasma and mandAkinI) How shall that form be the bestower of a pavarga (moxa) ? He has no a pavarga. bAlendu. but how can he give that? The king was walking by the shore of the ocean along with the court poet who was short. He is known to be the bestower of mokSha. the poet addressed the ocean: वुमभरा नन्दन आवक्तं इभं याजानं ईक्षम ला | ळब्दाथप अथ ला भां िृळतनुं जरधे योददषऴ स्लमं || वुमभरा = नन्दन = मभर = dasharath's wife. laxman's mother child friend happiness attached king आनन्दन = आवक्त = इभं = याजन ् = ईष् = िृळ = तनु = रुद् = जरचध = (from idaM) this to see weak body sea/ ocean to cry 83 | P a g e .बालाथप shiva ! Your form is full of pa varga. phaNi. On hearing the sound of the waves.
Ocean is afraid of raama as he once threatened to dry him up when attempting to cross over to lanka. Composer V. who is attached (aasakta) to lakShmaNa (sumitraanandana) and the dwarfish person is agastya himself. ऩालपती पणण फारेन्द ु बस्भ भन्दाकिनी मुता | अऩलगप प्रदा भूततप् िथं स्मात ् तल ळंिय || shabdArtha पणणन ् = snake फार = child moon ashes the ganges equipped with 84 | P a g e इन्द ु = बस्भ = मुत = भन्दाकिनी = .h (kerala) This is a different version of the subhAshita sent as asad. The dwarfish sage agastya is said to have drank the ocean. Why should the ocean cry on seeing them? No. Hence the cause for fear. This was kindly provided by Shri Mahalingam. The ocean mistakes the poet to be agastya. It is the king raama.बालाथप What fear makes you cry? Is it because seeing the king who is ever intent on pleasing his good friends (su mitraanandana) or on seeing me the dwarf? sumitrAnandana can also be broken up as su mitra Anandana (happiness of good friends. VaasuNNi moos.
(Parvati. How will He give what He does not have? Now the sennse of apavarga changes to mokSha. bhasma and mandAkinI) How shall that form be the bestower of a pavarga (mokSha) ? He has no a pavarga. laxman's mother child friend happiness attached king 85 | P a g e आनन्दन = आवक्त = इभं = याजन ् = (from idaM) this . phaNi. the poet addressed the ocean: वमभरा नन्दन आवक्तं इभं याजानं ईक्षम ला | ु ळब्दाथप अथ ला भां िृळतनुं जरधे योददषऴ स्लमं || वमभरा = ु नन्दन = मभर = dasharath's wife. He is known to be the bestower of mokSha. तो चगले) = how may be स्मात ् ( फ़्रोभ अव ्) = बालाथप shiva ! Your form is full of pa varga. but how can he give that? The king was walking by the shore of the ocean along with the court poet who was short. On hearing the sound of the waves. liberation one that bestows idol प्रदा ( फ़्रोभ प्र+दा.अऩलगप = भूततप = िथं = heaven. bAlendu.
Composer V. ऩालपती पणण फारेन्द ु बस्भ भन्दाकिनी मुता | अऩलगप प्रदा भूततप् िथं स्मात ् तल ळंिय || shabdArtha पणणन ् = snake 86 | P a g e . The ocean mistakes the poet to be agastya. VaasuNNi moos. This was kindly provided by Shri Mahalingam.h (kerala) This is a different version of the subhAshita sent as asad. Ocean is afraid of raama as he once threatened to dry him up when attempting to cross over to lanka. It is the king raama. Why should the ocean cry on seeing them? No. The dwarfish sage agastya is said to have drank the ocean.ईष् = to see weak body sea/ ocean to cry िृळ = तनु = रुद् = जरचध = बालाथप What fear makes you cry? Is it because seeing the king who is ever intent on pleasing his good friends (su mitraanandana) or on seeing me the dwarf? sumitrAnandana can also be broken up as su mitra Anandana (happiness of good friends. who is attached (aasakta) to lakShmaNa (sumitraanandana) and the dwarfish person is agastya himself. Hence the cause for fear.
bhasma and mandAkinI) How shall that form be the bestower of a pavarga (mokSha) ? He has no a pavarga. laxman's mother child 87 | P a g e .फार = child moon ashes the ganges equipped with heaven. bAlendu. phaNi. but how can he give that? The king was walking by the shore of the ocean along with the court poet who was short. On hearing the sound of the waves. liberation one that bestows idol how may be इन्द ु = बस्भ = मुत = भन्दाकिनी = अऩलगप = भूततप = िथं = प्रदा ( फ़्रोभ प्र+दा. (Parvati. He is known to be the bestower of mokSha. the poet addressed the ocean: वुमभरा नन्दन आवक्तं इभं याजानं ईक्षम ला | ळब्दाथप अथ ला भां िृळतनुं जरधे योददषऴ स्लमं || वुमभरा = नन्दन = dasharath's wife. तो चगले) = स्मात ् ( फ़्रोभ अव ्) = बालाथप shiva ! Your form is full of pa varga. How will He give what He does not have? Now the sennse of apavarga changes to mokSha.
