Shlokas and Bhajans

 सह नाववतु ।
सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्ववनावधीतमवतु मा स्वस्िषावहै ।
 शाांस्त शाांस्त शाांस्तिः ॥
ōm saha nāv-avatu ।
saha nau bhunaktu ।
saha vīryam karavāvahai ।
tējaswināv-adhītam-astu mā vidvishāvahai ।
ōm shānti shānti shāntihi ॥
May Bhagawan protect us both.
May Bhagawan nourish us both.
May we work together with energy and vigor.
May our study be enlightening, and not giving rise to hostility.
May peace prevail from our actions, others’ actions and natures.
(Shānti mantra from Taittirīya, Kaṭhā and Shwētāshwatara upanishads)
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Shlōkas and Bhajans
Compilation of “Shlokas and Bhajans” with General Knowledge and Subhashitams
by K.N. Shivakumar, Dallas, USA.
Contents
Preface ............................. i
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii
How does one pray? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iv
SHLŌKAS
1. Karagre Vaste Lakshmi (Pratharutthana Shloka) 1
2. Samudra Vasane Devi (Kshama Prarthana or Bhoodevi Shloka) 2
3. Gange Cha Yamune Chaiva (Snana Mantra) 3
4. Deepa Dhyana Shloka 4
5. Ganesha Shlokas 6
6. Saraswati Shlokas 8
7. Gayatri Mantra 10
8. Shiva Mantra 11
9. Rama Shlokas 12
10. Hanuman Shlokas 14
11. Guru Stuti 15
12. Teertha Shloka 16
13. Bhojan Mantra 17
14. Ekatmata Mantra 19
15. Ekatmata Stotram 20
16. Shanti Mantra 27
General Knowledge 29
BHAJANS (Bhakti Sangeet)

Ganesha Bhajans
1. Ganesha Pancharatnam 45
2. Jaya Ganesha Jaya Ganesha 48
3. Ganesha Stawam 50
Shiva Bhajans
4. Lingashtakam 54
5. Bilwashtakam 58
6. Totakashtakam 61
7. Bolo Bolo Sab Mil Bolo 64
8. Daya Karo Bhagawan Shankara 65
9. Shivaya Parameshwaraya 66
Sangeet Bharati | Practice, Perform, Promote and Unite.

Rama Bhajans
10. Raghupti Raghava Raja Ram 67
Krishna Bhajans
11. Madhurashtakam 69
12. Achyutashtakam 72
13. Achyutam Keshavam 76
Devi Bhajans
14. Mahishasura Mardini Stotram 77
Vishnu Bhajans
15. Vishnu Arati 86
Hanuman Bhajans
16. Hanuman Chalisa 90
Ayyappa Bhajans
17. Hariharatmajashtakam 98
National Songs and Anthems
18. Vande Mataram 102
19. Jana Gana Mana 107
Subhashitams 111

PREFACE
Chetana is a Hindu Swayamsevak Sangh (HSS) shakha

in the city of McKinney, TX. Around mid-2019, the
swayamsewak bandhus from this shakha took up an
initiative of meeting for 30 minutes every Friday
evening to learn and chant bhajans/bhakti-geets. This
gave me an opportunity to start compiling the songs
needed for this program. Over a period, this collection
grew, and we thought of making it a book hoping it
may benefit the larger audience.
I thank my swayamsevak colleagues of Chetana as well
as Krishna Ji Bhaskaruni of Plano shakha for helping
in creating bilingual scripts, editing and proofreading
them. Like weekly shakha which happens every week
no matter what, I and Krishna Ji used to meet every
Sunday afternoon for 2 to 3 hours to review the scripts
of this book. Sometimes in-person and sometimes over
the phone. We jokingly used to call this as dwi-
sadasya shakha.
Srinath Chakravarty mahoday of Sanskrit Bharati,
Dallas was a message away for any clarification. Books
like “Man the Maker of his own Destiny” from
Ramakrishna Mission and many online sources are
referred for the contextual information. Music
notations are provided by my friend and my flute Guru
Vidwan Shri. Krishnaprasad, Mysuru. I am indebted to
them all.
Not to forget the support of my wife Sheela and
children Jahnavi Shivakumar and Ishwar Mysuru
Shivakumar for tolerating me burning countless hours
in front of my computer doing Sangeet Bharati work.
Indian national song “Vande Mataram” and national
anthem are also provided in this book as these two
songs can’t be made into their own book.
Sangeet Bharati books are evolving products with
corrections and additions. Any changes to its books
will be published on the Sangeet Bharati website at
sangeet-bharati.org on every Yugadi.
Please write to sangeetbharatimusic@gmail.com with
any comments, suggestions or feedback. Together we
make this a nice free eBook available for all.
Dhanyawād
K.N. Shivakumar.
Dallas, USA.
INTRODUCTION
Man is feeble and fallible. He stumbles on the pathway of life. He needs an unfailing source of strength
and energy not only when he is in difficulty but also when everything is going on smoothly. This support,
strength, and substance can only be obtained from a source higher than ourselves – the source of
sources, the self-effulgent, omniscient Bhagawan or any of his manifestations. This effort and desire to
draw strength from a Bhagawan is known as Prayer.
The prayer relieves the mind from stress, which is a natural consequence of a life of hurry and worry. It
naturalizes mental repressions and purifies the subconscious. It gives us hope and energy and thus
enables us to face life squarely. It frees us from anxiety, tension by unburdening our mind and sustains
us in moments of suffering. The faith in the almighty’s power alleviates our suffering.
Prayer is not just words, descriptions or sounds. Primarily, it is a sound understanding of ourselves with
devotion. The practice of prayer regularly replaces negative thoughts with positive and divine ones,
leading to purity, strength, courage and ultimately it influences our character. It may not be wrong to
pray for wealth, material prosperity and the fulfillment of selfish desires. But prayer is not used as a fire
extinguisher. It has a much wider role to play, a nourishing role.
लोकास्समस्तास्सुखिनो भवन्तु (Lōkāssamastāssukhinō Bhavantu - may all in this world live happily) is a Hindu
ideal. We should not just pray for ourselves, but others as well - for world peace, for our country, for our
relatives and ourselves. वसुधैव कुटुम्बकम् (Vasudhaiva Kutumbakam – whole world is one family) is our
principle. When we pray for others, it expands our hearts. We become free from greed, jealousy, and
anger and become calm and joyful. Effective prayer enhances personal integrity. Prayer preserves social
solidarity. By invoking the best in man, it works for higher culture, a nobler civilization.
Prayer supplies a steady flow of sustaining power in our daily life. Only in prayer do we achieve that
complete and harmonious assembly of body, mind and spirit and unshakable strength. In our daily life,
we engage with different people and situations. Sometimes by our pride, fear, greed, and blunders, we
disturb the peace in the relationships. Hence, prayer develops in us a sense of moral sensitivity and
intellectual humility.
Regular praying builds strong inward strength which enables us to lead a confident life. When we pray
regularly with devotion, we develop a habit of making our mind withdraw into itself. Prayer with utmost
humility is an unfailing means of cleansing the heart of passions. Being prayerful is the greatest gift. It
has the power to make a sour heart sweet, a sad heart merry, a poor heart rich, a foolish heart wise, a
timid heart brave and a sick heart healthy.

How does one pray?
Prayer and spiritual culture play a very important role in living a balanced life. We must consciously
cultivate these habits. To begin with, we should set aside some time every day for prayer, preferably in
the morning and again in the evening. Regularity is highly important. Prayer should not be mechanical.
The mind should not be allowed to roam about during prayer.
देहो देवालय: (Dēhō Dēvālayaha - our body is a temple). So, the first and foremost thing is to take a shower
or half bath (washing face, hands and feet). We must sit at a designated place and remain upright. Then,
we can sing songs or chant hymns to the Bhagawan. But it does not mean that we cannot pray without
the use of these songs and chants. After all, prayer is aimed to express our innermost thoughts - that is
its purpose. These traditional forms of prayer can help us to mold our prayer in the right direction.
Moreover, as we think, so we become, so also what we pray for comes to us. By constantly thinking of
holy prayers, our mind becomes pure and calm.
Prayer is opening our hearts to the Bhagawan. For offering our prayer, we can take the help of songs
and hymns. Every tradition has got a rich stock of written, formal prayers. We can select that which
suits our temperament. While praying, however, it is important to feel the presence of divine power.
One should not miss group prayers and bhajan gatherings. Wherever there is collective or mass bhajans,
everyone should ensure that each voice is in harmony and the singing pitch is synchronized. There
won’t be melody or appeal if there is no harmony and if each person sings a different tune. If all singers
pay attention to the melody of the group, the result is tangible. This gives us unique pleasure that
literally, stays in our hearts.
The best times for prayer are early mornings and late evenings. If praying in the evening, one can sing
bhajans along with. This allows the mind to be clear. A clean mind is essential for concentration.
One can pray individually or as a group. Praying with family or prayer is done in a group that helps to
move from the materialistic purpose (sakāma) towards a higher purpose (nishkāma). If the entire
family participates in evening bhajans, the resulting atmosphere and enjoyment are beyond words. The
family that prays together stays together.
Hindu homes will have a dedicated place for worship called pooja gruham (worship room). It is a
sacred place in a home and children must keep it clean, organized and decorate it on special days. Any
trash or paper etc. should immediately be disposed off by the children so that the sanctity and
tranquility of this place is always maintained.
We worship the Bhagawan through music also. So, the devotional songs are sung, and shlokas are
chanted every day in the pooja gruham. Children should not miss these prayers and participate
sincerely. We should not be impatient during prayer. It is a good habit for children to keep a prayer
book with them and recite hymns and prayer songs. Also, we should pray for others. It frees us from
greed, jealousy and anger, and makes us calm and joyful.
Music students may choose to sing musical compositions on their favorite dēvata, family deity or any
dēvata of their choice. In any case, let’s pray from the bottom of our hearts to make our civilization the
noblest.

श्लोक ाः|Shlōkas
प्रातरुत्थान श्लोकः│Prātarutthāna Shlōka
While getting up in the morning, slowly raise your right hand next to the right ear and roll on to
your right side. Get up slowly still having your eyes closed. Rub the palms, touch the eyes and
feel the warmth. While moving the palms away from your eyes, slowly open the eyes by watching
the palms and simultaneously chant this shloka.
कराग्रे वसते लक्ष्मः कर्ध्ये सरस्वतम ।

कर्ूले स्स्थता गौरम प्रभाते करदर्शन्् ॥
karāgrē vasatē lakshmīhi, kara-madhyē saraswatī |
kara-moolē sthitā gowrī, prabhātē kara-darshanam ||
At the top of the hand (fingers) dwells Goddess Lakshmi and at the middle of the hand (palm)
dwells Goddess Saraswati; at the base of the hand (wrist) dwells Goddess Gowri. Therefore,
one should look at his/her palms in the early morning and contemplate on them.
Everyone from farmer to astronaut, businessman to scientist wants to excel in their field and be
wealthy. This needs the use of fingers, especially the thumb to hold things to achieve our goals.
Hence there is Lakshmi in fingers. See, the animals can’t use fingers and can’t be at par with
humans.
The palm is like a book. Our destiny is in our hands. We make our own destiny with knowledge.
Hence Saraswati perfectly stays here.
The power to use the hand comes from the wrist, where lies the shakti. Parvati (Gowri) being
Shakti is the most important one! She powers the other two.
The divine manifestation has three parts – creation, sustenance and transformation. All these
three are powered by the three Goddesses! All these three powers are right in your hand. So,
when you get up in the morning, don’t whine, but rise and shine!
The importance of rubbing the hands together is that the heavy concentration of nerve
endings on your hands is activated. When that warm palms are put on the eyes, the same nerve
system around the eyes awakens and thereby your whole body system comes awake. You will no
longer feel asleep. When you get up your mind and body should be active. Hence, this idea of
rubbing the palms and placing on the eyes. Many such sciences of life are built into our
lives in our Indian culture.
1. Don’t sleep right after you eat.
2. Take a shower before sleep.
3. Light a lamp at safe distance from your bed and sleep.
4. Don’t sleep with your head to the north (remember earth’s magnetic field and iron content
in your blood?).
5. Avoid alarms to get up and
6. Rub your palms and place them over your eyes and get up on the right.
प्रातरुत्थान-श्लोकः is the very first shlokah of vaidika dinachari. Hence,

the reference to प्रातः उत्थानम्।
Sangeet Bharati | Practice, Perform, Promote and Unite. Page 1

भूदेवि श्ले कः│Bhoodēvi Shlōka
Hindus for a very long time considered each element of the universe with divinity. They
personified the earth, rivers, forest, mountains, animals etc, considered them as the creation of
the same God and seen the God in them. This made sure nothing on this earth is abused despite
the rise of industrial excellence. They passed these values to their children in the form of shlokas
and mantras. Kshamāprārthanā shloka or Bhoodevi shloka or simply Bhoo-shloka is one such.
Chant the below shloka on mother earth before setting your foot on the ground each morning.
समद्रु िसने देवि पिवतस्तन मडं ले ।

विष्णुपवनन नमस्तभ्ु यं पादस्पर्शं क्षमस्िमे ॥
samudravasanē dēvi parvatastana maṇḍalē |
vishṇupatni namastubhyam pādasparsham kshamaswamē ||
Salutations to you, the consort of Bhagawan Vishnu, who is clothed by oceans, and is
adorned prettily by the mountains, pardon me mother, for setting my foot on you.
Why is she called ocean-draped, mountain-breasted and wife of Bhagawan Vishnu?

India has had a long tradition of sea-faring traders. Lothal was a great port of Saraswati-Sindhu
(Indus valley) civilization or the Harappa civilization which is a continuation of the actual Vedic
civilization. For so long, Indians knew that 70-75% of the earth’s surface is covered with water.
Hence that much of the body is covered with clothes in any civilized traditional society and water
flows like a flowing garment of a woman.
Going along with the metaphors, the mountains are like her breasts, the nourishing source of the
mother! Mountains are the source of resources - medicinal plants, water for rivers and so on.
Although they are found in many places, mountains and oceans are treasures. Remember the
story of samudra manthana (churning of the ocean) which resulted in various celestial treasures?
Vishnu is the divinity of sustenance, the all-pervading sustainer, the provider. What do we need
for sustenance? Resource, wealth! We get all our resources and wealth like the food, the clothes,
the minerals, metals, oil, medicines, gems, diamonds, sheep, cows, horses, whatever it may be,
we get all these resources from the earth and that’s why Bhoodevi, the goddess of prosperity
(material and spiritual) is Vishnu’s consort. Earth, which is called Bhoodevi is the resource
provider, and hence the consort of Vishnu.
Next time you think of the environment, global warming, pollution, recycling and so on, think of
this shloka which encapsulates a deeper understanding of our planet than meets the eyes.
Chanting of these shlokas should start with the sacred syllable .

So, whether it is given or not at the beginning of the first line of
a verse, don’t forget to add it while chanting.

स्नान मंत्र:│Snāna Mantra
Before taking a bath, by chanting this mantra we invoke the presence of the sacred rivers.
गगं े च यमनु े चैव गोदावरि सिस्वति ।

नममदे तसन्धु कावेरि जलेऽतस्मन् सतन्नतधं कुरु ॥
gangē cha yamunē chaiwa gōdāvari saraswati |
narmadē sindhu kāvēri jalēsmin sannidhim kuru ||
O river Ganga and Yamuna and also Godavari and Saraswati,
Narmada, Sindhu and Cauvery, please be present in this water near me.
An important part of ritual purification in Hinduism is the bathing of the entire body since the
time unknown. It is considered auspicious to perform this form of purification before any festival,
before visiting a temple or performing a pooja. Bathing can be once or multiple times in a day.
One not only purifies one’s body but also the mind during taking a bath. Such a purificatory bath
is ultimate if it is done in the sacred waters of some great rivers of Bharat like the river Ganga.
Hence one chant this shloka invoking the presence of holy waters while taking a bath.
There are massive rivers and oceans. Many rivers like Ganga, Yamuna, Saraswati have their own
significance and are considered holy since ages. Each of them has some specific purification
properties. It is considered auspicious to take a bath in these rivers. So, reciting this shloka with
a sincere heart you are expecting your bath water to have holy properties of all these rivers or
brings you the benefit of taking a bath in these rivers.
*****
Shlokas are practiced sometimes with some variations. This “Snana Mantra” has another
variation as follows. Both matches the number of matras in anushtup chandas.
गगं े च यमनु े चैव कृष्ण गोदा महानतद ।

कावेरि नममदे तसध ं ु जलेऽतस्मन् सतन्नतधं कुरु ॥
gangē cha yamunē chaiwa krushṇa gōdā mahānadi |
kāvēri narmadē sindhu jalēsmin sannidhim kuru ||
O rivers Ganga, Yamuna, Krishna, Godavari, Mahanadi, Cauvery, Narmada and Sindhu!
Please enrich with your presence.
(In this water I am bathing, I invoke the presence of holy waters from these rivers.)

दीप ध्यान श्लोकः│Deepa Dhyāna Shlōka
Light is considered as a symbol of auspiciousness, prosperity and abundance by Hindus. Light

brings brightness with it and removes the darkness. Lamp (deepam) is part of various traditions
and cultures around the world in general and Bharat (India) in particular. In almost every Indian
home across the rural-urban divide, a lamp is lit daily. Following shlokas are chanted while
lighting the lamp. This prayer is also known as “deepa vandana”, “deepa jyoti mantra”. The light
emanating from the ghee or oil lamp removes darkness, ignorance and evil. The light or
knowledge shows us the way out of our problems, fears, tensions, and unhappiness. The light of
a lamp is believed to bring in prosperity, as knowledge or wisdom is the greatest form of wealth.
The wick is a symbol of energy and light where a light emits brightness. Deepams are also used
to invite Mother Lakshmi, the goddess of wealth into the home. We lit a lamp to bow down to
knowledge as the greatest form of wealth. Light is hence, worshiped as God himself.
Children should be taught to light the lamps at home and feel the positive vibration and energy.
When we were children growing up in grandparents’ homes, it was every evening’s ritual for us
after school. Play games outdoor, reach back home at dusk, wash legs and face, assemble in pooja
room, light the oil lamps, chant the shlokas, study, dinner, chit chat and then retire for the day.
 शभ
ु ं करोति कल्याणं आरोग्यं धनसंपदः ।
शत्रुबुतितविनाशाय दीपज्योतिनिमोऽस्िु िे ॥१॥
 shubham karōti kalyāṇam ārōgyam dhana-sampadaha |
shatru-buddhir-vināshāya deepa-jyōtir-namōstu tē ||1||
I bow before the lamp that brings prosperity, auspiciousness, good health, an abundance of
wealth and destroys bad thoughts (in us) (darkness symbolizes bad and with the arrival of
Bhagawan’s grace in the form of light, darkness disappears).
In the month of Kartika, Hindus light two oil lamps in the front
door, on either side. In this same month, we celebrate a festival
Deepavali, full of lights. Hence it is called the festival of lights.

दीपज्योतिः परब्रह्म दीपज्योतिर्िनादिनः ।
दीपो हरिु मे पापं संध्यादीप नमोऽस्िु िे ॥२॥
deepajyōtih parabrahma deepajyōtir-janārdanaha |
deepō haratu mē pāpam sandhyā-deepa namōstu tē ||2||
The divine light from this lamp is verily the Supreme Brahman, worshipped by one and all. I
bow in prayer to you, the evening light emanating therefrom, so I may be free of misdeeds.
The evening prayers should be recited at dusk after lighting lamps

in the house. Today’s generation seems engrossed in watching
television instead. We should remember not to drift progressively
from āchārdharma (good conduct). Following the āchārdharma is
the foundation of spirituality.
Should we light candles instead of oil lamps?

A traditional clay oil lamp has its symbolism. The lamp (vilakku, deepam or diya) represents the
body, the oil representing our negative tendencies, the wick is our ego and the flame is spiritual
knowledge. As the lamp burns, spiritual knowledge slowly removes our negative tendencies (oil)
and burns up our ego (wick). This symbolism will equally apply to candles too. But below some
deliberation helps understand why we use a oil or ghee lamp and not candles.
Candles used to be made from whale tallow (fat) and animal fat in the olden days. Now they are
made from bee wax; both require hurting a creature. It is not something you want to offer to God
and hence not brought into the place of worship. Now candles and camphor are made
commercially from petroleum and are artificial ones and maybe toxic (real camphor is a resin
from the camphor laurel tree, a true karpūram). Oil lamp and cotton-wool soaked in ghee in
place of petroleum products would be more appropriate in pujas.
Lighting a candle is no match to the oil lamp for an experience, feelings, and excitement in rolling
a cotton wick and soaking it in oil or ghee in a variety of design deepams. An analogy comes out
is – it is not of an exciting feeling to say bhojan mantra while eating cereals or a sandwich.
You may light a candle if you still want, but keep in mind that it is the actual flame that is
significant which symbolizes the light of wisdom which dispels the darkness of ignorance.

गणेश श्लोक ाः│Gaṇēsha Shlōkas
शक्ु ल म्बरधरं विषणुं शवशिणं चतुर्ुजम् ।

प्रसन्निदनं ध्य येत् सिुविघ्नोपश ंतये ॥१॥
shuklāmbaradharam vishṇum shashivarṇam chatur-bhujam |
prasannavadanam dhyāyēt sarvavighnōpashāntayē ||1||
Let us meditate on Shri Ganesha, who is wearing white clothes, who is all-pervading, who is
bright in appearance like the Moon and who is having four hands, who is having a
compassionate and gracious face to ward off all obstacles.
िक्रतडुं मह क य सयू ुकोवि समप्रर् ।

वनविुघ्नं कुरु मे देि सिुक येषु सिुद ॥२॥
vakratuṇḍa mahākāya sūryakōṭi samaprabha |
nirvighnam kuru mē dēva sarvakāryēshu sarwadā ||2||
The one who is with a curved trunk, who has a large body and whose splendor is like million
Suns; O Deva, please make my undertakings free of obstacles, by extending your blessings in
all my works, always.
अगज नन पद्म कं गज ननमहवनुशम् ।

अनेकदं तं र्क्त न ं एकदतं ं उप स्महे ॥३॥
agajānana padmārkam gajānanam-aharnisham |
anēkadam tam bhaktānām ēkadantam upāsmahē ||3||
As the rays of the sun blooms the Lotus, the presence of Bhagawan Gajanana (Ganesha, the
one who is having the face of an elephant) in the morning and the evening makes the face of
his mother Gowri (Devi Parvati, daughter of mountain) glows. Similarly, the grace of Shri
Ganesha is always on his devotees; granting their many prayers; the devotees who with deep
devotion worship the Ekadanta (the one who is having a single tusk).

मवू षकि हन मोदकहस्त
च मरकणु विलवम्बतसत्रू ।
ि मनरूप महेश्वरपुत्र
विघ्नविन शक प द नमस्ते ॥४॥
mūshika-vāhana mōdaka-hasta
chāmara-karṇa vilambita-sūtra |
vāmana-rūpa mahēshwara-putra
vighna-vināshaka pāda namastē ||4||
Prostrations at the feet of Shri Vighna Vinayaka, the remover of the obstacles of his devotees,
whose vehicle is the Mouse and who has the Modaka in his hand, whose large ears are like
fans and who wears a long sacred thread, who is short in stature and is the son of Shri
Maheswara (Bhagawan Shiva).
गज ननं र्ूतगण वद सेवितं

कवपत्थजंबफ ू लस र र्वितम् ।
उम सुतं शोकविन शक रणं
नम वम विघ्नेश्वर प दपंकजम् ॥५॥
gajānanam bhūta-gaṇādi sēvitam
kapittha-jambū-phala-sāra bhakshitam |
umā-sutam shōka vināsha-kāraṇam
namāmi vighnēshwara pāda-pankajam ||5||
I reverentially salute the lotus feet of Shri Vighneshwara (the bhagawan who removes the
obstacles), the one who is having the face of an elephant, one who is served by the
bhutaganas (celestial attendants) and others, by whom is partaken the juice of kapittha
(wood apple) and jambu (rose apple) fruits (offered by the devotees); who is the son of
Mother Uma (Goddess Parvati), and the cause of the destruction of sorrows.
Shloka 1: Do not confuse the first Ganesha stuti for Vishnu stuti because of the word
“Vishnum”. In this context, the word “Vishnum” means all pervading or present everywhere and
not Bhagawan Vishnu. This can be further confirmed by looking at the rest of the shloka as the
attributes mentioned refer to Ganesha. Ganesha is shashivarnam (white as the moon) while
Vishnu is meghavarnam (dark as a cloud) or pitambaram (yellow cloth wearing). Though both
are the removers of obstacles, Ganesha is generally first invoked in any ceremony.
Shloka 3: Let’s see some confusing words in this shloka. Agajanana (aga=mountain, referred
to snowy mountain, ja=born; so, it is Mother Parvati. Gajananam (gaja=elephant, ananam=face;
so, it is Bhagawan Ganesha). It is aneka+dam+tam, and not anekadantam (aneka=many,
dam=giver, tam=him). Ekadantam (the one with one tusk). If not understood, it is raises
question why once Ganesha is referred as one with many tusks and in the same line he was
referred as the one with one tusk.

सरस्वती श्लोक ाः│Saraswati Shlōkas
Saraswati is an important Goddess among the holy trinities -
Lakshmi, Parvati and Saraswati. Saraswati is the mother goddess
of music, arts and crafts, and knowledge. She represents the free
flow of wisdom and consciousness. She is the mother of the Vedas.
Saraswati is the divine consort of Bhagawan Brahma, the creator of
the universe. Since knowledge is necessary for creation, Saraswati
symbolizes the creative power of Brahma.
We celebrate the festival Vasanta Panchami for Goddess
Saraswati in the Hindu month of Magha (late Jan to Feb). On this
day children worship their study books (a form of Saraswati)
seeking blessings for their studies.
Goddess Saraswati is depicted with a Veena (classical music instrument), rosary beads, and holy
scripture which helps to visualize her as the giver of knowledge, all forms of skills, artistic talents
and knowledge about the highest self.
Mother Saraswati is heralded as vāg-dēvi (goddess of speech). She is said to be seated in the
tongue of Bhagawan Brahma, who is the master of all universal knowledge and wisdom. Mother
Saraswati is the goddess of learning who is installed and worshipped in all educational
institutions and organizations teaching and practicing visual, performing and fine arts.
Daily chanting of Saraswati shlokas during dawn and dusk after taking a clean bath and seated
in a serene setting will help reap the fullest benefits of the shlokas. In many educational
institutions, these shlokas are made an integral part of the prayer session. Many artisans begin
their practice by chanting these shlokas. Saraswati shlokas are very popular chanting during the
beginning of discussion forums, meetings, conferences and spiritual congregations.
Saraswati shlokas are easy to learn. These are highly powerful and are highly recommended for
school children to recite every day. Praying with these shlokas of Goddess Saraswati regularly
will remove all the obstacles that one will encounter during his or her studies. It will win the
grace of Mother Saraswati and bestow goodness and knowledge. These shlokas help to improve
memory, power of concentration in studies.
Benefits of Saraswati shlokas include memory enhancement, refinement of knowledge and skills
and clarity of expression. Professional speakers, singers and performers can immensely benefit
from Saraswati shlokas.
Saraswati shlokas are composed by different sages. One of the sages was sage Agastya, who was
also a siddha and a master of writing voluminous scriptures. He had composed many shlokas
addressed to different deities. Saraswati Vandana (the third verse here) is one of his most
important compositions.
Balinese (Indonesia), Nepalese and all others worship mother Saraswati as the Goddess of
knowledge, arts, beauty, music, and the truth symbolized by a beautiful woman with four hands,
riding on a white swan among water lilies to tell humanity that science is like a beautiful woman.
Her hands hold a palm leaf (a book which is the source of science or knowledge); a chain with
108 pieces (symbolizing that knowledge is never-ending and has an everlasting life cycle); and a
musical instrument (Veena) symbolizing that science develops through the growth of the culture.
The swans symbolize prudence. So that one’s knowledge may distinguish between good and evil
and the water lilies (lotus) are symbols of holiness. The Lotus flower is the holiest for Balinese.
सरस्वतत नमस्तुभ्यं वरदे क मरूतिति ।
तवद्य रंभं कररष्य तम तसतिभभवतु मे सद ॥१॥
saraswati namastubhyam varadē kāmarūpiṇi |
vidyārambham karishyāmi siddhir-bhawatu mē sadā ||1||
O Goddess Saraswati! My humble prostrations to you. O the giver of boons! I am going to
start my studies; I request you to bestow your blessings on me. May success be mine, always.
श रद श रद भ ं ोजवदन वदन ंबज ु े।

सवभद सवभद स्म कं सतननतिस्सतननतिं तिय त् ॥२॥
shāradā shāradāmbhōja vadanā vadanāmbujē |
sarwadā sarwadāsmākam sannidhih-sannidhim kriyāt ||2||
May Goddess Saraswati whose face resembles a beautiful lotus of the autumnal season, who
bestows everything with her presence, bless us with the great wealth of knowledge and be in
our speech.
[The beauty of this shloka lies in the dual usage of four words - Sharada, Vadana, Sarvada and Sannidhi. There lies
the difference of meanings of the same word used two times. Sharada once is Saraswati, next it means the Sharad-
Ritu (the season). First Vadana is Goddess’s face while the second instance refers to “our face is like that of a Lotus”.
The first Sarwada means “always” while the next one refers to “giving everything”. Sannidhim is a treasure of
knowledge while the second time it is “close by”.]
॥सरस्वती वदं न ॥
य कुंदेंदुतुष रह रिवल य शुभ्रवस्त्र वतृ
य वीि वरदडं मंतडतकर य श्वेतिद्म सन ।
य ब्रह्म च्यतु शंकरप्रभृतततभदेवाः सद वंतदत
स म ं ि तु सरस्वती भगवती तनाःशेषज ड्य िह ॥३॥
||Saraswati Vandanā||
yā kundēndu tushāra hāradhavalā yā shubhra vastrāvrutā
yā veeṇā varadaṇḍamaṇḍitakarā yā shwēta padmāsanā |
yā brahmācchyuta shankara-prabhrutibhir-dēwaihi sadā vanditā
sā mām pātu saraswati bhagawati nihshēsha jādyāpahā ||3||
Salutations to Devi Saraswati, who is pure white like Jasmine, with the coolness of Moon,
brightness of snow and shine like the garland of Pearls; and who is covered with pure and
sparkling white garments, whose hands are adorned with Veena (a stringed musical
instrument) and the boon-giving staff; and who is seated on pure white Lotus, who is always
adored by Bhagawan Brahma (the creator), Bhagawan Achyuta (Bhagawan Vishnu, the
protector), Bhagawan Shankara (Shiva, the destroyer and reincarnator) and other devatas,
O Mother Saraswati, the divine one, please protect me and dispel all my ignorance.
Students should chant Saraswati Shlokas before starting their daily studies.
Stuti (स्तुत िः) is Eulogy, an expression of praise.

Stotram (स्तोत्रम्) is Hymn, a song of praise.
Shloka (श्लोकिः) is Verse, line of metrical text and
Mantra (मन्त्रिः) is Chant, a rhythmic repetition.

गायत्री मंत्र│Gāyatrī Mantra
The Gayatri mantra is chanted (meditated upon) to the Sun just
before sunrise so that all the potential energy emanating from the
entire cosmos (contained within the Gayatri mantra) burns away
all the layers of impurities covering the mind, accumulated
through countless births, and bestows upon us the vision of
supreme consciousness. Reciting the Gayatri mantra not only
decontaminates the chanter but the listener as well.
Maharshi Vishwamitra had created the Gayatri mantra, the most
sacred phrase of the Vedas. It personifies the goddess Gayatri
Devi, the Veda Mata or the mother of the Vedas. It is also known
as the Savitri mantra, dedicated to Savitr, the sun deity, who
represents the source, inspiration and life-giving force of the
universe.
 भभ
ू ुवभ ः स्वः
तत्सववतवभ ुरेण्यं ।
भगो देवस्य धीमवि
वधयो यो नः प्रचोदयात् ॥
 bhoor-bhuvah swaha
tat-savitur-varēṇyam |
bhargō dēvasya dheemahi
 dhiyō yō nah prachōdayāt ||
We meditate on that most adored Supreme Bhagawan, the creator, whose effulgence (divine
light) illumines all realms (physical, mental and spiritual). May this divine light illumine our
intellect [Rig Veda (mandala 3.62.10), around 2500 to 3500 years ago].
Practicing Gayatri mantra: If you can comfortably wake up and meditate during Brahma
muhurta, between 3:30-4:30 a.m., this is the best time for practicing the Gayatri mantra. If not,
practice during other auspicious sandhya times (junction) - sunrise, noon and sunset. However,
it may be practiced at any time of the day. Face east toward the rising sun if in the morning and
west toward the setting sun if practicing in the evening.
It is best to perform simple pranayama, the expansion of vital breath, such as alternative nostril
breathing, five times before beginning the repetition of the Gayatri mantra.
Traditionally, the mantra is repeated silently. However, if you prefer, it may be chanted softly
aloud. While chanting, pause slightly at the end of each line and the end of each repetition, rather
than rushing through it. It is recommended to always repeat it at least three times, although you
can repeat the mantra as many times as is comfortable. For a longer practice, you can use a mala
(a set of 108 beads for counting mantra repetitions).
Benefits of chanting Gayatri mantra: Regular chanting of Gayatri mantra improves
concentration and learning. It is known for removing toxins from the body. It improves
breathing and functioning of the nervous system. It keeps your heart healthy. Chanting the
Gayatri mantra removes the negativity, reduces stress and anxiety and calms the mind.

शिव मंत्रः│Shiva Mantra
॥ महामतृ ्जयं ् मत्रं ॥
 त्र््म्बकं ्जामहे
सगय श्धं पयशिवधधनम् ।
उवाधरुकशमव ब्धनान्
मतृ ्ोमधक्ष
य ी् माऽमतृ ात् ॥१॥
|| mahāmrutyunjaya mantra ||
 tryambakam yajāmahē
sugandhim pushṭivardhanam |
ūrvārukamiva bandhanān
mrutyōrmukshīya māmrutāt ||1||
We worship the three-eyed one, who is fragrant and
who nourishes all. Like the fruit (ripened) falls off from
the bondage of the stem, may we be liberated from
death, from mortality (Shloka is from Yajurveda).
Trayambakam is the life-giving mantra, devoted to Bhagawan Shiva. Otherwise known as Rudra
mantra or Mahamrutyunjaya mantra, it is an ancient and powerful verse found by Markandeya
muni (Rishi). This mantra has the highest form of energy, alongside the Gayatri mantra.
This mantra should be repeated 3, 9, 27 or 108 times, and can be practiced using japa mala
beads for an even deeper state of concentration. Reciting this mantra will have a calming effect
on the mind, entering the practitioner into a meditative state.
वदं े िंभय उमापशतं सरय गरुय ं , वदं े जगतकारणम्

वंदे प्नगभूषणं मृगधरं, वंदे पिूनां पशतम् ।
वंदे सू्ध ििांक वशि न्न,ं वंदे मयकय्दशि्म् ॥
वंदे भक्त जनाश्र्ं च वरद,ं वंदे शिवंिंकरम् ॥२॥
vandē shambu umā-patim sura-gurum, vandē jagat-kāraṇam
vandē pannaga-bhūshaṇam mruga-dharam, vandē pashūnām patim |
vandē sūrya shashānka vahni nayanam, vandē mukunda-priyam
vandē bhakta janāshrayam cha varadam, vandē shivam-shankaram||2||
I bow down to the Lord of Uma (Parvati), the divine Guru, the cause of the universe. I bow
down to the Lord who is adorned with a snake and wears a tiger skin, the Lord of all
creatures. I bow down to the Lord whose three eyes are the sun, moon and fire and to whom
Lord Vishu is nearby. I bow down to the Lord who is the refuge of all devotees and the giver
of boons, Shiva Shankara.

राम श्लोकााः│Rāma Shlōkas
श्री राघवम् दशरथात्मजम् अप्रमेयम्
सीता पततम् रघक ु ु लन्वया रत्ना दीपाम् ।
आजानु बाहुम् अरतवन्द दलायताक्शम्
रामम् तनशाछर तवनाशकरम् नमातम ॥१॥
shrī rāghavam dasharathātmajam apramēyam
sītā patim raghukulānvayā ratnā deepām |
ājānu bāhum aravinda dalāyatāksham
rāmam nishāchara vināshakaram namāmi ||1||
I salute Rama, the glorious scion of Raghu, the
inscrutable being who became the son of Dasharatha,
the spouse of Sita, the bejeweled lamp of Raghu’s race,
Rama of long arms and eyes broad like lotus petals, the
destroyer of the demons.
श्री राम राम रामेतत रमे रामे मनोरमे ।

सहस्रनाम तत्तुल्यं रामनाम वरानने ॥२॥
shrī rāma rāma rāmēti, rāme rāme manōramē |
sahasranāma tattulyam, rāma nāma varānanē ||2||
By meditating on "Rama Rama Rama" (the name of Rama), my mind gets absorbed in the
divine consciousness of Rama, which is transcendental. The name of Rama is as great as
the thousand names of God (Vishnu Sahasranama).
[Vishnu Sahasranama (1000 names of Vishnu) must be chanted every day. For those not able to
spend enough time to read the Vishnu Sahasranama, Shiva, being gracious, offered the
alternative of chanting this one shloka three times instead. This information was first revealed by
Lord Shiva to Mother Parvati Devi saying that whoever chants “Rama Rama Rameti” with utmost
devotion will be happy and will have the strength to face any circumstances in life. And this
sacred mantra was brought to a commoner by Maharishi Narada when he was confronted by the
wayward dacoit, Ratnakara. Ask your parents for the complete story of Narada and Ratnakara.]
रामाय रामभद्राय रामचन्द्राय वेधसे ।

रघनु ाथाय नाथाय सीतायााः पतये नमाः ॥३॥
rāmāya rāma bhadrāya rāmachandrāya vēdhasē |
raghunāthāya nāthāya sītāyāh patayē namaha ||3||
To Rama, Ramabhadra, Raghunatha (different names of Lord Rama), the Lord, the Consort
of Seeta, our salutations to him.

रामो राजमति: सदा तवजयते रामं रमेशं भजे
रामेिातभहता तनशाचरचमू रामाय तस्मै नम: ।
रामान्नातस्त परायिं परतरं रामस्य दासोस््यहम्
रामे तचत्तलय: सदा भवतु मे भो राम मामुद्धर ॥४॥
rāmō rājamaṇih sadā vijayatē rāmam ramēsham bhajē
rāmēṇābhihatā nishācharachamū rāmāya tasmai namaha |
rāmānnāsti parāyaṇam parataram rāmasya dāsōsmyaham
rāmē chittalayah sadā bhavatu mē bhō rāma māmuddhara ||4||
Shri Rama (is) the jewel among the kings whom I adore and worship. He destroyed the
hordes of demons roaming in the night. I salute Ramah. There is nothing beyond Ramah
whose servant I am. My mind is totally absorbed in Ramah. O Ramah, please lift me above
the sea of samsara (ocean of transmigration). The peculiarity of this verse from
Ramakrishna is that it gives all the eight declensions of the singular word Ramah
(Rāmarakshā stōtra).

हनुमान् श्लोकााः│Hanumān Shlōkas
मनोजवं मारूततुल्यवेगं
जजतेजरियं बुजिमतां वरिष्ठम् ।
वातात्मजं वानियथ ू मख् ु यं
श्रीिामदूतं शिणं प्रपद्ये ॥१॥
manōjavam mārūtatulyavēgam
jitēndriyam buddhimatām varishṭham |
vātātmajam vānarayūthamukhyam
shrīrāmadūtam sharaṇam prapadyē ||1||
I bow and surrender to the great Hanuman who is as fast as the mind, equals his father (the
wind god) in speed, has control over the senses, is foremost amongst the learned, is the leader
of the Vanara brigade, and the great messenger of Shri Rama (Rāmarakshā Stōtra).
बद्धु िर् बलम् यशो धैययम्

द्धिर्ययत्वम् अरोगताम् ।
अजाड्यम् वाक् पटुत्वम् च
हिुमत् स्मरणात् र्वेत् ॥२॥
buddhir balam yashō dhairyam
nirbhayatwam arōgatām |
ajāḍyam vāk patutwam cha
hanumat smarannāt bhavēt ||2||
When we contemplate on Lord Hanuman, he showers us his blessings with wisdom (to
understand the situation), strength (to execute a work), success (to please others), fearless (to
tackle a situation), courage (to wait for the appropriate moment and work with the
appropriate pace), free from disease (to work with good health), free from laziness (to be up
and doing) and oratory skills (to communicate properly) [Hanuman is an embodiment of all
these characteristics].
यत्र यत्र रघुिाथकीतयिं

तत्र तत्र कृतमस्तकांजद्धलम् ।
वाष्पवाररपररपण ू ायलोचिं
मारुद्धतं िमत राक्षसान्तकम् ॥३॥
yatra yatra raghunātha-kīrtanam
tatra tatra kruta-mastakānjalim |
vāshpa-vāri-paripurṇā-lōchanam
mārutim namata rākshasāntakam ||3||
In all the places and corners of them, where the Lord Raghunatha (Lord Rama) is sung
about, in all such places and corners, Lord Hanuman will be present, with tears floating from
his eyes. Salutation to you my Lord Maruti, He who gives us the strength in loneliness and
destroys all the evil ones in his devotee’s path.

गुरु स्तुतत│Guru Stuti
Indian culture teaches us that all living and non-living things are to be respected, loved and
worshipped. This concept is reflected in this shloka about the greatness, obligation and devotion
of motherhood, fatherhood, teacher and guest. Mother and father are the cause for the birth and
thus they are being considered as God. The ideal teacher coveys the ultimate knowledge or truth
to the disciples and thus they are being honored as God. The great souls or the blessings of God
always come to us as guests and thus they are being considered as God.
Chanting these shlokas induces progressive respect and love, creates a solid bond between
parents to children, teachers to disciples, host to a guest to the relational dimensions of deities
and devotees. This shloka reinstates a normal mother, father, teacher and guest to a virtuous
level where they would be an ideal mother, father, teacher and guest.
In turn, parents, teachers and guests should realize their godly position and should act
accordingly (induce the spiritual energy and shower love over the children, the guest should have
the same feeling of the host of being honored).
मातृ देवो भव ।
तितृ देवो भव ॥
आचार्य देवो भव ।
अततति देवो भव ॥१॥
mātru dēvō bhava |
pitru dēvō bhava ||
āchārya dēvō bhava |
atithi dēvō bhava ||1||
We honor our mother as God, we honor our father as God, we honor our teacher as God and
we honor our guest as God (from Taittiriya Upanishad).
गरुु र्ब्यह्मा गुरुतवयष्णु ।

गयरुु देवो महेश्वरः ॥
गरुु साक्षात िरर्ब्ह्मा ।
तस्मै श्रीगरु वे नमः ॥२॥
guru-brahmā gurur-vishṇu |
gurur-dēvō mahēshwaraha ||
guru sākshāt para-brahma |
tasmai shree guravē namaha ||2||
Guru is verily the representative of Brahma, Vishnu and Shiva. He creates, sustains
knowledge and destroys the weeds of ignorance. Guru is thus an absolute Lord himself. I
salute such a Guru.
In Sanskrit, the Guru word is made up of two root words “gu” and “ru”. Gu means darkness, and
Ru means remover. Thus, the guru stands for the one who is the remover of darkness and is the
harbinger of enlightenment. This auspicious mantra chanted on teacher’s day and Guru Purnima.

तीर्थ श्लोक:│Teertha Shlōka
This shloka is chanted while consuming teertha

(sacred water that has touched the deity). The
devotees accept the teertha in their right palm,
chant this shloka and then sip the teertha. This is
done with the belief that by consuming this holy
water one can avoid untimely death, diseases etc.
अकालमत्ृ युहरणं सर्थव्याधिधिर्ारणं ।

सर्थदुररतोपशमिं धशर्पादोदकं शुभम् ॥
akāla-mrutyu-haraṇam sarva-vyādhi-nivāraṇam |
sarva-duritōpashamanam shiva-pādōdakam shubham ||
The water washing the feet of Bhagawan Shiva would remove untimely deaths, frees one
from all kinds of diseases, and would also destroy all the sins committed. I, therefore, accept
this charanamruta emanating from washing the lotus feet of Bhagawan Shiva and having
sipped it and I place it on my head (Gautamiya Tantra).
[akāla=untimely; mrutyu=death; haraṇam=eliminate; sarva=all; vyādhi=ailments;

nivāraṇam=cure; durita=trouble; upashamanam=subsiding; pādōdakam/charaṇāmrutam
=water flown from feet; shubham=auspicious]
By definition, the teertha shloka refers to the fact that teertha are made sacred by the touch of
the lotus feet of God. However, the shloka is generally chanted at the time of accepting the
charanamruta, that is the bathing water of the deity installed and worshiped in a temple (or
temple room in a house). The ingredients of this bathwater can vary depending on the worship
standards. The basic is water, and if it refers to Vishnu deities, it should at least contain some
Tulasi leaves. Sometimes it can contain some sandalwood pulp (chandana), and often arghya
and panchamruta are also added after being offered to the hands of the deity during the bathing
ceremony. Arghya can contain any auspicious substance, including darbha (grass). Panchamruta
(five nectars) are milk, yogurt, honey, sugar and clarified butter.
This shloka is a general one. One can replace Shiva with the deity of which the teertha is being
consumed. Also, note that between the teertha of God and his prasadam, there isn’t any
difference. Both have equal grace and touch of God. So, if one wants to modify the shloka to
prasadam, one can simply replace the word “padodakam” with “prasadam”. Or else one can
simply chant this same shloka for prasadam as well. Other variations include the use of
“vinashanam” for “nivaranam”, “samasta” for “sarva” and “pitva, sirasa dharayamy aham” for
“shubham”.

भोजन् मंत्रः│Bhōjan Mantra
अन्न ग्रहण करने से पहले
विचार मन मे करना है ।
वकस हेतु से इस शरीर का
रक्षण पोषण करना है ॥
हे परमेश्वर एक प्रार्थना
वनत्य तम्ु हारे चरणो में ।
लग जाये तन मन धन मेरा
विश्व धमथ की सेिा में ॥
anna grahaṇa karanē sē pahalē
vichāra mana mē karanā hai |
kisa hētu sē isa sharīra kā
rakshaṇa pōshaṇa karanā hai ||
hey paramēshwara ēka prārthanā
nitya tumhārē charaṇō mē |
laga jāyē tana mana dhana mērā
vishwa dharma kī sēwā mē ||
Before taking food, we need to think about the purpose for which we want to save and grow
our body. O Bhagawan! I pray to you that my body, my wealth and my mind should always
work for the service of Vishwa Dharma (religion of the universe). [This prayer is in Hindi]
अन्नपण ू े सदापूणे शंकर प्राणिल्लभे ।

ज्ञानिैराग्य वसद््यर्ं वभक्षां देवह च पािथवत ॥
annapūrṇē sadā pūrṇē shankara prāṇavallabhē |
jñāna-vairāgya siddhyartham bhikshām dēhi cha pārvati ||
O Mother Annapurneswari, who is the consort of Shankara, who is always full (in every
aspect), please give me alms (in the form of food) to gain knowledge and renunciation.
Goddess Annapurna (incarnation of Goddess Parvati) is the goddess of food and cooking with the ability
to provide unlimited food to an unlimited number of people. In Sanskrit “anna” means food and “purna”
means complete; together the term Annapurna signifies nourishing with food to the fullest. Food is the
necessity of life and is called “annam para-brahma swaroopam”. This and next verse are by Adi Shankara.
माता च पािथती देिी वपता देिो महेश्वरः ।

बांधिाः वशिभक्ताश्च स्िदेशो भुिनत्रयम् ॥
mātā cha pārvatī dēvī pitā dēvō mahēshwaraha |
bāndhavāh shivabhaktāshcha swadēshō bhuvanatrayam ||
My mother is Goddess Parvati, my father is Bhagawan Maheswara, my relations are the
devotees of Shiva, and my country is the entire universe.