VaasuNNi moos. The dwarfish sage agastya is said to have drank the ocean. Composer V. It is the king raama. The ocean mistakes the poet to be agastya. Hence the cause for fear.मभर = friend happiness attached king to see weak body sea/ ocean to cry आनन्दन = आवक्त = इभं = याजन ् = ईष् = िृळ = तनु = रुद् = जरचध = (from idaM) this बालाथप What fear makes you cry? Is it because seeing the king who is ever intent on pleasing his good friends (su mitraanandana) or on seeing me the dwarf? sumitrAnandana can also be broken up as su mitra Anandana (happiness of good friends. Ocean is afraid of raama as he once threatened to dry him up when attempting to cross over to lanka.h (kerala) जीषलते मस्म जीलण्न्त रोि मभराणण फान्धला् | े वपरं जीषलतं तस्म िो न स्लाथापम जीलतत || 88 | P a g e . Why should the ocean cry on seeing them? No. who is attached (aasakta) to lakShmaNa (sumitraanandana) and the dwarfish person is agastya himself.
has lived (in the true sense of the word).ळब्दाथप जीषलत = जील ् = मभर = रोि = फान्धल = वपर = स्लाथप = बालाथप In this world. Only that man. Otherwise. because of whom friends and relatives are able to live. who in this world does not live solely to meet one's own ends ? चाति धभ वभशं दृष््ला भा धाल लारय धय फुद्ध्मा | ू ू ळब्दाथप life to live this world friend relative fruitful one's own ends इश दश बषलष्मतत बलत् नमन मगादे ल लारयणां ऩय् || ु ू चाति = the ever thirsty chAtaka bird that lives only on raindrops धभ = smoke ू वभूश = दृळ ् = धाल ् = group to see to run water water carrier(cloud ) लारय = लारय धय = 89 | P a g e .
depth. or created) प्राि् = a long time ago अल + गभ ् = प्रागल्भ्म = to comprehend. maturity 90 | P a g e . to be born.इश = here to be you eye couple flood बल ् = बलान ् = नमन = मुग = ऩूय = बालाथप O chataka. become (from jan.h. seeing the group of smoke clouds do not run to them thinking they are water carriers ! Here there indeed shall flow from your own eyes a flood of water ! Subject: ASAD This verse is a compliment to the great sanskrit author BAnabhatta who was known for his rather complex style of writing with sentences lasting for pages together. जाता मळखण्ण्डनी प्राि् मथा मळखण्ण्ड तथालगच्छामभ | प्रागल्भ्मभचधिभाप्तंु वण्न्ध षलग्रश लाणी फाणो फबलेतत ! || ू जाता मळखण्ण्डनी प्राि् मथा मळखण्ण्ड तथ अलगच्छामभ | प्रागल्भ्मं अचधि आप्तंु ं ळब्दाथप लाणी फाण् फबल इतत ! || ू जात = born. understand development.
the language (of sanskrit) itself became re incarnated as the author bANa ! दक्षषणे रक्षभणो मस्म लाभे तु जनिात्भजा | वण्न्ध षलग्रश ऩयतो भारुततमपस्म तं लन्दे यघनन्दनं || ु ु दक्षषणे रक्षभणो मस्म लाभे तु जनि आत्भजा | ऩयत् भारुतत् मस्म तं लन्दे यघु नन्दनं || ु ळब्दाथप दणखण = लाभ = जनि = ऩुयत् = लन्द् = right side left side king Janaka (father of Sita) daughter in front to pray child आत्भजा = नन्दन = बालाथप I bow down to that child of the Raghus to whose right is lakShmana. similarly I now realize that in order to acquire more maturity.आऩ ् = to obtain language became (from bhU. to become) लाणी = फबल = ू बालाथप Just as shikandini. a long time ago became shikhandi. 91 | P a g e .
h) here bee to steal other ितपव्म = भधियी = ु अन्म = बालाथप रृ ( शयतत) = It should be given or enjoyed and spent. As far as money is concerned it should never be stocked up. Look here. enjoyed बोक्तव्म = वंचम = ऩश्म = इश = money collection should be done see (from dRish. त्मजण्न्त मभराणण धनषलपशीनं दायाश्च ऩराश्च वरृज्जनाश्च | ु ु तं अथपलन्तं ऩनयाश्रमण्न्त अथो दश रोि ऩरुऴस्म फन्धु् || े ु ु 92 | P a g e . दातव्मं बोक्तव्मं धनषलऴमे वंचमो न ितपव्म् | वण्न्ध षलग्रश ऩश्मेश भधियीणां वंचचताथं शयन्त्मन्मे || ु दातव्मं बोक्तव्मं धन षलऴमे वंचम् न ितपव्म् | ळब्दाथप ऩश्म इश भधियीणां वंचचत अथं शयण्न्त अन्मे || ु दातव्म = धन = shouold be given should be used. the collected savings of the bees are stolen by others.to whose left is the daughter of Janaka and in front of whom is Maruti.
sons and other affectionate people. तणादषऩ रघस्तरस्तरादषऩ च माचि् | ु ू ू ृ वण्न्ध षलग्रश लामना किं न नीतोऽवौ भाभमं प्राथपमेददतत || ु तणात ् अषऩ रघ् तर् तरात ् अषऩ च माचि् | ु ू ू ृ लामना किं न नीत् अवौ भां अमं प्राथपमेत ् इतत || ु 93 | P a g e .वण्न्ध षलग्रश त्मजण्न्त मभराणण धन् षलशीनं दाया् च ऩरा् च वुरृद् जना् च | ु तं अथपलन्तं ऩन् आश्रमण्न्त अथप् दश रोि ऩुरुऴस्म फन्धु् || े ु ळब्दाथप त्मज ् = मभर = धन = to leave friend money bereft of wife affectionate one with money to take refuge in world man brother षलशीन = दाया = व्ऋद् = ु अथपलान ् = आ+चश्र = रोि = ऩुरुऴ = फन्धु = बालाथप Friends leave the man without money. so do wives. They all come back after the man is again wealthy : Wealth is the only real brother of man in this world.
h) him (from idaM. and a beggar is inferior to air.ळब्दाथप तण = ृ तर = ू माचि = रघु = नीत लामु = = अवौ = अमं = प्राथ ्प = बालाथप Air is lighter (inferior to) grass. Why indeed can then the beggar cannot be taken by the wind ? "He will beg me too ! " (says the wind) |||||| अमं तनज् ऩयो ला इतत गणना रघु चेतवां | ळब्दाथप अमं = ऩय = उदाय चरयतानां तु लवधा एल िटुम्सफि || ं ु ु grass air begger small / inferior / light wind taken him (from adas. distant consideration small mind generous 94 | P a g e तनज = गणना = रघु = चेतव ् = उदाय = .h) to beg / pray this (man) one's own foreign.
अमं तनज् ऩयो ला इतत गणना रघु चेतवां | ळब्दाथप अमं = ऩय = उदाय चरयतानां तु लवधा एल िटुम्सफि || ं ु ु this (man) one's own foreign. the whole world is like their own family.चरयत = nature earth family लवधा = ु िटुम्सफि = ु बालाथप "This man is mine and this one is not" is a way of thinking adopted only by the narrow minded. distant consideration small mind generous nature earth family तनज = गणना = रघु = चेतव ् = उदाय = चरयत = लवधा = ु िटुम्सफि = ु बालाथप "This man is mine and this one is not" is a way of thinking adopted 95 | P a g e . For those who are generous in nature.
अततऩरयचमादलसा वन्ततगभनादनादयो बलतत | वण्न्ध षलग्रश भरमे मबल्रऩयन्री चन्दनतरुिाष्ठमभन्धनं िरुते || ु ु अतत ऩरयचमाम ् अलसा वन्तत गभनात ् अनादय् बलतत | भरमे मबल्र ऩयन्री चन्दन तरु िाष्ठं इन्धनं िरुते || ु ु ळब्दाथप अतत = excessive familiarity contempt repeated going disrespect malaya mountain tribal wofe sandal log fuel does (from kRi) ऩरयचम = वन्तत = गभन = अलग़्मा = अनादय = भरम = मबल्र = ऩुयन्री = चन्दन = तरु = िाष्ठ = िरुते = ु बालाथप tree इन्धन = Excessive familiarity breeds contempt. the whole world is like their own family. For those who are generous in nature.only by the narrow minded. Going repeatedly (to someone else's 96 | P a g e .
On malaya mountain (which is very rich in sandalwood trees) the wife of a tribal uses sandalwood even for the daily fuel needs.house) causes disrespect to you. अततऩरयचमादलसा वन्ततगभनादनादयो बलतत | वण्न्ध षलग्रश भरमे मबल्रऩुयन्री चन्दनतरुिाष्ठमभन्धनं िरुते || ु अतत ऩरयचमाम ् अलसा वन्तत गभनात ् अनादय् बलतत | भरमे मबल्र ऩयन्री चन्दन तरु िाष्ठं इन्धनं िरुते || ु ु ळब्दाथप अतत = excessive familiarity contempt repeated going disrespect malaya mountain tribal wofe sandal log fuel does (from kRi) ऩरयचम = वन्तत = गभन = अलग़्मा = अनादय = भरम = मबल्र = ऩयन्री = ु चन्दन = तरु = िाष्ठ = िरुते = ु बालाथप tree इन्धन = 97 | P a g e .
छामां अन्मस्म िलपण्न्त ततष्ठण्न्त स्लमं आतऩे | ु ळब्दाथप परातन अषऩ ऩय अथापम लषा् वत्ऩरुऴा इल || ु ृ छामा = shade others do (from kRi) stand (from sthA) heat fruit others benefit tree good man अन्म = िलपण्न्त = ु ततष्ठतन = आतऩ = पर = ऩय = अथप = लष = ृ वत ् = स्लमं = themselves ऩुरुऴ = बालाथप They make shade for others and stand in the heat themselves. 98 | P a g e .Excessive familiarity breeds contempt. Going repeatedly (to someone else's house) causes disrespect to you. On malaya mountain (which is very rich in sandalwood trees) the wife of a tribal uses sandalwood even for the daily fuel needs. Even fruits are for the good of others: Trees are indeed like good men.