 ब्रह्मापथणं ब्रह्म हविब्रथह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैि तेन गंतव्यं ब्रह्मकमथसमावधना ॥
 brahmārpaṇam brahma havir-brahmāgnau brahmaṇā hutam |
brahmaiva tēna gantavyam brahma-karma-samādhinā ||
The oblation is Brahman. Brahman is clarified butter. The ladle with which it is offered is
Brahman. The act of offering is Brahman, and the sacrificial fire is also Brahman. Brahman
shall be reached by him who always sees Brahman in all actions (Gita 4.24. This is also
considered as a Shanti Mantra).
Not all Bhojan mantra needs to be chanted at once. Either “Anna grahana” or “Annapurne”
followed by both the shanti mantra “Brahmarpanam” and “Saha Navavatu” can be chanted.
Bhojan Etiquettes:
1. Bathe (shower) before each meal. Washing hands and face thoroughly is also an option.
2. If entering the home from outside, we must wash hands, feet, particularly both heels.
3. Family should always eat together, preferably seated on the floor on a mat and at least once in a day.
4. The place of eating should be neat and clean.
5. Decide a fixed place, time and schedule for eating your meal and follow this regularly.
6. Don’t use any electronic gadgets like TV, Phone during Bhojan.
7. When possible, a banana leaf must be used and placed with the stem on the right (for major items
like Rice & Sambar), tip towards the left of each seated person (to reach occasional items like pickles).
8. In Van-Bhojan, sprinkle water around the plate. So that ants won’t come on a plate.
9. Don’t cross the plates. It is unhygienic as the dust particles from your feet will fall on the food.
10. Wait for everyone to be served. Don’t make any gesture to serve you first.
11. Food should be prepared and served with a sense of devotion, love and affection.
12. Happily accept the food served and appreciate their food practices (if you go as a guest).
13. First, offer naivedya (a small portion of meal) to God.
14. Recite the Bhojana Mantra with dedication.
15. Eat with one hand (preferably right hand). Use only fingers. Palm should always remain clean.
16. Remove any stray objects from mouth discreetly using the same hand. Other hand should stay clean.
17. Maintain silence and stay happy while eating. Don’t gossip or engage in emotional talks.
18. Waste not and want not, partake food with gratitude, seek to satiate hunger not grow desire.
19. Appreciate the gift of food, ask to be served again as needed, one may ask multiple times.
20. Children should eat all sorts of vegetables, fruits. And any dish mother makes.
21. Food must be chewed well before ingesting; the addition of saliva therefrom eases digestion.
Remember teeth are in the mouth and not in the stomach.
22. Respect the group and don’t take a long time to finish eating.
23. Wait for everyone to finish. If required to leave early, ask for permission from others.
24. In the spirit of harmony and coexistence, we must try our most to prepare and serve only those food
items which are acceptable to all guests.
25. A kitchen should be cleaned regularly so that it is clean and pure.
Yummy goes tummy:
1. A small amount of a sweet is served at the beginning. This will stimulate glands for more saliva.
2. Or a tiny quantity (glimpse) of everything prepared is served in the first round to arouse interest.
3. Salad (mix of soaked moong dal, cucumber, green cilantro, green chilies and salt) is the only food
item served un-cooked. This gets you a lot of proteins.
4. One day in a week eat only fresh fruits, vegetables and sprouts in raw form without cooking.
5. On summer days, buttermilk (fat removed yogurt) is a healthy cool drink.
6. Do fasting one day in a month or once a week starting with monthly, then weekly in proper sequence.
7. Taste and type of food changes for every 200 kilometers in Bharat.
8. Kitchen in a Hindu home is a pharmacy. Varying ingredients in the food cure common health issues.

एकात्मता मंत्रः│Ēkātmatā Mantra
यं वैदिका मंत्रदृशः पुराणाः इद्रं ं यमं मातररश्वानमाहः।
वेिांदतनो दनववचनीयमेकम् यं ब्रह्म शब्िेन दवदनदिवशंदत ॥१॥
yam vaidikā mantradrushah purāṇāha indram yamam mātarishwānam-āhuhu |
vēdāntinō nirvachanīyamēkam yam brahma shabdēna vinirdishanti ||1||
Whom (yam) the Vaidika mantradrushah (those who have understood the Vedas and to
whom the mantras were revealed), the Puranas (stories and history of ancient times) and
other sacred scriptures call; Indram (Indra, the devata of the devatas), Yamam (Yama, the
eternal timeless devata) and Matarishwa (present everywhere like air), whom the Vedantins
(those who follow the philosophy of Vedanta), indicated by the word Brahma as the one
(ekam) which cannot be described or explained (nirvachaniya).
शैवायमीशं दशव इत्यवोचन् यं वैष्णवा दवष्णरु रदत स्तुवदं त ।

बद्ध
ु स्तथाहवन् इदत बौद्ध जैनाः सत् श्री अकालेदत च दसख्ख सतं ः ॥२॥
shaivāyamīsham shiva ityavōchan yam vaishṇavā vishṇuriti stuwanti |
buddhas-tathārhan iti bauddha jaināha sat shrī akālēti cha sikkha santaha ||2||
Whom the Shaivas call (avochan) the omnipotent (yamisham) Shiva and Vaishnavas praise
(stuvanti) as Vishnu, the Buddhists and Jains (baudhajainaha) respectively call as Buddha
and Arhant (without any end), whom the Sikh sages (sikh-santaha) call Sat Shri Akal (the
timeless truth).
शास्तेदत के दचत् प्रकृदत: कुमारः स्वामीदत मातेदत दपतेदत भक्तत्या ।

यं प्राथवयतं े जगिीदशतारम् स एक एव प्रभरु दितीयः ॥३॥
shāstēti kēchit prakrutih kumāraha swāmīti mātēti pitēti bhaktyā |
yam prārthayantē jagadīshitāram sa ēka ēva prabhuradwitīyaha ||3||
Some (kechit) call whom as Shasta, Nature (prakruti), Kumara, some call it Swamy
(Bhagawan of the universe and protector of all), some Mata (divine mother) or Pita (father),
to whom they offer prayers, it (sa) is the same and the only one (eka eva), no other
(advitiyah).
The sound of the visargah like āhuhu depends on the vowel

preceding it. Transliteration reflects it for accurate pronunciation.
We shouldn’t reconstruct any Indic script based on transliteration.
Ekatmata Mantra is a shanti mantra (chanting for the universal peace). The daily chanting of Ekatmata
Mantra and Ektamata Stotra brings unifying and harmonizing aspects of our historical, cultural and
spiritual traditions.
Ekatmata Mantra says all beliefs are the same and all reach the god by different names. Hence, all belief
systems originated in the Indian subcontinent had mutual respect and co-existing since many millennia.

एकात्मता स्तोत्रम│
् Ēkātmatā Stōtram
General knowledge in a stotram
 सच्चिदानंदरूपाय नमोस्तु परमात्मने ।

ज्योच्तममयस्वरूपाय च्वश्वमांगल्यमूतमये ॥१॥
 sacchidānanda rūpāya, namōstu paramātmanē |
jyōtirmaya swarūpāya, vishwa māngalya mūrtayē ||1||
Om. I bow to the supreme Bhagawan who is the very embodiment of Truth, Knowledge and
Happiness, the one who is enlightened, and who is very incarnate of universal good.
प्रकृच्तिः पंिभूताच्न ग्रहालोकास्वरास्तथा ।

च्दशिः कालश्च सवेषां सदा कुवंतु मंगलम् ॥२॥
prakrutih pancha bhūtāni, grahā-lōkā-swarāstathā |
dishah kālashcha sarvēshām, sadā kurwantu mangalam ||2||
Nature (composed of three qualities - satwa, rajas and tamas gunas); the five elements (fire,
water, air, earth and space); the universe; notes of music (the seven notes); directions (those
ten) and time (past, present and future) - may all these cause perpetual good to all.
रत्नाकराधौतपदां च्हमालयच्करीच्िनीम् ।
ब्रह्मराजच्षमरत्नाढ्याम् वंदे भारतमातरम् ॥३॥
ratnākarā-dhautapadām, himālaya-kirīṭinīm |
brahma-rājarshi ratnāḍhyām, vandē bhārata mātaram ||3||
I am bowing to Bharata Mata (the motherland), whose feet are being washed by the ocean
waves, whose crown is the snowy Himalayas, whose illustrious sons have distinguished
themselves as Brahmarshis and Rajarshis.
महेंद्रो मलयिः सह्यो देवतात्मा च्हमालयिः ।

ध्येयो रैवतको च्वध्ं यो च्गररश्चारावच्िस्तथा ॥४॥
mahēndrō malayah sahyō, dēvatātmā himālayaha |
dhyēyō raiwatakō vindhyō, girishchārāvaḷis-tathā ||4||
These mountains of Bharat should always be remembered - Mahendra (in Orissa), Malaya
Giri (in Mysuru), Sahyadri (western ghat), Himalaya, the abode of Devatas, Raiwataka
(Girnar in Gujarat), Vindhyachal (central India) and Aravali (in Rajasthan).
गगं ा सरस्वती च्सध

ं ु ब्रह्मपुत्रश्च गडं की ।
कावेरी यमुना रेवा कृष्णा गोदा महानदी ॥५॥
gangā saraswatī sindhu, brahmaputrashcha gaṇḍakī |
kāvērī yamunā rēwā, krishnā gōdā mahānadī ||5||
(Important rivers of our motherland Bharat) Ganga, Saraswati (invisible), Sindhu,
Brahmaputra, Gandaki, Kaveri, Yamuna, Rewa (Narmada), Krishna, Godavari and
Mahanadi.

अयोध्या मथुरा माया काशी कांिी अवंच्तका ।
वैशाली द्वारका ध्येया पुरी तक्षच्शला गया ॥६॥
ayōdhyā mathurā māyā, kāshī kānchī avantikā |
vaishālī dwārakā dhyēyā, purī takshashilā gayā ||6||
(Important holy places to remember) Ayodhya, Mathura, Maya (Haridwar), Kashi, Kanchi,
Avantika (Ujjain), Vaishali, Dwaraka, Puri, Takshashila (in today’s Pakistan) and Gaya.
प्रयागिः पािलीपुत्रं च्वजयानगरं महत् ।

इद्रं प्रस्थं सोमनाथस्तथामतृ सरिः च्प्रयम् ॥७॥
prayāgah pāṭalīputram, vijayānagaram mahat |
indraprastham sōmanāthaha, tathāmrutasarah priyam ||7||
Prayaga, Pataliputra (today’s Patna), Vijayanagara, Indraprastha (today’s Delhi),
Somanath and Amritsar are the great and famous cities.
ितुवेदािः पुराणाच्न सवोपच्नषदस्तथा ।

रामायणं भारतं ि गीता षड्दशमनाच्न ि ॥८॥
chaturvēdāh purāṇāni, sarvōpanishadas-tathā |
rāmāyaṇam bhāratam cha, gītā shaḍ-darshanāni cha ||8||
The four Vedas, (eighteen) Puranas, all the Upanishads, the Ramayana, the Mahabharata,
the Gita, the six Philosophies (six darshanas - Nyaya, Vaisheshika, Sankhya, Yoga,
Meemamsa and Vedanta),
जैनागमाच्िच्पिका गुरुग्रंथिः सतां च्गरिः ।

एष ज्ञानच्नच्धिः श्रेष्ठिः श्रद्धेयो हृच्द सवमदा ॥९॥
jaināgamās-tripiṭakā, gurugranthah satān-giraha |
ēsha jñāna nidhih shrēshṭaha, shraddhēyō hrudi sarwadā ||9||
the Agama books of Jainism, the Tripitaka of Buddhism and the truthful verses (vani) of
Guru Granth Sahib must be revered from the core of our heart as great religious books.
अरुंधत्यनसूया ि साच्वत्री जानकी सती ।

द्रौपदी कण्णगी गागी मीरा दुगामवती तथा ॥१०॥
arūndhatyanasūyā cha, sāvitrī jānakī satī |
draupadī kaṇṇagī gārgī, mīrā durgāwatī tathā ||10||
(These great ladies must be worshipped as mother goddesses) Arundhati (wife of sage
Vasishtha), Anasuya (wife of sage Atri), Savitri, Janaki, Sati (daughter of Daksha and
consort of Bhagawan Shiva), Draupadi, Kannagi (chaste women from Tamil Nadu), Gargi (a
learned woman of Vedic period), Mira (a famous devotee of Bhagawan Krishna), Rani
Durgavati (the brave Queen of Gondwana or Gadha mandala in central India who fought
against the Mughal Muslims).
The spouse of a devata is called a ‘consort’. And, we should not

refer to them as ‘wife’ or ‘husband’.

लक्ष्मीरहल्या िेन्नम्मा रुद्रमांबा सुच्वक्रमा ।
च्नवेच्दता शारदा ि प्रणम्या मातृदेवतािः ॥११॥
lakshmīr-ahalyā chennammā, rudramāmbā suvikramā |
nivēditā shāradā cha, praṇamyā mātru-dēvatāha ||11||
With reverence, let’s bow down to the women like Lakshmi Bai (the famous Queen of Jhansi),
Ahalya Bai Holkar, Chennamma (the brave lady from Karnataka), Rudramaamba, Sister
Nivedita (the disciple of Vivekananda) and Ma Sharada (the spiritual consort of Shri
Ramakrishna).
श्री रामो भरतिः कृष्णो भीष्मो धममस्तथाजमनु िः ।

माकं डेयो हररश्चंद्रिः प्रह्लादो नारदो ध्रुविः ॥१२॥
shrī rāmō bharatah krushṇō, bhīshmō dharmastathārjunaha |
markanḍēyō harishchandraha, prahlādō nāradō dhruvaha ||12||
(verses from 12 to 14) These are the great men of great country Bharat whose glory has been
sung in the Puranic lore - Bhagawan Shri Rama, King Bharata, Bhagawan Krishna, Bhishma
pitamah (the great celibate), Dharmaraja (Yudhishthir), Arjuna (the great archer), Sage
Markandeya, truthful king Harishchandra, Prahlada, Narada, Dhruva,
हनमु ान् जनको व्यासो वच्सष्ठश्च शुको बच्लिः ।

दधीच्ि च्वश्वकमामणौ पृथु वाल्मीच्क भागमविः ॥१३॥
hanumān janakō vyāsō, vasishthashcha shukō balihi |
dadhīchi vishwa karmāṇau, pruthu vālmīki bhārgavaha ||13||
Hanuman, King Janaka, Vyasa (the great editor of the Vedic literature), Vashishtha, Shuka
Maharshi (son of Vyasa), King Bali, Dadhichi (the great donor of his bones), Vishwakarma
(the great architect), King Prithu (after whom our earth become known as Prithvi), Sage
Valmiki (the author of Ramayana), Parashurama (the son of Bhrugu),
भगीरथश्चैकलव्यो मनुधमन्वतं ररस्तथा ।

च्शच्बश्च रंच्तदेवश्च पुराणोद्गीतकीतमयिः ॥१४॥
bhagīrathash-cha ēkalavyō, manur-dhanwantaristathā |
shibishcha rantidēvashcha, purāṇōdgīta kīrtayaha ||14||
King Bhagiratha, Ekalavya (a devoted disciple of Guru Dronacharya), Manu (the great
Hindu lawgiver), Dhanwantari (the great Indian physician), King Shibi and King Rantideva
(who himself starved to feed the hungry).
बद्ध
ु च्जनेंद्र गोरक्षिः पाच्णच्नश्च पतंजच्लिः ।
शक
ं रो मध्व च्नबं ाकौ श्रीरामानज ु वल्लभौ ॥१५॥
buddhā jinēndra gōrakshaha, pāṇinishcha patanjalihi |
shankarō madhwa nimbārkau, shrīrāmanuja-vallabhau ||15||
Bhagawan Buddha, Bhagawan Mahavira, the great Yogi Gorakhnath, Panini (the great
grammarian), Patanjali (author of Mahabhashya), Adi Shankaracharya (the great Hindu
crusader), philosophers and saints like Madhwacharya, Nimbarkacharya, Shri
Ramanujacharya, Vallabhacharya,

झल
ू ेलालोथ िैतन्यिः च्तरुवळ्िुवरस्तथा ।
नायन्मारालवाराश्च कंबश्च बसवेश्वरिः ॥१६॥
jhūlēlālōtha chaitanyaha, tiruvaḷḷuvarastathā |
nāyanmārālavārāshcha, kambashcha basavēshwaraha ||16||
Jhulelal (the great savior of Sindhi Hindus), Mahaprabhu Chaitanya, Tiruvalluvar,
Nayanmars, Alwars, Kamban (the Ramayana bard of Tamil), Basaveshwara,
देवलो रच्वदासश्च कबीरो गरुु नानकिः ।

नरच्सस्तुलसीदासो दशमेशो दृढव्रतिः ॥१७॥
dēvalō ravidāsashcha, kabīrō guru-nānakaha |
narasis-tulasīdāsō, dashamēshō druḍhavrataha ||17||
Maharishi Devala, Sant Ravidas, Kabir, Guru Nanak, Bhakta Narasi Mehta, Tulasidas, Guru
Govind Singh (the tenth Guru who took the oath to protect the motherland from the invading
Muslims),
श्रीमत्शक ं रदेवश्च बंधू सायण माधवौ ।

ज्ञानेश्वरस्तुकारामो रामदासिः पुरंदरिः ॥१८॥
shrīmat shankara-dēvashcha, bandhū sāyaṇa mādhavau |
jñānēshwaras-tukārāmō, rāmadāsah purandaraha ||18||
Shankaradeva (the vaishnava saint of Assam), the brothers Sayanacharya and
Madhavacharya, Sant Gyaneshwar, Tukaram, Samartha Guru Ramdas, Purandaradasa,
च्बरसा सहजानंदो रामानदं स्तथा महान् ।

च्वतरंतु सदैवैते दैवीं सद्गुणसंपदम् ॥१९॥
birasā sahajānandō, rāmānandas-tathā mahān |
vitarantu sadaivaitē, daivīm sadguṇa sampadam ||19||
Birsa Munda (of Bihar), Swami Sahajananda and Swami Ramananda (the great savior of
Hinduism in the medieval period) are great personalities; may they generously bless us with
the divine virtues (verses from 15th to 19th).
भरतच्षमिः काच्िदासिः श्रीभोजो जकणस्तथा ।

सरू दासस्त्यागराजो रसखानश्च सत्कच्विः ॥२०॥
bharatarshih kāḷidāsaha, shrī bhōjō jakaṇastathā |
sūradāsas-tyāgarājō, rasakhānashcha satkavihi ||20||
Bharata Muni (author of Natyashastra), Kalidasa, Shri Bhojaraja, Jakana (ancient sculptor),
Bhakta Suradas, Bhakta Tyagaraja and a great poet Rasakhan (a muslim poet from Pashtun
region and a devotee of Bhagawan Krishna),
You can send interesting facts on this song or on bhajans in a

small paragraph to the email sangeetbharatimusic@gmail.com
That info will appear in this place in its next version.

रच्ववमाम भातखंडे भाग्यिंद्रिः स भपू च्तिः ।
कलावंतश्च च्वख्यातािः स्मरणीया च्नरंतरम् ॥२१॥
ravivarmā bhātakhandē, bhāgyachandrah sa bhūpatihi |
kalāvantashcha vikhyātāha, smaraṇīyā nirantaram ||21||
the famous artists Ravi Varma (the greatest painter), Bhatakhande (a great musician from
Maharashtra who wrote the modern treatise on Hindustani classical music), and King
Bhagyachandra (of Manipur) should always be remembered.
अगस्त्यिः कंबुकौंच्डन्यौ राजेंद्रश्चोलवंशजिः ।

अशोकिः पुष्यच्मत्रश्च खारवेलिः सुनीच्तमान् ॥२२॥
agastyah kambu-kauṇḍinyau, rājēndrash-chōla-vamshajaha |
ashōkah pushya-mitrashcha, khāravēlah sunītimān ||22||
Agastya, Kambu, Kaundinya, King Rajendra of Chola dynasty, Ashoka the Great,
Pushyamitra (the founder of Shunga dynasty), great administrator Kharavela (king of
Kalinga),
िाणक्यिंद्रगप्तु ौ ि च्वक्रमिः शाच्लवाहनिः ।

समुद्रगुप्तिः श्रीहषमिः शैलेंद्रो बप्परावलिः ॥२३॥
chānakya-chandraguptau cha, vikramah shālivāhanaha |
samudraguptah shrīharshah, shailēndrō bapparāvalaha ||23||
Chanakya and Chandragupta (the precept of disciple pair), Vikramaditya, Shalivahana (of
mighty prowess), Samudragupta, Harshavardhana, Shailendra (8th century King who ruled
today’s Java, Sumatra region), Bappa Rawal (8th century ruler of Mewar region of
Rajasthan),
लाच्िद्भास्करवमाम ि यशोधमाम ि हूणच्जत् ।

श्रीकृष्णदेवरायश्च लच्लताच्दत्य उद्बलिः ॥२४॥
lāchid-bhāskaravarmā cha, yashōdharmā cha hūṇajit |
shrīkrushṇadēvarāyash cha, lalitāditya udbalaha ||24||
Lachit (Borphukan, a warrior who saved Assam by defeating Muslim forces), Bhaskara
Varma, the vanquisher of the Hun hordes Yashodharma, Shri Krishnadevaraya (the great
king of Vijayanagar Empire), the most powerful warrior Lalitaditya (King of Kashmir),
मस
ु ुनूररनायकौ तौ प्रतापिः च्शवभूपच्तिः ।
रणच्जच्त्संह इत्येते वीरा च्वख्यातच्वक्रमािः ॥२५॥
musunūri-nāyakau tau, pratāpah shiva-bhūpatihi |
raṇajitsimha ityētē, vīrā vikhyāta-vikramāha ||25||
Two Musunuri leaders (Prolaya Nayak and Kappa Nayak from today’s Telangana who
fought Muhammad Bin Tughlaq), Pratap (Maharana Pratap), Shivaji Maharaj (Chatrapati),
and Ranjit Singh (The Sikh Maharaja) are all famous and victorious warriors (of our
country’s past) (from verse 22 to 25).

वैज्ञाच्नकाश्च कच्पलिः कणादिः सुश्रुतस्तथा ।
िरको भास्करािायो वराहच्मच्हरिः सुधीिः ॥२६॥
vaijñānikāshcha kapilaha, kaṇādah sushrutastathā |
charakō bhāskarāchāryō, varāhamihirah sudhīhi ||26||
The great Indian scientists Kapila Maharshi, Maharshi Kanaada, Sushruta, Charaka,
Bhaskaracharya, the Great intellect Varahamihira,
नागाजमनु ो भरद्वाजिः आयमभट्टो बसबु मध

ु िः ।
ध्येयो वेंकि रामश्च च्वज्ञा रामानुजादयिः ॥२७॥
nāgārjunō bharadwājaha, āryabhattō basurbudhaha |
dhyēyō vēnkatarāmashcha, vijñā rāmānujādayaha ||27||
Nagarjuna, Bharadwaja, Aryabhatta, learned Jagadish Chandra Bose, memorable C.V.
Raman and Ramanujan (great mathematician) etc are great scientists.
रामकृष्णो दयानदं ो रवींद्रो राममोहनिः ।

रामतीथोऽरच्वदं श्च च्ववेकानंद उद्यशािः ॥२८॥
rāmakrishṇō dayānandō, ravīndrō rāmamōhanaha |
rāmatīrthōravindashcha, vivēkānanda udyashāha ||28||
Ramakrishna Paramahamsa, Dayananda Saraswati, Rabindranath Tagore, Raja
Ramamohan Roy, Swami Ramatirtha, Maharshi Aurobindo, Swami Vivekananda are
famous (for brining great revival of the timeless Hindu society and infusing new blood),
दादाभाई गोपबंधुिः च्तलको गांच्धरादृतािः ।

रमणो मािवीयश्च श्री सुब्रह्मण्य भारती ॥२९॥
dādābhāi gōpabandhuhu, tilakō gāndhir-ādrutāha |
ramaṇō māḷavīyashcha, shrī subrahmaṇya bhāratī ||29||
Dadabhai Naoroji, Gopabandhu Das, Bal Gangadhara Tilak, Mahatma Gandhi, Ramana
Maharshi, Mahamana Madanmohan Malaviya, Subrahmanya Bharati (poet) are esteemed,
सभु ाषिः प्रणवानंदिः क्रांच्तवीरो च्वनायकिः ।

ठक्करो भीमरावश्च फुले नारायणो गुरुिः ॥३०॥
subhāshah praṇavānandaha, krāntivīrō vināyakaha |
ṭakkarō bhīmarāvashcha, phulē nārāyaṇō guruhu ||30||
Netaji Subhash Chandra Bose, Swami Pranavananda, the revolutionary Vinayak Damodar
Savarkar, Thakkar Bappa, Bhimrao Ambedkar, Mahatma Jyotirao Phule, Narayana Guru,
सघं शच्िप्रणेतारौ के शवो माधवस्तथा ।

स्मरणीयािः सदैवैते नविैतन्यदायकािः ॥३१॥
sanghashakti-praṇētārau, kēshavō mādhavastathā |
smaraṇīyāh sadaivaitē, navachaitanya-dāyakāha ||31||
the founder of Sangh (RSS) Dr. Hedagewar and his successor Shri Guruji Golwalkar should
be always remembered to give us vitality (new spirit every day) (from verse 28 to 31).

अनि ु ा ये भिािः प्रभुिरण संसिहृदयािः
अच्वज्ञाता वीरा अच्धसमरमुद्ध्वस्त ररपविः ।
समाजोद्धतामरिः सुच्हतकर च्वज्ञान च्नपुणािः
नमस्तेभ्यो भूयात्सकल सज ु नेभ्यिः प्रच्तच्दनम् ॥
anuktā yē bhaktāh prabhu-charaṇa samsakta-hrudayāha
avijñātā vīrā adhisamaram-uddhwasta ripawaha |
samājōddhartāraha suhitakara vijñāna nipuṇāha
namastēbhyō bhūyāt-sakala-sujanēbhyah pratidinam ||
There are many more patriots (of Bharat Mata) whose names could not be remembered.
Like, numerous warriors who ripped the enemies (of Bharat Mata) and made them bite the
dust. Unfortunately, we do not know all their names, and many remained anonymous. Some
important names of great social reformers and adept scientists might have been left out
through oversight. They are all the great devotees of the Bhagawan. May our deep reverence
and regards reach them all every day.
इदमेकात्मता स्तोत्रं श्रद्धया यिः सदा पठे त् ।

स राष्रधमम च्नष्ठावानखंडं भारतं स्मरेत् ॥फलश्रच्ु त॥
idamēkātmatā stōtram, shraddhayā yah sadā paṭēt |
sa rāshtra-dharma nishṭhāwān, akhaṇḍam bhāratam smarēt ||phalashruti||
This is the unity hymn. He, who recites it daily with reverence and devotion will be firmly
established in the dharma of nationalism. And in him, the memory of Akhand Bharat would
never fade.
॥ भारत् माता की जै ॥
|| bhārat mātā kī jai ||
Victory to mother (motherland) Bharat; ancestors land or punya bhoomi Bharat for the
Hindus living outside Bharat.
Ekatmata Stotram is an instructive song praising Bharat’s national

unity. This song is regularly recited in Rashtriya Swayamsevak
Sangh and Hindu Swayamsevak Sangh’s shakhas (chapters).
Composed in Sanskrit, this encompasses the role of the primordial

and modern male and female legendary names from Akhanda
Bharat (undivided India) who have contributed to Bharat as well
as to the rich Hindu culture. Furthermore, it has reference to
several ideal women, religious books, rivers, mountains, renowned
historic personalities, scientific and socioreligious promoters etc.

श ांति मांत्रः│Shānti Mantra
(Invocatory verses from the Upanishads)
 असिो म सद्गमय ।
िमसो म ज्योतिर्गमय ।
मृत्योम ग अमृिां र्मय ।
 श तां िः श ांतिः श ांतिः ॥१॥
 asatō mā sadgamaya |
tamasō mā jyōtirgama |
mrutyōr-mā amrutan-gamaya |
 shāntih shāntih shāntihi ||1||
From ignorance, lead me to truth! From darkness, lead me to light! From death, lead me to
immortality! May peace prevail from our actions, others actions and natures (from
Bruhadaranyaka Upanishad 1.3.28).
 पूर्गमदः पूर्गतमदां
पर्
ू गत्पूर्गमदु च्यिे ।
पूर्गस्य पूर्गम द य
पूर्गमेव वतशष्यिे ॥२॥
 pūrṇamadah pūrṇamidam
pūrṇāt-pūrṇam-udachyatē |
pūrṇasya pūrṇamādāya
pūrṇāmēwāvashishyatē ||2||
That (Brahman) is infinite, and this (universe which we see) is infinite. The infinite proceeds
from the infinite. (Then) taking the infinitude of the infinite (universe), it remains the infinite
(Brahman) alone (from Ishavasya a.k.a. Isha Upanishad and Bruhadaranyaka Upanishad).
This small mantra contains the essence of the Upanishadic vision. Nothing is insignificant and
nothing is smaller than anything else. A seed becomes a tree (infinity exists in a finite seed) and
from the tree comes a finite seed. The part (finite) represents the whole just as the seed contains
the whole (infinite).
There are many shanti mantra or invocation verses in Upanishads. These two are the commonly
practiced ones along with two more shanti mantra Saha Navavatu and Sarve Bhavantu which are given
at the beginning and the end of this book. Saha Navavatu and Sarve Bhavantu are part of all the books
from Sangeet Bharati.

सामान्य ज्ञानम|् General Knowledge
Page 29
Page 30
ह िंदु मासा ः│Hindu Months
मासाःMonths Gregorian Months ऋतु Seasons उत्सवाः Festivals
चैत्रः Chaitra March/April वसतिं ः Vasanta Vasanta Panchami (Saraswati pooja), Yugadi (Hindu
April/May new year), Holi, Rama Navami, Hanuman Jayanti.
वैशाखः Vaishākha (Spring)
ज्येष्ठः Jyēshṭha May/June ग्रीष्मः Grīshma Vata Poornima, Rath Yatra, Guru Poornima.
आषाढः Āshāḍha June/July (Summer)
श्रावणः Shrāvaṇa July/August वषाा Varsha Raksha Bandhan, Krishna Janmashtami, Ganesh
Chaturthi, Nuakhai, Onam, Gurujonar Tithi,
भाद्रपदः Bhādrapada August/September (Monsoon/Rainy) Mahalaya Amawaasya.
आश्वयुजः Āshwayuja September/October शरत् Sharat Navaratri, Vijayadashami, Sharad Poornima, Bihu,
Deepavali, Dhanatrayodashi, Kartik Poornima.
काहताकः Kārtika October/November (Autumn)
मार्ाशीषाः Mārgashīrsha November/December ेमिंतः Hēmanta Margashira Mahotsawam: Music season with several
Carnatic classical music and dance concerts.
पुष्यः Pushya December/January (Pre-winter/Cool)
माघः Māgha January/February हशहशरः Shishira Sankranti, Shivaratri, Shigmo, Tamil New Year.
फाल्र्ुनः Phālguna February/March Winter (Dewy Season)
1. On Yugadi day, everyone should take oil bath and eat the mix of Neem and Jaggery.
2. Saturdays called Shravana-Shanivar are auspicious in the month of Shravana. Students go house to house collecting alms.
3. Mondays in the month of Kartika are called Kartika-Somavar. In this month, oil lamps are lit on either side of the front door.
Hindus worship maa-shakti with sesame lamps. Fasting on Mondays in the Shravan month is considered more auspicious.

वासरा:|Days of the Week
सोमवासरः Sōmavāsaraha Monday Day of Moon. Dedicated to Shiva and we should visit Shiva mandir and chant “Om
namah Shivaya” continuously.
(इदिं ु वासरः Induvāsaraha)
मर्िं लवासरः Mangalavāsaraha Tuesday Day of Mars, Hanuman pooja. Also, Bhagawan Ganesha, Durga, Kali are
(Bhaumavāsaraha) worshipped.
बुधवासरः Budhavāsaraha Wednesday Day of Mercury. Bhagawan Vitthal, an incarnation of Shri. Krishna is worshipped.
(Saumyavāsaraha)
र्रुु वासरः Guruvāsaraha Thursday Day of Jupiter. Bhagawan Vishnu and his incarnations are worshipped.
(Bruhaspativāsaraha)
शक्र
ु वासरः Shukravāsaraha Friday Day of Venus. Dedicated to Goddess Mahalakshmi, Durga or simply Shakti
(Brighuvāsaraha) devatas. Sweets are distributed on this day.
शहनवासरः Shanivāsaraha Saturday Day of Saturn. Bhagawan Shrinivasa, Hanuman, Shani Devata are worshipped. We
(Stiravāsaraha) should worship navagrahas which includes Shani. The Peepal tree is also
worshipped and a thread is tied to the bark.
रहववासरः Ravivāsaraha Sunday Day of Sun. Bhagawan Surya or Suryanarayana is worshipped.
(Ādityavāsaraha, Bhānuvāsaraha)
Each day of a week is dedicated to a Devata. Each day in a week has a specialty; apart from the special Vratas and Upvaas, fasting
is also observed on that day of a week by the followers of a Bhagawan. Food is only eaten after evening prayer.
Hindu calendar is an ancient calendar system. It was developed in ancient times by various scholars on the Indian subcontinent. The earliest
mentions of Hindu time reckoning are found in the Vedas, a body of sacred texts of Hinduism, some of which date back to 1200 BCE.
Hindu tradition marks large spaces of time by a series of Yugas (roughly translated as “epoch” or “era” that fall in four-era cycles. The complete
cycle consists of the Satya Yuga, the Treta Yuga, the Dwapara Yuga and the Kali Yuga. By the Hindu calendar, our present time is the Kali Yuga,
which began in the year corresponding to the Gregorian year 3102 BCE, when the Kurukshetra war has ended. Therefore, the year labeled
2020 CE by the Gregorian calendar is known as the year 5122 in the Hindu calendar.
In the Western Gregorian calendar, one can quickly notice that the year is dated differently than the Hindu calendar. Christians, for example,
all mark the birth of Jesus Christ as year zero, and any year before that is denoted as BCE (before Common Era), while the years following are
denoted CE. The year 2020 in the Gregorian calendar is therefore 2,020 years after the assumed date of Jesus’ birth.

तित िः|Days of the Month
Day 1 प्रहतपद / प्रथमा Pratipada (Prathama)
Day 2 हितीया Dwitīyā
Day 3 ततृ ीया Trutīyā Akshaya Tritiya: Shukla paksha - Vaishakha masa. Women buy gold on this
day.
Day 4 चतथ
ु ी Chaturthī Ganesh Chaturti: Shukla Paksha – Bhadrapada masa.
Karwa Chaut: Krushna paksha - Kartika masa (month).
Day 5 पच िं मी Panchamī
Day 6 षष्ठी Shashṭhī
Day 7 सप्तमी Saptamī
Day 8 अष्टमी Ashṭamī Krishna Janmashtami (birthday): Krushna paksha - Kartika masa.
Day 9 नवमी Navamī Rama Navami: Shukla paksha – Chaitra masa.
Day 10 दशमी Dashamī
Day 11 एकादशी Ēkādashī Vaikunta Ekadashi: Krushna paksha - Margashira masa.
Day 12 िादशी Dwādashī
Day 13 त्रयोदशी Trayōdashī Pradosha, a bimonthly occasion on 13th of every fortnight to worship Shiva*.
Day 14 चतुदाशी Chaturdashī Maha Shivaratri: Krushna paksha - Magha masa. Deepavali in Kartika.
Day 15 पौणामी/अमावस्याPaurṇamī/Amāvasyā Guru Purnima on Paurnami day of Ashada masa.
In Vedic timekeeping, a tithi is a lunar day or the time it takes for the longitudinal angle between the Moon and the Sun to increase by
12°. Each lunar month is divided into 30 lunar days or two fortnights. The fortnight or a lunar phase in a month is called paksha, meaning
“side”. A paksha is a 15-day period on either side of a full moon day (Paurnami). If the days are leading to full moon day (waxing half of
Moon), the 15th day in that “bright” fortnight is called Paurnami. And fortnight is called Shukla paksha. The next fortnight which begins
on the full moon day (Paurnami) and culminating on the new moon day (Amavasya) is called Krushna Paksha. Krushna in Sanskrit
means “dark”. This “dark” fortnight that features a waning moon is considered inauspicious, as the moon loses light during this period.
As 12 lunar months amount to only 354.367 days, a leap month (an intercalary month) called adhika-maasa is added about every three
years. This synchronizes the calendar of a sidereal year of 365.256 days, which is the time Earth takes to orbit the Sun.
*Pradosha Pooja: The auspicious 3-hour period, 1.5 hours before and after the sunset is one of the optimum times to worship Bhagawan
Shiva by wearing Rudraksha and Vibhuti. And boys and men wearing only eka-vastra covering waist and below.

सम्वत्सरहः│Samvatsaras
Samvatsara is a Sanskrit term for a “year” in Vedic literature such as the Rugveda. A year starting
from the month of Chaitra to Phalguna is called one samvatsara. There are sixty samvatsaras.
These are not numbered but each has been given a name. Once all 60 samvatsaras are over, the
cycle starts over again.
Read from left to right. Read in the format “<<samvatsara name>> naama samvatsara”. E.g.,
Prajapati naama samvatsara.
प्रभव Prabhava ववभव Vibhava शक्ु ल Shukla प्रमोदूत Pramōdūta

प्रजापवत Prajāpati आंविरस Āngīrasa श्रीमुख Shrīmukha भाव Bhāva
युवा Yuva धाता Dhātā ईश्वर Īshwara बहुधान्य Bahudhānya
प्रमाथी Pramāthi ववक्रम Vikrama वृषप्रजा Vrushaprajā वित्रभानु Chitrabhānu
सुभानु Subhānu तारण Tāraṇa पावथिव Pārthiwa व्यय Vyaya
सविजीत Sarwajīt सविधारी Sarwadhāri ववरोधी Virōdhi ववकृवत Vikruti
खर Khara नंदन Nandana ववजय Vijaya जय Jaya
मन्मथ Manmatha दुमिखु Durmukha हेववलंवब Hēvilambi ववलंबी Vilambi
ववकारी Vikāri शाविरी Shārwari प्लव Plawa शुभकृत Shubhakruta
शोभकृत Shōbhakruta क्रोधी Krōdhi ववश्वावसु Vishwāvasu पराभव Parābhava
प््विं Plawanga कीलक Kīlaka सौम्य Saumya साधारण Sādhāraṇa
ववरोधकृत Virōdhakruta पररधावी Paridhāwi प्रमादी Pramādi आनंद Ānanda
राक्षस Rākshasa नल Nala वपंिल Pingala कालयुक्त Kālayukta
वसद्धाथी Siddhārthi रौद्र Raudra दुमिवत Durmati दुदं ु भी Dundubhi
रूवधरोद्गारी Rudhirōdgāri रक्ताक्षी Raktākshi क्रोधन Krōdhana आक्षय Akshaya
The sixty Samvatsaras are divided into 3 groups of 20 Samvatsaras each. The first 20 from
Prabhava to Vyaya are assigned to Brahma. The next 20 from Sarwajit to Parabhava to Vishnu
and the last 20 to Shiva.
The current cycle of samvatsara started in 1987–1988 CE and will end in 2046-2047 CE. On the
year 2020, it was Sarvari Nama Samvatsara.
Akhanda Bharata (Undivided India)
India was once a vast geographical area called the Bharata Varsh (an Indian subcontinent)
and each kingdom was culturally connected.
This area was once so huge which was from today’s Afghanistan to Bangladesh. Hence these
countries have places of worship or places of importance to Indians in large and Hindus in
particular.

युि│Yugās
Yuga in Hinduism is epochs or eras of time within a four-age cycle starting from Satya Yuga.
Hindus believe that the universe is destined to pass through four great epochs, each of which is
a complete cycle of cosmic creation and destruction. The process of creation moves in cycles and
that each cycle has four great Yugas. And because the process of creation is cyclical and never-
ending, it begins to end and ends to begin. Hindus deals with numbers large enough to be
nearly impossible to imagine.
सत्य युि Satya Yuga Lasts 4800 years Bhagawan Vishnu incarnated in four forms in
this era - Matsya, Kurma, Varaha and Narsimha.
त्रेता युि Trētā Yuga Lasts 3600 years The great Ramayana happenned in this Yuga.
द्वापर यिु Dwāpara Yuga Lasts 2400 years The last Dwapara Yuga ended wih Mahabharata
on the day Bhagawan Krishna left the Earth
कवल युि Kali Yuga Lasts 1200 years This is the current era we are in.
If knowing a Yuga itself is mindboggling, think of other Hindu cosmology metrics of time
calculation like Mahayuga, Manwantara, Kalpa, Brahma. A Kalpa or eon is said to be comprised
of a thousand cycles of four yugas - each of a different quality. By one estimate, a single yuga
cycle (maha yuga) is said to be 4.32 million years, and a Kalpa is said to consist of 4.32 billion
years. This way Hindus long ago found the age of planet Earth as 4,600,000,000 years and the
time since the Big Bang is 13,799,000,000 years.
दशावतार|Dashāvatāra
Dashavatara refers to the ten avatars of Bhagawan Vishnu. He is said to descend in the form of
an avatar to restore the cosmic order. (Read from left to right)
मत््य Matsya कूमि Kūrma
वरह Varaha नरवसंह Narasimha
वामन Vāmana परशुराम Parashurāma
राम Rāma कृष्ण Krishṇa
बद्ध
ु Buddha कव्क Kalki

Hindu Scriptures (sacred texts):
Ramayana, Mahabharata, Bhagawad Gita (part of Mahabharata), Vedas, Upanishads, Smrutis,
Itihasa, Puranas etc.
Four Vedas:
Rug veda, Yajur veda, Sama veda and Atharvana veda.
Trimurtis (Trinities):
Brahma (the creator), Vishnu (the sustainer) and Shiva (the destroyer)
Sacred Rivers:
Ganga, Sindhu (majorly flows in today’s Pakistan), Yamuna, Godavari, Narmada, Saraswati,
Tapati, Kaveri, Krishna, Kapila.
Vehicles of Devatas and great personalities:

Brahma Hamsa, a Swan.
Vishnu Garuda, divine bird.
Shiva Nandi, the Bull.
Hanuman Camel
Ravana Airplane
Durga Tiger
Parvati Lion
Ganesha Mooshika, a demon in the form of a mouse.
Kartikeya Peacock
Indra Airawata, an Elephant.
Yama Buffalo
Shani Crow
Ayyappa Horse
Kubera Wild Boar, Mongoose
Ancient Hindu Universities

Takshila (in today’s Pakistan), Nalanda.
Sacred Mountains: Meru, Himalayas, Vindya etc.
Holy Places: Prayaga, Pataliputra, Indraprastha, Somanatha, Ayodhya, Mathura, Kashi,

Kanchi etc including those in Nepal (Pashupatinatha).
Four Ashrams (each spanning 25 years)

Brahmacharya, Gruhasta, Sanyasa and Vanaprasta.
Ashta Lakshmis (Eight Lakshmis)

Adi Lakshmi, Dhana Lakshmi, Dhanya Lakshmi, Gaja Lakshmi, Santana Lakshmi, Dhairya
Lakshmi, Vijaya Lakshmi and Vidya Lakshmi.
Hindus don’t believe in the concept of one book or one prophet.

They have numerous texts to refer to which are compiled from time
unknown. They worship numerous Gods in numerous forms.

Weapons of Gods and Goddesses
Shiva - Trishul (The trident) Hanuman - Gada (The mace)

Ganesha - Ankusha (The elephant goad) Indra - Vajra (The Thunderbolt)
Vishnu - Sudarshana Chakra (The disc) Parashurama - Parashu (The axe)
Nandaka (The sword) - Vijaya (The bow)
Ravana - Chandrahas (The sword)
Zodiac signs: Meena, Mesha, Vrushabha, Mithuna, Karkata, Simha, Kanya, Tula, Vruschika, Dhanu,
Makara and Kumbha.
Zodiac signs are defined as the Sun traverses during different parts of the year as seen from Earth. The
twelve Zodiac names are also the names of months in the solar calendar called solar months.
Nakshatras (Will be added in the next revision of this book)
Ancient Hindu poets and their works (add year/age also)

Valmiki – Ramayana
Vyasa – Mahabharata (including Bhagawad Gita)
Kalidasa – Meghadoota, Raghuvamsha, Malavikagnimitra, Abhijnana Shakuntala.
Chanakya – artha shastra
Shudraka – Mruchakatika
Bharata – Natyashastra
Panini – Sanskrutam grammar
Sarangadeva - Sangeeta Ratnakara
Patanjali – Yogasutra
Vatsyayana - Kamasutra
10 Directions (dasha dishayen)

उत्तर (Uttar) - North
पूर्व (Purva) - East
पश्चिम (Pashchim) - West
दश्चिण (Dakshin) - South
ईशान (Ishanya) - North-East
अश्चननय – Agneya - South-East
नैऋत्य – Nairutya - South-West
र्ायुव्य – Vayavya - North-West
ऊर्धर्व - Urdhwa/ Akash - Skywards
अधरस्त - Adharastha/ Patal – Downwards.
Share ideas that can be made into this General Knowledge
Section by emailing to sangeetbharatimusic@gmail.com.
If selected, the information you share will be added in the next
version of this book.

Measurements
1. What is it called which we celebrate once a year? Varshikotsava or Anniversary.
2. What is it called which is celebrated after 10 years? Dashavarshikotsav or Decade.
3. What is it called which is celebrated after 25 years? Silver Jubilee.
4. What is it called which is celebrated after 50 years? Suvarna Mahotsava or Golden
Jubilee.
5. What is it called which is celebrated after 60 years? Shashtyabdi or Diamond Jubilee.
6. What is it called which is celebrated after 75 years? Platinum Jubilee.
7. What is it called which is celebrated after 100 years? Centenary.
Numbers in ascending
Ekam One 1
Dasham Ten 10
Shatam Hundred 100
Sahasram Thousand 1000
Dasha-sahasram Ten Thousand 10,000
Laksha Hundred Thousand 100,000
Dasha-laksha One Million 1,000,000
Koti Ten Million 10,000,000
Dasha-koti Hunderd Million 100,000,000
Abja (Shata-koti)
Kharva
Nikharva
Mahapadma
Shankhu
Jaladhi
Antya
Madhya
Parardha

Time measurement
60 seconds is 1 minute.
60 minutes is 1 hour.
24 hours is 1 day.
7 days is 1 week.
30 or 31 days 1 month (28 or 29 too in February).
12 months is 1 year (365 days).
Counts
1. 12 items make one dozen.
2. 12 dozen make one Gross (144).

Numbers Fun
One to Twelve
1. One moon to Earth (Indu, Chandra etc are his names).
2. Two eyes we have (Netra or Akshi they are called).
3. Three agnis (divyagnis): Fire, Lightning and Sun.
4. Four Vedas: Rug, Yajur, Sama and Atharvana.
5. Five banas (arrows) of Manmatha.
6. Six rutus (seasons): Vasanta, Grīshma, Varsha, Sharad, Hēmanta and Shishira.
7. Seven rishis (saptarishi - Agastya, Atri, Bharadwaja, Gautama, Jamadagni, Vashistha
and Vishvāmitra.
8. Eight vasus (eight elemental gods): Dharā (Earth), Agni (Fire), Anila (Wind), Āpa
(Water), Pratyūsha (Sun), Prabhāsa (Sky/Ether), Sōma (Moon) and Dhruva (motionless
polestar).
9. Nine brahmas.
10. Ten directions: South, North, East, West, South-East, South-West, North-East, North-
West, ākāsh (sky) and pātāḷ (underground).
11. Eleven rudras (Shiva): Kapāli, Pingaḷa, Bheema, Virūpāksha, Vilōhit, Shastra, Ajapāda,
Ahirbudhnya, Shambhu, Chanda and Bhava.
12. Twelve Adityas: Yama, Aryaman, Indra, Ravi, Varuṇa, Dhātru, Bhaga, Sāvitri, Sūrya or
Arka, Amsha, Mitra and Daksha.
Important Threes
1. Tri-moorthy: Brahma, Vishnu and Maheshwara.
2. Trinities in Carnatic music: Shri Tyagaraja, Shri Shyama shastri and Shri Muttuswamy
Dikshitar.
3. Bhuvanatrayam: Bhoolokam, Patalalokam and Swargalokam.
Important Fours
1. Upaya-chatushta (defence strategies) - Sama, Dana, Bheda and Danda.
2. Chaturveda (four vedas) - Rugveda, Yajurveda, Samaveda and Atharvanaveda.
Important Fives
1. Panchabhoota (five elements): Earth, Water, Fire, Air and Space.
2. Panchamrutam – Cow milk, Yogurt, Ghee, Honey and Sugar.