Even fruits are for the good of others: Trees are indeed like good men.छामां अन्मस्म िलपण्न्त ततष्ठण्न्त स्लमं आतऩे | ु ळब्दाथप परातन अषऩ ऩय अथापम लषा् वत्ऩरुऴा इल || ु ृ छामा = shade others do (from kRi) stand (from sthA) heat fruit others benefit tree good man अन्म = िलपण्न्त = ु ततष्ठतन = आतऩ = पर = ऩय = अथप = लष = ृ वत ् = स्लमं = themselves ऩुरुऴ = बालाथप They make shade for others and stand in the heat themselves. रारमेत ् ऩंच लऴापणण दळ लऴापणण ताडमेत ् | ळब्दाथप प्राप्ते तु ऴोडळे लळे ऩरे मभरलद् आचये त ् || ु रार ् = ऩंच = to five pamper 99 | P a g e .
a Doctor life and wealth as well.लऴप = year ten to hit reached sixteen son friend to behave. चचताभ प्रज्लमरताभ द्रस्त्ला लध्मश षलस्भमभागतश ु नाशभ गतश न भम भ्राता िस्मेदभ शस्तरागलभ Seeing the burning pyre the Doctor became worried (He thought) Neither did I attended to this person Nor did my brother. However once he reaches the age of sixteen one should treat him as a friend लध्मयाज नभस्तभ्मभ मभयाज वशोधय ु मभो शयतत प्राणान लध्मश प्राणन धनातन च Salutations to you. whose handiwork is this Dear Friends. interact दळ = तड् = प्राप्त = ऩुर = ऴोडळ = मभर = आ+चय् = बालाथप One should pamper one's son for five years then discipline him for ten years. 100 | P a g e . Doctor. the brother of Yama (God of death) Yama steals (takes away) the life.
The practice and theory of medicine is completely wrong in its basis. Because. This is true of all medicine. real but sad joke is that even very intelligent people.The real Humor or Joke is that the following verses are literally true. who would otherwise investigate/reasearch everything before they practice. the nature follows an immutable cause and effect relationship for everything that happens. oriental or otherwise. मथिन न शस्तेन तामरिा वम्सप्रऩद्मते | े वण्न्ध षलग्रश तथोद्मभऩरयत्मक्तं िभप नोत्ऩादमेत ् परं || मथा एिन न शस्तेन तामरिा वम्सप्रऩद्मते | े ळब्दाथप तथा उद्मभ ऩरयत्मक्तं िभप न उत्ऩादमेत ् परं || शस्त = hand clap to become effort deprived of work 101 | P a g e तामरिा = उद्मभ = िभपन ् = वभ ् + प्र + ऩद् = ऩरयत्मक्त = . as you know. further letting the causes to continue. but it only deals with palliating the symptoms of a disease. eastern. The disease is produced by its causes. subscribe to the practice of medicine without questioning the logic. The practice of medicine does not at all deal with the cause of a disease. Another. western.
उत ् + ऩद् = पर = बालाथप
Just as a clap cannot happen with just one hand, similarly any work deprived of effort will not obtain fruit. मथिन न शस्तेन तामरिा वम्सप्रऩद्मते | े वण्न्ध षलग्रश
तथोद्मभऩरयत्मक्तं िभप नोत्ऩादमेत ् परं || मथा एिन न शस्तेन तामरिा वम्सप्रऩद्मते | े
तथा उद्मभ ऩरयत्मक्तं िभप न उत्ऩादमेत ् परं ||
hand clap to become effort deprived of to obtain work fruit
तामरिा = उद्मभ = िभपन ् = पर = बालाथप
वभ ् + प्र + ऩद् = ऩरयत्मक्त = उत ् + ऩद् =
Just as a clap cannot happen with just one hand, similarly any work deprived of effort will not obtain fruit.
102 | P a g e
षप्रम् वंस्िृतषप्रमा्. (Dear Sanskrit Lovers) अष्टादळ ऩुयाणानां वायं व्मावेन िीततपतं | ळब्दाथप ऩयोऩिाय् ऩण्माम ऩाऩाम ऩय ऩीडनं || ु
अष्टादळ = वाय = िीत ्प =
essence to tell benefitting others (para upakAra) purification acquired by virtuous deeds sin other harrasment
ऩयोऩिाय = ऩुण्म = ऩाऩ = ऩय =
ऩीडन = बालाथप
The essence of the eighteen scriptures (purANas) is stated by VyAsa : "Benefitting others leads to purification and harassing others leads to sin. षप्रम् वंस्िृतषप्रमा्. (Dear Sanskrit Lovers) अथापगभो तनत्मभयोचगता च षप्रमा च बामाप षप्रमलाददनी च | वण्न्ध षलग्रश
लश्मश्च ऩुरोऽथपिायी च षलद्मा ऴड् जीलरोिस्म वुखातन याजन ् || अथप आगभ् तनत्मं अयोचगता च षप्रमा च बामाप षप्रम लाददनी च |
103 | P a g e
लश्म् च ऩर् अथपिायी च षलद्मा ऴड् जील रोिस्म वखातन याजन ् || ु ु ळब्दाथप अथप =
money arrival always diseaselessness she who speaks dear under control son knowledge the mortal world six king
आगभ = तनत्म = षप्रम = अयोचगत = लाददनी = लश्म = ऩर = ु ऴड् =
जील रोि = याजन ् = बालाथप
O King, The arrival of money, incessant good health, a dear and sweet speaking wife, a son under one's control (a son who has not strayed from the right path), and knowledge capable of earning money are the six happinesses of the mortal world. षप्रम् वंस्िृतषप्रमा्. (Dear Sanskrit Lovers) अिृत्ला ऩय वन्ताऩं अगत्ला खर भण्न्दयं |
वाधो् भागं अनवत्म मत ् स्लल्ऩं अषऩ तद् फशु|| ु ृ
104 | P a g e
षप्रम् वंस्िृतषप्रमा्. whatever achieved. evem if little. without going to the abode of evil men.h) harrasment abode good man path to follow little evil person अनु + व ृ = स्लल्ऩ = फशु = a lot बालाथप Without harassing others.h = mitra = षलनमे लंळ ऩयीषा ळीर ऩयीषा धन षमे बलतत || चरमभत्म तेस्त 105 | P a g e कफ़्रएन्द parIkShA = . (Dear Sanskrit Lovers) आऩदद मभर ऩयीषा ळय ऩयीषा यण अंगणे बलतत | ू वण्न्ध षलग्रश Apad.ळब्दाथप अिृत्ला = अगत्ला = वन्ताऩ = खर = भण्न्दय = वाधु = भागप = without doing (from kRi) without going (from gam. is indeed a lot. and following the path laid down by good men.
ngaNa = vinaya = shIla = dhana = kShaya = ळब्दाथप शुमभमरत्म va. the test of a valiant person is on the battlefield.nsha = फ़मभल्म चयच्तेय भोनेम रोस्व. (Dear Sanskrit Lovers) षलद्लत्त्लं च नऩत्लं च न एल तल्मे िदाचन | ु ृ ळब्दाथप स्लदे ळे ऩूज्मते याजा षलद्लान ् वलपर ऩूज्मते || षलद्लत्त्ल = नऩत्ल = ृ तल्म = ु ऩूज ् = scholarliness The title of king comparable one's own country to worship 106 | P a g e स्लदे ळ = . The test of a family is in its' humility and the test of one's character is in poverty. लेअितनन्ग. बालाथप षप्रम् वंस्िृतषप्रमा्.shUra = raNa = फत्त्रे लमरअन्त कफ़एऱ a. स्चरयचचत्म े A friend's test is in calamity.
acquisition with to live 107 | P a g e . to consider sun rain cold farmer to strive grain acquirement.याजन ् = वलपर = बालाथप king scholar everywhere षलद्लत ् = Being a scholar and being a king are never ever comparable. A king is worshipped in his own country whereas a scholar is respected everywhere. (Dear Sanskrit Lovers) A couple of subhAshitas from the hard working farmers गणमण्न्त न मे वमं लण्ष्टं ळीतं च िऴपिा् | ू ृ ळब्दाथप गण ् = वमप = ू लण्ष्ट = ृ ळीत = मत ् = िऴपि = वस्म = राब = लव ् = वाि = ं मतन्ते वस्मराबाम त् वाि दश लवामभ अशं || ं to count. षप्रम् वंस्िृतषप्रमा्.
बालाथप The farmers do not consider the heat from the sun or rain or the cold winters but consistently strive for acwuiring grain. For marathi readers : nase rAuLI vA nase mandirI jithe rAbatI hAta tethe harI ||||? षप्रम् वंस्िृतषप्रमा्. (Dear Sanskrit Lovers) भूखस्म ऩंच चचह्नातन गलो दलचनं तथा | प ु प वण्न्ध षलग्रश िोधश्च दृढलादश्च ऩयलाक्मेष्लनादय् || भूखस्म ऩंच चचह्नातन गलप् दलचनं तथा | प ु प ळब्दाथप भख प = ू ऩंच = गलप = िोध् च दृढलाद् च ऩयलाक्मेऴु अनादय् || fool five sign vanity wicked statements anger unrelenting argument other sentence lack of respect 108 | P a g e चचह्न = दलचन = ु प िोध = दृढ = ऩय = लाद = लाक्म = अनादय = . I (God ?) indeed live with them.