3. Panchendriya or Gnanendriya: Ghrana (nose), Rasa (tongue), Chakshu (eye), Twak
(skin) and Shrotra (ear).
Important Sixes
1. Shadvairies (Six enemies): Kaama, Krodha, Lobha, Moha, Mada and Matsara.
Important Sevens
1. Seven colors (saptavarṇa) – Violet, Indigo, Blue, Green, Yellow, Orange and Red.
2. Seven musical notes (saptaswara) – Sa, Ri, Ga, Ma, Pa, Da, Ni, Sa.
3. Seven days in a week - Sōmawār, Mangaḷawār, Budhawār, Guruwār, Shukrawār,
Shaṇiwār and Bhānuwār.
4. Seven stars (saptarishi maṇḍal) – Refer above.
5. Seven continents: Asia, Africa, North America, South America, Antarctic, Europe and
Australia (Jambuu Dweepa (Asia); Plaksha Dweepa; Saalmalii Dweepa; Kusa Dweepa;
Krouncha Dweepa (America); Saaka Dweepa and Pushkara Dweepa).
6. Seven holy piligrimage places (sapta puri) – Ayodhya, Mathura, Haridwar, Kashi or
Varanasi, Kanchi, Avantika or Ujjain and Dwaraka.
7. Seven hills (saptagiri) – Seven hills of Tirupati where is Bhagawan Venkatesha.
8. Seven Khandas in Ramayana: Balakanda, Ayodhyakanda, Aranykanda, Kishkindakanda,
Sundarakanda, Yuddhakanda and Uttarakanda.
9. Saptagotra Pravara: Kashyapa, Bharadvaja, Gautama, Angirasa, Jamadagni, Vsishtha
and Vishvamitra.
10. Sapta Chiranjivi: Vyasa, Hanuman, Parashurama, Vibhishana, Ashwatthama, Mahabali
and Krupa.
11. Sapta Matrukas: Brahmaani, Vaishnaviya, Maheshwari, Indrani, Kaumari, Varahi and
Chamunda.
12. Seven doors to Vaikunta.
13. Seven colors of Indra’s bow.
14. Seven body chakras (through which flows the Kundalini energy): Muladhara (at
perineum, a space between anal outlet and the genital), Swadhisthana (Just above
genital), Manipuraka (just below the navel), Anahata (just beneath where the rib cage
meets), Vishuddhi (at the pit of the throad), Ajna (between eyebrows) and Sahasrara
(top of the head, a soft spot in a newborn child).
Ref: https://www.wordzz.com/significance-7-hinduism/ and https://tamilandvedas.com/tag/seven-in-vedas/

भजन|Bhajans
Page 43
Page 44
गणेश पंचरत्नम│
् Gaṇēsha Pancharatnam
Composer: Jagadguru Shrī Ādi Shankarāchārya (788CE - 820CE)
मदु ा करात्त मोदकं सदा विमुवि साधकम्

कलाधराितंसकं विलावसलोकरक्षकम् ।
अनायकै कनायकं विनावशतेभदैत्यकम्
नताशुभाशुनाशकं नमावम तं विनायकम् ॥१॥
mudā karātta mōdakam sadā vimukti sādhakam
kalādharāwatamsakam vilāsi-lōka rakshakam |
anāyakaika nāyakam vināshitēbha daityakam
natāshubhāshu nāshakam namāmi tam vināyakam ||1||
I salute that remover of obstacles, who has the modakas in his hand, who always bestows
salvation, who wears a part of moon on his head, who protects this world which is varied,
who is the leader of those who cannot be lead, who is the cause of destruction of asuras, and
who destroys all things which are not good.
नतेतरावतभीकरं निोवदताकक भास्िरम्

नमत्सरु ाररवनर्करं नतावधकापदुद्धरम् ।
सुरेश्वरं वनधीश्वरं गर्ेश्वरं गणेश्वरम्
महेश्वरं तमाश्रये परात्परं वनरंतरम् ॥२॥
natētarāti bhīkaram navōditārka bhāswaram
namatsurāri nirjaram natādhikāpaduddharam |
surēshwaram nidhīshwaram gajēshwaram gaṇēshwaram
mahēshwaram tamāshrayē parātparam nirantaram ||2||
I bow before that great Bhagawan permanently, who creates fear in the enemies of his
devotees, who sparkles like the just risen sun, who is saluted by the devatas and asuras, who
destroys obstacles of his devotees, who is the devata of all devas, who is the devata of all
wealth, who is the devata of all elephants, and who is the leader of the army of Bhagawan
Shiva.
Painting of Shri Adi Shankara and his disciples

by King Ravi Varma in the year 1904.

समस्तलोकशक ं रं वनरस्तदैत्यकुंर्रम्
दरेतरोदरं िरं िरेभिक्त्रमक्षरम् ।
कृपाकरं क्षमाकरं मुदाकरं यशस्करम्
मनस्करं नमस्कृतां नमस्करोवम भास्िरम् ॥३॥
samasta lōka shankaram nirasta daitya kunjaram
darētarōdaram varam varēbha vaktramaksharam |
krupākaram kshamākaram mudākaram yashaskaram
manaskaram namaskrutām namaskarōmi bhāswaram ||3||
I bow to that Ganapati who shines like the sun, who bestows peace to all the worlds, who
removed the Gajamukhasura from this world, who has a very big paunch, who has an
elephant-face which blesses, and who is the one who shows kindness, who is tolerant, who is
full of blessing, and who showers great fame to those who salute him.
अवकंचनावतकमार्कनं वचरंतनोविभार्नम्
पुराररपूिकनंदनं सुराररगिकचिकणम् ।
प्रपचं नाशभीषणं धनर् ं यावदभषू णम्
कपोलदानिारणं भर्े परु ाणिारणम् ॥४॥
akinchanārti mārjanam chirantanōkti bhājanam
purāri pūrva nandanam surāri garva charvaṇam |
prapancha nāsha bhīshaṇam dhananjayādi bhūshaṇam
kapōla dānavāraṇam bhajē purāṇa vāraṇam ||4||
I salute the very ancient elephant-bhagawan who destroys the wants of the have-nots, who
has been worshipped since ancient times, who is the eldest son of the bhagawan who
destroyed cities, who eats away the pride of the enemies of the devatas, who is awesome at
the time of final deluge, who wears serpents like Dhananjaya as ornaments, and who is fierce
like the elephant in rut.
वनतातं कांतदतं कांवतमतं कांतकात्मर्म्

अवचंत्यरूपमंतहीनमंतरायकृं तनम् ।
हृदतृं रे वनरंतरं िसंतमेि योवगनाम्
तमेकदतं मेि तं विवचंतयावम संततम् ॥५॥
nitānta-kānta-danta-kānti-manta-kānta-kātmajam
achintya-rūpamantahīnam-antarāya-kruntanam |
hrudantarē nirantaram vasantamēva yōginām
tamēkadantamēva tam vichintayāmi santatam ||5||
I always meditate only on that bhagawan with a single tusk, who is ever lustrous tusk is very
pretty, who is the son of the bhagawan who killed the devata of death, who has a form
beyond one’s imagination, who is endless, who tears asunder all obstacles, and who dwells
forever in the heart of yogis like the season of spring.

महागणेशपंचरत्नमादरेण योऽन्िहम्
प्रर्ल्पवत प्रभातके हृवद स्मरन् गणेश्वरम् ।
अरोगतामदोषतां सुसावहतीं सुपुरताम्
समावहतायुरष्टभूवतमभ्युपैवत सोऽवचरात् ॥फलश्रुवत॥
mahāgaṇēsha pancharatnamādarēṇa yōnwaham
prajalpati prabhātakē hrudi smaran gaṇēshwaram |
arōgatāmadōshatām susāhitīm suputratām
samāhitāyurashṭabhūtimabhyupaiti sōchirāt ||phalashruti||
He, who remembers with respect every morning, these five gems of the great Bhagawan
Ganapati, and who meditates in his heart the leader of ganas, will soon be blessed with a
healthy life, free of all problems, endowed with great peace, great sons, longevity and
spiritual and physical wealth.
Reading Tips 1: Sanskrit ‘व’ sound doesn’t have an exact

English equivalent. It sounds neither ‘v’ nor ‘w’ but in
between. Hence, ‘v’ and ‘w’ are used interchangeably in
this book based on their everyday English writing of Indic
words with ‘व’ sound. English readers shouldn’t attempt to
pronounce ‘v’ and ‘w’ distinctly and separately as in
western languages; rather use the Sanskrit ‘व’ sound in both
cases.
Reading Tips 2: Long words in transliteration are split by

hyphens (mostly at sandhi) for easy articulation. These
should be read as one word.
Adi Shankaracharya is known to have reestablished the Sanatha Dharma during onslaught by the other
religions and faiths like Islam. He is known to have reestablished the faith in Vedas. His four disciples
were Surshwarar, Hasthamalakar, Padmapada and Totakacharya.
As the name suggests, it is the song of pancha, or five stanzas considered five ratna or gems. The sixth
stanza called “phalashruti” describes the benefits of chanting Ganesha Pancharatnam.

जय गणेश जय गणेश│Jaya Gaṇēsha Jaya Gaṇēsha
जय गणेश जय गणेश
जय गणेश पाहिमाम् ।
जय गणेश जय गणेश
जय गणेश रक्षमाम् ॥१॥
jaya gaṇēsha jaya gaṇēsha
jaya gaṇēsha pāhimām |
jaya gaṇēsha jaya gaṇēsha
jaya gaṇēsha rakshamām ||1||
Victory to Bhagawan Ganesha, the one who removes all obstacles. Victory to Bhagawan
Ganesha, the one who protects me.
श्री गणेश श्री गणेश

श्री गणेश पाहिमाम् ।
श्री गणेश श्री गणेश
श्री गणेश रक्षमाम् ॥२॥
shrī gaṇēsha shrī gaṇēsha
shrī gaṇēsha pāhimām |
shrī gaṇēsha shrī gaṇēsha
shrī gaṇēsha rakshamām ||2||
Bhagawan Shri Ganesha, please remove all my obstacles. Bhagawan Shri Ganesha, please
protect me.
Bhajan is a devotional song with religious themes or spiritual

ideas, in any of the languages from the Indian subcontinent. The
term bhajanam (भजनम्) means ‘reverence’ and originates from the
root word bhaj (भजति), means to ‘revere’, as in “bhaja govindam”.
Bhajan is a group event with one or more lead singers

accompanied by music. There may be a percussion
accompaniment such as tabla, a dholak, tamborine or handheld
small cymbals (kartals) to maintain the beat, rhythm.
This shloka “Jaya Ganesha Jaya Ganesha” is sung or played as a Ugabhoga (starting piece) for Ganesha
Pancharatnam. This also can be played between the stanzas of Ganesha Pancharatnam.

rachan¡: jaya ga³£s¦a jaya ga³£s¦a rachan¡k¡ra: jagadguru s¦r§ ¡di s¦ankara (788 - 820)
r¡ga: hamsadhvani (29 th m£©akarta dh§ra s¦ankar¡bhara³am janya)
t¡©a: chaturas¦ra j¡ti £kam (tis¦ra gati) bh¡s¦¡: sanskrit
¡rµha³am: s r2 g3 p n3 s× avarµha³am: s× n3 p g3 r2 s
|| r g g g , g g g g g , g ||
|| ja ya ga ³£ . s¦a ja ya ga ³£ . s¦a ||
|| g r g r , nÖ r , r g , , ||
|| ja ya ga ³£ . s¦a p¡ . hi m¡ . m ||
|| nÖ r r r , r r r r r , r ||
|| ja ya ga ³£ . s¦a ja ya ga ³£ . s¦a ||
|| nÖ , r g , r nÖ , r s , , ||
|| ja ya ga ³£ . s¦a ra . ks¦a m¡ . m ||
|| g g g p , p p p p p , p ||
|| s¦r§ . ga ³£ . s¦a s¦r§ . ga ³£ . s¦a ||
|| g g g p , p n , s× n , , ||
|| s¦r§ . ga ³£ . s¦a p¡ . hi m¡ . m ||
|| s× , s× n , p g , p g , r ||
|| s¦r§ . ga ³£ . s¦a s¦r§ . ga ³£ . s¦a ||
|| nÖ , r g , r nÖ , r s , , ||
|| s¦r§ . ga ³£ . s¦a ra . ks¦a m¡ . m ||
Historical roots of Bhajans: Bhajans and Keertans (not the Carnatic genre type called Keertanams or
Devaranamas) have roots in the ancient metric and musical traditions of the Vedic times, particularly the Samaveda.
The Samaveda samhita is not meant to be read as a text, it is like a musical score sheet that must be heard.
The Vedas and Upanishads celebrate naada-brahman, where certain sounds are considered elemental, triggering
emotional feelings without necessarily having a literal meaning, and this is deemed sacred, the liminal experience of
the primeval ultimate reality and supreme truth. This supreme truth is considered as full of bliss and rasa (emotional
taste) in the Hindu thought, and melodic sound considered a part of human spiritual experience. Devotional music
genres such as Bhajan are part of a tradition that emerged from these roots.
Bhajan versus Keertan: A Bhajan is closely related to Kirtan, with both sharing common aims, subjects, musical
themes and being devotional performance arts. A Bhajan is more free in form performed by a single singer with or
without one and more musical instruments. Kirtan, in contrast, differs in being a more structured team performance
which includes two or more musical instruments with roots in the prosody principles of the Vedic era.
Many Kirtans are structured for more audience participation, where the singer calls a spiritual chant, a hymn, a
mantra or a theme, the audience then responds by repeating the chant or by chanting back a reply of their shared
beliefs. A Bhajan, in contrast, is either experienced in silence or a "sing-along".

गणेशस्तवम│
् Gaṇēsha Stawam
Composer: Gārga rishi in upāsanakhānda of Gaṇēsha Purāṇa
अजं निनविकल्पं निराकारमेकम्

निरािंदमािदं मद्वैतपूणिम् ।
परं निगिणग ं निनविशेषं निरीहम्
परब्रह्मरूपं गणेशं भजेम ॥१॥
ajam nirwikalpam nirākāramēkam
nirānanda-mānandam-adwaita-pūrṇam |
param nirguṇam nirwishēsham nirīham
parabrahma-rūpam gaṇēsham bhajēma ||1||
Let us worship Bhagawan Ganesha, the one who is unborn, beyond imagination, without
definite form, beyond happiness, the absolute happiness, the one and only one, the best
among the best, without material qualities, easily obtainable, desireless and the form of the
Supreme.
गणग ातीतमािं निदािंदरूपम्

निदाभासकं सविगं ज्ञािगम्यम् ।
मगनिध्येयमाकाशरूपं परेशम्
परब्रह्मरूपं गणेशं भजेम ॥२॥
guṇātītamānam chidānandarūpam
chidābhāsakam sarwagam jñānagamyam |
munidhyēya-mākāsha-rūpam parēsham
Let us worship Bhagawan Ganesha, the one who is transcendental to the material modes of
nature, the form of supreme happiness, one who can be experienced through the mind, the
all-pervading, one who can be approached through knowledge, meditated by sages, the form
of the sky, the best of all and the form of the Supreme.
जगत्कारणं कारणज्ञािरूपम्
सगरानदं सगखानदं गगणेशं गणेशम् ।
जगद््यानपिं नवश्ववंद्यं सगरेशम्
परब्रह्मरूपं गणेशं भजेम ॥३॥
jagatkāraṇam kāraṇa-jñānarūpam
surādim sukhādim guṇēsham gaṇēsham |
jagadwyāpinam vishwawandyam surēsham
Let us worship Bhagawan Ganesha, the one who is the cause for the existence of the universe
and the knowledge, premier of the devatas, primal happiness, bhagawan of qualities,
bhagawan of devata group, one who pervades through the universe, worshipped by the
universe and the one who symbolizes the Supreme.
रजोयोगतो ब्रह्मरूपं श्रगनतज्ञम्
सदा कायिसक्तं हृदाऽनिंत्यरूपम् ।
जगत्कारणं सविनवद्यानिदािम्
परब्रह्मरूपं गणेशं ितााः स्माः ॥४॥
rajō yōgatō brahma rūpam shrutijñam
sadā kāryasaktam hrudhāchintya rūpam |
jagat kāraṇam sarwa vidyā nidānam
parabrahma rūpam gaṇēsham natāh smaha ||4||
Let us bow down to Bhagawan Ganesha, the one who is beyond passion, the form of the
creator, knower of the Vedas, always with the actions, the form that is inconceivable by
heart, cause for the existence of the universe, responsible for all knowledge and the one who
symbolizes the Supreme.
सदा सत्ययोग्यं मगदा क्रीडमािम्

सगरारीन्हरंतं जगत्पालयंतम् ।
अिेकावतारं निजाज्ञािहारम्
सदा नवश्वरूपं गणेशं िमामाः ॥५॥
sadā satya yōgyam mudā krīḍamānam
surārīn harantam jagat pālayantam |
anēkāwatāram nijājñāna hāram
sadā vishwa rūpam gaṇēsham namāmaha ||5||
Let us salute Bhagawan Ganesha, the one who is the manifestation of the truth, blissful,
appeased by the activities of people, one who is victorious over demons, governs the universe,
who takes many incarnations, carries the supreme knowledge and the form of vishwarupa.
तमोयोनगिं रुद्ररूपं नििेिम्

जगद्धारकं तारकं ज्ञािहेतमग ् ।
अिेकागमैाः स्वं जिं बोधयतं म्
सदा सविरूपं गणेशं िमामाः ॥६॥
tamō yōginam rudra rūpam trinētram
jagad-dhārakam tārakam jñāna hētum |
anēk-āgamaih swam janam bōdhayantam
sadā sarwa rūpam gaṇēsham namāmaha ||6||
Let us salute Bhagawan Ganesha, controller of tamas, the form of destruction, one who has
three eyes, destructor of the universe, the carrier across the bonds of life, the cause of
knowledge, preaches to many people who seek him and the form of everything (Shiva).
You can send interesting facts on this song or on bhajans in a

small paragraph to the email sangeetbharatimusic@gmail.com
That info will appear in this place in its next version.

तमस्तोमहारं जिाज्ञािहारम्
ियीवेदसारं परब्रह्मसारम् ।
मगनिज्ञािकारं नवदूरे नवकारम्
सदा ब्रह्मरूपं गणेशं िमामाः ॥७॥
tamas-tōma hāram janā jñāna hāram
trayī vēda sāram para brahma sāram |
muni jñāna kāram vidūrē vikāram
sadā brahma rūpam gaṇēsham namāmaha ||7||
Let us salute Bhagawan Ganesha, the one who removes tamas qualities, removes ignorance
of people, the essence of the three Vedas, the essence of the Supreme, cause of knowledge in
the sages, looks misshaped from distant and always the form of the Supreme.
निजैरोषधीस्तपियतं ं कराद्यैाः
सरग ौघान्कलानभाः सध ग ास्रानवणीनभाः ।
नदिेशाशं स
ग तं ापहारं नद्वजेशम्
शशांकस्वरूपं गणेशं िमामाः ॥८॥
nijai-rōshadhi-starpayantam karādyaihi
suraughān kalābhih sudhā srāwiṇībhihi |
dinēshāmshu santāpahāram dwijēsham
shashānka swarūpam gaṇēsham namāmaha ||8||
Let us salute Bhagawan Ganesha, the one who makes the plants happy by his rays, one who
makes devatas happy by the tarpana of streams of nectar, one who cools down the heat of the
Sun, the best of the brahmanas and the one who is the form of the Moon.
प्रकाशस्वरूपं िमो वायगरूपम्

नवकारानदहेतगं कलाधाररूपम् ।
अिेकनक्रयािेकशनक्तस्वरूपम्
सदा शनक्तरूपं गणेशं िमामाः ॥९॥
prakāsha swarūpam namō vāyu rūpam
vikārādi hētum kalādhāra rūpam |
anēka kriyā-nēka shakti swarūpam
sadā shakti rūpam gaṇēsham namāmaha ||9||
Let us salute Bhagawan Ganesha, the one who is the form of light, the form of the sky, the
form of wind, the cause for changes, one who supports the arts, cause for many activities, the
form of strength and the form of Shakti.
The purpose of this compilation is for anyone to sing bhajans and

not necessarily for those who know classical music. So, notating
these songs is not the intention of this book. If any, they were
given as they were compiled without explicit effort.

प्रधािस्वरूपं महत्तत्वरूपम्
धरािारररूपं नदगीशानदरूपम् ।
असत्सत्स्वरूपं जगद्धेतगरूपम्
सदा नवश्वरूपं गणेशं ितााः स्माः ॥१०॥
pradhāna swarūpam mahat-tatwa rūpam
dharā chāri rūpam digīshādi rūpam |
asat-sat-swarūpam jagad-dhētu rūpam
sadā vishwa rūpam gaṇēsham natāh smaha ||10||
Let us salute Bhagawan Ganesha, the one who is an important form of nature, the great form
of qualities, wanders over the earth, the form of devata of the directions, a form of the
existent and the non-existent, the cause for the universe and always the form of the universe.
त्वदीये मिाः स्थापयेदनं ियग्ग मे

जिो नवघ्िसघं ादपीडां लभेत ।
लसत्सयू िनबबं े नवशाले नस्थतोऽयम्
जिो ध्वांतपीडां कथं वा लभेत ॥११॥
twadīyē manah sthāpayēd-anghri yugmē
janō vighna sanghāda pīḍām labhēta |
lasat sūrya bimbē vishālē sthitōyam
janōdhwānta pīḍām katham wā labhēta ||11||
People who prostrate to your feet would be freed from obstacles. The one who is like the
shining Sun who is vast, when you are present, how would people be subjected to darkness?
वयं भ्रानमतााः सविथाऽज्ञाियोगात्

अलब्धास्तवानं िं बहून्वषिपगू ाि् ।
इदािीमवाप्तास्तवैव प्रसादात्
प्रपन्िान्सदा पानह नवश्वंभराद्य ॥१२॥
wayam bhrāmitāh sarwathā-jñāna yōgāt
alabdhā-stawānghrim bahūn warsha pūgān |
idhānīm-avāptā-stawaiwa prasādāt
prapannān-sadā pāhi vishwambharādya ||12||
We, who are illusioned, always linked with ignorance, we have bowed down to your feet. The
Supreme one, the one who has the manifestation of the universe, it is because of your grace
your feet are found, protect us.
एवं स्तगतो गणेशस्तग संतगष्टोऽभून्महामगिे ।

कृपया परयोपेतोऽनभधातमग गपिक्रमे ॥१३॥
ēwam stutō gaṇēshastu santushṭō-bhūnmahāmunē |
krupayā parayō-pētōbhidhātum-upachakramē ||13||
O Mahamuni (great sage)! Ganesha thus praised became satisfied. By his benevolence, I
begin to pray to him for obtaining supreme knowledge.

ल िंगाष्टकम│
् Lingāshṭakam
ब्रह्म मुरारर सुरार्चित र् िंगम्
र्िमि भार्सत शोर्भत र् गिं म् ।
जन्मज दुुःख र्ििाशक र् गिं म्
तत्प्रणमार्म सदार्शि र् गिं म् ॥१॥
brahma murāri surārchita lingam
nirmala bhāsita shōbhita lingam |
janmaja duhkha vināshaka lingam
tat-praṇamāmi sadāshiva lingam ||1||
I bow before that Sadashivalinga, which is adored by Brahma, Vishnu and other devatas,
which is adorned with bhasm (vibhooti or sacred ash) and which destroys the cycle of births
and deaths.
देि मुर्िरिरार्चित र् िंगम्

काम दहि करुणाकर र् िंगम् ।
रािण दर्ि र्ििाशि र् िंगम्
तत्प्रणमार्म सदार्शि र् गिं म् ॥२॥
dēva muni pravarārchita lingam
kāma dahana karuṇākara lingam |
rāvaṇa darpa vināshana lingam
I bow before that Sadashivalinga, the destroyer of Cupid, which the devas and the sages
worship, which is infinitely compassionate and which subdued the pride of Ravana.
सिि सगु ध
िं सु ेर्र्त र् गिं म्
बुर्िर्ििधिि कारण र् िंगम् ।
र्सि सुरासुर ििंर्दत र् िंगम्
तत्प्रणमार्म सदार्शि र् गिं म् ॥३॥
sarva sugandha sulēpita lingam
buddhi vivardhana kāraṇa lingam |
siddha surāsura vandita lingam
I bow before that Sadashivalinga, which is lavishly smeared with variegated perfumes and
scents, which elevates the power of thought and enkindles the light of discriminations and
before which the siddhas, the suras and the asuras prostrate.
“ashta” meaning eight in Sanskrit, ashtakams (ashTakams) are the

songs with eight stanzas. Ashtakams written in Sanskrit can be
traced back to Vedic literature.

किक महामर्ण भूर्ित र् गिं म्
फर्णर्र्त िेर्ित शोर्भत र् िंगम् ।
दक्षसुयज्ञ र्ििाशि र् िंगम्
तत्प्रणमार्म सदार्शि र् गिं म् ॥४॥
kanaka mahāmaṇi bhooshita lingam
phaṇipati vēshṭita shōbhita lingam |
daksha suyagjña vināshana lingam
I bow before that Sadashivalinga, the destroyer of Daksha’s yajna, which is decorated with
various ornaments, studded with different gems and rubies and which glows with the
garland of the serpent devata coiled around it.
कुिंकुम चिंदि ेर्र्त र् िंगम्

र्िंकज हार सुशोर्भत र् िंगम् ।
सर्िं चत र्ार् र्ििाशि र् गिं म्
तत्प्रणमार्म सदार्शि र् गिं म् ॥५॥
kunkuma chandana lēpita lingam
pankaja hāra sushōbhita lingam |
sanchita pāpa vināshana lingam
I bow before that Sadashivalinga, which is smeared with saffron and sandal paste, which is
adorned with lotus garlands, and which wipes out all accumulated sins.
देि गणार्चित सेर्ित र् िंगम्

भािैभिर्िर्भरेि च र् गिं म् ।
र्दिकर कोर्ि रभाकर र् गिं म्
तत्प्रणमार्म सदार्शि र् गिं म् ॥६॥
dēva gaṇārchita sēvita lingam
bhāvair-bhaktibhir-ēva cha lingam |
dinakara kōṭi prabhākara lingam
I bow before that Sadashivalinga, which is worshipped by the multitude of devatas with
genuine thoughts full of faith and devotion and whose splendor is like that of a million suns.
The number of stanzas in a song not always comply with the

stanzas referred to in the name of a song. For instance,
Bilwashtakam has a varying number of stanzas from 8 to 108 and
Ganesha Pancharatnam has 6 stanzas. In these cases, the last
stanza can be considered as “phalashruti”, separate from the song.

अिदळोर्रर िेर्ित र् िंगम्
सिि समुद्भि कारण र् िंगम् ।
अिदररद्र र्ििाशि र् िंगम्
तत्प्रणमार्म सदार्शि र् गिं म् ॥७॥
ashṭa daḷōpari vēshṭita lingam
sarva samudbhawa kāraṇa lingam |
ashṭa daridra vināshana lingam
I bow before that Sadashivalinga, destructor of all poverty and misery in its eight aspects,
which is the cause of all creation and which stands on the eight-petal lotus.
सरु गरुु सुरिर र्र्ू जत र् गिं म्

सरु िि र्ष्ु र् सदार्चित र् गिं म् ।
र्रात्प्र्रिं र्रमात्प्मक र् िंगम्
तत्प्रणमार्म सदार्शि र् गिं म् ॥८॥
suraguru suravara poojita lingam
suravana pushpa sadārchita lingam |
parātparam paramātmaka lingam
I bow before that Sadashivalinga, which is the transcendent being and the supreme self,
worshipped by all suras and their preceptor (Bruhaspati), with innumerable flowers from the
celestial gardens.
ल गिं ाष्टकलिदिं पुण्यिं यः पठे त् लिवसलनिधौ ।

लिव ोकिवाप्िोलत लिवेि सह िोदते ॥
lingāshṭakam-idam puṇyam yah paṭēt shiva sannīdhau |
shivalōka-mavāpnōti shivēna saha mōdatē ||
By singing Lingashtakam in Shiva sannidhi (in the worship place of Shiva), one will get
eternal mukti (ultimate liberation) and reaches the abode of Shiva.
We sing these songs for devotional intention without a restriction of tala (meter) and enjoy the moment
being with the divinity. But they are also set to a meter called chandas of a fixed number of matras
(beats) in each line by our sages and great composers.
Generally, the Sanskrit shlokas are of 4 padas (metric verses) of syllables. In Kannada poetry or Meera
bhajans in Rajasthani etc, the chandas concept remains the same but the stanzas are composed with a
fixed number of lines in a poem called padas. For example, tri-padi of Sarvajna which has stanzas of
three lines, shat-padi of Kumaravyasa, Raghavanka and Lakshmisha of six-line stanzas, ashta-padi (each
hymn is made of eight couplets) of Jayadeva in Sanskrit etc.

rachan¡: ling¡s¦¿akam rachan¡k¡ra: s¦r§ ¡di s¦ankar¡ch¡rya (788 - 820)
r¡ga: s¦ivaranjani (22 nd m£©akarta kharaharapriya janya and bh¡s¦¡nga r¡ga) t¡©a: ¡di
bh¡s¦¡: sanskrit ¡rµha³am: s r2 g2 p d2 s× avarµha³am: s× d2 p g2 r2 s
1. || s,rr g,gr g,gr g,rs | r,rs r,sdÖ | s,rg r,r, ||

|| brahma mur¡ri sur¡rchita lingam | nirmala bh¡sita | s¦µbhita lingam ||
|| s,rg p,pp p,dp g,r, | s,rg r,sdÖ | g,rs s,s, ||
|| janmaja duhkha vin¡s¦aka lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||
(If no swaras are given for a charanam, play the swaras from the previous charanam.)
2. || d£va munipra var¡rchita lingam | k¡ma dahana | karu³¡kara lingam ||
|| r¡va³a darpa vin¡s¦ana lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||
3. || p,pp d,ds× d1,d1d1 p,p, | p,pp d,ds× | d1,d1d1 p,p, ||

|| sarva sugandha sul£pita lingam | buddhivi vardhana | k¡ra³a lingam ||
|| g,pg p,d1p g,pg r,r, | s,rg r,sdÖ | g,rs s,s, ||
|| siddha sur¡sura vandita lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||

|| kanaka mah¡ma³i bhÀs¦ita lingam | pha³ipati v£s¦¿ita | s¦µbhita lingam ||
|| daks¦asu yagj²a vin¡s¦ana lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||
5. || kunkuma chandana l£pita lingam | pankaja h¡ra | sus¦µbhita lingam ||

|| sanchita p¡pa vin¡s¦ana lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||
6. || p,pp d,ds× d1,d1d1 p,p, | p,pp d,ds× | d1,d1d1 p,p, ||

|| d£va ga³¡rchita s£vita lingam | bh¡vair bhakti | bhir£vacha lingam ||
|| g,pg p,d1p g,pg r,r, | s,rg r,sdÖ | g,rs s,s, ||
|| dinakara kµ¿i prabh¡kara lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||

|| as¦¿a da©µpari v£s¦¿ita lingam | sarva samudbhava | k¡ra³a lingam ||
|| as¦¿a daridra vin¡s¦ana lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||
8. || suraguru suravara pÀjita lingam | suravana pus¦pa | sad¡rchita lingam ||

|| par¡tpa rampara m¡tmaka lingam | tatpra³a m¡mi | sad¡s¦iva lingam ||

बिल्वाष्टकम│
् Bilwāshṭakam
बिदळं बिगणु ाकारं बिणेिं च बियायध
ु म् ।
बिजन्म पापसंहारम् एकबिल्वं बिवापपणम् ॥१॥
tridaḷam triguṇākāram triṇētram cha triyāyudham |
trijanma pāpasamhāram ēka-bilwam shivārpaṇam ||1||
I offer one leaf of bilwa to Bhagawan Shiva, which has three leaves, which causes three
qualities - good virtue (satwa), passion (raja) and irascible (tamas), which are like the three
eyes of Shiva (sun, moon and fire), which is like the triad of weapons, and which destroys sins
committed in three births.
बििाखैैः बिल्वपिैश्च अबछिद्ैैः कोमलैैः िुभैैः ।

तवपूजां कररष्याबम एकबिल्वं बिवापपणम् ॥२॥
trishākhaih bilwapatraishcha acchidraih kōmalaih shubhaih |
tawapūjām karishyāmi ēka-bilwam shivārpaṇam ||2||
I offer one leaf of bilwa to Bhagawan Shiva, which has three shoots, which do not have holes,
which are good and pretty, which are soft and free of blemish leaves, it is complete in itself
and is like three branches.
कोबि कन्या महादानं बतलपवपत कोियैः ।

कांचनं िैलदानेन एकबिल्वं बिवापपणम् ॥३॥
kōṭi kanyā mahā-dānam tila-parvata kōṭayaha |
kānchanam shaila-dānēna ēka-bilwam shivārpaṇam ||3||
I offer one leaf of bilwa to Bhagawan Shiva, which is equal to giving millions of girls in
marriage, and donation of mountains of sesame seeds, and donation of lots of gold.
कािीक्षेि बनवासं च कालभैरव दिपनम् ।

प्रयागे माधवं दृष्ट्वा एकबिल्वं बिवापपणम् ॥४॥
kāshī-kshētra nivāsam cha kālabhairava darshanam |
prayāgē mādhavam drushṭwā ēka-bilwam shivārpaṇam ||4||
I offer one leaf of bilwa to Bhagawan Shiva, living in the holy city of Kashi, worshipping
Shiva in the form of Kala Bhairawa, and visiting the temple of Madhawa in Prayag.
इदं ु वारे व्रतं बथित्वा बनराहारो महेश्वर ।

नक्तं हौष्याबम देवेि एकबिल्वं बिवापपणम् ॥५॥
induvārē vratam sthitvā nirāhārō mahēshwara |
naktam haushyāmi dēvēsha ēka-bilwam shivārpaṇam ||5||
I offer one leaf of bilwa to Bhagawan Shiva, who bestows us with blessings when we do the
fasting on Monday.
In Ayurveda, Bilwa leaf is packed with many medicinal and

healing properties. The leaves are antibacterial and antifungal.

रामबलंग प्रबतष्ठा च वैवाबहक कृतं तधा ।
तिाकाबद च संतानं एकबिल्वं बिवापपणम् ॥६॥
rāmalinga pratishṭhā cha vaiwāhika krutam tadhā |
taṭākādi cha santānam ēka-bilwam shivārpaṇam ||6||
I offer one leaf of bilwa to Bhagawan Shiva, who has installed himself as Rama linga.
अखडं बिल्वपिं च आयुतं बिवपूजनम् ।

कृतं नाम सहस्रेण एकबिल्वं बिवापपणम् ॥७॥
akhanda bilwa-patram cha āyutam shiva-pūjanam |
krutam nāma sahasrēṇa ēka-bilwam shivārpaṇam ||7||
I offer one leaf of bilwa to Bhagawan Shiva, after performing pooja of Nandikeshwara
(Bhagawan Shiva) by offering complete bilwa patra to him, we become free from our sins.
उमया सहदेवेि नंबद वाहनमेव च ।

भथमलेपन सवाांगं एकबिल्वं बिवापपणम् ॥८॥
umayā sahadēvēsha nandi vāhana mēva cha |
bhasma lēpana sarvāngam ēka-bilwam shivārpaṇam ||8||
I offer one leaf of bilwa to Bhagawan Shiva, worshiping mother Parvati and Nandi along
with Bhasma which is very dear to the bhagawan.
सालग्रामेषु बवप्राणां तिाकं दिकूपयोैः ।

यज्ञकोबि सहस्रश्च एकबिल्वं बिवापपणम् ॥९॥
sālagrāmēshu viprāṇām taṭākam dasha kūpayōh |
yajñakōṭi sahasrashcha ēka-bilwam shivārpaṇam ||9||
I offer one leaf of bilwa to Bhagawan Shiva, which is equal to offering a saligrama to a
Brahmin (who has acquired the knowledge of Self), or the great blessing got out of
performing several yajnas.
दबं तकोबि सहस्रेषु अश्वमेध ितक्रतौ ।

कोबिकन्या महादानम् एकबिल्वं बिवापपणम् ॥१०॥
danti-kōṭi sahasrēshu ashwa-mēdha shatakratau |
kōṭikanyā mahādānam ēka-bilwam shivārpaṇam ||10||
I offer one leaf of bilwa to Bhagawan Shiva, which is equal to gifting a thousand elephants, or
the performance of hundred ashwamedha yajnas, or gifting of thousands of young
unmarried girls in marriage.
बिल्वानां दिपनं पण्ु यं थपिपनं पापनािनम् ।

अघोर पापसहं ारं एकबिल्वं बिवापपणम् ॥११॥
bilwānām darshanam puṇyam sparshanam pāpa nāshanam |
aghōra papa samhāram ēka-bilwam shivārpaṇam ||11||
I offer one leaf of bilwa to Bhagawan Shiva, as seeing and touching of a bilwa, washes away
one’s sins, even our very bad and biggest sins.

सहस्रवेद पाठे षु ब्रह्मथिापनमुछयते ।
अनेकव्रत कोिीनां एकबिल्वं बिवापपणम् ॥१२॥
sahasra-vēda pāṭhēshu brahma-sthāpanam-uchyatē |
anēka vrata kōṭīnām ēka-bilwam shivārpaṇam ||12||
I offer one leaf of bilwa to Bhagawan Shiva, because reading all vedas several times and
performing several fasting is equal to a bilwa patra pooja.
अन्नदान सहस्रेषु सहस्रोपनयनं तधा ।

अनेक जन्मपापाबन एकबिल्वं बिवापपणम् ॥१३॥
annadāna sahasrēshu sahasrō-panayanam tadhā |
anēka janma-pāpāni ēka-bilwam shivārpaṇam ||13||
I offer one leaf of bilwa to Bhagawan Shiva, offering a bilwa destroys all the sins more than
the food donation though it is considered as the best donation.
मलू तो ब्रह्मरूपाय मध्यतो बवष्णु रूबपणे ।

अग्रतैः बिवरूपाय एकबिल्वं बिवापपणम् ॥१४॥
mūlatō brahma-rūpāya madhyatō vishṇu rūpiṇē |
agratah shiva-rūpāya ēka-bilwam shivārpaṇam ||14||
I offer one leaf of bilwa to Bhagawan Shiva, as Bhagawan Brahma resides at its bottom,
Bhagawan Vishnu lives in its middle, and Bhagawan Shiva lives in its tip.
बिल्वाष्टकबमदं पुण्यं यैः पठे त् बिव सबन्नधौ ।

बिवलोकमवाप्नोबत एकबिल्वं बिवापपणम् ॥
bilwāshṭakam-idam puṇyam yah paṭhēt shiva-sannidhau |
shivalōkam-awāpnōti ēka-bilwam shivārpaṇam ||
Reciting this holy octet of bilwa, in the presence of Bhagawan Shiva, would save one from all
the sins, and in the end, take him to the abode of Shiva (Kailash).
Bilwa tree, commonly known as bael, bili or wood apple is a
species of tree native to the Indian subcontinent and
Southeast Asia. The tree has been held sacred for many
millennia and offerings made to Shiva are incomplete
without Bilwa leaves. the tripatra or trifoliate leaves are
believed to represent various trinities – creation,
preservation and destruction; or the three gunas (qualities)
- sattwa, rajas and tamas; or the three syllables that make
up AUM, the primordial sound that resonates Shiva’s
essence. The three leaves are also considered to indicate
Mahadeva’s three eyes, or the Trishul, his emblematic
weapon. Sadguru Jaggi says - “when we say it’s dear to
Shiva, we mean that in some way its reverberance is closest
to what we refer to as Shiva”. When you offer the Bilwa to Shiva, you are not going to leave the leaf with him.
You are supposed to take it with you after it is offered because this leaf has the highest capability to absorb
that reverberance. If you place it on the linga and take it, it can retain the reverberation for a long period of
time. It stays with you. Try this: offer the Bilwa leaf, put it in your chest pocket and walk around, it will make
a difference for you in terms of your health, wellbeing, mental state - everything.

तोटकाष्टकं│Tōṭakāshṭakam
Composer: Shrī Tōṭakāchārya
विविताविलशास्त्रसध
ु ाजलधे
मवितोपविषत्कवितािथविधे ।
हृिये कलये विमलं चरणं
भिशंकर िेवशक मे शरणं ॥१॥
viditā-khila-shāstra-sudhā jaladhē
mahitō-panishat kathitār-thanidhē |
hrudayē kalayē vimalam charaṇam
bhava shankara dēshika mē sharaṇam ||1||
O the knower of the entire ocean of milk of scriptures, He Who teaches the truths found in the
great treasure chest of the Upanishads! I meditate on your faultless feet. Be my refuge, O
Master Shankara!
करुणािरुणालय पालय मां

भिसागर िुुःि वििूिहृिं ।
रचयाविलिशथितत्त्िवििं
भिशंकर िेवशक मे शरणं ॥२॥
karuṇā varuṇālaya pālaya mām
bhavasāgara duhkha vidūna hrudam |
rachayā-khila darshana tattva vidam
bhavashankara dēshika mē sharaṇam ||2||
O the Ocean of compassion! Save me whose heart is tormented by the misery of the sea of
birth. Make me understand the truths of all schools of philosophy! Be my refuge, O Master
Shankara!
भिता जिता सुविता भविता

विजबोधविचारण चारुमते ।
कलयेश्वर जीिवििेकवििं
भिशकं र िेवशक मे शरणं ॥३॥
bhavatā janatā suhitā bhavitā
nija bōdha vichāraṇa chārumatē |
kalayēshvara jīva vivēka-vidam
By You, the masses have been made happy, O the noble intellect, skilled in the quest of Self-
Knowledge! Enable me to understand the wisdom relating to God and the Soul. Be my refuge,
O Master Shankara!

भि एि भिा विवत मे वितरां
समजायत चेतवस कौतुवकता ।
मम िारय मोिमिाजलवधं
भिशंकर िेवशक मे शरणं ॥४॥
bhava ēva bhavā niti mē nitarām
samajāyata chētasi kautukitā |
mama vāraya mōha mahājaladhim
Knowing that You certainly the Supreme Lord, overwhelming bliss arises in my heart.
Protect me from the vast ocean of delusion. Be my refuge, O Master Shankara!
सक
ु ृ तेऽवधकृते बिुधा भितो
भविता समिशथिलालसता ।
अवतिीिवममं पररपालय मां
भिशंकर िेवशक मे शरणं ॥५॥
sukrutē dhikrutē bahudhā bhavatō
bhavitā sama darshana lālasatā |
atidīna mimam paripālaya mām
The desire for the insight in unity through Your Grace will grow only when virtuous deeds
are in abundance - and in all directions. Protect this extremely helpless person. Be my refuge,
O Master Shankara!
जगतीमवितुं कवलताकृतयो
विचरंवत मिामिसश्छलत: ।
अविमांशुररिात्र विभावस गुरो
भिशंकर िेवशक मे शरणं ॥६॥
jagatīm avitum kalitākrutayō
vicharanti mahā mahasaschalatah |
ahimām shurivātra vibhāsi gurō
O Teacher! For the purpose of saving the world, the Great Ones take various forms and
wander in disguise. Of these great Ones, You shine like the Sun! Be my refuge, O Master
Shankara!

गरुु पुंगि पुंगि के ति ते
समतामयतां िवि कोऽवप सुधी: ।
शरणागत ित्सल तत्त्िविधे
भिशंकर िेवशक मे शरणं ॥७॥
guru pungava pungava kētana tē
samatām ayatām nahi kōpi sudhīh |
sharaṇāgata vatsala tattva nidhē
O Best of Teachers! Supreme Lord Who has the sacred bull as His banner! None of the wise
Ones is equal to You! You are compassionate to those who take refuge in You! You are the
treasure chest of Truth! Be my refuge, O Master Shankara!
विविता ि मया विशिैककला

ि च वकंचि कांचिमवतत गुरो ।
द्रुतमेि विधेवि कृपां सिजां
भिशंकर िेवशक मे शरणं ॥८॥
viditā na mayā vishadaika kalā
na cha kinchana kānchana masti gurō |
drutamēva vidhēhi krupām sahajām
I do not understand correctly even a single branch of knowledge. I do not possess even the
least bit of wealth, O Teacher, quickly bestow on me, Your Grace. Be my refuge, O Master
Shankara!
Totakacharya (Tōṭakāchārya) who lived in 8th century CE was a disciple of Adi Shankara, the Advaita
Vedanta teacher. He was made the first Jagadguru (head) of the Jyotirmatha Pitham, the original
northern matha founded by Adi Shankara in today’s Uttarakhand state in Bharat.
The work Mādhavīya Shankaravijayam states that when Adi Shankara was at Shringeri, he met a boy
named Giri. Adi Shankara accepted the boy as his disciple. Giri was a hard-working and loyal disciple of
his Guru, though he did not appear brighter to the other disciples. One day, Giri was busy plucking flowers
for pooja, when Adi Shankara sat down to begin a lesson on Advaita Vedanta. He, however, did not start
the lesson saying he was waiting for Giri to come back from his chores and singing lessons. At this,
another disciple Padmapada pointed to a wall and said that it would be the same if Adi Shankara taught
to this dumb object as he taught to Giri. Now, Adi Shankara wanted to reward Giri for his loyalty and
devotion. Thus, he mentally granted Giri the complete knowledge of all the Shastras (Sciences). The
enlightened Giri composed extempore the Totakashtakam, an eight-stanza Sanskrit poem in the totaka
meter, in praise of his Guru Adi Shankara. Thus, the humble disciple Giri became Totakacharya.
Totakashtakam, when sung in chorus, relieves stress.

बोलो बोलो सब मिल बोलो│Bōlō Bōlō Sab Mil Bōlō
Language: Hindi
बोलो बोलो सब मिल बोलो  नि: मिवाय ॥

bōlō bōlō sab mil bōlō  namah shivāya ||
Let’s all sing the glories of Bagawan Shiva.
|| pallavi (drupad) || (x2)

 नि: मिवाय ॥ (x2)
 namah shivāya || (x2)
All salutations to Bhagawan Shiva.
बोलो बोलो सब मिल बोलो  नि: मिवाय ॥

bōlō bōlō sab mil bōlō  namah shivāya ||
|| charanams ||
जूट जटा िे गंगा धारि ।
मििूल धारि ढिरु बजावे ॥१॥
jūṭ jaṭā mē gangā dhāri |
trishūla dhāri ḍhamaru bajāvē ||1||
From his matted hair flows the Ganga. The holder of the trident plays the hand-drum.
ढि ढि ढि ढि ढिरु बजावे ।
गज
ूं उठावो नि: मिवाय ॥२॥
ḍhama ḍhama ḍhama ḍhama ḍhamaru bajāvē |
gūnj uṭhāō namah shivāya ||2||
Let’s play the dhamaru and the rhythm of dhama-dhama will echo the sound of “Om Namah
Shivaya”.
(Repeat all verses starting from the pallavi)

(If there is a phrase in the parenthesis, that verse should be repeated using the parenthesized phrase.)
प्रेि (प्याि) से बोलो नि: मिवाय ॥

prēm (pyār) se bōlō namah shivāya ||
Let’s all sing the glories of Bagawan Shiva with affection (love).
भाव (जोि) से बोलो नि: मिवाय ॥

bhāv (jōr) se bōlō namah shivāya ||
Let’s all sing the glories of Bagawan Shiva with feelings (pride).
 (हि ) नि: मिवाय ॥ (x2)

 (hara ) namah shivāya || (x2)
|| pallavi (drupad) ||
दया करो भगवान शंकर│Dayā Karō Bhagawān Shankara
Language: Hindi
दया करो भगवान शंकर दया करो भगवान ॥प॥

dayā karō bhagawān shankara dayā karō bhagawān ||p||
O Bhagawan Shankara! Please have mercy on us.
त्रिनेिधारर त्रिशल
ू धारर गगं ाधारर दया करो ॥१॥
trinētra-dhāri trishūla-dhāri gangādhāri dayā karō ||1||
The three-eyed one, the one holding the three-pronged trident, the one has Ganga in the hair,
please have mercy on us.
पाववत्रि रमण पन्नग भषू ण नीलकंठ स्वात्रम दया करो ॥२॥

pārvati ramaṇa pannaga bhūshaṇa nīlakanṭha swāmy dayā karō ||2||
An enchanter of Parvati, the one who has a serpent as decoration, a blue-necked one,
please have mercy on us.
चंद्रशेखर चंद्रकलाधर त्रवभूत्रि संदर दया करो ॥३॥

chandrashēkhara chandra-kalādhara vibhūti sundara dayā karō ||3||
The one who has the moon as decoration, a beautiful one smeared with vibhooti on his
forehead, please have mercy on us.
Bhajans are not merely the songs for entertainment. They are
composed, set to elevating music with the lofty goal of
experiencing divinity itself (through bhakti), an inspiring
revolution for a greater cause (like in freedom movements),
always enabling social reforms (pragati tattwa) and in every major
juncture of Hindu tradition. This practice is rooted in the poetic
nature of Hindu scriptures since antiquity. In other words, such
works of art and literature are composed to be sung and
experienced, not just written.