and a lack of respect for other people's opinions. (Dear Sanskrit Lovers) अष्टौ गुणा ऩरुऴं दीऩमण्न्त प्रसा वुळीरत्लदभौ श्रुतं च | ु ऩयािभश्चाफशुबाषऴता वण्न्ध षलग्रश च दानं मथाळण्क्त िृतसता च || अष्टौ गुणा् ऩरुऴं दीऩमण्न्त प्रसा वुळीरत्ल दभौ श्रतं च | ु ु ऩयािभ् च अ फशु बाषऴता ळब्दाथप अष्टौ = गण = ु दीऩ ् = ऩुरुऴ = प्रग़्मा = दभ = eight qualities man to adorn.बालाथप There are five signs of a fool : Vanity. anger. to grace intellect good character self control knowledge valor च दानं मथा ळण्क्त िृतसता च || वुळीरत्ल = श्रत = ु ऩयािभ = फशु = too much बाऴ ् = to speak दान = the act of giving 109 | P a g e . stubborn arguments. षप्रम् वंस्िृतषप्रमा्. wicked conversation.
valor. not talking too much.ळण्क्त = strength gratitude िृतसता = बालाथप Eight qualities adorn a man : Intellect.nga makes a sweet sound after 110 | P a g e . ि् न मातत लळं रोि भुखं ऩीण्डेन ऩूरयत् | े भदंग् भुख रेऩेन ियोतत भधयं ध्लतनं || ु ृ sandhi vigraha मा = to go लळ = control this world mouth morsel of food to fill drum mouth smearing sweet sound रोि = भुख = ऩय ् = ू षऩण्ड = भदंग = ृ भुख = रेऩ = भधुय = ध्लतन = ळब्दाथप In this world who indeed wont come under control once his/her mouth is filled with food ? Even the mRida. self control. knowledge. being charitable as per his (financial) strength and gratitude. good character.
We had a big thread on "Ramayana in a Stanza" Here is the bhAgavata (life of Shri Krishna) in four lines : आदौ दे लकिदे लगबपजननं गोऩीगशे लधनपभ ् ृ भामाऩतनजीषलताऩशयणं गोलधनोिायणभ ् | ु िवच्छे दनिौयलाददशननं िन्तीतनजालनभ ् ं ू ु वण्न्ध षलग्रश एतद्भागलतं ऩुयाणिचथतं श्रीिृष्णरीराभतभ ् ||१६|| ृ आदौ दे लकि दे ल गबप जननं गोऩी गशे लधनपभ ् ृ भामा ऩुतन जीषलत अऩशयणं गोलधपन उिायणभ ् | 111 | P a g e . Hence those who wish the good of the nation strongly praise unity.its mouth is smeared. ऐक्मं फरं वभाजस्मा तदबाले व दफर् | ु प ळब्दाथप तस्भात ् ऐक्मं प्रळंवण्न्त दृढं याश्र दशतषऴण् || ऐक्म = फर = वभाज = दफर = ु प दृढं = प्र+ळंव ् = याश्र = unity strength society weak to praise nation one who wishes good strongly दशतषऴन ् = बालाथप Unity is the strength of any society and it (society) is weak without it.
िव च्छे दन िौयल आदद शननं िन्ती तनज अलनभ ् ं ू ु ळब्दाथप एतद् बागलतं ऩुयाण िचथतं श्री िृष्ण रीरा अभतभ ् ||१६|| ृ आदौ = गबप = गश = ृ जनन = लधपन = First womb birth house growing up life stealing lifting up cutting killing son protection told legend (?) जीषलत = अऩशयण = उिायण = छे दन = शनन = तनूज = अलन = रीरा = बालाथप िचथत = First the birth of the lord in the womb of devaki. the stealing of life from the deceitful pUtana. then the growing up in the house of gopis. the lifting up of the govardhana mountain. the cutting (beheading) of kansa. and the protection of the sons of kunti : This is the BhAgavat as told in the purANas and which is immortal because of the legends of Shri Krishna. 112 | P a g e .the killing of the kauravas etc.
गुरुफपन्धुयफन्धूनां गरुश्चषुयचषुऴां | ु वण्न्ध षलग्रश गुरु् षऩता च भाता च वलेऴां न्मामलततपनां || गुरु् फन्धु् अफन्धनां गुरु् चषु् अचषुऴां | ू ळब्दाथप गुरु = गुरु् षऩता च भाता च वलेऴां न्मामलततपनां || preceptor brother / kin one who does not have any brothers / kinmen eye one without an eye father mother everyone justice one who lives / behaves फन्धु = अफन्धु = चषुव ् = षऩत ृ = वलप = अचषुव ् = भात ृ = न्माम = लततपन ् = बालाथप The teacher is the brother to those who dont have any kinmen. the teacher is an eye through which the blind can see. The teacher is a father and mother to everyone who lives on the path of justice. गलापम ऩयऩीडाम दजनस्म धनं फरं | ु प वुजनस्म तु दानाम यषणाम च ते वदा || 113 | P a g e .