शिवाय परमेश्वराय│Shivāya Paramēshwarāya
शिवाय परमेश्वराय चंद्रिेखराय नम: 
shivāya paramēshwarāya chandrashēkharāya namah 
Bhagawan Shiva, supreme one, adorned with the crescent moon, we bow to you.
भवाय गण ं वाय शिवतांडवाय नम: 

ु सभ
bhavāya guṇa-sambhavāya shiva-tāṇḍavāya namah 
Bhagawan of the purest qualities, the one who loves to do tandava (cosmic) dance, we bow to
you.
In its simplest form, this two-liner Shiva Bhajan is repeated with the gradual
increase in speed and finally a slow chorus. The full lyrics of this bhajan is:
शिवाय परमेश्वराय िशि िेखराय नम: 

shivāya paramēshwarāya shashi shēkharāya namah 
भवाय गण ु सभ ुं याय नम: 
ं वाय म्रुतयज
bhavāya guṇa sambhavāya mrutyunjayāya namah 
शिवाय परमेश्वराय िशि िेखराय नम: 
shivāya paramēshwarāya shashi shēkharāya namah 
हराय शिपुरांतकाय शिव तांडवाय नम: 
harāya tripurāntakāya shiva tānḍavāya namah 
शिवाय सुर पुशजताय गण सेशवताय नम: 
shivāya sura pujitāya gaṇa sēvitāya namah 
भवाय सवेश्वराय रामेश्वराय नम: 
bhavāya sarvēshwarāya rāmēshwarāya namah 
शिवाय हरर पूशजताय गुण वंशिताय नम: 
shivāya hari pūjitāya guṇa vanditāya namah 
हराय व्रुिभद्वजाय भक्तशियाय नम: 
harāya vrushabhadwajāya bhakta-priyāya namah 
शिवाय भव भंजनाय शिविंकराय नम: 
shivāya bhava bhanjanāya shiva-shankarāya namah 
हराय कुंभेश्वराय कपालीश्वराय नम: 
harāya kumbhēshwarāya kapālīshwarāya namah 
शिव शिव शिव शिव शिवाय नम: 
shiva shiva shiva shiva shivāya namah 
हर हर हर हर हराय नम: 
hara hara hara hara harāya namah 

रघुपति राघव राजा राम│Raghupati Rāghava Rājā Rām
Composer: Shrī Lakshmaṇāchārya (17th Century), Language: Hindi
रघुपति राघव राजा राम raghupati rāghava rājā rām

पतिि पावन सीिाराम ॥प॥ patita pāvana sītārām ||P||
O King Raghava (Rama)! Chief of the Raghu dynasty, the descendent of King Raghu. O the
consort of Sita! The uplifter of those who have fallen.
सदुुं र तवग्रह मेघश्याम sundara vigraha mēghashyām

गुंगा िुलसी शालग्राम gangā tulasī shālagrām |
bhadragirīshwara sītārām
भद्रतगरीश्वर सीिाराम
bhaktajanapriya sītārām |
भक्तजनतिय सीिाराम jānakīramaṇa sītārām
जानकीरमण सीिाराम jayajaya rāghava sītārām ||1||
जयजय राघव सीिाराम ॥१॥
You are dark-skinned and good looking like rain clouds. You are prayed in the form of
Shalagram with Tulasi and Ganga water. O the consort of Sita! You are the Lord of
Bhadrachalam hill. O the one dearest to the devotees! O the loved one of Janaki! Victory to
you! Victory to you! the descendent of the Raghu dynasty and consort of Sita.
[This first stanza is called “Ram Dhun”]
जल में राम िल में राम jal mein rām tal mein rām
सारे जग में िू तह राम sāre jag mein tū hi rām
rām rām rām rām
राम राम राम राम
prēm se bōlō jai siyārām ||2||
िेम से बोलो जै तसयाराम ॥२॥
Ram is in water, Ram is in the shore, Ram is everywhere in life. From your heart, say “Jai
Siya Ram”. [Sita maa is lovingly called “Siya”]
कौसल्या के प्यारे राम kausalyā ke pyāre rām

दशरथ राज दुलारे राम dasharatha rāj dulāre rām
rām rām rām rām
राम राम राम राम
prēm se bōlō jai siyārām ||3||
िेम से बोलो जै तसयाराम ॥३॥
The darling of Kausalya, the pet of King Dasharatha. From your heart, say “Jai Siya Ram”.
जग मे जो सो सदुुं र नाम jag mein jō sō sundar nām

सीिा राम जै जै श्री हनमु ान ॥४॥ sītā rām jai jai shrī hanumān ||4||
Sita and Ram are the two beautiful names in the world. Victory to Shri Hanuman.
In the Hindi language, a complete letter is written at the ending

of a word but pronounced half. E.g., राम is “rām” and not “rāma”.

rachan¡: raghupati r¡ghava r¡j¡ r¡m rachan¡k¡ra: s¦r§ laks¦ma³¡ch¡rya (17 th century)
r¡ga: k¡pi (22 nd m£©akarta kharaharapriya janya and bh¡s¦¡nga r¡ga) t¡©a: ¡di bh¡s¦¡: hindi
¡rµha³am: s r2 m1 p n3 s× avarµha³am: s× n2 d2 n2 p m1 g2 r2 s
1. || s,s, s,s, s,; nÖ,dÖ, | nÖ,; r,; | r,m, g,m, ||

|| raghu pati r¡ ghava | r¡ j¡ | r¡ m ||
|| r,g2, ;r, s,; nÖ,dÖ, | nÖ,; g2,r, | s,; ;; ||
|| pati ta p¡ vana | s§ t¡ | r¡m .... ||
2. || s,s, s,s, s,; nÖ,dÖ, | nÖ,; r,; | r,m, g,m, ||

|| sun dara vi graha | m£ gha | s¦y¡m .... ||
|| r,g2, ;r, s,; nÖ,dÖ, | nÖ,; g2,r, | s,; ;; ||
|| gang¡ tu ©a si | s¦¡ la | gr¡m .... ||
3. || g,; g,g, g,; r,s, | srgm g,; | m,; ;; || (x2↓)

|| bha dragi r§ s¦vara | s§ t¡ | r¡m .... ||
|| r,r, m,m, p,; d1,p, | m,; g2,r, | r,s, g,; ||
|| bha ktaja na priya | s§ t¡ | r¡m .... ||
4. || p,; p,p, p,p, d1,p, | m,pm g2,r, | r,m, g,m, || (x2↓)

|| j¡ naki rama ³a | s§ t¡ | r¡m .... ||
|| r,r, g2,r, s,rs nÖ,dÖ, | nÖ,; g2,r, | s,; ;; ||
|| jaya jaya r¡ ghava | s§ t¡ | r¡m .... ||
|| s,s, s,s, s,; nÖ,dÖ, | nÖ,; r,; | r,m, g,m, ||

|| raghu pati r¡ ghava | r¡ j¡ | r¡ m ||
|| r,g2, ;r, s,; nÖ,dÖ, | nÖ,; g2,r, | s,; ;; ||
|| pati ta p¡ vana | s§ t¡ | r¡m .... ||
"Raghupati Raghava" is a popular bhajan (devotional song). The first stanza of this song is called "Ram-Dhun" and
is the one given in this book in its original form. The original song was written by Shri Lakshmanacharya in his book
"Shri Nama Ramayanam" but Gandhi modified it. The modified version is more common and was put to music by
Shri Vishnu Digambar Paluskar.
Bhagawan Ram is an embodiment of Dharma (right duty, righteousness) and Virtue. "Raghupati Raghava" means
one who has attained all spiritual knowledge, who is strong and firm in righteousness, who is radiant like the
thousand suns and who has viveka (separating good from the bad) and vairagya (dispassion for worldly thing).
Rama and Krishna are the identities of India. And we are the proud descendants.

मधुराष्टकम│
् Madhurāshṭakam
Composer: Jagadguru Shrī Vallabhāchārya (1479CE - 1531CE)
अधरं मधुरं वदनं मधुरम्

नयनं मधुरं हसितं मधरु म् ।
हृदयं मधुरं गमनं मधुरम्
मधुरासधपतेरसिलं मधुरम् ॥१॥
adharam madhuram vadanam madhuram
nayanam madhuram hasitam madhuram |
hrudayam madhuram gamanam madhuram
madhurādhipatēr-akhilam madhuram ||1||
His lips are sweet, his cherubic face is sweet, his mesmerizing eyes are sweet, his soulful
laugh and smile are sweet, his loving heart is sweet, and his enchanting gait is sweet.
Everything about the King of sweetness is sweet.
वचनं मधुरं चररतं मधरु म्

विनं मधुरं वसलतं मधुरम् ।
चसलतं मधुरं भ्रसमतं मधुरम्
मधुरासधपतेरसिलं मधुरम् ॥२॥
vachanam madhuram charitam madhuram
vasanam madhuram valitam madhuram |
chalitam madhuram bhramitam madhuram
His words are sweet, his character is sweet, his garments are sweet, his posture is sweet, his
movements are sweet, and his roaming is sweet. Everything about the King of sweetness is
sweet.
वेणुममधुरो रेणुममधुरः
पासणममधुरः पादौ मधुरौ ।
नृत्यं मधुरं िख्यं मधुरम्
मधुरासधपतेरसिलं मधुरम् ॥३॥
vēṇurmadhurō rēṇurmadhuraha
pāṇirmadhuraha pādau madhurau |
nrutyam madhuram sakhyam madhuram
His flute is sweet, the dust of his lotus feet is sweet, his hands and his feet are sweet, his
dancing is sweet, and his friendship is sweet. Everything about the King of sweetness is
sweet.

गीतं मधुरं पीतं मधुरम्
भुक्तं मधुरं िुप्तं मधुरम् ।
रूपं मधुरं सतलकं मधरु म्
मधुरासधपतेरसिलं मधुरम् ॥४॥
gītam madhuram pītam madhuram
bhuktam madhuram suptam madhuram |
roopam madhuram tilakam madhuram
His song is sweet, his drinking is sweet, his eating is sweet, his sleeping is sweet, his beautiful
form is sweet and his tilak (mark adorning the forehead) is sweet. Everything about the King
of sweetness is sweet.
करणं मधरु ं तरणं मधरु म्

हरणं मधुरं रमणं मधुरम् ।
वसमतं मधुरं शसमतं मधुरम्
मधुरासधपतेरसिलं मधुरम् ॥५॥
karaṇam madhuram taraṇam madhuram
haraṇam madhuram ramaṇam madhuram |
vamitam madhuram shamitam madhuram
His deeds and activities are sweet, his path of salvation is sweet, his thieving (stealing) is
sweet, his love-sports are sweet, his oblations (offerings) are sweet and his countenance is
sweet. Everything about the King of sweetness is sweet.
गजुं ा मधुरा माला मधुरा

यमुना मधुरा वीची मधुरा ।
िसललं मधरु ं कमलं मधुरम्
मधरु ासधपतेरसिलं मधरु म् ॥६॥
gunjā madhurā mālā madhurā
yamunā madhurā vīchī madhurā |
salilam madhuram kamalam madhuram
His necklace of berries is sweet, his flower garland is sweet, the Yamuna river is sweet, her
rippling waves are sweet, her water is sweet and the lotus flowers floating in the river are
sweet. Everything about the King of sweetness is sweet.
This ashtakam (eight stanza poem) in Sanskrit, in devotion of Bhagawan Shri Krishna
describes the lovely attributes of his beautiful form just with one adjective madhuram,
meaning sweet or beautiful. Shri Krishna, the king of sweetness and beauty is personified in
this song by the fifteenth-century philosopher-poet Shri Vallabhacharya.

गोपी मधुरा लीला मधुरा
युक्तं मधुरं मुक्तं मधुरम् ।
दृष्टं मधुरं सशष्टं मधुरम्
मधुरासधपतेरसिलं मधुरम् ॥७॥
gōpī madhurā leelā madhurā
yuktam madhuram muktam madhuram |
drushṭam madhuram shishṭam madhuram
His Gopis (milkmaids) are sweet, his divine sports and pastimes are sweet, his union is sweet,
his deliverance (salvation) is sweet, his sidelong glances are sweet, and his etiquette is sweet.
Everything about the King of sweetness is sweet.
गोपा मधरु ा गावो मधरु ा

यसष्टममधरु ा िृसष्टममधरु ा ।
दसलतं मधुरं फसलतं मधुरम्
मधुरासधपतेरसिलं मधुरम् ॥८॥
gōpā madhurā gāvō madhurā
yashṭirmadhurā srushṭirmadhurā |
dalitam madhuram phalitam madhuram
His Gopas (cowherd friends) are sweet, his cows are sweet, his herding-staff is sweet, his
creation is sweet, his treading is sweet, and his accomplishments are also sweet. Everything
about the King of sweetness is sweet.
॥ इसत श्रीमद् वल्लभाचायम सवरसचत मधुराष्टकं िंपूणमम् ॥

|| iti shrīmad vallabhāchārya virachita madhurāshṭakam sampoorṇam ||
Thus, ends the eight-stanza hymn Madhurashtakam composed by Shrimad Vallabhacharya.
In the late fifteenth century, in the court of Vijayanagara King Shri Krishnadevaraya, a debate
was conducted between the Madhva Vaishnavaites and Shankarites over the philosophical
question whether the God is dualistic or non-dualistic (dvaita or advaita). At the age of twelve,
Vallabhachārya, who had earned an epithet of “Bala Saraswati” was given the opportunity to
discuss the question. The discussion went on for twenty-seven days and Vallabhacharya won. He
was honored with the kanakabhishekam by the ruler himself on his victory. The title of Acharya
and Jagadguru (world preceptor) were conferred on him. Thereon, the poet flourished under
the patronage of the King Krishnadevaraya.
Vallabhacharya promoted a dvaita philosophy or dualism doctrine where God (Vishnu, supreme
soul) and the individual souls (jivatman) exist as independent realities. This is a different school
of thought from the teachings of Shankara who promoted advaita six centuries before.
Shankara’s Advaita is non-dualism philosophy which says the ultimate reality (Brahman) and
the human soul are same. There also exists another philosophy called vishishtadvaita taught by
Ramanuja (1017CE – 1137CE). Vishishtadvaita posits qualified non-dualism – that ultimate
reality (Brahman) and human soul as different but with the potential to be identical. All these
three are the major sub-schools of Vedanta.

अच्युतस्याष्टकम│
् Achyutāshṭakam
अच्यतु ं के शवं राम नारायणं

कृष्ण दामोदरं वासुदेवं हररम् ।
श्रीधरं माधवं गोपिकावल्लभं
जानकी नायकं रामचंद्रं भजे ॥१॥
achyutam kēshavam rāma nārāyaṇam
krushṇa dāmōdaram vāsudēvam harim |
shreedharam mādhavam gōpikā vallabham
jānakī nāyakam rāmachandram bhajē ||1||
1.1: I Salute You O Achyuta (the Infallible One), I Salute You O Keshava (Who nominates and Controls everyone,
Who has beautiful Hair and Who killed the demon Keshi), I Salute You O Rama the Incarnation of Narayana
(Who is without any blemish),
1.2: I Salute You O Krishna (Who attracts others by His Divine Attributes and Beauty) Who is known as
Damodara (Who was tied by Mother Yashoda around the waist) , I Salute You O Vasudeva (Son of Vasudeva), I
Salute You O Hari (Who takes away the Sins, Who Receives the Offerings of the Yajna),
1.3: I Salute You O Sridhara (Who Bears Sri on His Chest), I Salute You O Madhava (Consort of Mahalakshmi), I
Salute You Who was the Most Beloved of the Gopikas (the Cowherd Girls of Vrindavana) and
1.4: I Salute You O Ramachandra the Lord of Janaki.
अच्यतु ं के शवं सत्यभामाधवं

माधवं श्रीधरं रापधकारापधतम् ।
इपददरामपददरं चेतसा सदु दरं
देवकी नददनं नददजं सददधे ॥२॥
achyutam kēshavam satyabhāmādhavam
mādhavam shreedharam rādhikā rādhitam |
indirā mandiram chētasā sundaram
dēvakī nandanam nandajam sandadhē ||2||
2.1: I Salute You O Achyuta (the Infallible One), I Salute You O Keshava (Who nominates and Controls everyone,
Who has beautiful Hair and Who killed the demon Keshi), I Salute You Who was the Lord of Satyabhama,
2.2: I Salute You O Madhava (Consort of Mahalakshmi), I Salute You O Sridhara (Who Bears Sri on His Chest),
I Salute You Who was Worshipped by Radhika,
2.3: I Salute You Who is the Temple of Indira (i.e. the Sacred Abiding Place of Devi Mahalakshmi in His Heart), I
Salute You Who has a Beautiful Splendour,
2.4: I Salute You Who is the Son of Devaki and I Salute You Who became the Son of Nanda by being Given to
him.
Bhagawan Shri Krishna is known with many names. This song

describes him with his many different names. Singing and
repeating Krishna’s names will spiritually elevate us and
increases our devotion for God.

पवष्णवे पजष्णवे शङ्पिने चपिणे
रुपममपण रापगने जानकी जानये ।
बल्लवी वल्लभायापचितायात्मने
कंस पवध्वंपसने वंपशने ते नमः ॥३॥
vishṇavē jishṇavē shankhinē chakriṇē
rukmiṇi rāginē jānakī jānayē |
ballavī vallabhā-yārchita-yātmanē
kamsa vidhwamsinē vanshinē tē namah ||3||
3.1: I Salute You Who is Vishnu (the All-Pervading One), I Salute You Who is Jishnu (the ever Victorious One), I
Salute You Who holds the Sankha (the Conch-Shell), I Salute You O holds the Chakra (the Discus),
3.2: I Salute You Who is Extremely Dear to Rukmini, I Salute You Who had Janaki as His Wife,
3.3: I Salute You Who was Worshipped by the Beloved Cowherd Girls in their Hearts,
3.4: I Salute You Who Destroyed Kamsa and I Salute You Who Played the Flute.
कृष्ण गोपवदद हे राम नारायण

श्रीिते वासदु ेवापजत श्रीपनधे ।
अच्यतु ानदत हे माधवाधोक्षज
द्वारकानायक द्रौिदीरक्षक ॥४॥
krushṇa gōvinda hē rāma nārāyaṇa
shrīpatē vāsudēvājita shrīnidhē |
achyutānanta hē mādhavā-dhōkshaja
dwārakā nāyaka draupadī rakshaka ||4||
4.1: I Salute You O Krishna the Incarnation of Govinda (Who can be known through Vedas), I Salute You O
Rama the Incarnation of Narayana (Who is without any blemish),
4.2: I Salute You O Sripati (the Consort of Sri), I Salute You O Vasudeva (Son of Vasudeva) the Unconquerable
One, I Salute You O Srinidhi (the Storehouse of Sri),
4.3: I Salute You O Achyuta (Who is Infallible) the Endless One, I Salute You O Madhava (Consort of
Mahalakshmi) the Incarnation of Adhokshaja (Who can be known only through Agamas),
4.4: I Salute You O Lord of Dwaraka and I Salute You Who Saved Draupadi.
राक्षस क्षोपभतः सीतया शोपभतो

दण्डकारण्य भू िण्ु यता कारणः ।
लक्ष्मणेनापदवतो वानरौः सेपवतो
अगस्तसम्िूपजतो राघव िातु माम् ॥५॥
rākshasa kshōbhita sītayā shōbhitō
danḍakāraṇya bhū puṇyatā kāraṇa |
lakshmaṇēnānvitō vānarau sēvitō
agastasampūjitō rāghava pātu mām ||5||
5.1: I Salute You Who Agitated the Rakshasas (as Sri Rama), I Salute You Who is Adorned by Devi Sita at His
side,
5.2: I Salute You Who was the Cause of Purification of the Land of Dandakaranya,
5.3: I Salute You Who was Attended by Lakshmana, I Salute You Who was Served by the Vanaras (Monkeys)
and
5.4: I Salute You Who was Worshipped by sage Agastya; O Raghava please Protect Me.

धेनुकाररष्टकोऽपनष्टकृद्द्वेपिणां
के पशहा कंस हृद्वंपशका वादकः ।
िूतना कोिकः सूरजा िेलनो
बाल गोिालकः िातु मां सविदा ॥६॥
dhēnukā-arishtakō-anishṭa-krid-dwēshiṇam
kēshihā kamsa-hrud vanshikā vādakah |
pūtanā kōpakah sūrajā khēlanō
bāla gōpālakah pātu mām sarvadā ||6||
6.1: I Salute You (the Player of the Flute) Who Thwarted the Enmity and Attacks of demons Dhenuka and
Aristaka (sent by Kamsa),
6.2: and also Kesi and Kamsa, I Salute You Who Played Soulful Tunes on His Flute and
6.3: I Salute You (the Balagopala) Who Thwarted the Anger of Putana who Played as Born of Deva (i.e.
assumed the form of a Devi to kill child Krishna),
6.4: I Salute You O Balagopala, please Protect Me Always (by thwarting my dangers as You thwarted the
attacks of the demons).
पवद्यदु ु द्योतवानप्रस्फुरद्वाससं
प्रावृडम्भोदवत्प्रोल्लसपद्वग्रहम् ।
वदयया मालया शोपभतोरःस्थलं
लोपहताङ्पिद्वयं वाररजाक्षं भजे ॥७॥
vidyududdyōtavāna-prasphurad-vāsasam
prāvrḍ-ambōdhavat-prōllasat-vigraham |
vanyayā mālayā shōbhitōrahsthalam
lōhitānghri-dwayam vārijāksham bhajē ||7||
7.1: I Salute You Whose Garments Flash Like the Rise of Lightning in the Sky,
7.2: I Salute You Whose Handsome Form Moves Like the Clouds of the Rainy Season,
7.3: I Salute You Whose Chest is Adorned with Vanamala (Garland of Wildflowers) and
7.4: I Salute You Whose Pair of Feet is Beautiful Reddish and Whose Eyes are like Lotus.
कुपचचतैः कुदतलैर्भ्ािजमानाननं
रत्न मौपलं लसत्कुण्डलं गण्डयोः ।
हार के यरू कं कङ्कणप्रोज्जज्जवलं
पकङ्पकणीमचजल ु ं श्यामलं तं भजे ॥८॥
kunchitaih kuntalai-rbhrājamān-ānanam
ratna maulim lasat-kuṇḍalam gaṇḍayōh |
hāra kēyūrakam kangkaṇa prōjjvalam
kngkiṇī manjulam shyāmalam tam bhajē ||8||
8.1: I Salute You Who has Beautiful Locks of Curly Hairs over His Shining Face,
8.2: I Salute You Whose Face is Adorned with Gem on the Head and Shining Earrings on the Ears,
8.3: I Salute You Whose Arms and Waist are Adorned with Shining Bracelets,
8.4: I Salute You Who wear Tiny Bells over His Dark Body which make Pleasing Sounds.

अच्यतु स्याष्टकं यः िठे पदष्टदं
प्रेमतः प्रत्यहं िूरुिः सस्िृहम् ।
वृत्ततः सुददरं कतिृ पवश्वंभरं तस्य
वश्यो हररजाियते सत्वरम् ॥फलश्रुपत॥
achyutāshṭakam yah paṭēt prēmatah
pratyaham pūrushah saspruham |
vruttatah sundaram kartru vishwambharas-tasya
vashyō harirjāyatē satwaram ||phalashruti||
9.1: Whoever Recites the Achyutashtakam as an Offering to Ishta (i.e., Achyuta),
9.2: With Devotion, Everyday and with Longing for the Purusha (the Supreme Being),
9.3: The Achyutashtakam Which Beautifully Encircles the All-Sustaining Being,
9.4: Will Quickly reach the Abode of Hari by His Will.

अच्युतं के शवं│Achyutam Kēshavam
Language: Hindi
॥ पल्लवव ॥
अच्यतु म के शवं कृष्ण दामोदरं ।
राम नारायणं जानकी वल्लभं ॥
||Pallavi||
achyutam kēshavam krushṇa dāmōdaram |
rām nārāyaṇam jānakī vallabham ||
These are the different names of Bhagawan Krishna with his different attributes.
||1||
कौन कहता है भगवान आते नहीं ।
तमु मीरा के जैसे बल
ु ाते नहीं ॥प॥
kaun kehtē hai bhagawān ātē nahi |
tum meera kē jaise bulatē nahi ||P||
Who says God does not arrive? You don’t call her like Meera!
||2||
कौन कहता है भगवान खाते नहीं ।
बेर शबरी के जैसे वखलते नहीं ॥प॥
kaun kehtē hai bhagawān khatē nahi |
bēr shabari kē jaise khilatē nahi ||P||
Who says God does not eat? You don’t feed him like Shabari did!
||3||
कौन कहता है भगवान सोते नहीं ।
मााँ यशोदा के जैसे सल
ु ाते नहीं ॥प॥
kaun kehtē hai bhagawān sōtē nahi |
mā yashōdha kē jaise sulātē nahi ||P||
Who says God does not sleep? You don’t make him sleep like mother Yashoda did!
||4||
कौन कहता है भगवान नाचते नहीं ।
तुम गोपी के जैसे नचाते नहीं ॥प॥
kaun kehtē hain bhagawān nāchtē nahi |
tum gōpiyō kē jaise nachātē nahi ||P||
Who says God does not dance? You don’t make him dance like the Gopis!
This famous bhajan on Shri Krishna says, “if you are not seeing the Bhagawan, the fault seems
to be at your end”. Achyutam means immortal or living forever; Keshavam is another name for
Krishna who has long and beautiful hair and who killed the demon Keshi.

महिषासुरमहदिनी स्तोत्रम│
् Mahishāsura Mardinī Stōtram
अहि हिररनंहदहन नंहदतमेहदहन हिश्वहिनोहदहन नंदनतु े

हिररिर-हिंध्ि-हिरोऽहिहनिाहसहन हिष्णुहिलाहसहन हिष्णुनतु े ।
भििहत िे हिहतकंठकुटुंहिहन भरू रकुटुंहिहन भरू रकृते
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥१॥
ayi giri-nandini nandita-mēdini vishwa-vinōdini nanda-nutē
girivara-vindhya-shirō-dhi-nivāsini vishṇu-vilāsini jishṇu-nutē |
bhagawati hē shiti-kanṭha-kuṭumbini bhūri-kuṭumbini bhūri-krutē
jaya jaya hē mahishāsura-mardini ramya-kapardini shaila-sutē ||1||
1.1: Pranams to you O Divine Goddess! who is the daughter of the Mountain; by whose presence the
whole world is filled with joy; for whom the whole world is a divine play and who is praised by
Nanda (father of Bhagawan Shri Krishna),
1.2: who dwell on the summit of the Vindhyas, the best of the Mountains; who give joy to Bhagawan
Vishnu (as his sister) and who is praised by Bhagawan Indra,
1.3: O Bhagawati! who is the consort of the one with the blue throat (Bhagawan Shiva); who has
many relations in this world (being the Cosmic Mother) and who has created abundance (in creation),
1.4: Victory to You, Victory to You. O the destroyer of the demon Mahishasura! who shines with
beautiful locks of hair and who is the daughter of the Mountain.
सरु िरिहषिहण दुििरिहषिहण दुमिख

ु महषिहण िषिरते
हत्रभिु नपोहषहण िंकरतोहषहण हकहबिषमोहषहण घोषरते ।
दनुिहनरोहषहण हदहतसुतरोहषहण दुमिदिोहषहण हसंिस ु ुते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥२॥
sura-vara-varshiṇi durdhara-dharshiṇi durmukha-marshiṇi harsha-ratē
tribhuvana-pōshiṇi shankara-tōshiṇi kilbisha-mōshiṇi ghōsha-ratē |
danuja-nirōshiṇi diti-suta-rōshiṇi durmada-shōshiṇi sindhu-sutē
2.1: Pranams to you O divine Goddess! who shower boons on the Devas; who overpowered demon
Durdhara (literally meaning unrestrainable) and endured demon Durmukha (literally meaning foul-
mouthed) and finally killed him, and who delights in her own bliss,
2.2: who sustain and nourish the three-worlds; who delight Bhagawan Shankara and removes the
sins of the devotees, who is delightful in war cries,
2.3: who quell the wrath of the Danavas (born from Danu) and is angry with the Daityas (son of
Diti); who causes affliction to the arrogants; and who is the daughter of the Ocean (devi Lakshmi),
“Ayi Giri Nandini” is a popular Durga Devi stotram on

Mahishasura Mardini who is an incarnation of Bhagawati Durga.
She was created to kill the demon Mahishasura.

अहि ििदिं मदिं कदिं िन-हिििाहसहन िासरते
हिखररहिरोमहण-तुंिहिमालि-िृंिहनिालि-मध्ििते ।
मिुमिुरे मिुकैटभिंहिहन कै टभभंहिहन रासरते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥३॥
ayi jagadamba madamba kadamba-vana-priya-vāsini hāsa-ratē
shikhari-shirō-maṇi-tunga-himālaya-shrunga-nijālaya-madhya-gatē |
madhu-madhurē madhu-kaiṭabha-ganjini kaiṭabha-bhanjini rāsa-ratē
3.1: Pranams to you O Divine Goddess! who is the Mother of the Universe; who is my own Mother;
who like to live in the forest of Kadamba trees and delight in laughter and mirth,
3.2: who abide in the middle of the crest-jewel of the peaks of lofty Himalayas,
3.3: who is as sweet as Honey; who hates the demons Madhu and Kaitabha; who is delighted in the
raasa-kreeda of Vishnu, the destroyer of the demon Kaitabha,
अहि ितखंड-हिखंहडतरंड-हितहुं डतिुंड-ििाहिपते

ररपुिि-िंडहिदारण-चंडपराक्रम-िौंड-मृिाहिपते ।
हनिभि ु दडं -हनपाहततखंड-हिपाहततमुंड-भटाहिपते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥४॥
ayi shata-khaṇḍa-vikhaṇḍita-ruṇḍa-vituṇḍita-shuṇḍa-gajādhipatē
ripu-gaja-gaṇḍa-vidāraṇa-chaṇḍa-parākrama-shauṇḍa-mrugādhipatē |
nija-bhuja-daṇḍa-nipātita-khaṇḍa-vipātita-muṇḍa-bhaṭādhipatē
4.1: Pranams to you O Divine Goddess! who shattered the (enemy’s) best horses into hundreds of
pieces, who chopped the trunks of the Elephants of a demon,
4.2: whose Lion fiercely tear the faces of the powerful Elephants of the enemies,
4.3: who felled the heads of the demons Chanda and Munda with the weapons in her arms and
conquered the (enemy) warriors,
अहि रणदुमिद-ित्रिु िोहदत-दुििरहनििर-िहिभतृ े

चतरु हिचार-िरु ीणमिाहिि-दूतकृत-िमथाहिपते ।
दुररतदुरीि-दुराििदुमिहत-दानिदूत-कृतांतमते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥५॥
ayi raṇa-durmada-shatru-vadhōdita-durdhara-nirjara-shakti-bhrutē
chatura-vichāra-dhurīṇa-mahāshiva-dūta-kruta-pramathādhipatē |
durita-durīha-durāshaya-durmati-dānava-dūta-krutānta-matē
Mahishasura Mardini is the fiercest form of Bhagawati Durga
depicted with ten arms, riding on a Lion and carrying weapons.

5.1: Pranams to you O Divine Goddess! who manifested to destroy the battle-intoxicated arrogant
demons and who is the possessor of unrestrainable and imperishable power,
5.2: who made Bhagawan Shiva her messenger, that Shiva who is distinguished by cleverness in
deliberation and is the Bhagawan of the ghosts,
5.3: who is honored for bringing an end (i.e. rejecting) to the proposal of the evil-minded and
ignorant messenger of the demon (Shumbha) (and hence bringing an end to the demons themselves),
अहि िरणाित-िैररििू-िरिीरिराभि-दाहिकरे
हत्रभिु नमस्तकिलू -हिरोहिहिरोऽहिकृतामल-िल ू करे ।
दुहमदुहमतामरदुिं हु भ-नादमिोमख
ु रीकृत-हतग्मकरे
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥६॥
ayi sharaṇāgata-vairi-vadhū-varavīra-varābhaya-dāyikarē
tri-bhuvana-mastaka-shūla-virōdhi-shirō-dhikrutā-mala-shūlakarē |
dumi-dumitāmara-dundhubhi-nāda-mahō-mukharīkruta-tigmakarē
6.1: Pranams to you O Divine Goddess! who gave refuge to the heroic soldiers of the enemy when their
good wives took your refuge,
6.2: whose pure Trident in hand capture the heads of the Heads (rulers) of the three worlds who
oppose that Trident,
6.3: whose victory gives rise to the joyous Dum-Dum sound of Dundhubhi (large drum) drum of
Devas flowing in all directions,
अहि हनििंकृहतमात्र-हनराकृत-िम्रू हिलोचन-िूम्रिते

समरहििोहषत-िोहणतिीि-समद्भ ु ििोहणत-िीिलते ।
हििहिि-िभ ुं हनिभ
ुं मिािि-तहपित-भतू हपिाचपते
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥७॥
ayi nija-hūnkruti-mātra-nirākruta-dhūmravilōchana-dhūmra-shatē
samara-vishōshita-shōṇita-bīja-samudbhava-shōṇita-bīja-latē |
shiva-shiva-shumbha-nishumbha-mahāhava-tarpita-bhūta-pishācha-patē
7.1: Pranams to you O Divine Goddess! who destroyed the demon Dhumralochana and his hundreds
of followers with a mere Humkara (hmmm sound),
7.2: who (Lata, name addressed to women) dried up the strength of the original demon Raktabija and
similar raktabijas araised from him (from each drop of blood) during the battle,
7.3: who sacrificed (as in Yagña) the demons Shumbha and Nishumbha to the satisfaction of the
ghosts and fiends (attendants Bhagawan Shiva),
This stuti is composed by The Great Adi Shankara (one of the

Greatest Gurus of India) in praise of Mā Mahishasuramardini, the
Feminine Power of this Infinite Universe.

िनरु नुसंिरण-क्षणसंि-पररस्फुरदिं -नटत्कटके
कनकहपिंि-पृषत्कहनषंि-रसद्भटिृंि-ितािटुके ।
कृतचतुरंि-िलहक्षहतरंि-घटद्बिरंि-रटद्बटुके
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥८॥
dhanur-anusangaraṇa-kshaṇa-sanga-parisphurad-anga-naṭat-kaṭakē
kanaka-pishanga-prushatka-nishanga-rasad-bhaṭa-shrunga-hatā-vaṭukē |
kruta-chaturanga-bala-kshiti-ranga-ghaṭad-bahu-ranga-raṭad-baṭukē
8.1: Pranams to you O Divine Goddess! whose bracelet dances on her shining arms following the
movements of her bow during each instant of the battle,
8.2: whose golden arrows become reddish (with blood) when they cling to the enemies and kill them
despite their howls and screams at the top of their voice (displaying vain pride),
8.3: who turn the four-fold array (Chaturanga) of enemies surrounding from all sides, and consisting
of many heads of various colors who howl and scream (displaying their vain pride), into a play of
decreasing strength (of the Chaturanga),
सरु ललना-ततथेहि-तथेहि-कृताहभनिोदर-नत्ृ िरते

कृत-कुकुथः-कुकुथो-िडदाहदकताल-कुतिू ल-िानरते ।
ििु क
ु ु ट-िक्ु कुट-हिहं िहमत-ध्िहन-िीर-मदृ िं -हननादरते
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥९॥
sura-lalanā-tatathēyi-tathēyi-krutābhinayō-dara-nrutya-ratē
kruta-kukuthah-kukuthō-gaḍadādika-tāla-kutūhala-gāna-ratē |
dhudhukuṭa-dhukkuṭa-dhimdhimita-dhwani-dhīra-mrudanga-nināda-ratē
9.1: Pranams to you O Divine Goddess! following the rhythm of whose great battle the Celestial
Dancers dance the rhythm of Ta-Tha-Theyi, Ta-Theyi, expressing the sentiment of the battle with their
dramatic acts,
9.2: following the rhythm of whose great battle the Celestial Musicians create music capturing the
tense eagerness of the battle with the Talas (musical beats) like Ku-Kutha, Ku-Kutha, Ga-Da-Dha, Ga-
Da-Dha,
9.3: following the rhythm of whose great battle a steady deep sound of Dhu-Dhu-Kuta, Dhu-Kuta,
Dhim-Dhimi is played in the background from the Mrudangam (a musical drum),
Chamundi is another name for Mahishasura Mardini, the family

deity for the Kings of Mysuru Kingdom - The Wodeyars.
This city Mysuru in South India is named after Mahishasura. The

Hill near it is called Chamundi Hill and has a beautiful temple for
Chamundeshwari. The Hill has 1001 steps to reach the Mandir.

िििि-िप्िििे िि-िब्द-परस्तुहत-तत्पर-हिश्वनतु े
झणझण-हझहझझहम-हझंकृत-नूपुर-हिहं ित-मोहित-भतू पते ।
नहटत-नटाििनटी-नटनािक-नाहटतनाट्ि-सुिानरते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥१०॥
jaya-jaya-japya-jayē jaya-shabda-para-stuti-tat-para-vishwa-nutē
jhaṇa-jhaṇa-jhinjhimi-jhinkruta-nūpura-shinjita-mōhita-bhūta-patē |
naṭita-naṭārdha-naṭī-naṭa-nāyaka-nāṭita-nāṭya-su-gāna-ratē
10.1: Pranams to you O Divine Goddess! Who is praised by the whole world; for whom they mutter
victory prayers before the battle, shout victory Shouts after the battle, which is then followed by
singing her Stutis (eulogy),
10.2: whose anklets jingling with the Jhana-Jhana sound captivate Bhagawan Shiva, the Bhagawan
of the Creatures,
10.3: who dance as half of the body of Bhagawan Shiva, where the male and the female dancers
(having a single body) is the Hero of the cosmic play which is taking place along with the beautiful
song (of the divine sound of Nada),
10.4: Victory to You, Victory to You. O the destroyer of the demon Mahishasura! who shine with
अहि सुमनःसुमनःसुमनःसुमनःसुमनोिरकांहतितु े
हितरिनीरि-नीरि-नीरिनी-रिनीकर-िक्त्रितृ े ।
सनु िनहिभ्रम-रभ्र-मर-भ्रमर-भ्रम-रभ्रमराहिपते
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥११॥
ayi sumanah-sumanah-sumanah-sumanah-sumanōhara-kānti-yutē
shrita-raja-nīraja-nīraja-nīrajanī-rajanīkara-vaktra-vrutē |
sunayana-vi-bhrama-rabhra-mara-bhramara-bhrama-rabhramarādhipatē
11.1: Pranams to you O Divine Goddess! Having a cheerful disposition, who is possessed of very
attractive lustre like gods whose minds are delicate than flowers,
11.2: who has a face like moon, which causes the white lotus to bloom - the lotus which originates in
clear waters and who has pollen that is yellow like turmeric,
11.3: whose beautiful eyes conquer the beauty of the Bees by its own beauty,
सहित-मिािि-मबलमतहबलक-महबलत-रबलक-मबलरते
हिरहचत-िहबलक-पहबलक-महबलक-हझहबलक-हभहबलक-िििितृ े ।
हसत-कृतफुबल-समुबलहसतारण-तबलि-पबलि-सबलहलते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥१२॥
sahita-mahāhava-mallamatallika-mallita-rallaka-mallaratē
virachita-vallika-pallika-mallika-jhillika-bhillika-varga-vrutē |
sita-kruta-phulla-samullasitāruṇa-tallaja-pallava-sallalitē

12.1: Pranams to you O Divine Goddess! Who is pleased with her eye-lashes fighting the great battle
against excellent enemy wrestlers (fighters),
12.2: who is surrounded by Lodhra trees which have refections of Sun's rays falling on the royal
swans who built nests of creeper there on,
12.3: who is graceful on account of the movements of feet which are reddish and brightend like
blooming white flowers,
अहिरल-िडं िलन्मद-मेदुर-मत्त-मतंििराि-पते
हत्रभिु न-भषू णभतू -कलाहनहिरूप-पिोहनहि-रािसतु े ।
अहि सदु तीिन-लालस-मानस-मोिन-मन्मथराि-सतु े
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥१३॥
avirala-gaṇḍagalan-mada-mēdura-matta-matangajarāja-patē
tri-bhuvana-bhūshaṇa-bhūta-kalānidhi-rūpa-payō-nidhi-rāja-sutē |
ayi sudatī-jana-lālasa-mānasa-mōhana-manmatha-rāja-sutē
13.1: Pranams to you O Divine Goddess! who is like a royal intoxicated Elephant from whose cheeks
the thick mada (intoxicant) oozes out and falls incessantly (in the form of Arts, Beauty and Power),
13.2: who has got the moon and ornament of the three worlds and who is the daughter of the milky
ocean,
13.3: who is like the daughter of Manmatha (Deva of Love) who gives rise to the desires and
infatuation in the mind for women with a beautiful smile,
कमलदलामल-कोमल-कांहत-कलाकहलतामल-भालतले
सकल-हिलासकला-हनलि-क्रम-के हल-चलत्कलिस ं कुले ।
अहलकुल-सक ं ु ल-कुिलिमडं ल-मौहलहमलद्बकुलाहलकुले
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥१४॥
kamala-dalāmala-kōmala-kānti-kalā-kalitāmala-bhālatalē
sakala-vilāsa-kalā-nilaya-krama-kēli-chalat-kalahamsa-kulē |
alikula-sankula-kuvalaya-maṇḍala-mauli-milad-bakulāli-kulē
14.1: Pranams to you O Divine Goddess! Whose forehead is shining with spotless and delicate lustre of
a lotus petal, whose forehead is like bright clear curved moon,
14.2: whose movement resembles the playful, soft movements of a flock of Swans from which all
schools of arts are manifested in succession,
14.3: whose ornamented and braided hair combines the beauty and sweetness of the blue water Lily
crowded by a swarm of Bees and the Bakula flower infested with a swarm of Bees,
Mahishasura (mahisha=buffallo, asura=demon) is described as an evil

being who can change his outer form, but never his demonic goals.

कर-मरु ली-रि-िीहित-कूहित-लहजित-कोहकल-मि ं ुमते
हमहलत-पुहलंद-मनोिर-िुंहित-रंहित-िैलहनकुंि-िते ।
हनििुणभतू -मिाििरीिण-सद्गुण-संभृत-के हलतते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥१५॥
kara-muralī-rawa-vījita-kūjita-lajjita-kōkila-manju-matē
milita-pulinda-manōhara-gunjita-ranjita-shaila-nikunja-gatē |
nija-guṇa-bhūta-mahā-shabarī-gaṇa-sad-guṇa-sambhruta kēli-tatē
15.1: Pranams to you O Divine Goddess! who makes the sound of Flute in hand appear wet and
monotonous; who put the Cuckoo to shame by the beauty (of her voice),
15.2: who hum heart-stealing songs along with the girls of the Pulinda tribe while walking in the
brightly colored (due to blooming flowers) grooves of the mountains,
15.3: who plays with the tribal women of her group who are filled with good virtues,
कहटतट-पीत-दुकूल-हिहचत्र-मिख ू -हतरस्कृत-चंद्ररचे
िणत-सुरासुर-मौहल-महणस्फुरदिं ु-लसन्नखचंद्ररचे ।
हित-कनकाचलमौहल-मदोहिित-हनभिरकुंिर-कुंभकुचे
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥१६॥
kaṭitaṭa-pīta-dukūla-vichitra-mayūkha-tiraskruta-chandra-ruchē
praṇata-surāsura-mauli-maṇi-sphuradamshu-lasan-nakhachandra-ruchē |
jita-kanakāchala-mauli-madōrjita-nirbhara-kunjara-kumbha-kuchē
16.1: Pranams to you O Divine Goddess! whose waist is soaked with silk clothes of various colors, the
luster of which eclipses the brightness of the Moon,
16.2: on whose toenails which throb with the radiance of gems of the diadem and spreads its
brightness like Moon, prostate the Devas and the Asuras,
16.3: who wins over the mighty heads swollen with pride like a golden mountain, with the pre-
eminence (of power and compassion) abounding in her pitcher-like bosom,
हिहित-सिस्रकरैक-सिस्रकरैक-सिस्रकरैकनुते
कृत-सुरतारक-संिर-तारक-संिर-तारकसूनु-सुते ।
सुरथ-समाहि-समान-समाहि-समाहि-समाहि-सुिात-रते ।
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥१७॥
vijita-sahasra-karaika-sahasra-karaika-sahasra-karaika-nutē
kruta-sura-tāraka-sangara-tāraka-sangara-tārakasūnu-sutē |
suratha-samādhi-samāna-samādhi-samādhi-samādhi-sujāta-ratē
Unlike the original Sanskrit text, complex words here are split
using hyphens for easy reading but should be sung as one word.
17.1: Pranams to you O Divine Goddess! who conquer thousands of enemies who fight against her
with thousands of hands (by manifesting her own thousand hands); who then make thousands of
hands (of devotees) praise her,
17.2: who created the rescuer of the Devas (son Kartikeya) to fight with the Demon Tarakasura and
then urged her son for that great fight,
17.3: who is pleased with both; the devotional contemplation like King Suratha for worldly gains, and
the excellent devotional contemplation like merchant Samadhi for spiritual knowledge,
पदकमलं करणाहनलिे िररिस्िहत िोऽनुहदनं सुहििे

अहि कमले कमलाहनलिे कमलाहनलिः स कथं न भिेत् ।
ति पदमेि परंपदहमत्िनि ु ीलितो मम हकं न हििे
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥१८॥
pada-kamalam karuṇā-nilayē varivasyati yōnudinam su-shivē
ayi kamalē kamalā-nilayē kamalā-nilayaha sa katham na bhavēt |
tawa padam-ēva param-padam-ityanushīlayatō mama kim na shivē
18.1: Pranams to you O Divine Goddess! I invoke you knowing that whoever serves your highly
auspicious Lotus feet every day, which is an abode of compassion,
18.2: (he serves) that Lotus (Lotus feet), which is an Abode of Kamala (Devi Mahalakshmi);
(therefore) will he not himself become an Abode of Kamala (i.e. filled with purity and prosperity)?
18.3: Your feet indeed are the supreme feet (i.e. supreme refuge); therefore, how can I not practice
devotion towards them, O Auspicious Mother?
कनकलसत्कल-हसि ं ि
ु लैरनुहसंचहत ते िुणरंिभुिम्
भिहत स हकं न िचीकुचकुंभ-तटीपरररंभ-सुखानभ ु िम् ।
ति चरणं िरणं करिाहण नतामरिाहण हनिाहस हििम्
िि िि िे महिषासरु महदिहन रम्िकपहदिहन िैलसतु े ॥१९॥
kanaka-lasat-kala-sindhu-jalair-anusinchati tē guṇa-ranga-bhuvam
bhajati sa kim na shachī-kucha-kumbha-taṭī-parirambha-sukhānubhavam |
tawa charaṇam sharaṇam kara-vāṇi natāmara-vāṇi niwāsi shivam
19.1: Pranams to you O Divine Goddess! I invoke you knowing that when a devotee washes the place
where your attributes are exhibited (i.e. your place of worship) with water from the river which is
shining like Gold and flowing softly,
19.2: will he not feel the joy of your all-embracing grace contained in your pitcher-like bosom (i.e.
Cosmic heart)?
19.3: (therefore) I take refuge at your feet, O Vani (Devi Mahasaraswati)! and I prostrate before you,
O Eternal Vani (Devi Mahasaraswati)! in whom resides all auspiciousness,
Swami Vivekananda started a tradition of worshipping young
girls during Durga Puja to define the divine feminine power.

ति हिमलेंदुकुलं िदनेंदुमलं सकलं ननु कूलिते
हकमु पुरिूतपुरींदुमुखी-सुमुखीहभरसौ हिमुखीहक्रिते ।
मम तु मतं हििनामिने भिती-कृपिा हकमुत हक्रिते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥२०॥
tawa vimalēndu-kulam vadanēndu-malam sakalam nanu kūla-yatē
kimu puruhūta-purīndu-mukhī-sumukhībhir-asau vimukhī-kriyatē |
mama tu matam shiva-nāma-dhanē bhavatī-krupayā kimuta kriyatē
20.1: Pranams to you O Divine Goddess! Whose moon-like face is the abode of spotless and stainless
purity which certainly subdues all impurities,
20.2: otherwise, why have my mind turned away from the moon-faced beautiful ladies like those
present in Indra's castle?
20.3: According to my opinion; without your grace, how is it possible to discover the treasure of
Shiva's name within us? (therefore, I continue to invoke your grace),
अहि महि दीन-दिालतु िा करणापरिा भहितव्िमुमे

अहि िितो िननी कृपिाहस िथाहस तथानुहमताहसरते ।
िदुहचतमत्र भित्िुररीकुरतादुरतापमपाकुर ते
िि िि िे महिषासुरमहदिहन रम्िकपहदिहन िैलसुते ॥२१॥
ayi mayi dīna-dayālutayā karuṇāparayā bhavitavyam-umē
ayi jagatō jananī krupayāsi yathāsi tathānumitāsi-ratē |
yad-uchitam-atra bhawatyurarī-kurutād-uru-tāpam-apākuru tē
21.1: Pranams to you O Divine Goddess! You must bestow your grace on me, O Mother Uma! who is
compassionate to the miserable,
21.2: O Mother of the Universe! Just as your grace is showered (on the devotees), in the same manner,
are your arrows scattered (on the enemies, destroying their egos),
21.3 please do whatever is appropriate at this time, O Worshipful Mother! to remove the sorrows and
afflictions (of the world) which has become difficult for me to bear,
*****
A demon named Mahishasura had a boon that he could not be killed by a man or a creature. Bhagawan
Shiva then made Durga - Adi Shakti Jagadamba with the help of Bhagawan Brahma and Bhagawan
Vishnu by transforming Energy of the universe into Feminine power Adishakti. Adi Shakti came in this
universe with a condition that she should marry Shiva. Therefore, she took the form of Devi Parvati, the
wife of Shiva and later took the form of Durga to kill Mahishasura. The Battle between Durga and
Mahishasura went on for nine nights and on each night Mā Durga (Mother Durga) would take a new form.
Hence, the Nav Durgas (nine Durgas) were formed and the battle of nine nights between Mā Durga and
Mahishasura is celebrated as Navratri. Finally, on the tenth night, Durga killed Mahishasura and hence
we celebrate Dussehra (Dasara) as a festival which brought the victory of good over evil. Durga hence was
named Mahishasura Mardini which literally means the killer of the Demon Mahishasura. Bhagawan
Rama worshiped Mahishasura Mardini first before going to war with the demon king Ravana. And that
day, Durga Puja started to celebrate in the whole country. Today eastern parts of India celebrate Mā.
Durga as Durga Puja while the western part of India celebrates it as Navaratri in the month of Sep-Oct.

विष्णु आरती│Vishṇu Āratī
Composer: Panḍit Shrī Shārada Rām Phillauri (1837 - 1881), Language: Hindi
 जय जगदीश हरे  jai jagadīsha harē

स्िामी जय जगदीश हरे swāmi jai jagadīsha harē
भक्त जनों के संकट bhakta janō kē sankaṭa
दास जनों के संकट dāsa janō kē sankaṭa
क्षण में दूर करे kshaṇa mē dūra karē
 jai jagadīsha harē ||1||
 जय जगदीश हरे ॥१॥
Om! Victory to you, Hari, the ruler of the Universe. You make the troubles of your devotees
vanish in a second.
जो ध्यािे फल पािे jō dhyāvē phala pāvē

दुुःख विन से मन का duhkha bina sē mana kā
स्िामी दुुःख विन से मन का swāmi duhkha bina sē mana kā
सुख संपवत घर आिे sukha sampati ghara āvē
sukha sampati ghara āvē
सुख संपवत घर आिे kashṭa miṭē tana kā
कष्ट वमटे तन का  jai jagadīsha harē ||2||
 जय जगदीश हरे ॥२॥
Whoever thinks of you, gets results without any mental grief, happiness and wealth come
to his home, and his bodily woes vanish.
मात वपता तुम मेरे māta pitā tuma mērē

शरण गहूँ वकसकी sharaṇa gahū kisakī
स्िामी शरण गहूँ वकसकी swāmi sharaṇa gahū kisakī
तुम विन और न दूजा tuma bina āura na dūjā
prabhu bina āura na dūjā
प्रभु विन और न दूजा āsa karū jisakī
आस करूँ वजसकी  jai jagadīsha harē ||3||
 जय जगदीश हरे ॥३॥
You are my mother and my father, who else can I seek refuge from? There is no one else
other than you for me, whom shall I yearn for?