ळब्दाथप गलप = vanity harrasment of others wicked person money power good man act of giving . However with a good man they are always (used) for charity and for protection. charity protection always ऩय ऩीडा = दजन = ु प धन = फर = वजन = ु दान = यषण = वदा = बालाथप The wealth and power of a wicked person are for vanity and harrasment of others respectively. अम्सफा मस्म उभादे ली जनि् मस्म ळंिय् | ळब्दाथप षलद्मां ददातत वलेभ्म् व न् ऩातु गजानन् || अम्सफा = उभा = जनि = दा = mother pArvatI father knowledge षलद्मा = ऩा = to give to bless elephant 114 | P a g e गज = .
not collecting it. 115 | P a g e . bless us. whose father is sha.आनन = बालाथप mouth May the elephant faced one (Ganapati) whose mother is umA devi.nkara and who gives knowledge to everybody. गौयलं प्राप्मते दानात ् न तु षलत्तस्म वंचमात ् | ळब्दाथप ण्स्थतत् उच्च् ऩमोदानां ऩमोधीनां अध् ण्स्थतत् || गौयल = प्राऩ ् = दान = glory to obtain giving money collection position up cloud (one who gives water) sea (one that stores water) down षलत्त = वंचम = ण्स्थतत = उच्च् = ऩमोद = अध् = बालाथप ऩमोधी = Fame is obtained by giving money. Clouds (givers of water) have a high position whereas the seas (storers of water) have a low position.
उऩदे ळ् दश भखापणां प्रिोऩाम न ळान्तमे | ू ळब्दाथप ऩम् ऩानं बुजगानां िलरं षलऴलधपनं || ं े उऩदे ळ = भूखप = प्रिोऩ = advice idiot aggravation calmness ळाण्न्त = 116 | P a g e . intelligence. adventure. strength and adventuorous accomplishment.उद्मभ् वाशवं धमं फषि् ळण्क्त् ऩयािभ् | ु ळब्दाथप ऴड् एते मर लतपन्ते दे ल् तर वशामिृत ् || उद्मभ = वाशव = धमप = फषि = ु industriousness adventure courage intelligence strength advcenturous accomplishment six ळण्क्त = ऴड् = ऩयािभ = लत ् = ृ दे ल = वशाम = बालाथप to exist god help God provides help where these siz qualities exist : industriousness. courage.
Feeding milk to a snake only serves to increase its poison.ऩमव ् = ऩान = षलऴ = बुजग = ं लधपन = बालाथप milk drinking snake poison growth Advising an idiot leads to more aggravation than peace. आत्भन् भख दोऴेण फध्मन्ते ळि वारयिा् | ु ु ळब्दाथप फिा् तर न फध्मन्ते भौनं वलापथप वाधनं || आत्भन ् = भुख = दोऴ = ळि = ु फि = फध ् = self mouth fault parrot a bird (nightingale / cuckoo ? ) stork to trap. silence all objective instrument वारयिा = भौन = वलप = अथप = वाधन = बालाथप 117 | P a g e . to tie down.
The second is a mortar.Nightingales and parrots are trapped because of the fault of their own mouths. My salutations to the pestle and to the wicked man whose character is to fall down. (The first line is interpreted in two ways depending on how the sandhi in bahudhAnyasya is broken) First all of you must take a sigh of relief that I am not translating this in Russian. Kedar gives only one a wicked man. storks are not caught. Silence is indeed the instrument that achieves all ends. However. Mortar and pestle are two components of a commonly used pounding mechanism used in ages all over the world. ियोतत स्लभखेनल फशुधान्मस्म खण्दनं | ु नभ् ऩतनळीराम भवराम खराम च || ु बालाथप By his(its) own mouth he (it) injures (pounds) in many ways other people (a lot of grain). It is a piece of stone. preferably. I have a valid comment. Those partisans of this list who were born in cities would not know what this article and its use is/was. Pounding removes chaff from grain. granite which is carved like a mortar. The use continued 118 | P a g e . Its use in India declined after mechanical grain brayers were made available in cities in British rule. The word khala has two meanings. The interpretation is just not right.
On this background poet takes a case of a habitually misbehaving person patanshIla and examines his contributions to the society. When they performed such social obligations they earned the social acceptance. or for that matter. bold actions were frowned upon. Why would poet. auntie and sisters would wake up early in the morning and do their chores with mortar and pestle singing songs. therefore. would get away with murder. his peculiar behavior. Our patanshIla was exception to this rule. Ancient Indians were taught to be polite to each other. and nobody would criticize or check their actions. 119 | P a g e . friendly and forgiving to each other. In other words he would tear the masks of dichotomous. anybody thank a wicked man whose character is to fall down?. contradictory. but created a situation where blunt. actually contributes to the social needs. Therefore.for some time in numerous villages or inaccessible regions. Remember politeness rules. respectful to each other. My father's house and that of all my relations had at least one. Even though he lacks social acceptance due to his nature. These codes of conducts brought social harmony. so to say. In chaturvarNya scheme four classes were assigned certain duties and responsibilities. My mom. the poet opines. when he got mad at sombody or something he would lash out at them and separate their true selves from their alter egos. The meaning as given by Kedar lacks certain truth. People.