तुम पूरण परमात्मा tum pūraṇa paramātmā
तुम अंतयाामी tum antarayāmī
स्िामी तुम अंतयाामी swāmi tum antarayāmī
पारब्रह्म परमेश्वर pāra brahma paramēshwara
pāra brahma paramēshwara
पारब्रह्म परमेश्वर tuma sabakē swāmī
तुम सि के स्िामी  jai jagadīsha harē ||4||
 जय जगदीश हरे ॥४॥
You are whole and you are the Supreme Self, you are the indweller in every being. O
Supreme Bhagawan! O Supreme Ruler! You are the Master of everybody.
तमु करुणा के सागर tuma karuṇā kē sāgara

तुम पालनकताा tuma pālana kartā
स्िामी तुम पालनकताा swāmi tuma pālana kartā
मैं मरू ख खल कामी mein mūrakha khala kāmī
mein sēvaka tuma swāmī
मैं सेिक तुम स्िामी krupā karō bhartā
कृपा करो भताा  jai jagadīsha harē ||5||
 जय जगदीश हरे ॥५॥
You are the Ocean of mercy; you are the Nourisher. I am ignorant and go after desires. I
am Your servant and You are the Master. Please show mercy, my Bhagawan.
तुम हो एक अगोचर tuma hō ēka agōchara

सिके प्राणपवत sabakē prāṇa pati
स्िामी सिके प्राणपवत swāmi sabakē prāṇa pati
वकस विवि वमलूूँ दयामय kisa vidha milū dayāmaya
kisa vidha milū dayāmaya
वकस विवि वमलूँू दयामय tuma kō mein kumati
तुमको मैं कुमवत  jai jagadīsha harē ||6||
 जय जगदीश हरे ॥६॥
You are unseen; you are the Master of everyone’s life. An ignorant I am, how can I meet
you? O abode of kindness! [“vidhi” is sung as “vidha”.]
दीनिि ं ु दुुःखहताा deena bandhu duhkha hartā

ठाकुर तुम मेरे ṭhakura tuma mērē
स्िामी रक्षक तुम मेरे swāmi rakshaka tuma mērē
अपने हाथ उठाओ apanē hātha uṭhāō
apanē sharaṇa lagāō
अपने शरण लगाओ
dwāra paḍā tērē
द्वार पडा तेरे  jai jagadīsha harē ||7||
 जय जगदीश हरे ॥७॥
O friend of the downtrodden! O remover of grief! You are my protector. I am standing at
your door. Please raise your hand to assure me.

विषय विकार वमटाओ vishaya vikāra miṭāō
पाप हरो देिा pāpa harō dēvā
स्िमी पाप हरो देिा swāmi pāpa harō dēvā
श्रद्धा भवक्त िढाओ shraddhā bhakti baḍhāō
shraddhā bhakti baḍhāō
श्रद्धा भवक्त िढाओ
santana kī sēwā
संतन की सेिा  jai jagadīsha harē ||8||
 जय जगदीश हरे ॥८॥
Please eradicate all material desires in me and remove my sins. Increase my love and
devotion to you and let me serve you.
तन मन िन सि कुछ है तेरा tana mana dhana saba kuch hai tērā

स्िामी सि कुछ है तेरा swāmi saba kucha hai tērā
तेरा तुझ को अपाण tērā tujha kō arpaṇa
तेरा तझु को अपाण tērā tujha kō arpaṇa
kyā lāgē mērā
क्या लागे मेरा  jai jagadīsha harē ||9||
 जय जगदीश हरे ॥९॥
My body, my mind, my wealth, and everything belongs to you. I offer what is yours to you.
What is there that is mine?
[Stanza 9 doesn’t seem to be part of the original song and is out of sync in tune with others.]
th
|| पल्लवि || || Pallavi ||
 जय जगदीश हरे  jai jagadīsha harē

स्िामी जय जगदीश हरे swāmi jai jagadīsha harē
bhakta janō kē sankaṭa
भक्त जनों के संकट
dāsa janō kē sankaṭa
दास जनों के संकट kshaṇa mē dūra karē
क्षण में दूर करे  jai jagadīsha harē
 जय जगदीश हरे
Om! Victory to You, Hari, the Ruler of the Universe. You make the troubles of your devotees
vanish in a second.

rachan¡: vis¦³u ¡rat§ rachan¡k¡ra: pan¢it s¦r§ s¦¡radha r¡m phillauri (sep 1837 - june 24, 1881)
r¡ga: s¦ankar¡bhara³am (29 th m£©akarta) t¡©a: chaturas¦ra £kam bh¡s¦¡: hindi
¡rµha³am: s r2 g3 m1 p d2 n3 s× avarµha³am: s× n3 d2 p m1 g3 r2 s
|| pallavi ||
s,; || s,; s,s, s,; nÖ,s, || r,; ;; ;; r,g, ||
µm || jai jaga d§ s¦aha || r£ .... .... sv¡mi ||
|| m,; p,p, d,p, m,g, || m,r, ;; ;; ;; ||
|| jai jaga d§ s¦aha || r£ .... .... .... ||
|| r,g, r,g, m,; m,g, || rg,r s,s, r,g, r,g, ||
|| bha ktaja nµ k£ || san ka¿a d¡ saja ||
|| m,; m,g, rg,r s,s, ||
|| nµ k£ san ka¿a ||
|| ; nÖs, r; g;r s,nÖ, || s,; dÖ,; ;; r,; ||
|| . . ks¦a³a m£ dÀ raka || r£ .... .... µm ||
|| r,; r,r, g,r, s,nÖ, || s,; ;; ;; ;; ||
|| jai jaga d§ s¦aha || r£ .... .... .... ||
|| chara³am ||
|| r,; s,nÖ, r,; s,nÖ, || r,; s,;; pd, pm, ||
|| jµ dhy¡ v£ phala || p¡ v£ duhkha bina ||
|| g,; r,s, r,; p,p, || ; pd, pm, g,; r,s, ||
|| s£ mana k¡ sv¡mi || . . duhkha bina s£ mana ||
|| r,; ;; ;; ;; ||
|| k¡ .... .... .... ||
|| r,g, r,g, m,m, m,g, || rg,r s,s, r,g, r,g, ||
|| sukha sam pati ghara || ¡ v£ sukha sam ||
|| m,m, m,g, rg,r s,s, ||
|| pati ghara ¡ v£ ||
|| ; nÖs, r; g;r s,nÖ, || s,; dÖ,; ;; r,; ||
|| . . kas¦¿a mi ¿£ tana || k¡ .... .... µm ||
|| r,; r,r, g,r, s,nÖ, || s,; ;; ;; ;; ||
|| jai jaga d§ s¦aha || r£ .... .... .... ||
The above notations will remain the same for the remaining Charanams of this song.
Jai Jagadeesha Hare might have inspired by the Dashavatara section of Gita Govinda of Jayadeva, a lyrical
composition of the 12th century. There are also variants of this song, using the same tune and structure, but with a
focus on different deities like "Om Jai Lakshmi Maata", "Om Jai Shiva Omkara" and "Om Jai Shiva Shakti Hare".

हनुमान चालीसा│Hanumān Chālīsā
Composer: Shrī Tulasīdās (1532 - 1623), Language: Awadhi.
श्री गुरु चरन सरोज रज, ननज मनु मुकुरु सुधारर ।

बरनौ रघुबर नबमल जसु, जो दायकु फल चारर ॥दोहा १॥
shrī guru charaṇa sarōja raja, nija manu mukuru sudhāri |
baranau raghubara bimala jasu, jō dāyaku phala chāri ||dōhā 1||
Cleansing the mirror in the form of my mind with the pollen of the lotus-feet of the Guru, I
describe the unblemished glory of Bhagawan Rama, which bestows the four fruits.
(Four fruits mean four purusharthas - dharma, artha, kama and moksha).
बनु िहीन तनु जाननके , सुनमरौ पवनकुमार ।

बल बुनध नवद्या देहु मोनह, हरहु कलेस नवकार ॥दोहा २॥
buddhi hīna tanu jānikē, sumirau pawanakumāra |
bala budhi vidyā dēhu mōhi, harahu kalēsa vikāra ||dōhā 2||
Knowing my body to be devoid of intelligence, I remember Hanuman, the son of Vayu. Give
me strength, intelligence and knowledge, and remove bodily ailments (kalesa) and mental
impurities (vikara).
जय हनुमान ज्ञान गुन सागर ।

जय कपीस नतहुुं लोक उजागर ॥१॥
jaya hanumān jñāna guṇa sāgara |
jaya kapīsa tihu lōka ujāgara ||1||
O Hanuman, the ocean of knowledge and virtues, may you be victorious. O the chief
amongst Vanaras famous across the three worlds (three lokas are patala, pruthvi
and swarga), may you be victorious.
राम दूत अतनु लत बल धामा ।

अुंजनन पुत्र पवनसतु नामा ॥२॥
rāma dūta atulita bala dhāmā |
anjani putra pawanasuta nāmā ||2||
You are the trusted messenger of Rama and you are the abode of incomparable strength. You
are known by the names of Anjaniputra (son of Anjana) and Pawanasuta (son of Vayu).
महाबीर बबक्रम बजरुंगी ।

कुमनत ननवार सुमनत के सुंगी ॥३॥
mahābīra bikrama bajarangī |
kumati niwāra sumati kē sangī ||3||
You are the great hero, you are endowed with valor, your body is as strong as Indra’s vajra.
You are the destroyer of vile intellect, and you are the companion of one whose intellect is
pure.

कुंचन बरन नबराज सुबेसा ।
कानन कुुंडल कुुंनचत के सा ॥४॥
kanchana barana birāja subēsā |
kānana kuṇḍala kunchita kēsā ||4||
Your complexion is that of molten gold, and you are resplendent in your handsome form. You
wear kundalas (small earrings) in your ears and your hair is curly.
हाथ बज्र औ ध्वजा नबराजै ।

काुंधे मज
ूुं जनेऊ साजै ॥५॥
hātha bajra au dhwajā birājai |
kāndhē mūnja janēvū sājai ||5||
You have the vajra and the flag in your hands, and the sacred thread (yagjnopavita) made of
the munja grass adorns your shoulder.
शकुं र सुवन के सरी नदुं न ।

तेज प्रताप महा जग बुंदन ॥६॥
shankara suwana kēsarī nandana |
tēja pratāpa mahā jaga bandana ||6||
O embodiment of Shiva (son of Vayu carrying the power of Shiva), the delighter of Kesari,
your aura and majesty is great and is revered by the whole world.
नवद्यावान गुनी अनत चातुर ।

राम काज कररबे को आतुर ॥७॥
vidyāwāna gunī ati chātura |
rāma kāja karibē kō ātura ||7||
You are the praiseworthy abode of the eighteen types of vidya (knowledge), all virtues reside
in you, and you are exceedingly clever. You are ever eager to perform tasks for Bhagawan
Rama.
प्रभु चररत्र सुननबे को रनसया ।

राम लखन सीता मन बनसया ॥८॥
prabhu charitra sunibē kō rasiyā |
rāma lakhana sītā mana basiyā ||8||
You delight in listening to the acts of Rama (Ramayana). Rama, Lakshmana and Sita reside
in your mind. Alternately, you reside in the minds of Rama, Lakshmana and Sita (owing to
their affection towards you).
हनुमान in Awadhi is usually pronounced as हनुमान्. Many such

Awadhi words in this bhajan changes in pronunciation with
regions. E.g. Raghubara -> Raghuvara, Jasu -> Yashu, Mahabira ->
Mahavira, Bikrama -> Vikrama, Kabi -> Kavi, Jojana -> Yojana,
Jama -> Yama, Bachana -> Vachana, Sarba -> Sarva.

सक्ष्ू म रूप धरर नसयनहुं नदखावा ।
नबकट रूप धरर लुंक जरावा ॥९॥
sūkshma rūpa dhari siyahi dikhāwā |
bikaṭa rūpa dhari lanka jarāwā ||9||
You assumed an extremely minute form and appeared to Sita in the Ashok vatika. You
assumed a very large and scary form and burnt the city of Lanka.
भीम रूप धरर असरु सहुं ारे ।

रामचुंद्र के काज सवारे ॥१०॥
bhīma rūpa dhari asura samhārē |
rāmachandra kē kāja sawārē ||10||
You assumed a frightening form and destroyed the demons (in the army of Ravana). You
carried out all the tasks of Bhagawan Rama.
लाय सजीवनन लखन नजयाए ।

श्रीरघुबीर हरनि उर लाए ॥११॥
lāya sajīwani lakhana jiyāyē |
shrī raghubīra harashi ura lāyē ||11||
You brought the sanjivini, the life-saving herb from Dronagiri in the Himalayas, and
revitalized Lakshman. Out of elation, Bhagawan Rama embraced you.
रघुपनत कीन्हीं बहुत बडाई ।

तुम मम नप्रय भरतनह सम भाई ॥१२॥
raghupati kīnhī bahut baḍāyī |
tuma mama priya bharatahi sama bhāyī ||12||
Bhagawan Rama, the chief among Raghu’s descendants, praised you profusely saying, “you
are dear to me like my brother Bharata”.
सहस बदन तम्ु हरो जस गावैं ।

अस कनह श्रीपनत कुंठ लगावैं ॥१३॥
sahasa badana tumharō jasa gāwai |
asa kahi shrīpati kaṇṭha lagāwai ||13||
Bhagawan Rama blessed you that a thousand people will praise Hanuman’s glory and
embraced him again.
सनकानदक ब्रह्मानद मनु ीसा ।

नारद सारद सनहत अहीसा ॥१४॥
sanakādika brahmādi munīsā |
nārada sārada sahita ahīsā ||14||
Saints like Sanaka, Brahma, Munisa, Narada, Sarada, Sahita and Ahisa have blessed you.

जम कुबेर नदक्पाल जहाुं ते ।
कनब कोनबद कनह सकैं कहाुं ते ॥१५॥
jama kubēra dikpāla jahā tē |
kabi kōbida kahi sakai kahā tē ||15||
Yama (devata of death), Kubera (devata of wealth), Dikpala (devatas of eight directions),
Kavis (poets), Kovidas (folk singers) cannot describe your reputation.
तुम उपकार सुग्रीवनहुं कीन्हा ।

राम नमलाय राजपद दीन्हा ॥१६॥
tuma upakāra sugrīwahi kīnhā |
rām milāya rājapada dīnhā ||16||
You did Sugriva a great favor by making him meet Rama and bestowing on him the kingdom
of Kishkindha.
तुम्हरो मुंत्र नबभीिन माना ।

लुंकेश्वर भए सब जग जाना ॥१७॥
tumharō mantra bibhīshana mānā |
lankēshwara bhaye saba jaga jānā ||17||
Your mantra was accepted by Vibhishana, as a result of which he became the king
of Lanka. The whole world knows this.
जुग सहस्र जोजन पर भानू ।

लील्यो तानह मधुर फल जानू ॥१८॥
juga sahasra jōjana para bhānū |
līlyō tāhi madhura phala jānū ||18||
Sun situated yuga-sahasra-yojana away from the earth (see the tidbit after shloka 37 for the
calculation) was swallowed by you after you assumed him to be a sweet fruit.
प्रभु मुनद्रका मेनल मुख माहीं ।

जलनध लाुंनघ गये अचरज नाहीं ॥१९॥
prabhu mudrikā mēli mukha māhī |
jaladhi lānghi gayē acharaja nāhī ||19||
O Bhagawan, placing the ring given by Rama in your mouth, you leaped across the ocean;
there is no wonder here.
दुगगम काज जगत के जेते ।

सुगम अनुग्रह तुम्हरे तेते ॥२०॥
durgama kāja jagata kē jētē |
sugama anugraha tumharē tētē ||20||
All the unattainable tasks in the world become easily attainable with your grace.

राम दुआरे तुम रखवारे ।
होत न आज्ञा नबनु पैसारे ॥२१॥
rāma duārē tuma rakhawārē |
hōta na āgñyā binu paisārē ||21||
You are the doorkeeper and protector of the door to Rama’s court. Without your command,
nobody can enter the abode of Rama.
सब सुख लहै तुम्हारी सरना ।

तुम रक्षक काहू को डरना ॥२२॥
saba sukha lahai tumhārī saranā |
tuma rakshaka kāhū kō ḍaranā ||22||
Once in your refuge, a sadhaka obtains all the pleasures. You are the protector, and there is
nothing to be afraid of.
आपन तेज सहुं ारो आपै ।

तीनौं लोक हाुंक ते काुंपै ॥२३॥
āpana tēja samhārō āpai |
tīnau lōka hānka tē kāmpai ||23||
When you roar, after remembering your powers, the three worlds tremble with fear.
भूत नपशाच ननकट ननहुं आवै ।

महाबीर जब नाम सुनावै ॥२४॥
bhūta pishācha nikaṭa nahi āwai |
mahābīra jaba nāma sunāwai ||24||
Evil spirits (bhuta) and meat-eating ghosts (pishacha) do not come near those chants the
mahavira name of yours.
नासै रोग हरै सब पीरा ।

जपत ननरुंतर हनुमत बीरा ॥२५॥
nāsai rōga harai saba pīrā |
japata nirantara hanumata bīrā ||25||
The brave Hanuman, when invoked incessantly by the means of japa, destroys all ailments
and removes all sufferings.
सक
ुं ट तें हनुमान छुडावै ।
मन क्रम बचन ध्यान जो लावै ॥२६॥
sankaṭa tē hanumāna cchuḍāwai |
mana krama bachana dhyāna jō lāwai ||26||
Hanuman extricates those from all adversities who remember him (contemplate on him) in
their heart, by their actions and by their words.

सब पर राम तपस्वी राजा ।
नतन के काज सकल तुम साजा ॥२७॥
saba para rāma tapaswī rājā |
tina kē kāja sakala tuma sājā ||27||
Rama is the supreme Bhagawan and a king with tapas, and yet you executed all his tasks.
और मनोरथ जो कोई लावै ।

सोनह अनमत जीवन फल पावै ॥२८॥
aura manōratha jō kōī lāwai |
sōhi amita jīwana phala pāwai ||28||
And whoever comes to you with any wish, that wish is fulfilled beyond limits (literally, “they
obtain the unlimited fruit of a wish”) in this very birth.
चारों जुग परताप तुम्हारा ।

है परनसि जगत उनजयारा ॥२९॥
chārō juga para tāpa tumhārā |
hai parasiddha jagata ujiyārā ||29||
Your glory is famous in all the four yugas (treta, dwapara, kali and satya), and illuminates
the whole world.
साधु सुंत के तुम रखवारे ।

असुर ननकुंदन राम दुलारे ॥३०॥
sādhu santa kē tuma rakhawārē |
asura nikandana rāma dulārē ||30||
You are the protector of the sadhus (good people or ascetics) and sants (saints). You are the
destroyer of demons and dear as a son to Shri Rama.
अष्ट नसनि नौ नननध के दाता ।

अस बर दीन्ह जानकी माता ॥३१॥
ashṭa siddhi nau nidhi kē dātā |
asa bara dīnha jānakī mātā ||31||
You are the bestower of the eight siddhis (supernatural powers - anima, garima, mahima,
laghima, prapti, prakamya, ishitva, and vashitva) and the nine nidhis (divine treasures -
mahapadma, padma, shankha, makara, kacchapa, mukunda, kunda, nila and kharva).
Mother Sita, the daughter of Janaka, has granted you this boon.
राम रसायन तुम्हरे पासा ।

सदा रहो रघपु नत के दासा ॥३२॥
rāma rasāyana tumharē pāsā |
sadā rahō raghupati kē dāsā ||32||
You have the treasure of Rama’s bhakti (rama rasayana) with you. You are, respectfully, the
servant of Raghupati (Shri Rama).

तुम्हरे भजन राम को पावै ।
जनम जनम के दुख नबसरावै ॥३३॥
tumharē bhajana rāma kō pāwai |
janama janama kē duhkha bisarāwai ||33||
Singing of you (Hanuman), a bhakta obtains Rama and forgets the adversities and afflictions
of many births.
अुंत काल रघुबर पुर जाई ।

जहाुं जन्म हररभक्त कहाई ॥३४॥
anta kāla raghuwara pura jāyī |
jahā janma hari bhakta kahāyī ||34||
As a result of devotion to you, a bhakta goes to saketa loka (raghuvara pura) at the time of
their end (physical death). Once a bhakta reaches saketa, wherever they take birth, they are
known as the bhaktas of Hari.
और देवता नचत्त न धरई ।

हनमु त सेइ सबब सख
ु करई ॥३५॥
aura dēvatā chitta na dharayī |
hanumata sēyi sarba sukha karayī ||35||
Even one who does not contemplate on any other devatas in their mind and only serves
Hanuman achieves all favorable bliss in this world and the next.
सकुं ट कटै नमटै सब पीरा ।

जो सनु मरै हनमु त बलबीरा ॥३६॥
sankaṭa kaṭai miṭai saba pīrā |
jō sumirai hanumata balabīrā ||36||
Whoever remembers the brave and mighty Hanuman gets free of all adversities and relief
from all pains.
जय जय जय हनुमान गुसाई ुं ।
कृपा करहु गरुु देव की नाई ुं ॥३७॥
jaya jaya jaya hanumāna gusāyī |
krupā karahu gurudēva kī nāyī ||37||
O Hanuman, the master of senses, may you be victorious, may you be victorious, may you be
victorious. May you shower your grace lovingly, as a Guru does, and reveal to me the
knowledge of devotion to Bhagawan Shri Rama.
18th Verse gives the distance between the Earth and the Sun.
1 Yuga = 12,000 Years, 1 Sahasra = 1000, 1 Yojana = 8 Miles.
Yug x Sahasra x Yojana = 9,60,00,000 miles.
(Distance varies around this limit as the revolution is elliptical.)

जो शत बार पाठ कर कोई ।
छूटनह बुंनद महा सुख होई ॥३८॥
jō shata bāra pāṭha kara kōyī |
cchūtahi bandi mahā sukha hōyī ||38||
One who recites Hanuman Chalisa a hundred times (or for hundred days) is released from
bondage and obtains great bliss.
जो यह पढै हनमु ान चालीसा ।

होय नसनि साखी गौरीसा ॥३९॥
jō yaha paḍhai hanumāna chālīsā |
hōya siddha sākhī gaurīsā ||39||
One who reads this Hanuman Chalisa obtains siddhi (accomplishment or liberation). Shiva
himself bears witness to this statement.
तल
ु सीदास सदा हरर चेरा ।
कीजै नाथ हृदय महँ डेरा ॥४०॥
tulasīdāsa sadā hari chērā |
kījai nātha hrudaya maha ḍērā ||40||
Tulasidas is always a devotee of Hari. O Bhagawan! make my heart your abode.
पवनतनय सुंकट हरन, मुंगल मूरनत रूप ।

राम लखन सीता सनहत, हृदय बसहु सुर भूप ॥मंगळं॥
pavanatanaya sankaṭa harana, mangala mūrati rūpa |
rāma lakhana sītā sahita, hrudaya basahu sura bhūpa ||concluding dōhā||
O Son of Vayu, remover of adversities, one with an auspicious form, and the chief among all
the devatas, may you reside in our hearts along with Rama, Lakshmana and Sita.
Hanuman Chalisa is a stotra (hymn) on

Bhagawan Hanuman written by 16th century
poet Shri Goswami Tulsidas in Awadhi
language. Awadhi is a dialect of Hindi and
spoken mostly in today’s Indian state of
Bihar, Ayodhya region of Uttar Pradesh
upto Nepal. It is Tulasidas’ best-known
work apart from the Ramcharitmanas.
Tulsidas lived in the city of Varanasi.
The word “chālīsā” is derived from “chālīs”,

which means the number forty in Hindi, as
the Hanuman Chalisa has 40 chaupais or
verses. Couplets at the beginning and one at
the end are introductory and concluding
verses called dohas. The qualities of
Hanuman, like his strength, courage,
wisdom, celibacy, devotion to Bhagawan
Rama and many names he was known by
Shri Gowswami Tulasidas are detailed in this song. Hanuman singing bhajans

श्री हरिहिात्मजाष्टकम│
् Shrī Hariharātmajāshṭakam
Composer: Shrī Kambakuḍi Kulathur Shrīnivāsa Iyer
हरिविासनं ववश्वमोहनम्
हरिदधीश्विं आिाध्यपादुकम् ।
अरिववमददनं वनत्यनर्दनम्
हरिहिात्मजं देवमाश्रये ॥१॥
hariwarāsanam vishwamōhanam
haridadhīshwaram ārādhyapādukam |
ariwimardanam nityanartanam
hariharātmajam dēvamāshrayē ||1||
Repository of Hari’s boons, enchanter of the universe, the essence of Hari’s grace, he whose
holy feet are worshipped, he who kills enemies by good thought, he who daily dances the
cosmic dance, son of Hari and Hara, I take refuge in you, O Deva!
|| pallavi (drupad) ||
शिणमय्यप्पा स्वावम शिणमय्यप्पा (x2)
sharaṇam-ayyappā swāmy sharaṇam-ayyappā (x2)
My refuge is in you Ayyappa.
शिणकीर्दनं भक्तमानसम्
भिणलोलुपं नर्दनालसम् ।
अरुणभासिु ं भर्ू नायकम्
हरिहिात्मजं देवमाश्रये ॥२॥
sharaṇakīrtanam bhaktamānasam
bharaṇalōlupam nartanālasam |
aruṇabhāsuram bhūtanāyakam
He who likes song of refuge, he who is in the mind of devotees, he who is the great ruler, he
who loves to dance, he who shines like the rising sun, he who is the king of all beings, son of
Hari and Hara, I take refuge in you, O Deva!
प्रणयसत्यकं प्राणनायकम्
प्रणर्कल्पकं सुप्रभांवजर्म् ।
प्रणवमंवदिं कीर्दनवप्रयम्
हरिहिात्मजं देवमाश्रये ॥३॥
praṇayasatyakam prāṇanāyakam
praṇatakalpakam suprabhānjitam |
praṇawamandiram kīrtanapriyam
He whose soul is the truth, he who is the darling of all souls, he who created the universe, he
who shines with a glittering halo, he who is the temple of “Om”, he who loves songs, son of
र्ुिगवाहनं सुंदिाननम्
विगदायध ु ं वेदववणदर्म् ।
गुरुकृपाकिं कीर्दनवप्रयम्
हरिहिात्मजं देवमाश्रये ॥४॥
turagavāhanam sundarānanam
waragadāyudham vēdawarṇitam |
gurukrupākaram kīrtanapriyam
He who rides a horse, he who has a pretty face, he who has the blessed mace as a weapon, he
who is glorified by Vedas, he who bestows grace like a teacher, he who loves songs, son of
विभवु नावचदर्ं देवर्ात्मकम्

विनयनप्रभुं वदव्यदेवशकम् ।
विदशपूवजर्ं वचंवर्र्प्रदम्
हरिहिात्मजं देवमाश्रये ॥५॥
tribhuwanārchitam dēvatātmakam
trinayanaprabhum divyadēshikam |
tridashapūjitam chintitapradam
He who is worshipped by the three worlds, he who is the soul of all the devatas, he who is
Bhagawan Shiva, he who is worshipped by the devatas, he who is worshipped three times a
day, he whose thought itself is fulfilling, son of Hari and Hara, I take refuge in you, O Deva!
भवभयापहं भावुकावहम्
भुवनमोहनं भूवर्भूषणम् ।
धवळवाहनं वदव्यवािणम्
हरिहिात्मजं देवमाश्रये ॥६॥
bhawabhayāpaham bhāwukāwaham
bhuwanamōhanam bhūtibhūshaṇam |
dhawaḷavāhanam divyawāraṇam
He who destroys fear, he who brings prosperity, he who is the enchanter of the universe, he
who wears holy ash as an ornament, he who rides a white elephant, son of Hari and Hara, I
take refuge in you, O Deva!
pāṭhāntara is the variation in the usage of language in the

different renditions of sahityam.

कळमदृ ु वस्मर्ं सुंदिाननम्
कळभकोमळं गािमोहनम् ।
कळभके सिी वावजवाहनम्
हरिहिात्मजं देवमाश्रये ॥७॥
kaḷamrudusmitam sundarānanam
kaḷabhakōmaḷam gātramōhanam |
kaḷabhakēsarī wājivāhanam
He who blesses with an enchanting smile, he who has a pretty face, he who is adorned by
sandal paste, he who has a pretty mien, he who is like a lion to the elephants, he who rides on
a tiger, son of Hari and Hara, I take refuge in you, O Deva!
वश्रर्जनवप्रयं वचंवर्र्प्रदम्
श्रुवर्ववभषू णं साधज ु ीवनम् ।
श्रुवर्मनोहिं गीर्लालसम्
हरिहिात्मजं देवमाश्रये ॥८॥
shritajanapriyam chintitapradam
shrutivibhūshaṇam sādhujīvanam |
shrutimanōharam gītalālasam
He who is dear to his devotees, he who fulfills wishes, he who is praised by Vedas, he who
blesses the life of ascetics, he who is the essence of Vedas, he who enjoys divine music, son of
sharaṇam ayyappā swāmy sharaṇam ayyappā (x4)

swāmy sharaṇam ayyappā (x2)
swāmy sharaṇam ayyappā . . .
|| mangaḷam ||
पंचाद्रीश्वरि मंगळम् panchādrīshwari mangaḷam

हरि-हि प्रेमाक्रुर्े मगं ळम् hari-hara prēmākrutē mangaḷam
वपंछालंकृर् मंगळम् pinchālankruta mangaḷam
प्रणमर्ां वचंर्ामवण मंगळम् praṇamatām chintāmaṇi mangaḷam
पचं ास्यध्वज मगं ळम् panchāsyad-dhwaja mangaḷam
विजगदामाद्यप्रभो मंगळम् tri-jagadām-ādyaprabhō mangaḷam
पंचास्त्रोपम मंगळम् panchāstrōpama mangaḷam
श्रुवर्वशिोलंकाि सन्मंगळम् shrutishirōlankāra sanmangaḷam
 . . .  . . ....
This devotional song is played every evening after the final pooja
at Shabarimala temple as a lullaby to bhagawan Ayyappa.

rachan¡: harivar¡sanam vis¦vamµhanam rachan¡k¡ra: s¦r§ kambaku¢i kulathur s¦r§niv¡sa iyer
nd
r¡ga: madhyam¡vati (22 m£©akarta kharaharapriya janya) t¡©a: ¡di (tis¦ra na¢ai)
bh¡s¦¡: sanskrit ¡rµha³am: s r2 m1 p n2 s× avarµha³am: s× n2 p m1 r2 s
|| chara³am ||
|| sss s,s r; ,,, | nÖ,s r,s | s; ,,, ||
|| hariva r¡sa nam ... | vis¦va mµha | nam ... ||
|| nÖsr s,s rsnÖpÖ; ;pÖ | r,s s,s | s; ,,, ||

|| harida dh§s¦va ram ¡ | r¡dhya p¡du | kam ... ||
|| rmm m,m m,m r,s | r,r m,m | m; ,,, ||

|| arivi marda nam ... | nitya narta | nam ... ||
|| mpm p,n pmmr; r; | r,s s,s | s; ,,, ||

|| hariha r¡tma jam ... | d£va m¡s¦ra | y£ ... ||
|| pallavi ||
|| mpp pp, p; m,r | mpp pp, | p; ,,, ||
|| s¦ara³am ayya pp¡ sv¡mi | s¦ara³am ayya | pp¡ ... ||
|| pnn nn, s×np mrr | r,s ss, | s; ,,, ||
(Continue this Charanam-Pallavi pair as many times as needed. And in the end, play the below as
a final Pallavi instead of the above one.)
|| sss s,s r; r,m | nÖnÖr ss, | s; ,,, ||

|| nÖsr s,s rsnÖpÖ; pÖ,r | nÖnÖr ss, | s; ,,, ||
|| sss s,s r; r,m | nÖnÖr ss, | s; ,,, ||
|| nÖsr s,s rsnÖpÖ; pÖ,r | nÖnÖr ss, | s; pÖ,r ||
|| s¦ara³am ayya pp¡ sv¡mi | s¦ara³am ayya | pp¡ sv¡mi ||
|| nÖnÖr ss, s; pÖ,r | nÖnÖr ss, | s; ,,, ||

वंदे मातरम│
् Vandē Mātaram
Composer: Shrī Bankim Chandra Chatterjee (27 June 1838 - 8 April 1894)
वंदे मातरम् ॥प॥

vandē mātaram ||P||
To you mother, I bow!
सजु लां सफ
ु लां
मलयज-शीतलां
सस्य-श्यामलां मातरम् ॥१॥
sujalām suphalām
malayaja-shītalām
sasya-shyāmalām mātaram ||1||
Blessed with pure water, bountiful orchards, cool mountain winds, lush green fertile lands,
you mother, I bow to!
शभ्र
ु -ज्योत्सस्ना-पल
ु कितयाकमनीं
फुल्ल-िुसुकमत-द्रुमदळ-शोकिनीं
सुहाकसनीं सुमधुर-िाकिणीं
सुखदां वरदां मातरम् ॥२॥
shubhra-jyōtsnā-pulakita-yāminīm
phulla-kusumita-drumadaḷa-shōbhinīm
suhāsinīm sumadhura-bhāshiṇīm
sukhadām varadām mātaram ||2||
Bathed in glorious moonlight, filled with flowering vines, adorned by blossoming trees, of a
beautiful smile and endearing speech, source of enduring comfort, bestower of boons and
eternal happiness, O Mother, to you I bow!
िोकि-िोकि-िण्ठ-स्वर-कननाद-िारणतां
िोकि-िोकि-िुजैधृतध -शस्त्र-कवलाकसनीं
स्विमू ावबलेकत िे नोक्तं
बहुबलधाररणीं नमाकम ताररणीं
ररपदु ळ-वाररणीं मातरम् ॥३॥
kōṭi-kōṭi-kaṇṭha-swara-nināda-kāraṇatām
kōṭi-kōṭi-bhujairdhruta-shastra-vilāsinīm
swabhūmāwabalēti kēnōktam
bahubaladhāriṇīm namāmi tāriṇīm
ripudaḷa-vāriṇīm mātaram ||3||

Origin of uncountable roaring voices, inspiration for innumerable mighty warriors, who
dare question you in this land, bearer of immeasurable strength, dispeller of vices, O Mother,
to you I bow!
त्सवंकह कवद्या त्सवंकह धमृः

त्सवंकह कित्त्वंकह मनः
त्सवंकह प्राणा: शरीरे
त्सवकं ह बाहुश्शकक्तमृम
त्सवकं ह हृदयिकक्तमृम
त्सवमेव देकव सवृ-मकददर-प्रकतमे ॥४॥
twamhi vidyā twamhi dharmaha
twamhi chittwamhi manaha
twamhi prānāha sharīrē
twamhi bāhusshaktirmama
twamhi hrudayabhaktirmama
twamēwa dēvi sarva-mandira-pratimē ||4||
You are knowledge, righteousness, heart and mind, life itself, the strength of conviction and
devotion for us, temple deified in all the land, O Goddess!
त्सवं कह दुर्ाृ दशप्रहरण-धाररणी

िमला िमलदळ-कवहाररणी
वाणी कवद्यादाकयनी
नमाकम त्सवां नमाकम िमलाम्
अमलाम् अतल ु ां सुजलां सुफलां मातरम् ॥५॥
twam hi durgā dashapraharaṇa-dhāriṇī
kamalā kamaladaḷa-vihāriṇī
vāṇī vidyādāyinī
namāmi twām namāmi kamalām
amalām atulām sujalām suphalām mātaram ||5||
You are Durga, bearer of divine weapons, source of the auspicious sound, giver of
enlightenment, indweller of the sacred lotus, I hail your exalted name, blemishless,
incomparable, of the pure stream and bountiful fruit, O Mother, to you I bow!
श्यामलां सरळां सुकस्मतां िूकितां

धरणीं िरणीं मातरम् ॥६॥
shyāmalām saraḷām susmitām bhūshitām
dharaṇīm bharaṇīm mātaram ||6||
You of beautiful dark hue, gracious simplicity and smile, unimaginable bounty, adorning this
sacred land, O Mother, to you I bow!

rachan¡: vand£ m¡taram rachan¡k¡ra: s¦r§ bankim chandra chatterji (june 27, 1838 - april 8, 1894)
r¡ga: d£s¦ (28 th m£©akarta harik¡mbhµji janya and bh¡s¦¡nga r¡ga) t¡©a: £kam bh¡s¦¡: sanskrit
¡rµha³am: s r2 m1 p n3 s× avarµha³am: s× n2 d2 p m1 g3 r2 s
|| pallavi ||
|| s,; r,;; m,p,m, || p,; ;; ;; ;; || (x2↓)
|| van d£ m¡ ta || ram .... .... .... ||
|| m,; p,;; n3,s×,n3, || s×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
|| chara³am ||
1. || s×,r×, n,; n,d, p,; || p,d, m,; m,g, r,; ||
|| suja l¡ .... m || supha l¡ .... m ||
|| r,p, m,m, m,g, r,g, || s,; ;; ;; ;; ||
|| mala yaja s¦§ ta || l¡m .... .... .... ||
|| s,;r, m,p,m, p,; || ; n,;d, p,; ;; ||
|| sasya s¦y¡ma l¡m || .. m¡ta ram .... ||
|| m,; p,;; n3,s×,n3, || s×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
2. || m,; p,; n3,; n3,; || n3,n3, s×,n3, s×,; ;n3, || -

|| s¦u bhra jyµ tsn¡ || pula kita y¡ mi || -
|| s×,; ;; ;; ;; || n3,;n3, n3,s×,n3, s×,; ||
|| n§m .... .... .... || phulla kusumi ta ||
|| s×,r×, s×,n, n,d, n,d, || p,; ;; ;; ;; ||
|| druma da©a s¦µ bhi || n§m .... .... .... ||
|| r,m, ;g, r,; ;; || r,n, d,n, d,p, d,m, || -
|| suh¡ si n§m .... || suma dhura bh¡ s¦i || -
|| p,; ;; ;; ;; || m,p, n3,; n3,n3, n3,; || -
|| ³§m .... .... .... || sukha d¡m vara d¡m || -
|| ; n3,s×,n3, s×,; ;; || m,; p,;; n3,s×,n3, ||
|| .. m¡ ta ram .... || van d£ m¡ ta ||
|| s×,; ;; ;; ;; ||
|| ram .... .... .... ||
“I have written this spontaneously. I may not live to see how it is received. But this poem will be sung
by every Indian like a mantra in the Vedas.”
- Shri. Bankim Chandra Chatterji.

3. || m,;p, n3,;n3, n3,; || n3,; n3s×r×, n; d;p, ||
|| kµ ¿i kµ ¿i kan || ¿ha svara ni n¡da ||
|| r,m, p,n3, s×,; ;; || ; ; ;; n3,s×,r×, n, || -
|| k¡ ra³a t¡m .... || . . . . .... kµ ¿i kµ || -
|| ;d, p,p,; p,p,; || p,; p,d, m,g, p,m, ||
|| ¿i bhujair dhruta || s¦a stravi l¡ si ||
|| r,; ;; ;; ;; || r, m,;m, g,r,; r, || -
|| n§m .... .... .... || sva bhÀm¡v ...... a || -
d
|| r,; n,;n, n,; nn||dp mgrm pds×n p,;; ||
|| ba l£ ti k£ nµ||. . .... .... ktam ||
|| m,m, p,p, n3,; s×,n3, || s×,; ;; ;; ;; ||
|| bahu bala dh¡ ri || ³§m .... .... .... ||
|| p,n3s× r×,r×, n,d, n,d, || p,; ;; ;; ;; ||
|| nam¡ mi t¡ ri || ³§m .... .... .... ||
|| m,m, p,p, n3,; n3,n3, || ; n3,s×,n3, s×,; ;; ||
|| ripu da©a v¡ ri³§m || . . m¡ ta ram .... ||
|| m,; p,;; n3,s×,n3, || s×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
4. || m,m, m,; m;g rgsr || m2,m2, p,; p,p, ;; ||

|| tvamhi vi dy¡ .... || tvamhi dha rmaha .... ||
|| r,m, npnp mrmr s,nÖ3, || s,; ;; ;; ;; ||
|| tvamhi chi ttvamhi mana || ha .... .... .... ||
|| m,; p,; n3,; n3,;||n3, n3,s×,n3, s×,; ;; ||
|| tvam hi pr¡ ³¡ ||ha s¦ar§ r£ .... ||
|| m,; p,; n3,; n3,; || n3,; s×,n3, s×,s×, ;; ||
|| tvam hi b¡ hu || ss¦a ktir mama .... ||
|| d,n, d,p, p,d, pmm, || r,; m,; p,p, ;; ||
|| tvam hi hruda ya || bha ktir mama .... ||
|| p,nn pmp, n3s×r×, ;s×, || r×,; r×,; ;; ;; ||
|| tvam£ .... .... va || d£ vi .... .... ||
|| r×,; g×, r×s×s×,s×, s×,n, || s×,n, s×,; ;; ;; ||
|| sa rva man dira || prati m£ .... .... ||
|| m,; p,;; n3,s×,n3, || s×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
The highest lawmaking body in India, the Parliament and state Vidhana Sabhas start their session
with the national song “Vande Mataram” and ends with the national anthem “Jana Gana Mana”.

5. || m,; p,; n3,; n3,; || n3,n3,; n3,n3,n3,n3, n3, || -
|| tvam hi du rg¡ || das¦a prahara³a dh¡ || -
|| s×,n3, s×,; ;; ;; || p,n3, s×,r×, n,n, n,n, || -
|| ri ³§ .... .... || kama l¡ kama lada || -
d
|| n,; n, n,;d, s×,n, || p,; ;; ;; ;; ||
|| ©a vi h¡ri ³§ || .... .... .... .... ||
g
|| m,; m,; m,; m,;||; m,g, pm r,; ;; ||
|| v¡ ³§ vi dy¡||. . d¡ yi n§ .... ||
|| r,n,; n, nds×n d,p, || m,p,; n3,; s×,n3,s×, || -
|| nam¡ mi tv¡m .... || nam¡ mi kamal¡m || -
|| ; n3,n3, n3,; s×,n3, s×,||; p,n3, s×,r×, n,n, nd || -
|| .. a ma l¡m atu l¡m||. . suja l¡m supha l¡m || -
g
|| dp m;g pm r,;;; || m,; p,;; n3,s×,n3, || -
|| .. m¡ ta ram || van d£ m¡ ta || -
|| s×,; ;; ;; ;; ||
|| ram .... .... .... ||
6. || m,;m, m,;g, s,r, || p,m2, p,; ;; ;; ||

|| s¦y¡ma l¡m .... || sara ©¡m .... .... ||
|| r,;p, m,;; g,r, || g,; nÖ3,s, ;; ;; ||
|| susmi t¡m .... || bhÀ s¦it¡m .... .... ||
|| r,m, p,n3, n3,n3, n3,; || ; n3,s×,n3, s×,; ;; ||
|| dhara ³§m bhara ³§m || .. m¡ ta ram .... ||
|| m,; p,;; n3,s×,n3, || s×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
|| m,; p,;; n3,s×,n3, || r×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
|| m,; p,;; n3,s×,n3, || s×,; ;; ;; ;; ||
|| van d£ m¡ ta || ram .... .... .... ||
Vande Mataram meaning “I bow to you, Mother” is the national song of Bharat (India) and is considered on
par with its national anthem. This song, which united India during its Independence movement, and continues
playing the role of a devotional song today, was a strong contender to become the national anthem.
However, it didn’t make final consideration due to opposition from the Muslims and the Muslim League. Even
so, nationalist leaders of India from that period, conferred upon the glorious “Vande Mataram” song, a status
equivalent to that of the national anthem.
Vande Mataram is originally a Bengali poem written by Shri Bankim Chandra Chatterjee which he later
added in his novel Anandamath with the title “Bande Mataram”. The song and the novel containing it were
both banned by the British government but Indians boldly defied the ban. Many were repeatedly imprisoned
by the regime for singing the song in public. This ban was overturned by the Republic of India following its
independence from colonial rule.

जन गण मन│Jana Gaṇa Mana
“Jana Gana Mana” (Bengali: Jono Gono Mono) is an Indian national anthem composed by Nobel
laureate Shri Rabindranath Tagore (May 7, 1861 - August 7, 1941). Originally it was composed in
Bengali and its Hindi version was adopted by the constituent assembly as the national anthem
of India on 24 January 1950, two days before the republic was declared. It is a five-stanza
Brahmo hymn composed and scored in Bengali in 1911. But the first stanza of the song was
chosen as the national anthem. The lyrics were rendered into English by Shri Tagore himself.
जन गण मन अधिनायक जय हे jana gaṇa mana adhināyaka jaya hē

भारत भाग्य धििाता । bhārata bhāgya vidhātā |
पंजाब धिन्ि गुजरात मराठा panjāba sindhu gujarāta marāṭhā

द्रधिड़ उत्कल बंगा । drāviḍa utkala bangā |
धिंध्य धहमाचल यमुना गंगा vindhya himāchala yamunā gangā

उच्छल जलधि तरंगा । ucchala jaladhi tarangā |
ति शुभ नामे जागे tava shubha nāmē jāgē

ति शभ
ु आशीष मांगे । tava shubha āshsha māgē |
गाहे ति जयगाथा । gāhē tava jaya gāthā |

जन गण मगं ल दायक जय हे jana gaṇa mangala dāyaka jaya hē
भारत भाग्य धििाता । bhārata bhāgya vidhātā |
जय हे, जय हे, जय हे,
jaya hē, jaya hē, jaya hē,
जय जय जय जय हे ॥ jaya jaya jaya jaya hē ||
Thou art the ruler of the minds of all people,

The dispenser of India’s destiny.
Thy name rouses the hearts of Punjab, Sindh,
Gujarat and Maratha,
Of the Dravida and Odisha and Bengal;
It echoes in the hills of Vindhya and the Himalayas,
Mingles in the music of Ganga and Yamuna
and is chanted by
The waves of the Indian sea.
They pray for thy blessings and sing thy praise.
The saving of all people waits in thy hand,
Thou dispenser of India’s destiny.
Victory, victory, victory to thee.

Occasions for playing the Anthem
The national anthem is a symbol of pride for the citizens of a country and is required to be played
on specifically designated occasions.
The full version should be played accompanied by mass singing on the unfurling of the national
flag, on cultural occasions or ceremonial functions, and during the arrival of the President of
India at any government or public functions and immediately before he departs from such
functions. The song is also played on ceremonial occasions to the Governors of States/Union
Territories. The National Anthem is not to be played for the Prime Minister generally, except
under special circumstances.
Code of Conduct
The national anthem cannot be sung indiscriminately or played randomly. To ensure that respect
is never violated for the anthem, a code of conduct is put in place by the Government of India. It
includes conducts like an attentive posture, time limit and conditions in which the anthem
should be sung or played.
Posture
Whenever the national anthem is played, one should stand up in attention (holding head high
and looking forward) and stand still until the end of the song and sing along if you know.
Physically challenged people should stay wherever they are in their supporting systems like a
wheelchair.
Time Limit
A formal rendition of the national anthem takes approximately fifty-two seconds. A shortened
version consisting of the first and last line takes about twenty seconds. A shortened version is
staged occasionally.
Conditions
Whenever the anthem is sung or played, the audience shall stand in attention. However, when
during a newsreel or a documentary the anthem is played as part of it, the audience is not
expected to stand as standing is bound to interrupt the exhibition of the film and would create
disorder and confusion rather than adding dignity to the anthem.
The first ten lines of Ravindranath Tagore’s earlier poem “Amar

Shonar Bangla (My Golden Bangla)” wrote in 1906 became the
national anthem of Bangladesh in 1972.

rachan¡: r¡s¦¿ra g§t rachan¡k¡ra: s¦r§ rav§ndran¡tha ¿h¡gµr (may 7, 1861 - august 7, 1941)
r¡ga: dh§ra s¦ankar¡bhara³am (29 th m£©akarta) t¡©a: £kam bh¡s¦¡: hindi (original: beng¡©i)
¡rµha³am: s r2 g3 m1 p d2 n3 s× avarµha³am: s× n3 d2 p m1 g3 r2 s
|| srgg gggg g,gg rgm, || g,gg r,rr nÖrs,; s, || -

|| janaga³a mana adhi n¡yaka jayah£ || bh¡rata bh¡gyavi dh¡t¡ pan || -
|| p,p p,p pp p,pp m2dp, || m,mm m,mg rmg, ;; ||

|| j¡ba sindhu guja r¡tama r¡¿ha || dr¡vi¢a utkala vang¡ .... ||
|| g,gg g,gr ppp, m,m, || g,gg rrrr nÖrs, ;; ||

|| vindyahi m¡chala yamun¡ gang¡ || ucchala jaladhita rang¡ .... ||
|| srgg g,g, rgm, ;; || gmpp p,mg rmg, ;; ||

|| tavas¦ubha n¡m£ j¡g£ .... || tavas¦ubha ¡s¦is¦a m¡g£ .... ||
|| g,g, rrrr nÖrs, ;; ||

|| g¡h£ tavajaya g¡th¡ .... ||
|| pppp p,pp p,pp m2dp, || m,mm m,mg rmg,; s×n || -

|| janaga³a manga©a d¡yaka jayah£ || bh¡rata bh¡gyavi dh¡t¡ jaya || -
|| s×,;; nd n,;; dp || d,; ;; ssrr ggrg ||

|| h£ jaya h£ jaya || h£ .... jayajaya jayajaya||
|| m,; ;; ;; ;; ||
|| h£ .... .... .... ||
jai hind
Sindh Vs Sindhu
Before the Indian National Congress caved into the demand of the Muslim League to break India
into three, the original "Jana Gana Mana" song had the reference to "Sindh", a province in
today's Pakistan. After the bloody partition, "Sindh" was replaced with "Sindhu", the name of the
sacred river which today flows both in India and Pakistan.

सुभाषितम् |Subhāshitam
Page 111
Page 112
INTRODUCTION
Subhāshitam or Subhāshita are wise sayings, instructions and stories, either in poetry or in prose.
Literally meaning “well said” or “good speech”, the main purpose of subhashitams is to enable one to face
the challenges that will come his or her way. By reading, saying it aloud to self and others, and meditating
on the meaning and significance of each subhashitam, one will be able to cultivate a strong and morally
superior character (chāritrya, sheela, vrutti) modeled on India’s traditional cultural heroes to whom
many subhashitams refer.
In the Indian tradition there exist numerous compilations where specific subhashitams are selected and
compiled with a particular purpose in mind. Examples include Bhartruhari’s Shatakatraya, i.e., teachings
in three hundred verses on ethics, romance, and renunciation (Niti Shataka, Shrugara Shataka and
Vairagya Shataka respectively), Subhaitaratnabhandagara, Somadeva Bhatta’s Kathasaritsagara and
Kshemendra’s Bruhatkathamanjari. The Panchatantra and the Hitopadesha also belong to this category.
The compilation in this book draws subhashitams from all these sources, and in addition to the Shrimad
Bhagawata and other Puranas, Ramayana, and Mahabharata.
And not to forget the numerous works related to Subhashitams in other Indic languages like Kannada,
Marathi. In Kannada, those that come to mind are the “Vachanas” of Sarvajna, “Mankutimmana Kagga”
by D.V. Gundappa and “Subhashita Chamatkara” of Pa.Vem. Acharya.
In our middle school days, we used to read Ramayana and Mahabharata in the libraries. These are rich
in subhashitam sayings. We were noting them in the notebook which quickly becoming enormous.
Why must I reflect on the meaning of Subhashitams?

Subhashitams act as a teacher in formulating the sense of morality and character, which sums up the total
of a person’s virtues including dispositions, behaviors, habits, likes, dislikes, capacities, traits, ideals,
ideas, values, feelings, and intuitions. The role of the teacher is to explain what the teachings of the
subhashitams mean considering our everyday lives. He explains what an individual can take and use from
India’s cultural moral system that predates him, that to a large extent exists outside of him, and that will
most likely survive him long after he is gone. The teacher must clarify that behind the chaos of an
individual’s perspective exists a shared moral reality which the subhashitams are concerned to project.
They draw attention to what is common to all modes of understanding.
Subhashitams cannot be straitjacketed into a specific “category” of literature. They are ad-hoc collections
of wise sayings. They are drawn from real-life observations or situations with a sympathetic
understanding of human impulses and behavior. While some may reflect the state of affairs of the society
at the time they were composed; in general, the wisdom they espouse is timeless. As such, they generally
hold all that is good and true “till eternity”. A great strength of subhashitams is their ability to provide
comfort and hope in difficult times. It is as if they struggle to provide answers to difficult questions T.S.
Eliot asked in lament:
Where is the life we have lost in living?

Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?

Other perennial questions that subhashitams wrestle to answer include those about life haunting us even
today:
1. What exactly is a virtue, and how do we become virtuous people? What are the best ways
to teach virtues? Is self-esteem a virtue, and if so, whose duty is it to foster such a virtue?
2. What is the relationship between moral reasoning and moral action, between moral
cognition and moral character?
3. To what extent, if any, should education be socially and politically relevant? Is its purpose
to indoctrinate, train, and form citizens, or is it to encourage questioning to bring about
social change?
Character is everything
Sheelam parama bhooshaṇam - subhashitams teach that we are born with all the necessary
endowments to be āryas in character. Here, it is important to remember that Arya is not a racial term. It
does not indicate membership in this or that race or caste. The Yogavashishtha defines ārya as anyone
who diligently performs assigned duties and desirable deeds and desists from doing deeds that should
not be done. It insists that noble character or āryata can be cultivated by any individual who practices
Yoga whereby even in the most ignorant individual arises the desire for attaining spiritual liberation.
Anyone who refuses to be like Shri Rama revolts against one’s nature (prakruti) and one’s self (ātman).
Even though one might outwardly manifest all the social graces, if one is inwardly living for the wrong
end, self rather than society, then that person is doomed to remain in ignorance.
A well-molded character (sheela) is a requisite for all. The pot in which you store milk must be cleaned
daily. Similarly, daily revision of samskāra is crucial for building a character that will neutralize impulses
inimical to building social harmony.
Character is everything. It is the very foundation upon which a healthy society will be built and thereby a
healthy nation. This is illustrated with the story from the Purana of Prahlada who had usurped the throne
of Indra in heaven. Indra, king of gods, then disguised himself as a beggar and went to Prahlada and
asked for his character in charity (dāna). When Prahlada complied, a splendid form simultaneously left
his body and entered that of the beggar. Surprised Prahlada asked the form about it whereupon he was
told, “I am your bravery (shaurya) but since character (sheela) is my master I am following him”. One by
one, other powers too left the body of Prahlada and joined their master - the character. The moral of this
story is that the character is everything. It is true of individuals as well as nations.
Character is the force of one’s moral constitution and the pattern of behavior that is a result of one’s
virtuous choices. Conduct is a character in action. Our character is the way we are moral, our reputation
is the way we are perceived. One must learn that the individual’s moral status is of much greater
importance than social status, economic condition, intellectual endowments, or physical beauty. While
few of us will ever attain great wealth or fame, a spotless character is the privilege of us all. Out of our
thoughts are born deeds, out of our deeds develop habits and out of our habits grow our character. On
our character, we build our destiny. Practical experience and good examples are indispensable help in
forming a noble character. It is this sense of a civic and cultural identity that the Hindus propagated which
will provide the basis for rebuilding the Indian subcontinent as Hindurastra where everyone could live in
harmony.

Focus on work, dharma and education
Subhashitams promote reflection on work, work ethics, rights and duties. one will learn much from
reflection on them about responsibilities toward family and community, beliefs concerning the familial
and societal conditions under which they happen to live. Other values subhashitams touch upon include
honesty, a sense of helpfulness and fairness, justice, conviction, proper use of time, talent, tolerance, and
pride in one’s family, community, nation and culture.
Reflection on the subhashitams compiled here will help everyone answer other relevant questions: Who
am I? Or How do I fit in the Hindu values of Vasudaiva Kutumbakam? Subhashitams also warn us to not
rely solely on pronouncements made in the sacred texts to determine what one’s duties should be. Beliefs
that are not built on reason and rational thought harm the cause of a religion (dharma).
Here, their approach to knowledge (vidya) differs from the current method of teaching which only
informative (vruttātmaka). The knowledge that subhashitams impart, on the other hand, is formative
(samskārātmaka).
The central focus of many subhashitams is dharma which teaches us how to remain faithful to
righteousness (sheela) in the face of challenges posed by life’s struggles and trials. They test our moral
being and render us a better human being in the process. Ease and idleness, however, will ruin even those
endowed with the strongest natural talents and social advantages. Faith teaches us how to use the
difficulties of living creatively to regenerate moral fiber and resole and how to create opportunities for
winning success and developing good character.
To develop an acceptable character, one must develop acquaintance with a true conception of the
character revealed by many cultural heroes and deities in the composite tradition and civilization of India.
All character development starts here. Instead of a cold passionless Semitic ‘God’ watching unmoved the
actions he has decreed since eternity, the ethical doctrine of karma teaches us to overcome fate (daiva)
by human initiative (purushārtha).
Many subhashitams refer to the role of the teacher (guru) who helps seekers by his or her benign
influence. A true teacher yearns for their success in self-realization and rejoices in teaching disciples a
well-rounded character as a cognitive process, ethical content, way of thinking and way of acting.
Too often the development of intellect alone becomes the end of education, instead of development based
on both character and education - both physical and intellectual. Politically correct attitudes and wrong
notions of self-esteem also shape the goal of education. The temples and other dharmic institutions
should help the society in developing a good moral character.
Money, power, fame, liberty, even health is nothing in the absence of strong moral character and a
disciplined physical body. If we do not have a righteous character our labor in this life is fruitless and this
birth would go waste. One should lead his life along the path laid out in the traditional stages of life model.
The stages of life

Some subhashitams also refer to the stages of life model which skillfully harmonizes individual rights and
duties (vyaktidharma) with individual’s responsibilities to his or her family and community
(kutumbasamsthā). The movement of the aging individual from the stage of the householder to the

hermit for instance assures a smooth transfer of power and responsibilities in the areas of politics,
military, administration, the corporate world, bureaucracy, etc. In the Indian tradition, there are
inspiring examples of Dhrutarashtra and Chanakya who were ideal hermits (vānaprasthās). By
performing age-specific fire sacrifices (yajna) and ascetic practices (tapashcharya), Dhrutarastra
demonstrates how to use the natural biological process of aging for creative spiritual purposes. In the
process, he also teaches how to harmonize the daiva (the process of aging over which humans do not
have control, for instance) with purushakāra (old age, which is a cultural construct).
Chanakya voluntarily handed over the prime-ministership of Magadha to Amatya Rakshasa and after
becoming a vānaprasthi gave India and the world the magnificent treatise on public administration and
political economics (arthashāstra). The hermit stage thus releases the individual to undertake self-
fulfillment on two levels: (1) preparing self for release (mōksha) to be attained in the next stage of life
(sannyāsa) through meditation and ascetic practices and (2) work for the welfare of the community of
which the aging person is a part (ātmanō mōkshārtham janahitāya cha).
Disciplining the body

Physical health is as important as mental health. One’s dowdiness shouldn’t be regarded as a superior
value of simplicity. Personal smartness and physical courage must go hand in hand with intellectual,
cultural and mental vigor. This compilation, accordingly, includes subhashitams that praise physical
discipline and culture.
Group practice of subhashitams

Recite subhashitams in groups. Then reflect upon select subhashitams and discuss their import that will
lead and contribute to the collective development and welfare of individuals and society. Group activity
performed in this manner allows us to find ourselves as one with others and share in one another’s pains
and pleasures. Regular practice of it inculcates precious samskāra which wean away selfish thought
patterns and reorient us as agents of creative and positive action toward the collective welfare.
The subhashitams with the introduction is originally compiled and written by Hindu Swayamsevak Sangh (HSS)
of Canada swayamsevak Shri. Shrinivas Tilak for the Sangh Shakhas.
If you too have subhashitams and would like to add it to this
collection and encrich it, please send it to
sangeetbharatimusic@gmail.com.

सुभाषितम│
् Subhāshitams
अषनि: शेिं ऋण: शेिं शत्र:ु शेिं तथैव च ।
पुि: पुि: प्रवर्धेत तस्मात् शेिं ि कारयेत् ॥१॥
agni shēsham truṇah shēsham shatruh shēsham tathaiva cha |
punah punah pravardhēta tasmāt shēsham na kārayēt ||1||
If they remain even in a small trace (shesham), fire, loan, and enemy grow back repeatedly.
Hence finish them off altogether (without leaving a trace).
पृथ्वीवयां त्रीषण रत्िाषि जलम् अन्िम् सुभाषितम् ।

मूढै: पािाणखण्डेिु रत्िसज्ञं ा परदीयते
् ॥२॥
pruthvīvyām trīṇi ratnāni jalam annam subhāshitam |
mūḍhaih pāshāṇakhaṇḍēshu ratnasamjñā puradīyatē ||2||
There are three (true) jewels on this earth: water, food and subhāshita! Fools, however, call
pieces of rocks ‘jewels’!
ि अषभिेको ि संस्कारः षसंहस्य षियते विे ।

षविमाषजितसत्त्वस्य स्वयमेव मृगेंद्रता ॥३॥
na abhishēkō na samskāraha simhasya kriyatē vanē |
vikramārjitasattwasya swayamēva mrugēndratā ||3||
There is no official coronation ceremony (rajyabhishekha) held to declare lion as the king of
the jungle. He becomes king by his own attributes and heroic actions.
विाषि दहातो वन्हे सखा भवषत मारूतः ।

स एव दीप िाशाय कृशे कस्याषस्त सहृदम् ॥४॥
vanāni dahātō vanhē sakhā bhavati mārūtaha |
sa ēva dīpa nāshāya krushē kasyāsti sahrudam ||4||
When forests are on fire, wind willingly becomes its (fire’s) ally; the same wind will also
extinguish a small lamp. The moral is, if one does not have power/wealth, one does not have
friends either.
The purport of this subhāshitam is relevant from the national point of view today. People will
only support you if you are powerful or else, they will destroy you. Therefore, the only alternative
for us is to become a mighty and powerful nation in the world.
षवद्या षववादाय र्धिं मदाय शषतः परेिां पररपीडिाय ।

खलस्यः सार्धोः षवपरीतम् एतद ज्ञािाय दािाय च रक्षणाय ॥५॥
vidyā vivādāya dhanam madāya shaktiha parēshām paripīḍanāya |
khalasyaha sādhōha viparītam ētada jñānāya dānāya cha rakshaṇāya ||5||
A wicked person uses knowledge only for the sake of arguments, his (her) wealth renders him
egotistic and his energy is wasted merely to torment others. The opposite is true of a saintly
person. His or her knowledge is used for good purposes, his wealth is used to donate it to
others and his might is used to protect the weak.

दुर्िलस्य र्लं राजा र्ालािां रोदिं र्लम् ।
र्लं मूखिस्य मौषित्वं चौराणाम् अिृतम् र्लम् ॥६॥
durbalasya balam rājā bālānām rōdanam balam |
balam mūrkhasya maunitwam chaurāṇām anrutam balam ||6||
The strength of the weak is king. Crying is the strength of the child (as it gets what it desires
through it). Not expressing an opinion is the strength of a witless person (since people
mistake it for sagacity). A lie is the strength of the thief.
अश्वं िैव गजं िैव वयाघ्रं िैव च िैव च ।

अजापत्रु ं र्षलं दद्यात् देवो दुर्िलघातकः ॥७॥
ashwam naiva gajam naiva vyāghram naiva cha naiva cha |
ajāputram balim dadyāt dēvō durbalaghātakaha ||7||
Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must
understand that not even God protects the weak.
अष्टादशपरु ाणािां सारं वयासेि कीषतितम् ।

परोपकारः पुण्याय पापाय परपीडिम् ॥८॥
ashṭādashapurāṇānām sāram vyāsēna kīrtitam |
parōpakāraha puṇyāya pāpāya parapīḍanam ||8||
In all the eighteen Puranas, sage Vyasa emphasizes only two moral precepts: Rendering
service to people is merit (punya) and harassing them is evil.
षहमालयं समारभ्य यावत् इदं ु सरेावरम् ।

तं देवषिषमितं देशं षहंदुस्थािं प्रचक्षते ॥९॥
himālayam samārabhya yāvat indu sarēvaram |
tam dēvanirmitam dēsham hindusthānam prachakshatē ||9||
Starting from the Himalayas and extending up to the Indu Lake (sarovaram), which borders
on the Indian Ocean, is the nation which God created, and which is known as Hindusthan.
एतद्देश प्रसूतस्य सकाशादग्रजन्मिा ।

स्वं स्वं चररत्रं षशक्षेरि् पृषथवयां सविमािवाः॥१०॥
ētaddēsha prasūtasya sakāshādagrajanmanā |
swam swam charitram shikshēran pruthivyām sarvamānavāha ||10||
All inhabitants of this earth should learn about living and building character from the ancient
sages and seers who took birth in this land (of India) [Manusmruti].
अयं षिजः परो वेषत गणिा लघुचेतसाम् ।

उदारचररतािां तु वसर्ध
ु ैव कुटुंर्कम् ॥११॥
ayam nijaha parō vēti gaṇanā laghuchētasām |
udāracharitānām tu vasudhaiva kuṭumbakam ||11||
“This person is my kin and that one is alien”, such a thought occurs only to the narrow-
minded persons. To the broad-minded persons, the whole world is a family.

क्षणशः कणश्चैव षवद्याम् अथं च सार्धयेत् ।
क्षणे िष्टे कुतो षवद्या कणे िष्टे कुतो र्धिम् ॥१२॥
kshaṇashaha kaṇashchaiva vidyām artham cha sādhayēt |
kshaṇē nashṭē kutō vidyā kaṇē nashṭē kutō dhanam ||12||
One should learn every moment and one should earn from every bit, if you waste even a
second, no knowledge can be gained and if you waste a bit, you stand to lose wealth.
अश्वस्य भिू णं वेगो मत्तं स्याद् गजभूिणं ।

चातुयिम् भिू णं िायाि उद्योगो िरभूिणं ॥१३॥
ashwasya bhūshaṇam vēgō mattam syād gajabhūshaṇam |
chāturyam bhūshaṇam nāryā udyōgō narabhūshaṇam ||13||
Speed is the asset of the horse; the majestic walk is the asset of the elephant. Wit is an asset to
women and constantly remaining occupied is the asset of a man.
क्षुर्ध् तिटृ ् आशाः कुटुषबर्न्य मषय जीवषत ि अन्यगाः ।

तासाम् आशा महासाध्वी कदाषचत् मां ि मुञ्चषत ॥१४॥
kshudh truṭ āshāha kuṭumbinya mayi jīvati na anyagāha |
tāsām āshā mahāsādhwī kadāchit mām na muñchati ||14||
Hunger, thirst, and desire are like man’s three wives who will never leave him if he is living.
Of the three, desire never leaves him. Unlike hunger and thirst, which disappear for a time
after eating ordrinking, desire never leaves man’s mind.
कुलस्याथे त्यजेदेकम् ग़ाबस्याथे कुलमत्यजे

् त् ।
ग़ामं जिपदस्याथे आत्माथे पृषथवीम् त्यजेत् ॥१५॥
kulasyārthē tyajēdēkam gāmsyārthē kulam tyajēt |
gāmam janapadasyārthē ātmārthē pruthiwīm tyajēt ||15||
Sacrifice self-interest for sake of your family, sacrifice family for the village, sacrifice village
for the cause of the nation but sacrifice everything for the self within.
िाक्षरं मंत्ररहीतं िमूलंिौिषर्धम् ।

अयोनय पुरूिं िाषस्त योजकस्तत्रदुलिभः ॥१६॥
nāksharam mantrarahītam namūlam na aushadhim |
ayōgya purūsham nāsti yōjakastatra durlabhaha ||16||
There is no letter that cannot be used as a mantra; there is no root without some medicinal
value, and there is no person who is useless. A yojaka (the one who can identify their utility
and put them to proper use is) however, always rare.
र्धारणाद्र्धमिषमत्याहःर्धमो र्धारयते प्रजाः ।

यस्याद्र्धारणसंयत ु ं स र्धमि अषत षिश्चयः ॥१७॥
dhāraṇād-dharmamityāhuh-adharmō dhārayatē prajāha |
yasyād-dhāraṇasamyuktam sa dharma ati nishchayaha ||17||
The word “dharma” is derived from “dharana”. It is “dharma”, which holds society together.
Hence if something can hold people together, no doubt it is dharma.
आहारषिद्राभयमैथुिं च सामान्यमेतत् पशुषभििराणाम् ।
र्धमो षह तेिाम् अषर्धकोषवशेिो र्धमेण हीिाः पशुषभः समािाः ॥१८॥
āhāranidrā-bhaya-maithunam cha sāmānyamētat pashubhirnarāṇām |
dharmō hi tēshām adhikōvishēshō dharmēṇa hīnāha pashubhiha samānāha ||18||
Eating, sleeping, fear, and sexual instinct are common to both human beings and animals. It
is dharma that separates the two because without dharma the human being is the same as
the animal.
ि वा अरे मैत्रेयी पत्युः कामाय पषतः षप्रयो भवषत ।

आत्मिस्तु कामाय पषतः षप्रयो भवषत ॥१९॥
na vā arē maitrēyī patyuha kāmāya patiha priyō bhavati |
ātmanastu kāmāya patiha priyō bhavati ||19||
O Maitreyi! Man is not loved (by his wife) because he is husband, but because of ‘atman’ (Self)
in him.
सत्यस्य वचिं श्रेयः सत्यादषप षहतवं देत् ।

यद्भतू षहतमत्यन्तं अेतत् सत्यं मतं मम ॥२०॥
satyasya vachanam shrēyaha satyādapi hitamvadēt |
yad-bhūtahitamatyantam autat satyam matam mama ||20||
Telling truth is recommended, but more than that, tell those things which are in the interest of
all. According to Narada, truth is that which is beneficial to (all) beings.
ि राज्यं ि राजाऽसीत् ि दडं यो ि च दाषण्डकः ।

र्धमेणैव प्रजास्सवाि रक्षषं त स्म परस्परम् ॥२१॥
na rājyam na rājāsīt na daṇḍayō na cha dāṇḍikaha |
dharmēṇaiva prajāssarvā rakshanti sma parasparam ||21||
There is no kingdom nor any king; no criminal nor any judge to administer penalty to the
criminal. People protect each other by virtue of dharma.
If the number of social service organizations such as orphanages, childcare centers, etc. keeps
growing then is it a healthy sign of progress of society. Yet, the fact remains that the need for
such institutions arises in the first place because the relatives or neighbors may have failed to do
their dharma!
सत्यं ब्रयू ात् षप्रयं ब्रयू ाि् ि ब्रयू ात् सत्यम् अषप्रयम् ।
षप्रयं च िाितॄ ं ब्रयू ात् एि र्धमिः सिातिः ॥२२॥
satyam brūyāt priyam brūyān na brūyāt satyam apriyam |
priyam cha nānruitam brūyāt esha dharmah sanātanaha ||22||
Speak the truth in such a way that it is pleasing to others. Do not speak the truth in a manner
injurious to others. Never speak untruth, though it may be pleasant. This is the eternal path
of morality and dharma [Manusmruiti 4.138].

अषप स्वणिमयी लंका ि मे रोचषत लक्ष्मण ।
जििीः जन्मभूषमश्च स्वगािदषप गररयसी ॥२३॥
api swarṇamayī lankā na mē rōchati lakshmaṇa |
jananīh janmabhūmishcha swargādapi gariyasī ||23||
O Lakshmana, this Golden Lanka does not allure me. Mother and Motherland are dearer to
me even than heaven.
This verse from the Ramayana records conversation between Shri Rama and Lakshmana after
the war. It is very appropriate to remember it on Vijayadashami day in which Shri Rama declared
to Lakshmana that he was not interested in the wealth of Lanka and did never want to rule Lanka.
He would rather go back to his Motherland.
मरणान्ताषि वैराषण षिवृत्तं िः प्रयोजिम् ।

िीयतामस्य संस्कारो ममापेष्य यथा तव ॥२४॥
maraṇāntāni vairāṇi nivruttam naha prayōjanam |
krīyatāmasya samskārō mamāpēshya yathā tava ||24||
Upon the death of Ravana, Shri Rama told Bibhishana, “Our mission is now over and my
enmity with Ravana ended with his death. Now Ravana is as much mine as he is yours;
perform therefore his cremation properly”.
कावयशास्त्रषविोदेि कालो गच्छषत र्धीमताम् ।

वयसिेि च मख ू ािणां षिद्रया कलहेि वा ॥२५॥
kāvyashāstra-vinōdēna kālō gacchati dhīmatām |
vyasanēna cha mūrkhāṇām nidrayā kalahēna vā ||25||
An intelligent person spends time in the pursuit of art, science, and philosophy. In contrast,
an unintelligent person whiles away time in the indulgence of sleep, disputes, or some bad
habit.
तैलाद् रक्षेत् जलाद् रक्षेत् रक्षेत् षशषथल र्ंर्धिात ।

मूखि हस्ते ि दातवयं एवं वदषत पुस्तकम् ॥२६॥
tailād rakshēt jalād rakshēt rakshēt shithila bandhanāta |
mūrkha hastē na dātavyam ēvam vadati pustakam ||26||
A book pleads to its owner, “protect me from oil which leaves marks on pages, from water,
and loose binding. And after doing all this, please do not hand me over to an unintelligent
person (murkha)”.
श्रोत्रं श्रतु ेिैव ि कुण्डलेि दािेि पाषणिि तु कंकणेि ।

षवभाषत काय: करूणापराणाम् परोपकारैिि तु चंदिेि ॥२७॥
shrōtram shrutēnaiva na kuṇḍalēna dānēna pāṇirna tu kankaṇēna |
vibhāti kāyah karūṇāparāṇām parōpakārairna tu chandanēna ||27||
The ears of an honest and good person (sajjana) are embellished better by listening to moral
discourse; not by wearing fancy earrings. Giving in charity suits the hand more than
wearing a bracelet. Likewise, rendering service to others suits the saintly person better than
smearing the body with sandalwood paste.

भािासु मुख्या मर्धुरा षदवया गीवािणभारती ।
तस्यां षह कावयम् मर्धुरं तस्मादषप सुभाषितम् ॥२८॥
bhāshāsu mukhyā madhurā divyā gīrvāṇabhāratī |
tasyām hi kāvyam madhuram tasmādapi subhāshitam ||28||
Amongst languages, Sanskrit (the language of gods) is sweetest; in Sanskrit literature again,
poetry is sweeter and better still are subhāshitas.
उदारस्य तणॄ ं षवत्तं शरू स्य मरणं तृणं ।

षवरतस्य तण
ॄ ं भायाि षिस्पहॄ स्य तण ॄ ं जगत् ॥२९॥
udārasya truṇam vittam shūrasya maraṇam truṇam |
viraktasya truṇam bhāryā nispruhasya truṇam jagat ||29||
For the generous person, money or wealth is insignificant (like grass). To the brave, death
has no value; to the dispassionate person (virakta), his family (wife) is beyond attachment;
and to a person who has no desires or ambition, the material world is worthless.
षवद्वत्वं च िपॄ त्वं च िैव तुल्यं कदाचि ।

स्वदेशे पूज्यते राजा षवद्वाि् सवित्र पूज्यते ॥३०॥
vidvatvam cha nrupatvam cha naiva tulyam kadāchana |
swadēshē pūjyatē rājā vidwān sarvatra pūjyatē ||30||
Kingship and erudition are never comparable; because the king’s adulation is restricted to his
own kingdom while the sage is respected everywhere.
The King is respected in his own country whereas learned person receives it from everywhere.
दुजििेि समं सख्यं प्रीषतं चाषप ि कारयेत् ।

उष्णो दहषत चांगार: शीत:कॄष्णायते करम् ॥३१॥
durjanēna samam sakhyam prītim chāpi na kārayēt |
ushṇō dahati chāngārah shītah-krushṇāyatē karam ||31||
One should avoid friendship or close relationship with the wicked person who resembles
charcoal, which if hot, burns you and, if cold, blackens your hand.
द्राक्षाबलािमख
ु ी जाता शकि रा चाश्मतां गता ।
सभ ु ाषितरसस्याग्रे सर्ध
ु ा भीता षदवं गता ॥३२॥
drākshā-mlānamukhī jātā sharkarā chāshmatām gatā |
subhāshitarasasyāgrē sudhā bhītā diwam gatā ||32||
The essence (rasa) of a subhāshitam is so sweet that grapes felt ashamed (of its sweetness)
and became crestfallen. The sweeter sugar lost its fluidity and became hard and the sweetest
amrita (nectar) pulled itself back to heaven.
Here the poet describes the supreme value of subhāshitas.
Found any errors in any Subhashitam? Please report it using email

sangeetbharatimusic@gmail.com.

षचन्तिीया षह षवपदां आदावेव प्रषतषिया ।
ि कूपखििं युतं प्रदीप्ते वाषन्हिा गहॄ े ॥३३॥
chintanīyā hi vipadām ādāvēva pratikriyā |
na kūpakhananam yuktam pradīptē vānhinā gruhē ||33||
It is futile to start digging the well after the house has caught fire! We should be pro-active.
i.e., we should have an appropriate response ready in hand even before a problem arises.
एकं षविरसं हषन्त शस्त्रेणैकश्च वध्यते ।

सराष्रं सप्रजं हषन्त राजािं मंत्रषवप्लव: ॥३४॥
ēkam visharasam hanti shastrēṇaikashcha vadhyatē |
sarāshṭram saprajam hanti rājānam mantraviplavaha ||34||
Poison kills but one person at a time while a weapon can destroy many more. Incorrect
decisions by the king or by his ministers can destroy the entire nation and its citizens.
आषदत्यस्य िमस्कारं ये कुविषन्त षदिे षदिे ।

जन्मान्तरसहस्त्रेिु दाररद्रयं िोपजायते ॥३५॥
ādityasya namaskāram yē kurvanti dinē dinē |
janmāntara-sahastrēshu dāridrayam nōpajāyatē ||35||
Those who adore and worship the sun every day will not inherit poverty over thousands of
births. People who are punctual in their duties like the sun will never be poor.
ज्येष्ठत्वं जन्मिा िैव गण ु ैज्र्येष्ठत्वमच्ु यते ।

गण
ु ात् गरुु त्वमायाषत दुनर्धं दषर्ध घतॄ ं िमात् ॥३६॥
jyēshṭhatwam janmanā naiva guṇaijryēshṭhatwam-uchyatē |
guṇāt gurutwamāyāti dugdham dadhi ghrutam kramāt ||36||
Greatness is not ascribed at birth; it is rather acquired by qualities possessed by the
individual. It increases progressively like the transformation of milk into yogurt, and ghee.
उद्यमेि षह षसध्यषन्त कायिषण ि मिोरथै: ।

ि षह सप्तु स्य षसहं स्य प्रषवशषन्त मख
ु े मगॄ ा: ॥३७॥
udyamēna hi sidhyanti kāryaṇi na manōrathaihi |
na hi suptasya simhasya pravishanti mukhē mrugāha ||37||
Results are obtained by hard work and industry; not by daydreaming just as deer do not fall
(willingly) into the mouth of the idle lion.
स्थािभ्रष्टा: ि शोभते दन्ता: के शा िखा िरा: ।

षअषत षवज्ञाय मषतमाि् स्वस्थािं ि पररत्यजेत् ॥३८॥
sthānabhrashṭāh na shōbhatē dantāh kēshā nakhā narāha |
aiti vijñāya matimān swasthānam na parityajēt ||38||
Teeth, hair, nails, and men do not shine when not in their proper places. Knowing this adage,
the wise should not leave their place or location.

उदये सषवता रतो रत:श्चास्तमये तथा ।
सबपत्तौ च षवपत्तौ च महतामेकरूपता ॥३९॥
udayē savitā raktō raktahshchāstamayē tathā |
sampattau cha vipattau cha mahatāmēkarūpatā ||39||
The sun looks red both at sunrise and sunset. Great men similarly retain their steadfastness
(demeanor) through good and bad times (Mahābhārata).
शाषन्ततुल्यं तपो िाषस्त तोिान्ि परमं सुखम् ।

िाषस्त तष्ॄ णापरो वयाषर्धिि च र्धमो दयापर: ॥४०॥
shāntitulyam tapō nāsti tōshānna paramam sukham |
nāsti trushṇāparō vyādhirna cha dharmō dayāparaha ||40||
There is no achievement like peace (the word tapa is probably used here to emphasize the
hard effort required to keep your mind peaceful). There is no happiness like satisfaction,
there is no disease like desire, and there is no dharma like mercy.
सवोपषििदो गाव: दोनर्धा गोपालिदं ि: ।

पाथो वत्स: सुर्धी: भोता दुनर्धं गीतामतॄ ं महत् ॥४१॥
sarvōpanishadō gāvah dōgdhā gōpāla-nandanaha |
pārthō vatsah sudhīh bhōktā dugdham gītāmrutam mahat ||41||
Upanishads are (like) cows that Krishna milks and intelligent Arjuna feasts on the splendid
nectar of the Gita like the calf enjoying the cow’s milk.
हंस: श्वेतो र्क: श्वेतो को भेदो र्कहंसयो: ।

िीरक्षीरषववेके तु हंस: हंसो र्को र्क: ॥४२॥
hamsah shwētō bakah shwētō kō bhēdō baka-hamsayōho |
nīrakshīravivēkē tu hamsah hamsō bakō bakaha ||42||
The swan is white and so is the crane. Then what is the difference between the two? It is said
that the swan can separate milk even though diluted with water and drink only milk (unlike
the crane).
This subhāshitam stresses the point that it is the inner qualities that make an object not its outer
appearance. The wise precisely know what is useful and what is not.
काक: कॄष्णो षपक: कॄष्णो को भेदो काकषपकयो: ।

वसंतसमये प्राप्ते काक: काक: षपक: षपक: ॥४३॥
kākah krushṇō pikah krushṇō kō bhēdō kākapikayōho |
vasantasamayē prāptē kākah kākah pikah pikaha ||43||
The crow is black, so is the cuckoo bird. Then, what is the difference between the two? It
becomes evident with the advent of the spring when the cuckoo bird starts singing in a sweet
voice, which the crow cannot.

अहं च त्वं च राजेन्द्र लोकिाथावुभावषप ।
र्हव्रीषहरहं राजि् िष्ठीतत्परू
ु िो भवाि् ॥४४॥
aham cha twam cha rājēndra lōkanāthāvubhāvapi |
bahuvrīhiraham rājan shashṭhītatpurūshō bhavān ||44||
The beggar declares to the king: “Both of us are Lokanatha. The only difference is that in my
case people are my master (when the compound Lokanatha is resolved as “Bahuvrihi”); while
the king is the master (ruler) of the people (when the compound is resolved as a
“Shashthitatpurusha”)”.
सलु भा: पुरूिा: राजि् सततं षप्रयवाषदि: ।

अषप्रयस्य च पथ्यस्य वता श्रोता च दुलिभ: ॥४५॥
sulabhāha purūshāha rājan satatam priyavādinaha |
apriyasya cha pathyasya vaktā shrōtā cha durlabhaha ||45||
Sage Vidura advises Dhrutarashtra, “Your Majesty, people who engage in pleasantries can
be easily found. One speaking bitter (truth) and another who listens to him/her are both
difficult to find, however”.
दुजिि: षप्रयवादीषत िैतद् षवश्वासकारणम् ।

मर्धषु तष्ठषत षजवहाग्रे हदॄ ये तु हलाहलम् ॥४६॥
durjanah priyavādīti naitad vishwāsakāraṇam |
madhutishṭhati jivhāgrē hrudayē tu halāhalam ||46||
Never believe a wicked person even if he/she speaks in (your) favor because there may be
honey on his tongue but poison in his heart.
सपिदुजििोमिध्ये वरं सपो ि दुजिि: ।

सपि: दश
ं ती कालेि दुजििस्तु पदे पदे ॥४७॥
sarpadurjanōrmadhyē varam sarpō na durjanaha |
sarpah damshatī kālēna durjanastu padē padē ||47||
When it comes to comparison between a serpent and a wicked person, the serpent is the
better of the two. Because the serpent bites only rarely while the wicked person stings (causes
pain) at every step.
वरं एको गुणी पुत्रो ि च मूखिशतान्यषप ।

एकश्चंद्रस्तमो हषन्त ि च तारागणोऽषप च ॥४८॥
varam ēkō guṇī putrō na cha mūrkhashatānyapi |
ēkashchandrastamō hanti na cha tārāgaṇōpi cha ||48||
It is preferable to have one good (gunvat) son than to have a hundred foolish (murkha) ones.
One single moon effectively removes darkness, for instance, which the multude of stars
cannot.

षवदेशेिु र्धिं षवद्या वयसिेिु र्धिं मषत: ।
परलोके र्धिं र्धमि: शीलं सवित्र वै र्धिम् ॥४९॥
vidēshēshu dhanam vidyā vyasanēshu dhanam matihi |
paralōkē dhanam dharmah shīlam sarvatra vai dhanam ||49||
Knowledge (vidya) is an asset in a foreign land; wealth comes in handy in tough times.
Righteousness (dharma) is the only wealth that can secure the other world. Good Conduct
(sheela) alone is currency everywhere and at all times.
ि चोरहायं ि च राजहायं ि भ्रातभ ृ ाज्यं ि च भारकारर ।

वयये कॄते वर्धित एव षित्यं षवद्यार्धिं सविर्धिप्रर्धािं ॥५०॥
na chōrahāryam na cha rājahāryam na bhrātrubhājyam na cha bhārakāri |
vyayē krutē vardhata ēva nityam vidyādhanam sarvadhanapradhānam ||50||
Thieves cannot steal the store of knowledge; nor can kings usurp it. Knowledge cannot be
divided among brothers and it never is a burden on your shoulders. When spent, wealth
assuredly keeps growing. The wealth of knowledge indeed is the most superior wealth of all!
यथा षह मषलिै: वस्त्रै: यत्र कुत्र अुपषवष्यते ।

वतॄ त: चषलतोषप एवं शेिं वतॄ ं ि रक्षषत ॥५१॥
yathā hi malinaih vastraih yatra kutra apavishyatē |
vrutatah chalitōpi ēvam shēsham vrutam na rakshati ||51||
Just as a person who does not hesitate to sit anywhere once his/her garment is soiled, so a
person, whose character is spoiled, will not hesitate to do any unsavory deeds.
ि देवा दडं मादाय रक्षषन्त पशुपालवत् ।

यं तु रषक्षतुषमच्छषन्त र्ुद्ध्या संषवभजषन्त तम् ॥५२॥
na dēvā daṇḍamādāya rakshanti pashupālavat |
yam tu rakshitumicchanti buddhyā samvibhajanti tam ||52||
Parmeshwara (God) does not himself pick up a staff (danda) to protect us like the shepherd
guarding his flock. He gives intelligence (buddhi) to the person whose safety he wishes to
assure.
कायािथी भजते लोकम् यावत्कायं ि षसद्धषत ।

अुत्तीणे च परे पारे िौकायाम् षकं प्रयोजिम् ॥५३॥
kāryārthī bhajatē lōkam yāvatkāryam na siddhati |
attīrṇē cha parē pārē naukāyām kim prayōjanam ||53||
One who wants to get something done by another pampers him/her only till the work is being
done just as you have no use for the boat once you have crossed the river.

अल्पािामषप वस्तूिां संहषत: कायिसाषर्धका ।
तण
ॄ ैगिण
ु त्वमापन्िैर्िध्यन्ते मत्तसषन्ति: ॥५४॥
alpānāmapi vastūnām samhatih kāryasādhikā |
truṇair-guṇatwam-āpannair-badhyantē mattasantinaha ||54||
Great tasks can be accomplished by the judicious deployment of small things just as a rope
woven together by using several strands of grass can hold in check the mighty intoxicated
elephant.
अषतपररचयादवज्ञा संततगमिात् अिादरो भवषत ।

मलये षभल्ला पुरंध्ाी चंदितरुकाष्ठम् षअंर्धिम् कुरुते ॥५५॥
atiparichayādavajñā samtatagamanāt anādarō bhavati |
malayē bhillā purandhrā chandana-tarukāshṭham aindhanam kurutē ||55||
Familiarity breeds contempt, repeated visits invite disrespect. The tribal women inhabiting
Malaya Mountain, for instance, use sandalwood (which grows in abundance there) as fuel.
सपि: िूर: खल: िूर: सपाित् िूरतर: खल: ।

सपि: शाबयषत मन्त्रैश्च दुजिि: के ि शाबयषत ॥५६॥
sarpah krūrah khalah krūrah sarpāt krūratarah khalaha |
sarpah shāmyati mantraishcha durjanah kēna shāmyati ||56||
The snake is cruel and so is the wicked person; the latter is more vicious though because while
the chanting of a mantra can pacify the snake, the wicked can never be subdued.
लालयेत् पंच विािषण दश विािषण ताडयेत् ।

प्राप्ते तु िोडशे विे पुत्रे षमत्रवदाचरेत् ॥५७॥
lālayēt pancha varshāṇi dasha varshāṇi tāḍayēt |
prāptē tu shōḍashē varshē putrē mitravadācharēt ||57||
The son should be pampered until the age of five and maybe disciplined by using the rod until
the age of ten. Once he reaches the age of sixteen, however, he should be treated like a friend.
सपं ूणिकुंभो ि करोती शब्दं अर्धोघटो घोिमुपैषत िूिम् ।

षवद्वाि् कुलीिो ि करा त गवि गुणैषविहीिा र्ह जल्पयंषत ॥५८॥
sampūrṇakumbhō na karōtī shabdam ardhōghaṭō ghōshamupaiti nūnam |
vidwān kulīnō na karā ta garva guṇairvihīnā bahu jalpayanti ||58||
A fully filled water pitcher does not make as much noise as a half-filled one. A virtuous and
sage person born in a good family is free of pride while those devoid of good qualities keep
babbling like the half-filled water pitcher.

अहन्यहषि भतू ाषि गच्छषन्त यमालयम् ।
शेिा: स्थावरषमच्छषन्त षकमाश्चयिमत: परम् ॥५९॥
ahanyahani bhūtāni gacchanti yamālayam |
shēshāha sthāvaramicchanti kimāshcharyamatah param ||59||
Even though all creatures reach the abode of death (Yamalayam) eventually, the rest still
desire to remain on the earth. What else can be more surprising than this fact?
Yudhishthira utters this verse in reply to the question of Gandharva, “What is the most surprising
thing on the earth” (Mahabharata).
एक एव खगो मािी षचरंजीवतु चातकम् ।

षियते वा षपपासातो याचते वा पुरंदरम् ॥६०॥
ēka ēva khagō mānī chiranjīvatu chātakam |
mriyatē vā pipāsārtō yāchatē vā purandaram ||60||
There is no other bird than Chataka with greater self-esteem and pride. Let him live forever.
He drinks only rainwater and pleads only with Indra, the god of rain. He will never drink
water from any other source like the pond or stored water.
मख
ु ाि यत्र ि पज्ू यते र्धान्यं यत्र सस
ु षं चतम् ।
दपं त्यो कलह: िाषस्त तत्र श्री: स्वयमागत: ॥६१॥
murkhā yatra na pūjyatē dhānyam yatra susanchitam |
dampatyō kalahah nāsti tatra shrīh swayamāgataha ||61||
Where fools are not honored (i.e., fools are not involved in a decision-making process), there
are to be found sufficient store of food grains (and other things required in day-to-day life)
and where there is no conflict between the husband and wife, their prosperity (Goddess
Lakshmi) comes on her own.
यथा खर: चन्दिभारवाही भारस्य वेत्ता ि तु चन्दिस्य ।

एवं षह शास्त्राषण र्हषि अर्धीत्य अथेिु मूढाः ख्ररवद् वहषन्त ॥६२॥
yathā kharah chandanabhāravāhī bhārasya vēttā na tu chandanasya |
ēvam hi shāstrāṇi bahuni adhītya arthēshu mūḍhāha khrarawad vahanti ||62||
Just as a donkey carrying the stack of sandalwood on its back does not recognize the worth of
the sandalwood but only groans under its burden, so do many learned people who have
studied the “scriptures” (shastras) do not realize their true purport and simply bear the
“weight” of the outward knowledge [Sushruta adhyāya 4].
मगॄ ा: मगॄ ै: संगमुपव्रजषन्त गावश्च गोषभस्तुरंगास्तुरंगै: ।

मूखािश्च मूखै: सुर्धय: सुर्धीषभ: समािशीलवयसिेिु सख्यं ॥६३॥
mrugāh mrugaih sangam-upavrajanti gāvashcha gōbhisturangāsturamgaihi |
mūrkhāshcha mūrkhaihi sudhayah sudhībhih samānashīla-vyasanēshu sakhyam ||63||
Good rapport and friendship develop among those who share a similar outlook on life and
hobbies. Thus, deer flock with deer, cows with cows, and horses with horses. In the same
manner, fools frequent fools and the wise bond with the wise.

सग्रं हैकपर: प्राय: समुद्रोषप रसातले ।
दातारं जलदं पश्य गजिन्तं भुविोपरी ॥६४॥
sangrahaikaparah prāyah samudrōpi rasātalē |
dātāram jaladam pashya garjantam bhuvanōparī ||64||
The sea only hoards water which remains useless for the life process. It, therefore, remains at
the level of the ground. In contrast, clouds that shower life-sustaining water with thunder,
occupy the position high above.
Here the subhāshitam wants to emphasize that the person that engages in charity, always
achieves a higher station in life than the one who only amasses something for its own sake.
र्धमं यो र्ार्धते र्धमो ि स र्धमि: कुर्धमिक: ।

अषवरोर्धांतु यो र्धमि: स र्धमि: सत्यषविम ॥६५॥
dharmam yō bādhatē dharmō na sa dharmah kadharmakaha |
avirōdhāntu yō dharmah sa dharmah satyavikrama ||65||
This verse from the Mahabharata is addressed to Satyavikrama. Any dharma (way of life,
religion) which violates another’s dharma is not true dharma. It is, rather, bad dharma
(kudharma). That dharma, on the other hand, which flourishes without harming the interest
of others, is true dharma indeed.
शतेिु जायते शूर: सहस्त्रेिु च पंषडत: ।

वता दशसहस्त्रेिु दाता भवषत वा ि वा ॥६६॥
shatēshu jāyatē shūrah sahastrēshu cha panḍitaha |
vaktā dashasahastrēshu dātā bhavati vā na vā ||66||
Among one hundred persons only one is truly brave; among thousands of them, only one
may be a sage. A skilled orator is to be found only among the ten thousand. A charitable
person (dāta) though may rarely exist or may not exist at all.
साक्षरा: षवपरीताश्चेद्राक्षसा: एव के वलम् ।

सरसो षवपरीतश्चेत्सरसत्वम् ि मुञ्चषत ॥६७॥
sāksharāh viparītāshchēdrākshasāh ēva kēvalam |
sarasō viparītashchētsarasatwam na muñchati ||67||
When the word “sakshara” (literate or learned) is inverted, it becomes “rakshasa” (devil). The
word “sarasa” (good), however, even when inverted, remains the same (“sarasa").
The deeper, more important meaning of this subhāshitam is a “sakshara” person may behave
like a “rakshasa” in certain situations. The “sarasa” (cultured, cultivated) person will not,
however, abandon this quality under any condition.
अन्िदािं परं दािं षवद्यादािं अत: परम् ।

अन्िेि क्षषणका तषॄ प्त: यावज्जीवं च षवद्यया ॥६८॥
annadānam param dānam vidyādānam atah param |
annēna kshaṇikā truptihi yāvajjīvam cha vidyayā ||68||
Giving food to the hungry is a pious act of charity (dāna); but superior to it is the gift of
knowledge (vidyadānam). Because food relieves hunger only temporarily while imparted
knowledge lasts lifelong.
मख
ू िस्य पंच षचह्नाषि गवो दुविचिं तथा ।
िोर्धश्च दर्ध
ॄ वादश्च परवाक्येष्विादर: ॥६९॥
mūrkhasya pancha chinhāni garvō durvachanam tathā |
krōdhashcha drudhavādashcha paravākyēshvanādaraha ||69||
Five characteristics of a fool are haughtiness, bad-mouthing, uncontrollable anger, strongly
held views, and intolerance of opinions held by others.
दशििे स्पशिणे वाषप श्रवणे भािणेऽषप वा ।

यत्र द्रवत्यन्तरंगम् स स्िेह इषत कथ्यते ॥७०॥
darshanē sparshaṇē vāpi shravaṇē bhāshaṇēpi vā |
yatra dravatyantarangam sa snēha iti kathyatē ||70||
If seeing or touching (somebody); listening to or speaking with (someone) touches your
heart, then it is called love or affection (sneha).
िमषन्त फषलिो वक्ष ॄ ा िमषन्त गुषणिो जिा: ।

शुष्ककाष्श्च मूखिश्च ि िमषन्त कदाचि ॥७१॥
namanti phalinō vrukshā namanti guṇinō janāha |
shushkakāsshcha mūrkhashcha na namanti kadāchana ||71||
The branches of a tree laden with fruit bend downward just as the highly cultivated persons
bow down out of respect to others. The unwise (murkha), however, are like the dry log that
never bends.
वषॄ च्शकस्य षविं पच्ॄ छे मषक्षकाया: मुखे षविम् ।

तक्षकस्य षविं दन्ते सवांगे दुजििस्य तत् ॥७२॥
vrushchikasya visham prucchē makshikāyāh mukhē visham |
takshakasya visham dantē sarvāngē durjanasya tat ||72||
The scorpion holds its poison only in the tail; the bee in its mouth; and the snake in its teeth.
Poison, however, pervades the entire body of the wicked.
प्रथमवयषस पीतं तोयमल्पम् स्मरन्त:

षशरषस षिहीतभारा: िारीके ला िराणाम् ।
ददषत जलमिल्पात स्वादमाषजवीतान्तम्
िही कॄतमपु कारं सार्धवो षवस्मरषन्त ॥७३॥
prathamavayasi pītam tōyamalpam smarantaha
shirasi nihītabhārāh nārīkēlā narāṇām |
dadati jalamanalpāta swādamājivītāntam
nahī krutamupakāram sādhavō vismaranti ||73||
The coconut tree partakes of only a small amount of water during its early stage of growth.
It, however, carries a much larger amount of sweet water in the fully developed cocoanut.
Similarly, good people do not forget even a very small favor (upakāra) done to them (by
others).
This subhāshitam brings out the similarity between a coconut tree and a good person.