So the true meaning of this couplet is: By his own mouth he. double entendre technique. Nobody writes a couplet praising mortar and pestle. they are so unpoetic. salutions to him and his brute force 'musala'. Smart person would find the true meaning behind the obvious. pounds most of the times people hiding behind veneers and exposes their true nature. Poet. ambiguity. patanshIla. obviously is paying compliments to such a person. he cannot openly come out and praise such a man or his actions. the poet resorts to the double talk.personalities. Therefore. खर् ियोतत दलत्तं ननं परतत वाधऴु | ू ु ु पृ वण्न्ध षलग्रश दळाननोऽशयत ् वीतां फन्धनं तु भशोदधे् || खर् ियोतत दलत्तं ननं परतत वाधऴु | ू ु ु पृ ळब्दाथप खर = ननं = ू दळ आनन् अशयत ् वीतां फन्धनं तु भशा उदधे् || wicked man bad deed really to bear fruit good man ten face retriction 120 | P a g e दलत्तं = ु पृ पर ् = दळ = रृ = वाधु = आनन = फन्धन = to steal . However.
and it was the ocean that had to be restriced ! (by Rama's bridge) खर् ियोतत दलत्तं ननं परतत वाधऴु | ू ु ु पृ वण्न्ध षलग्रश दळाननोऽशयत ् वीतां फन्धनं तु भशोदधे् || खर् ियोतत दलत्तं ननं परतत वाधऴु | ू ु ु पृ ळब्दाथप खर = नूनं = दळ आनन् अशयत ् वीतां फन्धनं तु भशा उदधे् || wicked man bad deed really to bear fruit good man ten face retriction great sea to steal दलत्तं = ु पृ पर ् = दळ = रृ = वाधु = आनन = फन्धन = भशत ् = उदचध = बालाथप 121 | P a g e . The ten faced one (Ravana) stole Sita.भशत ् = great sea उदचध = बालाथप The wicked man does a bad deed and really it bears fruit among the good.
prays (to you) only until the task is not accomplished. The ten faced one (Ravana) stole Sita.The wicked man does a bad deed and really it bears fruit among the good. propitiate रोि = िामप = मवध ् = ऩय = the world work to be accomplished crossed other bank of a river boat use उत्तीणप = ऩाय = नौिा = प्रमोजन = बालाथप The world (men of the world) intending to get its work done. and it was the ocean that had to be restriced ! (by Rama's bridge) िामापथॉ बजते ळब्दाथप रोि् मालत ् िामं न मवध्मतत | उत्तीणे च ऩये ऩाये नौिामा् किं प्रमोजनं || िामप अचथपन ् = one whose inent is getting one's work done बज ् = to pray. what is the use of the boat ? भनो भधियो भेघो भद्मऩो भत्िणो भरुत ् | ु ु 122 | P a g e . Once you have crossed over to the other bank.
the wind. conceit cloud भधिय = ु भद्मऩ = भरुत ् = भा = भद = भत्िण = ु भिट = प भत्स्म = भिाय = दळ = चंचर = बालाथप The mind.वण्न्ध षलग्रश भा भदो भिटो भत्स्मो भिाया दळ चंचरा् || प भन् भधुिय् भेघ् भद्मऩ् भत्िण् भरुत ् | ु ळब्दाथप भा भद् भिट् भत्स्म् भिाया् दळ चंचरा् || प भनव ् = भेघ = mind bee drunkard bed bug wind the goddess of monkey fish something starting with the letter "ma" ten fickle.itx 123 | P a g e . the bee. the bed bug. pride. the cloud. unsteady wealth. the monkey and the fish are the ten things starting with the letter "ma" that are always unsteady. the drunkard. -------These postings by Kedar have been taken from the sanskrit-digest archives. %@@1 %% File name : subhaashhita_kedar. Laxmi pride. wealth. arrogance.
%% @@2 %% %% Commands upto #indian and others with \ mark %% are needed for devanaagarii output and formatting.2 %% Site access : %% http://sanskritdocuments.%%-------------------------------------------%% Text title : subhaashhita postings by Kedar Naphade %% Author : Kedar Naphade %% Language : Sanskrit %% Subject : philosophy/hinduism/culture %% Description/comments : %% Transliterated by : Kedar Naphade %% Proofread by : %% Latest update : June 1.multicol.net.gde. %% Any use for commercial purpose is prohibited as a 'gentleman's' %% agreement.ijag. Some of the Unicode fonts for Devanagari are linked at http://devanaagarii. 124 | P a g e .sty.hdr.com %% %% Special Instructions: %% i1h. Please set the fonts and languages setting in your web browser to display the correct Unicode font.sty %% Transliteration scheme: ITRANS 5.itrans.to %%---------------------------------------------------%% The text is to be used for personal studies and research only. Some help is available at Notes on Viewing and Creating Devanagari Documents with Unicode Support.org %% http://sanskrit. %%------------------------------------------------------% This page uses Unicode utf-8 encoding for devanagari. 2007 %% Send corrections to : firstname.lastname@example.org.
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