षवकॄषतं िैव गच्छषन्त संगदोिेण सार्धव: ।
आवेषष्टतं महासपैश्चदं िं ि षविायते ॥७४॥
vikrutim naiva gacchanti sangadōshēṇa sādhavaha |
āvēshṭitam mahāsarpaishchandanam na vishāyatē ||74||
Bad company does not induce changes (bad habits) in a good person just as the poisonous
snake embracing a sandalwood tree cannot render it poisonous.
रत्िै: महाहै: ततु ुि:ु ि देवा: ि भेषजरे भीमषविेण भीषतम् ।

अमतॄ ं षविा ि प्रयय:ु षवरामम् ि षिषश्चदाथाित् षवरमंषत र्धीरा: ॥७५॥
ratnaih mahāhaihi tutushuh na dēvāha na bhējirē bhīmavishēṇa bhītim |
amrutam vinā na prayayuh virāmam na nishchidārthāt viramamti dhīrāha ||75||
During the churning of the cosmic ocean (sāgaramanthanam) gods did not stop churning
even after fourteen precious jewels (ratna) were recovered; nor were they terrorized by the
poison. They did not desist from their goal of obtaining the nectar (amrit) until that goal was
materialized. Similarly, people with high stamina and patience (dhira) do not rest (stop) until
they attain the set target.
घटं षभन्द्यात् पटं षछन्द्यात् कुयािद्रासभरोहणम् ।

येि के ि प्रकारेण प्रषसद्ध: परुु िो भवेत् ॥७६॥
ghaṭam bhindyāt paṭam chindyāt kuryādrāsabharōhaṇam |
yēna kēna prakārēṇa prasiddhah purushō bhavēt ||76||
Breaking pots, tearing off the cloth strips, riding a donkey. By hook or by crook, they seek to
become popular.
This subhāshitam describes the various ways some people employ to get (cheap) publicity.
तण
ॄ ाषि िोन्मल
ू यषत प्रभन्जिो मदॄ ू षि िीचै: प्रणताषि सवित: ।
स्वभाव एवोन्ितचेतसामयं महान्महत्स्वेव करोषत षविमम् ॥७७॥
truṇāni nōnmūlayati prabhanjanō mrudūni nīchaihi praṇatāni sarvataha |
swabhāva ēvōnnatachētasāmayam mahānmahatswēva karōti vikramam ||77||
The hurricane which can easily uproot the toughest and the tallest trees is yet unable to harm
the grass growing on the ground (or spares the grass growing on the ground). Likewise, the
strong and the mighty do not trouble or bother the weak.
प्रदोिे दीपकश्चंद्र: प्रभाते दीपको रषव: ।

त्रैलोक्ये दीपको र्धमि: सपु त्रु : कुलदीपक: ॥७८॥
pradōshē dīpakashchamdrah prabhātē dīpakō ravihi |
trailōkyē dīpakō dharmah suputrah kuladīpakaha ||78||
The Moon provides light in the evening as does the Sun in the morning. While dharma serves
as a lamp in the three worlds (lokas); the worthy son enlightens his entire clan.

प्रथमे िाषजिता षवद्या षद्वतीये िाषजितं र्धिं ।
ततॄ ीये िाषजितं पुण्यं चतुथे षकं कररष्यषत ॥७९॥
prathamē nārjitā vidyā dwitīyē nārjitam dhanam |
trutīyē nārjitam puṇyam chaturthē kim karishyati ||79||
In the tradition of India, the lifespan of one hundred years is ideally divided into four stages
(ashramas) of twenty-five years duration each. In the first stage one is expected to learn a
trade, in the second earn money; in the third acquire merit (punya), and release (moksha) in
the fourth and final. The subhāshitam asks “the one who fails to attain the prescribed goals in
the first stages, what can he/she do in the final?”.
अिारबभो षह कायािणां प्रथमं र्द्ध ु ीलक्षणम् ।

प्रारब्र्धस्य अन्तगमिं षद्वतीयं र्द्ध
ु ीलक्षणम् ॥८०॥
anārambhō hi kāryāṇām prathamam buddhīlakshaṇam |
prārabdhasya antagamanam dwitīyam buddhīlakshaṇam ||80||
Not initiating a project which is not in one’s capacity is the first sign of wisdom (buddhi).
Leading a project that is already underway to its successful conclusion (logical conclusion) is
the second sign of wisdom.
लौषककािां षह सार्धूिाम् अथं वागिुवतिते ।

ऋिीणां पुिरादयािां वाचम् अथोिुर्धावती ॥८१॥
laukikānām hi sādhūnām artham vāganuvartatē |
rushīṇām punarādayānām vācham arthōnudhāwatī ||81||
In the case of average, ordinary individuals meaning closely follows a word associated with
it. In the case of great sages (rishis), however, the meaning precedes the word associated with
it.
परोपदेशवेलायां षशष्टा: सवे भवषन्त वै ।

षवस्मरन्तीह षशष्टत्वं स्वकाये समुपषस्थते ॥८२॥
parōpadēshavēlāyām shishṭāh sarvē bhavanti vai |
vismarantīha shishṭatwam swakāryē samupasthitē ||82||
Everybody suddenly becomes wise and qualified to tender advice (upadesha) to others when
they are in distress. The same wisdom is however forgotten when the wise (shishta) find
themselves in similar difficulty.
षिषवििेणाषप सपेण कतिवया महषत फणा ।

षविमस्तु ि चाप्यस्तु फटाटोपो भयंकर: ॥८३॥
nirvishēṇāpi sarpēṇa kartavyā mahati phaṇā |
vishamastu na chāpyastu phaṭāṭōpō bhayankaraha ||83||
A nonpoisonous snake should imitate the poisonous one and raise its hood as if to bite the
potential adversary. Regardless of whether the snake has poison or not, the hissing sound
will strike terror in the other’s mind.

गण
ु वन्त: षक्लश्यन्ते प्रायेण भवषन्त षिगिण
ु ा: सुषखि: ।
र्न्र्धिमायाषन्त शुका यथेष्टसंचाररण: काका: ॥८४॥
guṇavantah klishyantē prāyēṇa bhavanti nirguṇāh sukhinaha |
bandhanamāyānti shukā yathēshṭasanchāriṇah kākāha ||84||
A resourceful (and freedom-loving) person often must work to make a living, unlike the more
contented one. A parrot, for instance, may live happily in a cage while the crow in the sky
must struggle for food (Sometimes good qualities of a person may land him/her in trouble).
अषभमािो र्धियं ेिां षचरजीवषन्त ते जिा: ।

अषभमािषवहीिािां षकं र्धिेि षकमायुिा ॥८५॥
abhimānō dhanamyēshām chirajīvanti tē janāha |
abhimānavihīnānām kim dhanēna kimāyushā ||85||
Those who have the wealth of pride and self-esteem live a long life. For others who do not
have self-esteem, of what use is wealth and long life?
िाषस्त षवद्या समं चक्षू िाषस्त सत्य समं तप: ।

िाषस्त राग समं दु:खम् िाषस्त त्याग समं सुखम् ॥८६॥
nāsti vidyā samam chakshū nāsti satya samam tapaha |
nāsti rāga samam duhkham nāsti tyāga samam sukham ||86||
There is no sight better than knowledge (by knowledge one can see what cannot be seen by a
naked eye). Knowledge gives the vision to see beyond some obvious things. There is no better
ardor than truth (satya). There is no greater sorrow than desire, and there is no higher
happiness than renunciation (tyaga).
त्यजषन्त षमत्राषण र्धिैषविहीिं पुत्राश्च दाराश्च सज्जिाश्च ।

तमथिवन्तं पिु राश्रयषन्त अथो षह लोके मििु स्य र्न्र्ध: ॥८७॥
tyajanti mitrāṇi dhanairvihīnam putrāshcha dārāshcha sajjanāshcha |
tamarthavantam punarāshrayanti arthō hi lōkē manushasya bandhaha ||87||
Friends, sons, wife, and close relatives leave a person without wealth. However, they all
would return to him if gains wealth. Money/wealth, indeed, is man’s best friend.
यस्तु सञ्चरते देशाि् सेवते यस्तु पंषडताि् ।

तस्य षवस्ताररता र्ुषद्धस्तैलषर्न्दुररवाबभषस ॥८८॥
yastu sañcharatē dēshān sēvatē yastu paṇḍitān |
tasya vistāritā buddhistailabindurivāmbhasi ||88||
The intelligence of a person who travels to different countries and who enjoys the company of
sages spreads and expands like the drop of oil on the surface of the water.

अद्याषप दुषििवारं स्तुषतकन्या वहषत िाम कोमारम् ।
सद्भ्यो ि रोचते सा असन्त: अषप अस्यै ि रोचन्ते ॥८९॥
adyāpi durnivāram stutikanyā vahati nāma kōmāram |
sadbhyō na rōchatē sā asantah api asyai na rōchantē ||89||
It is very difficult for an unmarried girl called Stuti (praise) to get married. The reason is
good people (sajjana or sabhya) do not like her (they do not like if anybody praises them) and
she herself does not like bad people (durjana) (since nobody praises a bad person).
कुसुमं वणिसंपन्िंगन्र्धहीिं ि शोभते ।

ि शोभते षियाहीिं मर्धरु ं वचिं तथा ॥९०॥
kusumam varṇasampannam-gandhahīnam na shōbhatē |
na shōbhatē kriyāhīnam madhuram vachanam tathā ||90||
A colorful flower without fragrance lacks grace. Similarly, without supportive action only
embellished talk is empty. The color of the flower is its external beauty while its fragrance is
its inherent quality (guna).
As Samartha Swami Ramdas observed, “kriyevina vachalata vyartha ahe”. i.e., without action
(kriya) mere talk is worthless.
उत्साहो र्लवािायि िास्त्यत्ु साहात्परं र्लम् ।

सोत्साहस्य च लोके िु ि षकंषचदषप दुलिभम् ॥९१॥
utsāhō balavānārya nāstyutsāhātparam balam |
sōtsāhasya cha lōkēshu na kinchidapi durlabham ||91||
A person with enthusiasm is a powerful person because nothing is mightier than enthusiasm.
Nothing is unachievable (durlabha) to a person with commitment.
The purport of this subhāshitam is, “Where there is a will there is a way”.
यस्य िाषस्त स्वयं प्रज्ञा शात्रं तस्य करोषत षकम् ।

लोचिाभ्याम् षवहीिस्य दपिण: षकं कररष्यषस ॥९२॥
yasya nāsti swayam prajñā shātram tasya karōti kim |
lōchanābhyām vihīnasya darpaṇah kim karishyasi ||92||
What is the use of knowledge to a person who does not have intellectual capacity? What is the
use of a mirror to a person who is blind?
Here, the subhāshitam provides an excellent analogy of the mirror. Knowledge is like a mirror,
which reflects worlds in it.
षविादप्यमतॄ ं ग्राह्मं र्ालादषप सुभाषितम् ।

अषमत्रादषप सद्वत्त
ॄ ं अमेध्यादषप कांचिम् ॥९३॥
vishādapyamrutam grāhmam bālādapi subhāshitam |
amitrādapi sadvruttam amēdhyādapi kānchanam ||93||
Nectar is still acceptable even if it is found in poison; important insight might be found in
child talk. Imbibe therefore good qualities even from a non-friend and accept gold even if it is
found in grime.

वयायामात् लभते स्वास्थ्यं दीघाियष्ु यं र्लं सुखम् ।
आरोनयं परमं भानयं स्वास्थ्यं सवािथिसार्धिम् ॥९४॥
vyāyāmāt labhatē swāsthyam dīrghāyushyam balam sukham |
ārōgyam paramam bhāgyam swāsthyam sarvārthasādhanam ||94||
One can obtain health, strength, long life, and happiness from physical exercise (vyayama).
Indeed, good health is the greatest blessing since health is the means of attaining everything.
षपण्डे षपण्डे मषतषभिन्िाा कुण्डे कुण्डे िवं पय: ।

जातौ जातौ िवाचारा: िवा वाणी मुखे मुखे ॥९५॥
piṇḍē piṇḍē matirbhinnā kuṇḍē kuṇḍē navam payaha |
jātau jātau navāchārāh navā vāṇī mukhē mukhē ||95||
Each person (pinda) has an independent aptitude/opinion (no two minds are alike). Water in
different ponds differs just as different communities have distinct lifestyles (they have their
own norms, values, rules, etc).
िरस्य आभरणं रूपं रूपस्य आभरणं गुण: ।

गुणस्य आभरणं ज्ञािं ज्ञािस्य आभरणं क्षमा ॥९६॥
narasya ābharaṇam rūpam rūpasya ābharaṇam guṇaha |
guṇasya ābharaṇam jñānam jñānasya ābharaṇam kshamā ||96||
The ornament of man is beauty, the ornament of beauty is good qualitites (guṇās).
Knowledge adorns good qualities, and forgiveness is the ornament of knowledge.
अपवू ि: कोषप कोशोयं षवद्यते तव भारषत ।

वययतो वषॄ द्धम् आयाषत क्षयम् आयाषत संचयात् ॥९७॥
apūrvah kōpi kōshōyam vidyatē tawa bhārati |
vyayatō vruddhim āyāti kshayam āyāti sanchayāt ||97||
O Goddess Bharati! Your treasure of knowledge is indeed amazing; it grows when spent and
depletes when unspent. It is a common occurrence that the store of knowledge increases when
it is shared with others when not all knowledge is inevitably lost.
एकं सद् षवप्रा: र्हदा वदषन्त

अषनिं यमं मातररश्वािम् आह: ॥९८॥
ēkam sad viprāh bahudā vadanti |
agnim yamam mātarishwānam āhuhu ||98||
This hymn from the Rigveda (10:164) declares that there is only one ultimate, supreme
reality (sat), which sages address by different names like Agni, Yama, Matarin, Vayu.
This thought sums up the quintessence of India’s civilization (Hindu samskruti).

चन्दिं शीतलं लोके चंदिादषप चंद्रमा: ।
चन्द्रचन्दियोमिध्ये शीतला सार्धुसंगत: ॥९९॥
chandanam shītalam lōkē chandanādapi chandramāh |
chandra-chandanayōr-madhyē shītalā sādhusangataha ||99||
Sandalwood certainly is pleasant (shitala=cool), moonlight is more pleasing, but the
company of a saintly person (sadhu) is ever more pleasant indeed than either of them!
समािी व: आकूषत: समािा ह्रुदयाषि व: ।

समािम् अस्तु वो मि: यथा व: सुसहा असषत ॥१००॥
samānī vah ākūtihi samānā hrudayāni vaha |
samānam astu vō manah yathā vah susahā asati ||100||
“Let your conclusions be one (or be alike); let your hearts be the same (be alike). Let your
minds think alike/similar. May all these factors make your organizational power an
impressive one.
The purport of this subhashitam is that one’s conclusion, heart, thought be one with everyone in
the society who feels for the same particular bad/ill in the same intensity. It may be the common
experience that not all feel alike for the same problem in the same intensity that we may as an
individual. Due to this, there may be a lack of collective efforts to solve a problem.
This subhāshitam may be recognized as the sanghatan-sukta that exhorts us to build an
impressive organization and nation. Lokmanya Bal Gangadhar Tilak had ended his
Geetarahasya with this subhāshitam (the last shloka in the Rigvēda).
कतिवयम् आचरं कामम् अकतिवयम् अिाचरम् ।

षतष्ठषत प्राकॄताचारो य स: आयि इषत स्मतॄ : ॥१०१॥
kartavyam ācharam kāmam akartavyam anācharam |
tishṭhati prākrutāchārō ya sah ārya iti smrutaha ||101||
Arys is the one who undertakes all prescribed duties and abstains from doing things that are
not to be done. An Arya, furthermore, remains faithful to his/her natural inclination
(prakrutachara).
This important verse from Yōga Vasishṭha provides an ideal definition of Arya.
परो अषप षहतवाि् र्न्र्ध:ु र्न्र्धु: अषप अषहत: पर: ।

अषहत: देहज: वयाषर्ध: षहतम् आरण्यम् औिर्धम् ॥१०२॥
parō api hitavān bandhuh bandhuh api ahitah paraha |
ahitah dēhajah vyādhih hitam āraṇyam aushadham ||102||
Hitopadesha warns us that a true friend/benefactor is one who wishes us well even though
he/she may not be relative or close to us. In contrast, a person who does not wish us well
though a relative or close to us must be treated as an outsider. Thus, the disease is inimical
though it pervades the body while a (herbal) medicine, though grown in a far-off forest,
restores to health and ill body [Hitōpadēsha].

परस्परषवरोर्धे तु वयं पंचश्चते शतम् ।
परैस्तु षवग्रहे प्राप्ते वयं पंचाषर्धकं शतम् ॥१०३॥
parasparavirōdhē tu vayam panchashchatē shatam |
paraistu vigrahē prāptē vayam panchādhikam shatam ||103||
In the Gandharva Parva of Mahabharata when Duryodhana was captured by Gandharvas,
Yudhisthira admonishes Bhima that in a fraternal feud we five Pandavas may confront one
hundred Kauravas. But if an invasion from an outsider looms, we must resist it as one family
of one hundred and five.
वयसिे षमत्रपरीक्षा शूरपरीक्षा रणांगणे भवषत ।

षविये भत्ॄ यपरीक्षा दािपरीक्षाच दुषभिक्षे ॥१०४॥
vyasanē mitraparīkshā shūraparīkshā raṇāngaṇē bhavati |
vinayē bhrutyaparīkshā dānaparīkshācha durbhikshē ||104||
The friendship of a friend is tested in adverse times; for the brave, the battleground is the test
site and for the servant, it is obedience (fulfilling a given order). One’s charity is severely
tested in times of scarcity or famine.
राजा राष्रकॄतं पापं राज्ञ: पापं परु ोषहत: ।

भताि च स्त्रीकॄतं पापं षशष्यपापं गरू
ु : तथा ॥१०५॥
rājā rāshṭrakrutam pāpam rājñah pāpam purōhitaha |
bhartā cha strīkrutam pāpam shishyapāpam gurūh tathā ||105||
The culpability of the king is tied up with the welfare of his kingdom and that of the minister
with his king. Husband and teacher must be held culpable for any wrong done by the wife or
the disciple respectively.
पस्ु तकस्था तु या षवद्या परहस्तगतं र्धिम् ।

कायिकाले समुत्पन्िे ि सा षवद्या ि तद् र्धिम् ॥१०६॥
pustakasthā tu yā vidyā parahastagatam dhanam |
kāryakālē samutpannē na sā vidyā na tad dhanam ||106||
The knowledge that remains confined to books and wealth that is in the hands of the other is
of no avail if they are not available when needed.
अर्धमा: र्धिषमच्छषन्त र्धिं मािं च मध्यमा: ।

उत्तमा: मािषमच्छषन्त मािो षह महताम् र्धिम् ॥१०७॥
adhamāh dhanamicchanti dhanam mānam cha madhyamāha |
uttamāh mānamicchanti mānō hi mahatām dhanam ||107||
An inferior person desires wealth, an average person aspires for both wealth and esteem.
A person of superior quality, however, rates respect above wealth. Respect, indeed, is the
highest form of wealth.

ये च मूढतमाः लोके ये च र्ुद्धे: परं गता: ।
ते एव सुखम् एर्धन्ते मध्यम: षक्लश्यते जि: ॥१०८॥
yē cha mūḍhatamāh lōkē yē cha buddhēh param gatāha |
tē ēva sukham ēdhantē madhyamah klishyatē janaha ||108||
The only two types of persons in this world are truly happy: those who are foolish and those
of superior intellect. The vast majority, that occupies the middle ground, is the one that really
suffers (Mahābhārata 12:25.28).
The foolish do not realize the gravity of a problem and can therefore remain indifferent while
the wise manage to find a solution to it.
अषततष्ॄ णा ि कतिवया तष्ॄ णां िैव पररत्यजेत ।

शिै: शिैश्च भोतवयं स्वयं षवत्तमपु ाषजितम ॥१०९॥
atitrushṇā na kartavyā trushṇām naiva parityajēta |
shanaih shanaishcha bhōktavyam swayam vittamupārjitama ||109||
Extreme hankering should be avoided without rejecting desire itself. One should steadily
enjoy self-earned wealth in moderation.
वथॄ ा वषॄ ष्ट: समुद्रेिु वथॄ ा तप्तॄ ेिु भोजिम् ।

वथॄ ा दािं र्धिाढ्येिु वथॄ ा दीपो षदवाऽषप च ॥११०॥
vruthā vrushṭih samudrēshu vruthā truptēshu bhōjanam |
vruthā dānam dhanāḍhyēshu vruthā dīpō divāpi cha ||110||
Rain over the ocean, (offering) food to one who has eaten, charity to the wealthy, and
(lighting) lamp in daylight—all are of no avail.
षपर्षन्त िद्य: स्वयम् एव ि अबभ: स्वयं ि खादषन्त फलाषि वक्ष

ॄ ा: ।
ि अदषन्त सस्यं खलु वाररवाहा परोपकाराय सतां षवभूतय: ॥१११॥
pibanti nadyah swayam ēva na ambhah swayam na khādanti phalāni vrukshāha |
na adanti sasyam khalu vārivāhā parōpakārāya satām vibhūtayaha ||111||
Rivers do not drink the water flowing in them; trees do not eat fruit growing on them, clouds
do not eat grains grown with water rained by them. Assets of the saintly people (satam),
similarly, are meant for the benefit of others.
िोर्धो वैवस्वतो राजा तष्ॄ णा वैतरणी िदी ।

षवद्या कामदुघा र्धेि:ु सन्तोिो िन्दिं विम् ॥११२॥
krōdhō vaivaswatō rājā trushṇā vaitaraṇī nadī |
vidyā kāmadughā dhēnuh santōshō nandanam vanam ||112||
To a king, anger is like death (warrant) and desire is like the river (vaitarana) leading to it.
Knowledge, however, is like the wish-fulfilling cow (kamadhenu) to him and contentment is
the highest paradise (nandanavanam) [Shukranīti].

लोभमल ू ाषि पापाषि संकटाषि तथैव च ।
लोभात्प्रवतिते वैरं अषतलोभाषत्विश्यषत ॥११३॥
lōbhamūlāni pāpāni sankaṭāni tathaiva cha |
lōbhātpravartatē vairam atilōbhātwinashyati ||113||
Greed (lobha) is the root of all sins and adversities; greed gives rise to enmity and extreme
greed brings about (one’s) destruction.
र्धैयि यस्य षपता क्षमा च जििी शाषन्त: षचरं गेषहिी

सत्यं सूिु: अयं दया च भषगिी भ्राता मि:संयम: ।
शय्या भूषमतलं षदश: अषप वसिं ज्ञािामतॄ ं भोजिम् एते
यस्य कुटुषबर्ि: वद सखे कस्माद् भयं योषगि: ॥११४॥
dhairya yasya pitā kshamā cha jananī shāntih chiram gēhinī
satyam sūnuh ayam dayā cha bhaginī bhrātā manah samyamaha |
shayyā bhūmitalam dishah api vasanam jñānāmrutam bhōjanam ētē
yasya kuṭumbinah vada sakhē kasmād bhayam yōginaha ||114||
To a yogi, courage is his/her father, forgiveness is mother, calm is midwife, truth is son,
compassion is sister, control of mind is brother, earth is bed, directions (disha) are garment,
and knowledge is food. With the foregoing as one’s family members, why would be one afraid
of anything?
महाजिस्य संसगि: कस्य िोन्िषतकारक: ।

पद्मपत्रषस्थतं तोयं र्धत्ते मुताफलषश्रयम् ॥११५॥
mahājanasya samsargaha kasya nōnnatikārakaha |
padmapatrasthitam tōyam dhattē muktāphalashriyam ||115||
Who will not benefit from the company of great persons? Even a drop of water on a lotus leaf
shines like a pearl (acquires a status like that of a pearl).
मख ू ो ि षह ददाषत अथं िरो दाररद्रयशंकया ।

प्राज्ञ: तु षवतरषत अथं िरो दाररद्रयशंकया ॥११६॥
mūrkhō na hi dadāti artham narō dāridrayashankayā |
prājñah tu vitarati artham narō dāridrayashankayā ||116||
The fear of becoming poor in the future prevents a fool from giving (away wealth in charity);
haunted by the same fear the wise donates (generously now) [Bhōjaprabandha].
स्वभावो िोपदेशेि शक्यते कतिमु न्यथा ।

सुतप्तमषप पािीयं पुिगिच्छषत शीतताम् ॥११७॥
swabhāvō nōpadēshēna shakyatē kartumanyathā |
sutaptamapi pānīyam punargacchati shītatām ||117||
The nature (or character) of a person cannot be changed by giving advice or asking him/her
to do otherwise just as heated water reverts to its original state of coldness.

यषस्मि् जीवषत जीवषन्त र्हव: स तु जीवषत ।
काकोऽषप षकं ि कुरूते चञ्च्वा स्वोदरपूरणम् ॥११८॥
yasmin jīvati jīvanti bahavaha sa tu jīvati |
kākōpi kim na kurūtē chañchwā swōdarapūraṇam ||118||
If “living” of a person results in extending the life of many more, only then consider that
person to be truly “alive”. If “living” were only a matter of individual survival, even a crow
can accomplish that! [Panchatantram].
दािेि तुल्यो षवषर्धराषस्त िान्यो लोभोच िान्योषस्त ररपु: पषॄ थवया ।

षवभिू णं शीलसमं च िान्यत् सन्तोितुल्यं र्धिमषस्त िान्यत् ॥११९॥
dānēna tulyō vidhirāsti nānyō lōbhōcha nānyōsti ripuh pruthivyā |
vibhūshaṇam shīlasamam cha nānyat santōshatulyam dhanamasti nānyat ||119||
There is no ritual (vidhi) that is nobler than giving (dana); there is no worse enemy than
greed. There is no better ornament than good character; there is no better wealth than
contentment (santosha).
सरं ोहषत अनिीिा दनर्धं विं परशुिा हतम् ।

वाचा दुरूतं र्ीभत्सं ि संरोहषत वाक्क्षतम् ॥१२०॥
samrōhati agnīnā dagdham vanam parashunā hatam |
vāchā durūktam bībhatsam na samrōhati vākkshatam ||120||
Bhishma counsels Yudhisthira that the forest destroyed by fire or depleted by stripping will
grow again in time, but the mind wounded by harsh words or insults will never be healed
[Mahabharata 13:161.34].
अहो दुजििसंसगाित् मािहाषि: पदे पदे ।

पावको लोहसगं ेि मद्गु रैरषभताड्यते ॥१२१॥
ahō durjanasamsargāt mānahānih padē padē |
pāvakō lōhasangēna mudgarairabhitāḍyatē ||121||
Keeping company with the wicked is an invitation to repeated insults just as gold found with
iron receives repeated hammer blows (to separate it from iron).
द्वौ अबभषस षिवेष्टवयौ गले र्द्ध्वा दॄढां षशलाम् ।

र्धिवन्तम् अदातारम् दररद्रं च अतपषस्विम् ॥१२२॥
dvau ambhasi nivēshṭavyau galē baddhwā druḍhām shilām |
dhanavantam adātāram daridram cha atapaswinam ||122||
Two types of people should be drowned with stones tied to their necks: the rich who do not
donate and the poor who do not strive (Mahabharata Udyogaparva 33.65).

षचता षचन्तासमा षह उता षर्न्दुमात्रषवशेित: ।
सजीवं दहते षचन्ता षिजीवं दहते षचता ॥१२३॥
chitā chintāsamā hi uktā bindumātravishēshataha |
sajīvam dahatē chintā nirjīvam dahatē chitā ||123||
Only a dot (anuswara) separates the funeral pyre (chita) and worry (chinta). Otherwise, they
are said to be similar; the former destroys a dead body and the latter the living.
अंगणवेदी वसुर्धा कुल्या जलषर्ध: स्थली च पातालम् ।

वाषल्मक: च सुमेरू: कॄतप्रषतज्ञस्य र्धीरस्य ॥१२४॥
angaṇavēdī vasudhā kulyā jaladhih sthalī cha pātālam |
vālmikah cha sumērūh krutapratijñasya dhīrasya ||124||
To a person of firm conviction, the vast earth is like a courtyard, the ocean a small pond, the
netherworld (Patala) picnic spot, and Mount Meru like an anthill.
The purport of this subhāshitam is that to a person with great resolve, no hurdle is
insurmountable.
येिां ि षवद्या ि तपो ि दािं ज्ञािं ि शीलं ि गुणो ि र्धमि: ।

ते मत्यिलोके भुषवभारभतू ा मिुष्यरूपेण मगॄ ाश्चरषन्त ॥१२५॥
yēshām na vidyā na tapō na dānam jñānam na shīlam na guṇō na dharmaha |
tē martyalōkē bhuvibhārabhūtā manushyarūpēṇa mrugāshcharanti ||125||
Those without erudition, ambition, magnanimity, character, virtue, and righteousness are
only a burden on the earth and in the mortal world; they are animals wandering in the guise
of humans.
माता षमत्रं षपता चेषत स्वभावात् त्रतयं षहतम् ।

कायिकारणतश्चान्ये भवषन्त षहतर्ुद्धय: ॥१२६॥
mātā mitram pitā chēti swabhāvāt tratayam hitam |
kāryakāraṇa-tashchānyē bhavanti hitabuddhayaha ||126||
Only one’s mother, father, and (genuine) friend wish one well spontaneously (swabhavat);
others become well-wishers out of self-interest.
क: काल: काषि षमत्राषण को देश: को वययागमौ ।

कस्याहं का च मे शषत: इषत षचन्त्यं मुहमिहु : ॥१२७॥
kah kālah kāni mitrāṇi kō dēshah kō vyayāgamau |
kasyāham kā cha mē shaktih iti chintyam muhurmuhuhu ||127||
Chanakya admonishes that one should always consider the following factors before acting:
What is the situation around me, who are my friends, how is the condition in the country,
who (or what) is in my favor and against me, and what are my strong points/assets?

वदिं प्रसादसदिं सदयं ह्रुदयं सुर्धामुचो वाच: ।
करणं परोपकरणं येिां के िां ि ते वन्द्या: ॥१२८॥
vadanam prasādasadanam sadayam hrudayam sudhāmuchō vāchaha |
karaṇam parōpakaraṇam yēshām kēshām na tē vandyāha ||128||
Who appear charming and enthusiastic, whose heart is full of compassion, whose talk is
sweet, and whose acts are in the interest of others are the only those become well-liked (in
this world).
अिाहतू : प्रषवशषत अपष्टॄ ो र्ह भािते ।

अषवश्वस्ते षवश्वषसषत मढू चेता िरार्धम: ॥१२९॥
anāhūtah pravishati aprushṭō bahu bhāshatē |
avishwastē vishwasiti maḍhū chētā narādhamahu ||129||
A fool and a low person (naradhama) are the one who enters (your house) uninvited, babbles
though not asked, and trusts someone untrustworthy, and trusts a person who is not
trustable (Vidura).
इिशावास्यषमदं सवं यत् षकञ्च जगत्यां जगत् ।

तेि त्यते ि भुञ्जीथा मा गर्धॄ : कस्यषस्वद् र्धिम् ॥१३०॥
īshāvāsyamidam sarvam yat kiñcha jagatyām jagat |
tēna tyaktēna bhuñjīthā mā grudhah kasyaswid dhanam ||130||
The Ishavasya Upanishad states, “In this moving world whatever moves is pervaded by Isha
(God). Enjoy it only after first offering it to Isha. Do not covet for what does not belong to
you” [Ishōpanishad 1].
गवािय परपीडायै दुजिस्य र्धिं र्लम् ।

सज्जिस्य तु दािाय रक्षणाय च ते सदा ॥१३१॥
garvāya parapīḍāyai durjasya dhanam balam |
sajjanasya tu dānāya rakshaṇāya cha tē sadā ||131||
The wealth and strength of a wicked person only serve his vanity and torment others
(respectively). For a saintly person (sajjana), they are always for giving away (or sharing
with others) and to protect them (respectively).
यथा षचत्तं तथा वाचो यथा वाचस्तथा षिया: ।

षचत्ते वाषच षियायांच सार्धुिामेकरूपता ॥१३२॥
yathā chittam tathā vāchō yathā vāchastathā kriyāha |
chittē vāchi kriyāyāncha sādhunām-ēkarūpatā ||132||
What is in mind should be reflected in one’s speech and what is in one’s speech should be
reflected in one’s actions. Thus, one in whose mind, speech and actions are consistent is a
saintly person (sadhu).

सत्यं वद र्धमं चर स्वाध्यायान्मा प्रमद: ।
आचायािय षप्रयं र्धिमाहत्ॄ य प्रजातन्तुं मा वयवच्छे त्सी: ॥१३३॥
satyam vada dharmam chara swādhyāyānmā pramadaha |
āchāryāya priyam dhanamāhrutya prajātantum mā vyavacchētsīhu ||133||
This subhāshitam contains the advice to the bachelor student graduating from a Gurukula
and before entering the stage of the householder (Grihasthashrama): Speak the truth, behave
as dharma dictates, and do not miss self-study (swadhyaya). After paying fees to the teacher
(gurudakshina), do not interrupt the family propagation [Taittirīyōpanishad].
षववेक: सह संपत्या षवियो षवद्यया सह ।

प्रभुत्वं प्रश्रयोपेतं षचन्हमेतन्महात्मिाम् ॥१३४॥
vivēkah saha sampatyā vinayō vidyayā saha |
prabhutwam prashrayōpētam chinhamētan-mahātmanām ||134||
Greatness in people may be recognized from the following signs: discretion along with
wealth, humbleness along with scholarship and power with courteousness.
ये के च अस्माकं श्रेयांसो ब्राह्मणा:

तेिां त्वया आसिेि प्रश्र्वषसतवयम् ।
श्रद्धया देयम् अश्रद्धया अदेयम् षश्रया देयम्
षह्रया देयम् षभया देयम् संषवदा देयम् ॥१३५॥
yē kē cha asmākam shrēyāmsō brāhmaṇāha
tēshām twayā āsanēna prashrwasitavyam |
shraddhayā dēyam ashraddhayā adēyam shriyā dēyam
hriyā dēyam bhiyā dēyam samvidā dēyam ||135||
To those among us who are superior Brahmins offer them seat with respect and donate them
with difference (shraddhaya). Do not give unwillingly; give without hesitation. Give with
largesse and out of fear; give with compassion (Taittirīyōpanishad).
वज्रादषप कठोराषण मदॄ ूषि कुसुमादषप ।

लोकोत्तराणां चेतांषस को षह षवज्ञातुमहिषत ॥१३६॥
vajrādapi kaṭhōrāṇi mrudūni kusumādapi |
lōkōttarāṇām chētāmsi kō hi vijñātumarhati ||136||
Minds of extraordinary people are harder than (even) the thunderbolt yet softer than (even)
flowers. “Who in this world is capable of discerning them properly” asks Saint Tukaram.
सस
ं ारषविवक्षॄ स्य द्वे एव मर्धरु े फले ।
सभ
ु ाषितं च सस्ु वादु सषिश्र्च सह सगं म: ॥१३७॥
samsāra-vishavrukshasya dvē ēva madhurē phalē |
subhāshitam cha suswādu sadbhishrcha saha sangamaha ||137||
The tree of samsara, though poisonous, bears two sweet fruits: sweetly subhāshitams and
company of saintly people.

र्धषॄ त: क्षमा दमोऽस्तेयं शौचषमषन्द्रयषिग्रह: ।
र्धीषविद्या सत्यमिोर्धो दशकं र्धमिलक्षणम् ॥१३८॥
dhrutih kshamā damōstēyam shaucham-indriya-nigrahaha |
dhīrvidyā satyamakrōdhō dashakam dharmalakshaṇam ||138||
Fortitude, forgiveness, (self) control, non-stealing, purity, restrained senses, intelligence,
learning, truth, and non-anger: these ten qualities constitute the characteristics of “dharma”.
Note that there is no equivalent word in English for dharma.
षमतं च सारं च वचो षह वाषनमता ॥१३९॥

mitam cha sāram cha vachō hi vāgmitā ||139||
Eloquence (vagmita) is the compactness and essence of words.
This subhāshitam befits the nature of Sanskrit language perfectly as it expresses essential truth
and is as concise as the meaning itself. On the other hand, even if one cannot speak Sanskrit, the
test of one’s eloquence in it is how well can one put essential truth in a few words, which is the
advice tendered by this subhāshitam.
श्रेयश्च प्रेयश्च मिुष्यमेत: तौ सबपरीत्य षवषविषत र्धीर: ।

श्रेयो षह र्धीरोषभप्रेयसो वण ॄ ीते प्रेयो मन्दो िोगक्षेमाद् वण
ॄ ीते ॥१४०॥
shrēyashcha prēyashcha manushyamētah tau samparītya vivinakti dhīraha |
shrēyō hi dhīrōbhiprēyasō vruṇītē prēyō mandō shōgakshēmād vruṇītē ||140||
The good (shreyas) and the pleasant (preyas) together approach the human being. After
pondering over them, the wise makes his/her choice opting for the good in preference to the
pleasant. The fool, in contrast, opts for the pleasant.
मत्रस्य मा चक्षुिा सवािषण भूताषि समीक्षन्ताम् ।

षमत्रस्याहं चक्षिु ा सवािषण भतू ाषि समीक्षे षमत्रस्य चक्षिु ा समीक्षामहे ॥१४१॥
matrasya mā chakshushā sarvāṇi bhūtāni samīkshantām |
mitrasyāham chakshushā sarvāṇi bhūtāni samīkshē mitrasya chakshushā
samīkshāmahē ||141||
Let all living beings in this world see me with a friendly eye and let me look at all living
beings with a friendly eye. Let us all see each other with a friendly eye (Yajurveda).
श्रयॄ ताम् र्धमिसविस्वं श्रत्ॄ वा चैवावर्धायिताम् ।

आत्मि: प्रषतकूलाषि परेिां ि समाचरेत् ॥१४२॥
shruyatām dharmasarvaswam shrutwā chaivāvadhāryatām |
ātmanah pratikūlāni parēshām na samācharēt ||142||
Please listen to the essence of dharma and having listened to it, dwell on it in mind: Whatever
is adverse (or unfavorable) to us, we should not adopt that in the case of others.

इन्द्रं षमत्रं वरूणमषनिमाहरथो षदवय: स सुपणाि गरूत्माि् ।
एकं सद् षवप्रा र्हर्धा वदषन्त अषनिं यमं मातररश्र्वािमाह: ॥१४३॥
indram mitram varūṇamagnimāhurathō divyah sa suparṇā garūtmān |
ēkam sad viprā bahudhā vadanti agnim yamam mātarishrwānamāhuhu ||143||
Indra, Surya, Varuna, Agni, Garuda, Yama, and Vayu are all manifestations of the same
righteous and veracious (satyaswarupa) God. Wise calls this spirit by different names listed
above.
आषदत्यचन्द्रावषिलोऽिलश्र्चद्यौभिषू मरापो हदॄ यं यमश्र्च ।

अहश्र्च राषत्रश्र्च उभे च संध्ये र्धमोऽषप जािाषत िरस्य वत्तॄ म् ॥१४४॥
āditya-chandrāv-anilōnalashrcha-dyaurbhūmirāpō hrudayam yamashrcha |
ahashrcha rātrishrcha ubhē cha sandhyē dharmōpi jānāti narasya vruttam ||144||
Aditya (The Sun), Chandra (The Moon), Vayu (The wind), Agni (The Fire), Akash (Space),
Pruthvi (The Earth), Jala (The Water), Hrudaya (Heart), Yama (God of death), Dawn and
Dusk (sandhikalas) and dharma; they all witness what human being does (Mahābhārata).
पवू िजन्मकॄतं कमि तद् दैवषमषत कथ्यते ।

तस्मात् पुरूिकारेण यत्िं कुयािदतषन्द्रत: ॥१४५॥
pūrvajanma-krutam karma tad daivamiti kathyatē |
tasmāt purūshakārēṇa yatnam kuryādat-andritaha ||145||
Hitopadesha warns karma of the previous birth is known as daiva (destiny made in the
previous birth). One should therefore work hard (in this birth) without relaxation and let up
[Hitōpadēsha].
िड् दोिा: पुरूिेणेह हातवया भूषतषमच्छता ।

षिद्रा तन्द्रा भयं िोर्ध: आलस्यं दीघिसत्रू ता ॥१४६॥
shaḍ dōshāh purūshēṇēha hātavyā bhūtimicchatā |
nidrā tandrā bhayam krōdhah ālasyam dīrghasūtratā ||146||
One, who wishes to prosper in this world, should get rid of these six faults: too much sleep,
lethargy, fear, anger, laziness, and procrastination [Panchatantra].
ये के षचद् दु:षखता लोके सवे ते स्वसुखेच्छया ।

ये के षचत् सुषखता लोके सवे तेऽन्यसुखेच्छया ॥१४७॥
yē kēchid duhkhitā lōkē sarvē tē swasukhēcchayā |
yē kēchit sukhitā lōkē sarvē tēnyasukhēcchayā ||147||
Those who are unhappy in this world are so because of a desire for their own happiness.
While those who are happy in this world are so because of the desire to render others happy.

अषभ्द: गात्राषण शुध्यषन्त मि: सत्येि शुध्यषत ।
षवद्यातपोभ्यां भूतात्मा र्ुषध्दज्र्ञािेि शध्ु यषत ॥१४८॥
abhdih gātrāṇi shudhyanti manah satyēna shudhyati |
vidyātapōbhyām bhūtātmā buddhirjñānēna shudhyati ||148||
Limbs and sense organs are purified by water; the mind is purified by the truth; the self is
purified by learning and penance, while intelligence is purified by knowledge [Manusmruti].
अषभवादिशीलस्य षित्यं वद्ध ॄ ोपसेषवि: ।

चत्वारर तस्य वर्धिन्ते आयुषविद्या यशो र्लम् ॥१४९॥
abhivādanashīlasya nityam vruddhōpasēvinaha |
chatwāri tasya vardhantē āyurvidyā yashō balam ||149||
For a person who is polite and serves/respects old people, the following four things increase
lifespan, knowledge, success in life, and vigor.
िड् गुणा: पुरुिेणेह त्यतवया ि कदाचि ।

सत्यं दािम् अिालस्यम् अिसूया क्षमा र्धषॄ त: ॥१५०॥
shaḍ guṇāh purushēṇēha tyaktavyā na kadāchana |
satyam dānam anālasyam anasūyā kshamā dhrutihi ||150||
One should never abandon the following six qualities: truth (sticking to truth), generosity,
activeness, freedom from envy, tolerance, and forbearance.
छायामन्यस्य कुविषन्त स्वयं षतष्ठषन्त चातपे ।

फलान्यषप पराथािय वक्ष
ॄ ा: सत्परू
ु िा इव ॥१५१॥
chāyāmanyasya kurvanti swayam tishṭhanti chātapē |
phalānyapi parārthāya vrukshāh satpurūshā iva ||151||
Trees provide shade for others while themselves standing up in the Sun; (their) fruits, too, are
meant for others. Hence, trees resemble saintly persons.
पात्रे त्यागी गण ु े रागी सषं वभागी च र्न्र्धिु ु ।

शास्त्रे र्ोद्धा रणे योद्धा स वै परू
ु ि उच्यते ॥१५२॥
pātrē tyāgī guṇē rāgī samvibhāgī cha bandhushu |
shāstrē bōddhā raṇē yōddhā sa vai purūsha uchyatē ||152||
A true man (Purusha) is one who donates to a deserving person, appreciates good qualities in
others, shares joys, and sorrows with friends accumulate knowledge of science and is an
excellent warrior on the battlefield.
दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते ।

यादश
ॄ ं भक्षयेदन्िं जायते तादश
ॄ ी प्रजा ॥१५३॥
dīpō bhakshayatē dhwāntam kajjalam cha prasūyatē |
yādrusham bhakshayēdannam jāyatē tādrushī prajā ||153||
The lamp “consumes” darkness and generates soot. The type of food you eat has a
corresponding influence on the offspring.

शषु चत्वं त्याषगता शौयं सामान्यं सुखदु:खयो: ।
दाषक्षण्यञ्चािुरषतश्च सत्यता च सुहद्गॄ ुणा: ॥१५४॥
shuchitwam tyāgitā shauryam sāmānyam sukhaduhkhayōho |
dākshiṇyañchānuraktishcha satyatā cha suhrudguṇāha ||154||
The qualities of a true friend are purity, generosity, chivalry, equally poised in happiness and
distress, politeness, affection, and truthfulness.
The purport of this subhāshitam is not that we must make people of such qualities our friends,
but that we need to make such qualities our own, for then only will we naturally attract virtuous
people to become our friends.
आदािस्य प्रदािस्य कतिवयस्य च कमिण: ।

षक्षप्रम् अषियमाणस्य काल: षपर्षत तद्रसम् ॥१५५॥
ādānasya pradānasya kartavyasya cha karmaṇaha |
kshipram akriyamāṇasya kālah pibati tadrasam ||155||
Whatever you must pay back to others or whichever task must be done by you, please do it in
the expected time and without delay. If you do not do it in assigned time, then the relevance of
that work vanishes. i.e., it will have no impact (impact is here equated with rasa essence)
[Hitōpadēsha].
मा विं षछषन्र्ध सवयाघ्रं मा वयाघ्रा: िीिशि् विात् ।

विं षह रक्ष्यते वयाघ्रौ: वयाघ्राि् रक्षषत काििम् ॥१५६॥
mā vanam chindhi savyāghram mā vyāghrāha nīnashan vanāt |
vanam hi rakshyatē vyāghrauh vyāghrān rakshati kānanam ||156||
Do not destroy the forest where the tigers roam and do not kill off all tigers in that forest
because they mutually protect each other [Mahābhārata].
People do not dare to cut trees in the forest for fear of tigers and by providing them a secure
habitat, the forest, in turn, protects them!
ि तु अहं कामये राज्यं ि स्वगं ि अपिु भिवम् ।

कामये दु:खतप्तािां प्राषणिाम् आषतििाशिम् ॥१५७॥
na tu aham kāmayē rājyam na swargam na apunarbhavam |
kāmayē duhkhataptānām prāṇinām ārtināshanam ||157||
King Rantideva in the Shrimad Bhagavatam pleads with God in the following words: “I do
not desire kingdom, nor the heaven or even liberation (moksha). I have only one desire and
that is to remove the misery of all living beings who are suffering”.
This shloka also appears in the Dronaparvan of Mahabharata.
षजतात्मि: प्रशान्तस्य परमात्मा समाषहत: ।

शीतोष्णसुखदु:खेिु तथा मािापमाियो: ॥१५८॥
jitātmanah prashāntasya paramātmā samāhitaha |
shītōshṇa-sukhaduhkhēshu tathā mānāpamānayōho ||158||
For one who has mastered the mind, the Supreme Self (paramatma) is already reached, for
he has attained tranquility. To such person happiness and distress, heat and cold, honor and
dishonor are all same [Gītā 6.8].
लक्ष्मी: चन्द्राद् अपेयाद् वा षहमवाि् वा षहमं त्यजेत् ।
अतीयात् सागरो वेलां ि प्रषतज्ञाम् अहं षपत:ु ॥१५९॥
lakshmīh chandrād apēyād vā himavān vā himam tyajēt |
atīyāt sāgarō vēlām na pratijñām aham pituhu ||159||
These are the words uttered by Shri Rama when he is about to go into exile (vanavasa) for
fourteen years. “Brightness may leave the Moon or that ice leaves its abode in the Himalaya
or that the sea exceeds its limits. But it is never possible that I will break the promise I made
to my father”.
कोषकलािां स्वरो रूपं स्त्रीणां रूपं पषतव्रतम् ।

षवद्या रूपं कुरूपाणां क्षमा रूपं तपषस्विाम् ॥१६०॥
kōkilānām swarō rūpam strīṇām rūpam pativratam |
vidyā rūpam kurūpāṇām kshamā rūpam tapasvinām ||160||
The cuckoo’s beauty is in its voice, woman’s beauty is in her dedication to family/husband
(pativrata). Knowledge is an embellishment for an ugly person and forgiving is the badge of
honor for sages (tapasvin) [Panchatantra].
षकम् अषप अषस्त स्वभावेि सुन्दरं वा अषप असुन्दरम् ।

यद् एव रोचते यस्मै भवेत् तत् तस्य सन्ु दरम् ॥१६१॥
kim api asti swabhāvēna sundaram vā api asundaram |
yad ēva rōchatē yasmai bhavēt tat tasya sundaram ||161||
Is whatever that exists in this world beautiful or ugly by its very nature? Of course not!
Something only becomes beautiful because someone fancies it. For example, an ugly looking
child is yet loved very much by his/her mother.
अकालो िाषस्त र्धमिस्य जीषवते चञ्चले सषत ।

गहॄ ीत: इव के शेिु मत्ॄ युिा र्धमिम् आचरेत् ॥१६२॥
akālō nāsti dharmasya jīvitē chañchalē sati |
gruhītah iva kēshēshu mrutyunā dharmam ācharēt ||162||
Since this life is full of uncertainty and unpredictability, no time is unworthy for living as
mandated by dharma. Live therefore according to dharma thinking as if death has you by the
hair. Since death can come anytime, always do good. It should not happen that due to early
death your wish to live the life of dharma remains a mere wish. One must not wait for any
favorable time (muhurta) at which to start a virtuous life.
र्षु द्ध: प्रभाव: तेजश्च सत्वमुत्थािमेवच ।

वयवसायश्र्च यस्याषस्त तस्य वषॄ त्तभयं कुत: ॥१६३॥
buddhih prabhāvah tējashcha satwa-mutthāna-mēvacha |
vyavasāyashrcha yasyāsti tasya vrutti-bhayam kutaha ||163||
One who has the brain, chivalry, poise, power, enthusiasm, and willingness to work; need not
worry about how to earn a living (Viduranīti, Vidura in Mahabharata).

गण
ु ैरुत्तमतांयाषत िोच्चैरासिसंषस्थत: ।
प्रासादषशखरस्थोषप काक: षकं गरुडायते ॥१६४॥
guṇairuttamatāmyāti nōcchairāsana-samsthitaha |
prāsādashikharasthōpi kākah kim garuḍāyatē ||164||
The worth of a person is not determined by one’s location (status) but by his/her qualities.
For instance, will a crow become an eagle by merely sitting on the top of the palace?
दषॄ ष्टपतू ं न्यसेत्पादं वस्त्रपतू ं जलं षपर्ेत् ।

सत्यपूता वदेत् वाचं मि: पूतं समाचरेत् ॥१६५॥
drushṭipūtam nyasētpādam vastrapūtam jalam pibēt |
satyapūtā vadēt vācham manah pūtam samācharēt ||165||
In this verse, Chanakya explains what device to use to secure or purify different things.
Secure your step, he says, by watching carefully before you step further. Strain your drinking
water with a cloth, your speech with the truth (satya), and behavior by disciplining the mind.
मगॄ मीिसज्जिािां तणॄ जलसंतोिषवषहतवत्तॄ ीिाम् ।

लुब्र्धकर्धीवरषपशुिा: षिष्कारणम् एव वैररणो जगषत ॥१६६॥
mrugamīna-sajjanānām truṇa-jalasantōsha-vihita-vruttīnām |
lubdhakadhīvarapishunāh nishkāraṇam ēva vairiṇō jagati ||166||
Deer, fishes, and saintly people (sajjana) earn a livelihood by dry grass, water, and
contentment (santosha) respectively. Though they follow such a simple lifestyle without
troubling anyone still we find hunters, fishermen, and evil people (durjana) being their
enemies! [Bhataruhari Nīti].
It is true that those who do not bother others still attract enemies without any reason!
ि उच्चाथो षवफलोऽषप दूिणपदं दूष्य:तु कामो लघ:ु ॥१६७॥

na ucchārthō viphalōpi dūshaṇapadam dūshyahtu kāmō laghuhu ||167||
There is no blemish if our big dreams/objectives fail, but it is a major fault even to think of
initiating them for selfish gains.
षवद्या षमत्रं प्रवासेिु भायाि षमत्रं गहॄ ेिु च ।

वयाषर्धतस्यौिर्धं षमत्रं र्धमो षमत्रं मतॄ स्य च ॥१६८॥
vidyā mitram pravāsēshu bhāryā mitram gruhēshu cha |
vyādhi-tasyaushadham mitram dharmō mitram mrutasya cha ||168||
Knowledge is (your) friend as you travel, a wife is the colleague at home, a drug is a trusted
ally in illness, and dharma is the closest friend beyond death [Mahābhārata].
आदौ माता गुरो: पत्िी ब्राह्मणी राजपषत्िका ।

र्धेिुर्धाित्री तथा पथ्ॄ वी सप्ततै मातर: स्मतॄ : ॥१६९॥
ādau mātā gurōh patnī brāhmaṇī rājapatnikā |
dhēnurdhātrī tathā pruthvī saptatai mātarah smrutaha ||169||
One who gave you birth, teacher’s wife, wife of a Brahmin, wife of a king, cow, nurse, and the
earth are known as the seven (distinguished) mothers.
Here, the word “mother” connotes respect we have for somebody.
यथा षह एके ि चिे ण ि रथस्य गषतभिवेत् ।
एवं पुरूिकारेण षविा दैवं ि षसध्यषत ॥१७०॥
yathā hi ēkēna chakrēṇa na rathasya gatirbhavēt |
ēvam purūshakārēṇa vinā daivam na sidhyati ||170||
Just as a chariot cannot run on a single wheel, in the same way, destiny (daiva) alone will
not accomplish anything without human effort or initiative (purushakara).
ग्रहाणां चररतं स्वप्िो अषिषमत्ताषि उपयाषचतम् ।

फलषन्त काकतालीयं तेभ्य: प्राज्ञा: ि षर्भ्यषत ॥१७१॥
grahāṇām charitam swapnō animittāni upayāchitam |
phalanti kākatālīyam tēbhyah prājñāh na bibhyati ||171||
Results or effects may often be attributed to such causative factors as planetary motions,
(bad/good) dreams or omens, bad signs, prayers to the deity. But speaking these are just like
the coincidence of a crow perching on the branch of a tree which then breaks and falls to the
ground (kakataliya nyaya). The branch does not fall due to the weight of the crow.
ि भतू पवू ं ि कदाषप वाताि हेबि: कुरंगो ि कदाषप दष्टॄ : ।

तथाषप तष्ॄ णा रघुिन्दिस्य षविाशकाले षवपरीत र्ुषद्ध: ॥१७२॥
na bhūtapūrvam na kadāpi vārtā hēmnah kurangō na kadāpi drushṭaha |
tathāpi trushṇā raghunandanasya vināshakālē viparīta buddhihi ||172||
It never happened before; nobody had heard about it and nobody ever saw a golden deer.
Yet, Shri Rama (succumbed) to the desire for (golden deer). When destruction looms one’s
reasoning capacity falters.
गरुु ं वा र्ालवद्ध
ॄ ौ वा ब्रााह्मणं वा र्हश्रुतम् ।
आतताषयिमायान्तं हन्यादेवाषवचारयाि् ॥१७३॥
gurum vā bālavruddhau vā brāhmaṇam vā bahushrutam |
ātatāyinamāyāntam hanyā-dēvāvichārayān ||173||
A terrorist must be killed without any (second) thought, even if he happens to be your
teacher, a child, an old person, a Brahmin, or an erudite scholar.
आपदां कषथत: पन्था: इषन्द्रयाणाम् असंयम: ।

तद्जय: संपदां मागि: येिेष्टं तेि गबयताम् ॥१७४॥
āpadām kathitah panthāh indriyāṇām asamyamaha |
tadjayah sampadām mārgah yēnēshṭam tēna gamyatām ||174||
Being under the sway of the senses or mind is an open invitation to problems but mastering
them is a sure pathway to success! [Chāṇakyanīti].
It is up to you to take the path of your choice.

तद्वाषनवसगे जिताघषवप्लवे यषस्मन्रषतश्लोकमर्द्धवत्यषप ।
िामान्यिन्तस्य यशोऽषकंताषि यत् शृण्वषन्त गायषन्त गण
ॄ षन्त सार्धव: ॥१७५॥
tadwāgwisargē janatāghaviplavē yasmin-ratishlōkamabaddhavatyapi |
nāmānyanantasya yashōkintāni yat shruṇvanti gāyanti gruṇanti sādhavaha ||175||
Saintly persons (sadhus) hear, recite, and accept any literature, even though it is imperfectly
crafted (abaddhavati) provided each line (pratishlokam) of such writing describes the glory
of the names of God [Shrimad Bhagavatam (1.5.11)].
अथाििाम् अजििे दु:खम् अषजितािां च रक्षणे ।

आये दु:खं वयये दु:खं षर्धग् अथाि: कष्टसंश्रया: ॥१७६॥
arthānām arjanē duhkham arjitānām cha rakshaṇē |
āyē duhkham vyayē duhkham dhig arthāh kashṭasamshrayāha ||176||
Earning wealth is painful, and protecting it is equally painful. There are pain and sorrow in
earning wealth and spending it. The wealth which harbors such suffering be condemned
[Panchatantra 1163].
सवु णिपष्ु पां पषॄ थवीं षचन्वषन्त परू

ु िास्त्रय: ।
शूरश्र्च कॄतषवद्यश्र्च यश्र्च जािाषत सेषवतुम् ॥१७७॥
suvarṇapushpām pruthivīm chinwanti purūshāstrayaha |
shūrashrcha krutavidyashrcha yashrcha jānāti sēvitum ||177||
Three kinds of people deserve the golden earth: chivalrous, learned, and the ones who know
how to enjoy it.
क्वषचिूमौ शय्या क्वषचदषप च पयंकशयि:

क्वषचत् शाकाहारी क्वषचदषप च शाल्योदिरूषच: ।
क्वषचत् कन्थार्धारी क्वषचदषप च षदवयाबर्रर्धर:
मिस्वी कायािथी ि गणयषत दु:खं ि च सुखम् ॥१७८॥
kwachidbhūmau shayyā kwachidapi cha paryankashayanaha
kwachit shākāhārī kwachidapi cha shālyōdanarūchihi |
kwachit kanthādhārī kwachidapi cha divyāmbaradharaha
manasvī kāryārthī na gaṇayati duhkham na cha sukham ||178||
A person devoted to his/her work does not care about incidental sorrows and joys. He/she
may sleep on the ground or fine bed; make do with vegetables only or eat delicious rice; wear
torn clothes or elegant garments at other times.
उपकाराि् स्मरेषन्ित्यम् अपकारांश्र्च षवस्मरेत् ।

शुभे शैघ्र्यं प्रकुवीत अशुभे दीघिसूत्रता ॥१७९॥
upakārān smarēnnityam apakārāmshrcha vismarēt |
shubhē shaighryam prakurvīta ashubhē dīrghasūtratā ||179||
One should always remember the favors (done by others) and forget their meaner deeds. One
should execute good or auspicious things at once, and postpone as far as possible, however,
the unpleasant things (Vālmīki Rāmāyaṇa).

आरभ्यते िखलु षवघ्िभयेि िीचै:
प्रारभ्य षवघ्िषवहता षवस्मरषन्त मध्या: ।
षवघ्िे: पुि: पुिरषप प्रषतहन्यमािा:
प्रारभ्य चोत्तमजिा ि पररत्यजषन्त ॥१८०॥
ārabhyatē nakhalu vighnabhayēna nīchaihi
prārabhya vighnavihatā vismaranti madhyāha |
vighnēh punah punarapi pratihanyamānāha
prārabhya chōttamajanā na parityajanti ||180||
Persons of inferior type do not initiate a project due to fear of obstacles. Those of medium
type take the initiative but abandon the project as soon as difficulties arise. An exceptionally
superior type of person, however, initiates a project and continues at it in the face of obstacles
in their way.
ि जातु काम: कामािामुपभोगेि शाबयषत ।

हषविा कृष्णमत्मेव भयु एवाषभवर्धिते ॥१८१॥
na jātu kāmah kāmānāmupabhōgēna shāmyati |
havishā krushṇamartmēva bhuya ēvābhivardhatē ||181||
No desire ever gets fulfilled even though it may be temporarily or partially satisfied. Like the
fire consuming ghee offered in oblation increases as a result, desire increases with some
satisfaction.
स षह भवषत दररद्रो यस्य तष्ॄ णा षवशाला ।

मिषस च पररतुष्टे कोथिवाि् को दररद्रा: ॥१८२॥
sa hi bhavati daridrō yasya trushṇā vishālā |
manasi cha paritushṭē kōrthavān kō daridrāha ||182||
The person who has the most desires is poorest. If one’s mind is contented and satisfied will
there be any distinction between rich and poor?
अरौ अषप उषचतं कायिमाषतथ्यं गहॄ मागते ।

छे त्त:ु पाश्र्वगतां छायां ि उपसहं रते द्रुमः ॥१८३॥
arau api uchitam kāryamātithyam gruhamāgatē |
chēttuh pāshrvagatām chāyām na upasamharatē drumaha ||183||
Treat even the enemy who has come to you as a guest. Look how a tree does not deny its
shadow to the person who has come to cut it (Hitōpadēsha).
यथा र्धेिस
ु हस्त्रेिु वत्सो षवन्दषत मातरम् ।
तथा पवू िकॄतं कमि कतािरमिगु च्छषत ॥१८४॥
yathā dhēnusahastrēshu vatsō vindati mātaram |
tathā pūrvakrutam karma kartāramanugacchati ||184||
A calf recognizes its mother in a herd of thousands of cattle; in the same way, one’s karma of
done in a previous life follows its doer to the next one (Mahabharata).

अषस्थरं जीषवतं लोके अषस्थरे र्धियौविे ।
अषस्थरा: पुत्रदाराश्र्च र्धमिकीषतिद्वयं षस्थरम् ॥१८५॥
asthiram jīvitam lōkē asthirē dhanayauvanē |
asthirāh putradārāshrcha dharmakīrtidvayam sthiram ||185||
In this world life is uncertain; wealth and youthfulness, too, do not last long; even one’s son
and wife are transient. Dharma and fame are the two things that remain steadfast
(Vairāgyashatakam).
कॄपणेि समो दाता ि भूतो ि भषवष्यषत ।

अस्पश
ॄ न्िेव षवत्ताषि य: परेभ्य: प्रयच्छषत ॥१८६॥
krupaṇēna samō dātā na bhūtō na bhavishyati |
asprushannēva vittāni yah parēbhyah prayacchati ||186||
No one was, or will ever be, as generous as a stingy person since he/she gives all
accumulated wealth to others without even touching it.
खलािां कण्टकािांच षद्वषवर्धैव प्रषतषिया ।

उपािन्मुखभंगोवा दूरतो वा षवसजििम् ॥१८७॥
khalānām kaṇṭakānāmcha dwividhaiva pratikriyā |
upānanmukhabhamgōvā dūratō vā visarjanam ||187||
There are only two options for dealing with the wicked people and a thorn lying on the road.
One is to hit them hard on the face with your footwear or bypass them.
“mukhabhanga” means insulting that person (not literally smite them on the face) and when
applied to a thorn means, cutting the pointed part of the thorn and rendering it harmless.
Alternatively, you may simply take another path.
मल
ू ं भुजंगै: षशखरं षवहंगै:
शाखां प्लवगं ै: कुसुमाषि भंगॄ ै: ।
आश्चयिमेतत् खलुचन्दिस्य
परोपकाराय सतां षवभूतय: ॥१८८॥
mūlam bhujangaih shikharam vihangaihi
shākhām plavangaih kusumāni bhrungaihi |
āshcharyamētat khaluchandanasya
parōpakārāya satām vibhūtayaha ||188||
Roots of the sandalwood tree provide shelter to snakes, on its top birds take rest, on its
branch’s monkeys play and one can find bees on its flowers. Really, the raison-d-etre of
saintly people (sajjana), like the sandalwood tree, is to offer a helping hand to others
(paropakaraya).

दूरस्थोऽषप ि दूरस्थो यो यस्य मिषस षस्थत: ।
यो यस्य हदॄ ये िाषस्त समीपस्थोऽषप दूरत: ॥१८९॥
dūrasthōpi na dūrasthō yō yasya manasi sthitaha |
yō yasya hrudayē nāsti samīpasthōpi dūrataha ||189||
One, who dwells in your mind, is not far away even if he/she is not in the vicinity physically.
One who does not find a place in your heart, however, is far away even if he/she is physically
nearby (Chāṇakyanītisāra).
उद्धरेदात्मिात्मािं िात्मािमवसादयेत् ।
आत्मैव ह्मात्मिो र्र्ध
ं ु: आत्मैव ररपुरात्मि: ॥१९०॥
uddharēdātmanātmānam nātmānamawasādayēt |
ātmaiva hmātmanō bandhuh ātmaiva ripurātmanaha ||190||
Be the cause of your own progress and realization, do not be the cause of your own
degradation. Remember, you are your best friend or your worst enemy.
ि कषश्चत् कस्यषचषन्मत्रं ि कषश्चत् कस्यषचत् ररपु: ।

अथितस्तु षिर्ध्यन्ते षमत्राषण ररपवस्तथा ॥१९१॥
na kashchit kasyachin-mitram na kashchit kasyachit ripuhu |
arthatastu nibadhyantē mitrāṇi ripavastathā ||191||
Nobody is the friend of any other person; nobody is an enemy of any other person. Only need
(intention or the situation) binds someone to you as your friend or enemy.
अज्ञ: सख
ु म् आराध्य: सख ु तरम् आराध्यते षवशेिज्ञ: ।
ज्ञािलवदुषविदनर्धं ब्रह्मा अषप िरं ि रंजयषत ॥१९२॥
ajñah sukham ārādhyaha sukhataram ārādhyatē vishēshajñaha |
jñānalavadurvidagdham brahmā api naram na ramjayati ||192||
It is easy to convince an uneducated person; it is easier to convince an expert. But even God
cannot convince a person who has developed false pride by half-knowledge.
यथा षह गोसहस्रेिु वत्सो षवन्दषत मातरम् ।

तथा पूविकॄतं कमि कतािरम् अिुषवन्दषत ॥१९३॥
yathā hi gōsahasrēshu vatsō vindati mātaram |
tathā pūrvakrutam karma kartāram anuvindati ||193||
From among thousands of cows, the calf correctly identifies its mother and approaches it. In
the same way, deeds done in the past life correctly follow their doer (in this life). So, plan
your next life well!
अल्पािामषप वस्तिू ां सहं षत: कायिसाषर्धका ।

तण
ॄ ैगिण
ु त्वमापन्िैर् र्ध्यन्ते मत्तदषन्ति: ॥१९४॥
alpānāmapi vastūnām samhatih kāryasādhikā |
truṇairguṇatwamāpannair badhyantē mattadantinaha ||194||
Even insignificant items or things, when put together, can accomplish great tasks. A rope
made up of hay sticks, for instance, can bind and control a powerful elephant.
अभ्यासाद् र्धायिते षवद्या कुलं शीलेि र्धायिते ।
गुणेि ज्ञायते त्वायि: कोपो िेत्रेण गबयते ॥१९५॥
abhyāsād dhāryatē vidyā kulam shīlēna dhāryatē |
guṇēna jñāyatē twāryah kōpō nētrēṇa gamyatē ||195||
Diligent application (abhyasa) sustains knowledge and character sustains one’s family
(clan). While the noble person (Arya) can be recognized by (his/her) virtue; anger can be
perceived in one’s eyes (Chāṇakayanītisāra).
कस्यैकान्तं सुखम् उपितं दु:खम् एकान्ततो वा ।

िीचैर् गच्छषत उपरर च दशा चििेषमिमेण ॥१९६॥
kasyaikāntam sukham upanatam duhkham ēkāntatō vā |
nīchair gacchati upari cha dashā chakranēmi-kramēṇa ||196||
No one experiences uninterrupted happiness or sorrow. Like a point on a
wheel going down and rising, happiness and sorrow follow each other in everyday life. Do
not therefore get excited by happiness or dejected by sorrow (Kālidāsa in Mēghadūta).
प्रत्यहं प्रत्यवेक्षेत िरश्चररतमात्मि: ।

षकन्िु मे पशुषभस्तुल्यं षकन्िु सत्पुरूिैररषत ॥१९७॥
pratyaham pratyavēkshēta narash-charita-mātmanaha |
kinnu mē pashubhistulyam kinnu satpurūshairiti ||197||
One should engage in self-introspection every day to find out what characteristics and
qualities in me resemble those in animals (pashutulya) and those in a noble person
(satpurusha).
अवयाकरणमर्धीतं षभन्िद्रोण्या तरंषगणीतरणम् ।

भेिजमपथ्यसषहतं त्रयषमदमकॄतं वरं ि कॄतं ॥१९८॥
avyākaraṇam-adhītam bhinnadrōṇyā tarangiṇītaraṇam |
bhēshajam-apathya-sahitam trayamidam-akrutam varam na krutam ||198||
Learning without grammar, crossing a river using a leaky boat, and consuming medicines
without following the prescribed diet - it is preferable not to do these if not done them in the
right manner.
शैले शैले ि माषणक्यं मौषतकं ि गजे गजे ।

सार्धवो ि षह सवित्र चन्दिं ि विे विे ॥१९९॥
shailē shailē na māṇikyam mauktikam na gajē gajē |
sādhavō na hi sarvatra chandanam na vanē vanē ||199||
Not every mountain contains a precious stone, not every elephant harbor pearls, sandalwood
is not found in every forest. Saintly persons, similarly, are not found everywhere (good
things are uncommon) [hitōpadēsha].

एकवणं यथा दुनर्धं षभन्िवणािसु र्धेिुिु ।
तथैव र्धमिवैषचत्र्यं तत्त्वमेकं परं स्मतॄ म् ॥२००॥
ēkavarṇam yathā dugdham bhinnavarṇāsu dhēnushu |
tathaiva dharmavaichitryam tattvamēkam param smrutam ||200||
Cows of different colors yield milk of one color, white. In the same way, different dharmas
(religions), in essence, teach about the same principle [Mahābhārata].
सवं परवशं दु:खं सविम् आत्मवशं सखु म् ।

एतद् षवद्यात् समासेि लक्षणं सुखदु:खयो: ॥२०१॥
sarvam paravasham duhkham sarvam ātmavasham sukham |
ētad vidyāt samāsēna lakshaṇam sukhaduhkhayōho ||201||
All that is in another’s possession is sorrow; all that is under one’s own control is pleasant.
This, in essence, is the hallmark of pain and pleasure.
आलस्य कुतो षवद्या अषवद्यस्य कुतो र्धिम् ।

अर्धिस्य कुतो षमत्रम् अषमत्रस्य कुतो सख
ु म् ॥२०२॥
ālasya kutō vidyā avidyasya kutō dhanam |
adhanasya kutō mitram amitrasya kutō sukham ||202||
How can a lazy person expect to acquire knowledge? One bereft of knowledge cannot amass
wealth; one without assets is friendless, and a friendless person cannot expect to be happy.
आकाशात् पषततं तोयं यथा गच्छषत सागरम् ।

सविदेविमस्कार: के शवं प्रषत गच्छषत ॥२०३॥
ākāshāt patitam tōyam yathā gacchati sāgaram |
sarvadēvanamaskārah kēshavam prati gacchati ||203||
Just as rainwater falling on the earth reaches the ocean, in the same way, offerings
(namaskara) made to various deities ultimately reach only one God (Keshava).
िीरक्षीरषववेके हंस आलस्यम् त्वम् एव तिुिे चेत् ।

षवश्वषस्मि् अर्धुिा अन्य: कुलव्रतं पालषयष्यषत क: ॥२०४॥
nīrakshīravivēkē hamsa ālasyam twam ēva tanushē chēt |
vishwasmin adhunā anyah kulawratam pālayishyati kaha ||204||
This subhāshitam addresses the swan: Only you can separate milk and water; if you become
lazy who else will be able to carry out your task?
The purport of this subhāshitam is, “if people with intellect and unique skills do not carry out
their assigned work, then who else can do it?”.
पण्ु यं प्रज्ञा वर्धियषत षियमाणं पिु : पिु : ।

वद्ध
ॄ प्रज्ञ: पुण्यमेव षित्यमारभते िर: ॥२०५॥
puṇyam prajñā vardhayati kriyamāṇam punah punaha |
vruddhaprajñah puṇyamēva nityam-ārabhatē naraha ||205||
One’s store of merit (punya) increases by doing good deeds again and again and one who is
blessed with discriminating intellect keeps on doing worthy things [Viduranīti].
पापं प्रज्ञा िाशयषत षियमाणं पुि: पुि: ।
िष्टप्रज्ञ: पापमेव षित्यमारभते िर: ॥२०६॥
pāpam prajñā nāshayati kriyamāṇam punah punaha |
nashṭaprajñah pāpamēva nityamārabhatē naraha ||206||
One loses the discriminating intellect (prajna) by committing errors of judgment (papa)
again and again and one who has lost that ability keeps on repeating the same errors.
[Vidura in the Mahabharata. His sayings are called Vidūranīti].
अिेकशास्त्रं र्हवेषदतवयम् अल्पश्च कालो र्हवश्च षवघ्िा: यत् ।

सारभूतं तदुपाषसतवयं हंसो यथा क्षीरषमवाबभुमध्यात् ॥२०७॥
anēkashāstram bahuvēditavyam alpashcha kālō bahavashcha vighnāh yat |
sārabhūtam tadupāsitavyam hamsō yathā kshīramivāmbhumadhyāt ||207||
There are many sciences (shastras) to be studied but time is short and obstacles (in the
study) are many. Knowing this, one should partake of the essence (of the shastras) like the
swan rejects water, extracting only milk.
कलहान्तषि हम्र्याषण कुवाक्यािां च सौह्रुदम् ।

कुराजान्ताषि राष्राषण कुकमांन्तम् यशो िण
ॄ ाम् ॥२०८॥
kalahāntani hamryāṇi kuvākyānām cha sauhrudam |
kurājāntāni rāshṭrāṇi kukarmānntam yashō nruṇām ||208||
Quarrels destroy families; harsh words destroy friendship; nations come apart because of
bad kings; men’s (women’s) bad deeds spell the end of success for them.
दुलिभं त्रयमेवैतत् देवािग्रु हहेतक

ु म् ।
मिष्ु यत्वं ममु क्ष
ु त्ु वं महापरू
ु िसश्रय: ॥२०९॥
durlabham trayamēvaitat dēvānugraha-hētukam |
manushyatwam mumukshutwam mahāpurūsha-sashrayaha ||209||
Human birth, desire for salvation, and the company of great souls (mahapurushas) - these
three are difficult to obtain in this world as they depend upon the mercy of gods.
सखु ाथी त्यजते षवद्यां षवद्याथी त्यजते सख

ु म् ।
सख
ु ाषथिि: कुतो षवद्या कुतो षवद्याषथिि: सख
ु म् ॥२१०॥
sukhārthī tyajatē vidyām vidyārthī tyajatē sukham |
sukhārthinah kutō vidyā kutō vidyārthinah sukham ||210||
One who runs after luxuries is deprived of education and one who wants to gain education
sacrifices luxuries. How will anyone obtain knowledge if he/she hankers after a life of
comfort? And how will one hope to live an easy life if he/she is looking for education?
In ancient Bharata, therefore, the 'Gurukula' system was designed in such a way that students in
their student life should gain maximum education by forsaking pleasures of the materialistic
world.

षदवसेिैव तत् कुयािद् येि रात्रौ सुखं वसेत् ।
यावज्जीवं च तत्कुयािद् येि प्रेत्य सुखं वसेत् ॥२११॥
divasēnaiva tat kuryād yēna rātrau sukham vasēt |
yāvajjīvam cha tatkuryād yēna prētya sukham vasēt ||211||
Do such work throughout the day that will enable you to sleep peacefully at night.
Similarly, do such work throughout your life so that you can live peacefully even after death
[Viduranīti].
उपाषजितािां षवत्तािां त्याग एव षह रक्षणम् ।

तडागोदरसस्ं थािां परीवाह इवाबभसाम् ॥२१२॥
upārjitānām vittānām tyāga ēva hi rakshaṇam |
taḍāgōdara-samsthānām parīvāha ivāmbhasām ||212||
Giving away (tyaga) earned wealth is the best way to protect it. Just as allowing water
to flow out of the lake is the best way to keep the lake clean.
Say, you are standing in a bus, and a seat becomes vacant. If you offer it to some other person on
the bus, next time when a seat becomes available, you will likely be invited to occupy it. In other
words, if you help others, they will protect you in return.
खल: सििपमात्राषण पराषच्छद्राषण पश्यषत ।

आत्मिो षर्ल्वमात्राषण पश्यन्िषप ि पश्यषत ॥२१३॥
khalah sarshapamātrāṇi parācchidrāṇi pashyati |
ātmanō bilwamātrāṇi pashyannapi na pashyati ||213||
A wicked person will notice flaws (holes) as tiny as a mustard seed in another person but will
not notice flaws (holes) as large as the big Bilwapatra leaf within himself/herself.
दािं भोगो िाश: षतस्त्रो गतयो भवषन्त षवत्तस्य ।

यो ि ददाषत ि भुंते तस्य ततॄ ीया गषतभिवषत ॥२१४॥
dānam bhōgō nāshah tistrō gatayō bhavanti vittasya |
yō na dadāti na bhunktē tasya trutīyā gatirbhavati ||214||
Three things can happen with money/wealth: (1) it may be given away; (2) it may be enjoyed
(consumed) for individual purposes; and (3) it will be lost (it will be of no use to either the
individual or to the society). The wealth of the person, who does not donate nor use it for
his/her own purposes, ultimately gets destroyed.
यादशॄ ै: सषन्िषवशते यादश ॄ ांश्चोपसेवते ।

यादषॄ गच्छे च्च भषवतुं तादनॄ भवषत पूरूि: ॥२१५॥
yādrushaih sannivishatē yādrushāmshchōpasēvatē |
yādrugicchēccha bhavitum tādrugbhavati pūrūshaha ||215||
One becomes like those with whom you cohabit, whom you serve, or whom you want to
imitate.

गण
ु ी गुणं वेषत्त ि वेषत्त षिगिण
ु ो र्ली र्लं वेषत्त ि वेषत्त षिर्िल: ।
षपको वसन्तस्य गुणं ि वायस: करी च षसंहस्य र्लं ि मूिक: ॥२१६॥
guṇī guṇam vētti na vētti nirguṇō balī balam vētti na vētti nirbalaha |
pikō vasantasya guṇam na vāyasah karī cha simhasya balam na mūshakaha ||216||
Only a person with good qualities knows another with like good qualities, not one without
any qualities. A strong person recognizes (or judges) the strength of another strong person,
not a weak one. The cuckoo, not the crow, understands (or feels) the worth of spring; and
only the elephant perceives the strength of the lion, not the mouse.
गण ु वाि् वा परजि: स्वजिो षिगिण ु ोषप वा ।

षिगिण
ु : स्वजि: श्रेयाि् य: पर: पर एव च ॥२१७॥
guṇavān vā parajanah swajanō nirguṇōpi vā |
nirguṇah swajanah shrēyān yah parah para ēva cha ||217||
A friend, even without many good qualities, is better than an enemy with good qualities. After
all, a stranger is a stranger, and an enemy is an enemy. Though we may appreciate good
qualities in others, it must not be forgotten that an enemy is an enemy, and a friend is a
friend.
पदाहतं सदुत्थाय मर्ध

ू ाििमषर्धरोहषत ।
स्वस्थादेवार्मािेषप देषहिस्वद्वरं रज: ॥२१८॥
padāhatam sadutthāya mūrdhānamadhirōhati |
swasthādēvā-bamānēpi dēhina-swadwaram rajaha ||218||
Even a dust particle which rises above when struck by foot is worthier than the person who
sits nonchalantly though insulted badly.
सा भायाि या षप्रयं ब्रूते स पुत्रो यत्र षिवषॄ त: ।

तषन्मत्रं यत्र षवश्वास: स देशो यत्र जीवयते ॥२१९॥
sā bhāryā yā priyam brūtē sa putrō yatra nivrutihi |
tanmitram yatra vishwāsah sa dēshō yatra jīvyatē ||219||
The ideal wife is one who speaks in a sweet tongue; the ideal son/daughter is one who
provides peace and calm, the ideal friend is one who inspires confidence, and the ideal land is
that where one can earn a livelihood.
The proper way to understand this subhāshitam is not by validating one’s wife, son, friend, or
country along with the above-specified parameters but by seeing if we have these qualities. As
for the country, it can be said that from the government's point-of-view, it is its duty to see that
every person has worked and can easily earn a livelihood.
षवरला जािषन्त गणु ाि् षवरला: कुविषन्त षिर्धििे स्िेहम् ।

षवरला: परकायिरता: परदु:खेिाषप दु:षखता षवरला: ॥२२०॥
viralā jānanti guṇān viralāh kurvanti nirdhanē snēham |
viralāh parakāryaratāh paraduhkhēnāpi duhkhitā viralāha ||220||
Very few appreciate good qualities in others or make friends with the poor; fewer still help
others and those who are saddened by the suffering of others are even rarer.

जरा रूपं हरषत र्धैयिमाशा मत्ॄ यु:प्राणाि् र्धमिचयािमसूया ।
िोर्ध: षश्रयं शीलमिायिसेवा षह्रयं काम: सवि मेवाषभमाि: ॥२२१॥
jarā rūpam harati dhairyam-āshā mrutyuhprāṇān dharmacharyāmasūyā |
krōdhah shriyam shīlamanārya-sēvā hriyam kāmah sarva mēwābhimānaha ||221||
Old age snatches away beauty, hope undermines courage, death defeats life, hatred destroys
righteous behavior (dharmachara), anger generates poverty, bad company corrupts
character, uncontrolled passion renders one shameless, and conceit takes away one’s
everything.
आरोनयं षवद्वत्ता सज्जिमैत्री महाकुले जन्म ।

स्वार्धीिता च पुंसां महदैश्वयं षविाप्यथे: ॥२२२॥
ārōgyam vidwattā sajjanamaitrī mahākulē janma |
swādhīnatā cha pumsām mahadaishwaryam vināpyarthēhe ||222||
Good Health, erudition, friendship with noble people, birth in a great (noble) family, and
autonomy - these constitute the real wealth of a man.
कालो वा कारणं राज्ञो राजा वा कालकारणम् ।

इषत ते संशयो मा भूत् राजा कालस्य कारणं ॥२२३॥
kālō vā kāraṇam rājñō rājā vā kāla-kāraṇam |
iti tē samshayō mā bhūt rājā kālasya kāraṇam ||223||
Do not wonder whether time (circumstances) throws up a king or whether the king creates
time. Rest assured that the king creates circumstances (time).
Though the reference here is to the king, the purport of the subhāshitam applies to all of us.
There is no doubt that your surrounding depends on you i.e., you create it.
आयुि: क्षण एकोषप सविरत्िैिि लभ्यते ।

िायते तद् वथॄ ा येि प्रमाद: सुमहािहो ॥२२४॥
āyushah kshaṇa ēkōpi sarvaratnairna labhyatē |
nāyatē tad vruthā yēna pramādah sumahānahō ||224||
Even if you were to surrender all the jewels in your possession you will not get back a single
moment that has passed away (in your life). When such is a case, those who are wasting time
- what a blunder they are committing.
योजिािां सहस्त्रं तु शिैगिच्छे त् षपपीषलका ।

आगच्छि् वैितेयोषप पदमेकं ि गच्छषत ॥२२५॥
yōjanānām sahastram tu shanairgacchēt pipīlikā |
āgacchan vainatēyōpi padamēkam na gacchati ||225||
Even the tiny Ant can cover thousands of miles by steadily marching ahead. But the eagle
that is unwilling to leave its place will not advance even one step.
The purport of the subhāshitam is that only potential will not do. One must also have the will to
achieve a goal. Thus, with a stronger will ant (with the inferior capability) can keep forging ahead
while the eagle (with obviously superior ability but without the will) remains standstill.

कन्या वरयते रुपं माता षवत्तं षपता श्रुतम् ।
र्ान्र्धवा: कुलषमच्छषन्त षमष्टान्िे इतरेजिा: ॥२२६॥
kanyā varayatē rupam mātā vittam pitā shrutam |
bāndhavāh kulamicchanti mishṭānnē itarējanāha ||226||
Different people look for different results from a single event. Take for instance a wedding. In
the groom, the bride pines for a handsome husband, her mother expects a wealthy son-in-law
(who will keep the daughter happy in life), her father is interested in his fame and erudition,
the kinfolk look for worthy genealogy, and all others in attendance expect a good feast.
अथाि भवषन्त गच्छषन्त लभ्यते च पुि: पुि: ।

पुि: कदाषप िायाषत गतं तु िवयौविम् ॥२२७॥
arthā bhavanti gacchanti labhyatē cha punah punaha |
punah kadāpi nāyāti gatam tu nava-yauvanam ||227||
Wealth can be earned, and it can also be lost. It can be recouped (even after loss) again and
again. But youth is once gone, never returns.
आशा िाम मिुष्याणां काषचदाश्चयिशंख ॄ ला ।

यया र्द्धा: प्रर्धावषन्त मुताषस्तष्ठषन्त पंगुवत् ॥२२८॥
āshā nāma manushyāṇām kāchidāshcharya-shrunkhalā |
yayā baddhāh pradhāvanti muktāstishṭhanti panguvat ||228||
Desire laced with hope (asha) is a strange (surprising) kind of chain. Those who are tied by
this chain run with it (i.e., are motivated to accomplished ends), and those who are free from
this chain standstill like an invalid (i.e., are not motivated to act).
शास्त्राण्यर्धीत्याषप भवषन्त मूखाि यस्तु षियावाि् पुरूि: स षवद्वाि् ।

सुषचषन्ततं चौिर्धमातुराणां ि िाममात्रेण करोत्यरोगम् ॥२२९॥
shāstrāṇyadhītyāpi bhavanti mūrkhā yastu kriyāvān purūshah sa vidwān |
suchintitam chaushadhamāturāṇām na nāmamātrēṇa karōtyarōgam ||229||
Even after learning various sciences (shastras) many remain a fool, but the one who
performs, and acts (kriyavan) is the real intelligent person. A doctor who only prescribes a
course of action for a patient will not make that patient healthy. But if he/she ensures that the
patient properly follows the prescription, then the patient will be healed.
वत्तॄ ं यत्िेि संरक्ष्येद् षवत्तमेषत च याषत च ।

अक्षीणो षवत्तत: क्षीणो वत्तॄ तस्तु हतो हत: ॥२३०॥
vruttam yatnēna samrakshyēd vittamēti cha yāti cha |
akshīṇō vittatah kshīṇō vruttatastu hatō hataha ||230||
One should put all efforts into cultivating good character because wealth may come and go.
True, one without wealth is rendered powerless but one without character is a total waste
[Viduranīti].

परस्य पीडया लब्र्धं र्धमिस्योल्लंघिेि च ।
आत्मावमािसप्रं ाप्तं ि र्धिं तत् सुखाय वै ॥२३१॥
parasya pīḍayā labdham dharmasyōllanghanēna cha |
ātmāvamānasamprāptam na dhanam tat sukhāya vai ||231||
Wealth earned by (1) troubling others, (2) by disobeying dharma, or by (3) pocketing insult
does not bring happiness [Mahābhārata].
जािाषम र्धमं ि च मे प्रवषॄ त्त: ।

जािाबयर्धमं ि च मे षिवषॄ त्त: ॥२३२॥
jānāmi dharmam na cha mē pravruttihi |
jānāmyadharmam na cha mē nivruttihi ||232||
The following words were uttered by Duryodhana in response to Draupadi’s question
“Despite having many common things between the Kauravas and the Pandavas, viz. same
family, same preceptor (Dronacharya), and same grandfather (Bhishma) why do Kauravas
always follow the path of unrighteousness (adharma) and Pandavas the path of dharma?”.
Duryodhana says, “It is not that I did not know what dharma is and what is adharma. I
cannot follow dharma because it is not in my nature (swabhava) and I cannot abandon
adharma because I cannot desist from not doing it”.
This subhāshitam addresses the very delicate nature of the human mind. Many can distinguish
between what is right and what is wrong, but some unknown force prevents them from following
the right path.
अकॄत्वा परसन्तापं अगत्वा खलसस ं दं ।

अित्ु सज्ॄ य सतांवतिमा यदल्पमषप तद्बह ॥२३३॥
akrutwā parasantāpam agatwā khalasamsadam |
anutsrujya satāmvartamā yadalpamapi tadbahu ||233||
Whatever little progress you can make along the path of dharma is adequate if it is
accomplished without hurting others, without associating with bad people, and without
losing the company of the good.
परोपदेशे पांषडत्यं सवेिां सुकरं िण

ॄ ाम् ।
र्धमे स्वीयमिुष्ठािं कस्यषचत् सुमहात्मि: ॥२३४॥
parōpadēshē pānḍityam sarvēshām sukaram nruṇām |
dharmē swīyamanushṭhānam kasyachit sumahātmanaha ||234||
It is easy to advise others, revealing one’s wisdom, about how to behave, what is good, what
is bad, etc. But oneself practicing dharma that you preach (to others) is very difficult; only
noble souls can accomplish that.
इषं द्रयाषण पराण्याह: इषं द्रयेभ्य: परं मि: ।

मिसस्तु परा र्ुषद्ध: यो र्ुद्धे: परतस्तु स: ॥२३५॥
indriyāṇi parāṇyāhuh indriyēbhyah param manaha |
manasastu parā buddhih yō buddhēh paratastu saha ||235||
The sense organs are superior to matter; the mind is higher than the senses; intelligence is
still higher than the mind, and the self is even higher than intelligence [Gītā 3].
अषमत्रो ि षवमोतवय: कॄपणं वह्णषप ब्रुवि् ।
कॄपा ि तषस्मि् कतिवया हन्यादेवापकाररणाम् ॥२३६॥
amitrō na vimōktavyah krupaṇam vahṇapi bruvan |
krupā na tasmin kartavyā hanyā-dēvāpakāriṇām ||236||
Never allow your enemy to go free (if you catch him) even if he begs for it (or feel pity for
him). Assuming he will harm you in the future, kill him.
No Indian should overlook the purport of this subhāshitam. Many times, in India’s history,
kings made the mistake of forgiving the captured or trapped enemy.
िेह चात्यन्तसंवास: कषहिषचत् के िषचत् सह ।

राजि् स्वेिाषप देहेि षकमु जायात्मजाषदषभ: ॥२३७॥
nēha chātyantasamvāsah karhichit kēnachit saha |
rājan swēnāpi dēhēna kimu jāyātmajādibhihi ||237||
Your Majesty (Dhrutarashtra), no one ever has an everlasting relationship with someone else
in this world; not even with one’s own body, let alone with one’s wife and son
[Shrīmadbhāgavata].
वहेदषमत्रं स्कन्र्धेि यावत्कालषवपयिय: ।

अथैवमागते काले षभन्द्याद् घटषमवाश्मषि ॥२३८॥
vahēdamitram skandhēna yāvatkālaviparyayaha |
athaivamāgatē kālē bhindyād ghaṭamivāshmani ||238||
Carry your enemy on your shoulders if time is against you. But with the first opportunity
destroy your enemy like breaking an earthen vessel on a rock.
The purport of this subhāshitam is that an enemy is always an enemy. If you are not able to
fight with him appease him/her temporarily; but finish him/her off at the first opportunity.
उष्राणां च षववाहेिु गीतं गायषन्त गदिभा: ।

परस्परं प्रशस
ं षन्त अहो रुपमहो ध्वषि: ॥२३९॥
ushṭrāṇām cha vivāhēshu gītam gāyanti gardabhāha |
parasparam prashamsanti ahō rupamahō dhwanihi ||239||
Donkeys are invited to sing at a wedding of camels where both praise each other: “How
beautiful you are” say the donkeys; “how sweet is your voice” respond the camels.
आपयू िमाणमचलप्रषतष्ठं समुद्रमाप: प्रषवशषन्त यद्वत् ।

तद्वत् कामा यं प्रषवशषन्त सवे स शाषन्तमाप्िोषत ि कामकामी ॥२४०॥
āpūryamāṇam-achalapratishṭham samudramāpah pravishanti yadwat |
tadwat kāmā yam pravishanti sarvē sa shāntimāpnōti na kāmakāmī ||240||
A person who is not disturbed by the incessant flow of desires (that enter like rivers into the
ocean, which is ever being filled but always remains still nonetheless) can alone achieve peace
and not the person who desires to satisfy all such desires [Gītā 2.70].

मैत्री करूणा मुषदतोपेक्षाणां
सुख दु:ख पुण्यापुण्य षवियाणां
भाविातषश्चत्तप्रसादिम् ॥२४१॥
maitrī karūṇā muditōpēkshāṇām
sukha duhkha puṇyāpuṇya vishayāṇām
bhāvanātashchittaprasādanam ||241||
Expressing delight and friendliness towards those who are happy; commiserating with those
who feel dejected; expressing happiness and satisfaction at those who are engaged in doing
good work (punyakarma) and overlooking bad deeds of others (concentrating upon the
negative qualities in a person) - such thoughts should occur in one’s mind [Pātañjala
Yōgasutra 1:33].
ि प्रहष्ॄ यषत सन्मािे िापमािे च कुप्यषत ।

ि िुद्ध: परूिं ब्रयू ात् स वै सार्धत्त
ू म: स्मतॄ : ॥२४२॥
na prahrushyati sanmānē nāpamānē cha kupyati |
na kruddhah parūsham brūyāt sa vai sādhūttamah smrutaha ||242||
Those who do not get carried away when honor is bestowed upon them and do not become
angry when insulted, do not use harsh words even when angry are known as saintly persons
(sadhu) [Manusmruti].
हििस्थाि सहस्राषण भयस्थाि शताषि च ।

षदवसे षदवसे मूढं आषवशषन्त ि पंषडतम् ॥२४३॥
harshasthāna sahasrāṇi bhayasthāna shatāni cha |
divasē divasē mūḍham āvishanti na panḍitam ||243||
An ignorant person (mudha) is bombarded with hundreds of incidents/reasons that may
make him/her happy and thousands of other incidents/reasons that may make him/her
unhappy. But the mind of the sage (pandita) is not perturbed by such minor things.
दीघाि वै जाग्रतो राषत्र: दीघं श्रान्तस्य योजिम् ।

दीघो र्ालािां सस ं ार: सद्धमिम् अषवजािताम् ॥२४४॥
dīrghā vai jāgratō rātrih dīrgham shrāntasya yōjanam |
dīrghō bālānām samsārah saddharmam avijānatām ||244||
Night appears very long to the one who is awake all through the night and the short distance
of a yojana (four miles) appears very long to the one who is tired (of walking). Similarly, life
appears long to “little” people who do not know what true dharma is.
देहीषत वचिद्वारा देहस्था पञ्च देवता: ।

तत्क्षणादेव लीयन्ते र्धीहीश्रीकाषन्तिकीतिय: ॥२४५॥
dēhīti vachanadwārā dēhasthā pañcha dēvatāha |
tatkshaṇādēva līyantē rdhīhrīshrīkānrtikīrtayaha ||245||
The words “give me” (begging), cause the following five deities (good qualities) to desert you
immediately - intelligence, elegance, prosperity, glory, and fame.

एका के वलमथिसार्धिषवर्धौ सेिा शतेभ्योषर्धका ।
िन्दोन्मूलि दष्टॄ वीयिमषहमा र्ुषद्धस्तु मा गान्मम ॥२४६॥
ēkā kēvalamartha-sādhanavidhau sēnā shatēbhyōdhikā |
nandōnmūlana drushṭa-vīryamahimā buddhistu mā gānmama ||246||
Those who wanted to leave me have already left. Those who want to leave me may do so
without any hesitation. But let my intelligence (buddhi), which is stronger than thousands of
soldiers and which has helped me achieve my sole objective (uprooting of the Nanda
dynasty), not leave me!
Chandragupta established the Maurya dynasty (defeating the king of the Nanda dynasty) with
the help of his minister Chanakya. There was a difference of opinion between Chanakya and
other ministers of the new dynasty. Chanakya responded with the above words.
यद्यत् परवशं कमं तत् तद् यत्िेि वजियेत् ।

यद्यदात्मवशं तु स्यात् तत् तत् सेवेत यत्ित: ॥२४७॥
yadyat paravasham karmam tat tad yatnēna varjayēt |
yadyadātmavasham tu syāt tat tat sēvēta yatnataha ||247||
Avoid any work or initiative that makes you dependent upon other. Accomplish all work with
diligence (yatnatah) which you can do independently (with self-effort).
The subhāshitam does not preach that people should not cooperate and do things together. It
simply offers a word of caution that those who depend or rely on others for something must
recognize that it might never be done, or it will be delayed.
यस्य भायाि गहॄ े िाषस्त साध्वी च षप्रायवाषदिी ।

अरण्यं तेि गन्तवयं यथाऽरण्यं तथा गहॄ म् ॥२४८॥
yasya bhāryā gruhē nāsti sādhwī cha priyavādinī |
araṇyam tēna gantavyam yathāraṇyam tathā gruham ||248||
A person whose wife fails to be of good character of sweet words at home (sadhvi and
priyavadini) should leave home and go to the forest. Because, for him there would be no
difference between the forest and his own home.
अकॄत्यं िैव कतिवय प्रााणत्यागेऽषप संषस्थते ।

ि च कॄत्यं पररत्याज्यम् एि र्धमि: सिाति: ॥२४९॥
akrutyam naiva kartavya prāṇatyāgēpi samsthitē |
na cha krutyam parityājyam ēsha dharmah sanātanaha ||249||
The deed which is not to be done (because it is bad or akrutya) should not be done even at the
risk of losing life and the deed which must be done (because it is your duty or krutya) should
never be abandoned even at the risk of losing a life. This, indeed, is the sanatana dharma.
ध्यायतो षवियाि् पुंस: सगं स्तेिूपजायते ।

सगं ात् सज ं ायते काम: कामात् िोर्धोऽ षभजायते ॥२५०॥
dhyāyatō vishayān pumsaha sangastēshūpajāyatē |
sangāt samjāyatē kāmah kāmāt krōdhō bhijāyatē ||250||
While contemplating the objects of the senses, one develops attachment for them, and from
such attachment develops lust; and from lust arises anger [Bhagavadgita 2.62].
िात्यन्त गुणवत् षकंषचत् ि चाप्यत्यन्तषिगिण
ु म् ।
उभयं सविकायेिु दष्ॄ यते साध्वसार्धु वा ॥२५१॥
nātyanta guṇavat kinchit na chāpyatyantanirguṇam |
ubhayam sarvakāryēshu drushyatē sādhvasādhu vā ||251||
There is nothing that is absolutely and unconditionally good in all respects; there is nothing
that is absolutely and unconditionally bad in all respects. Both good and bad are discernible
in all deeds good or bad.
एकत: ितव: सवे सहस्त्रवरदषक्षणा ।

अन्यतो रोगभीतािां प्रााषणिां प्रााणरक्षणम् ॥२५२॥
ēkatah kratavah sarvē sahastravaradakshiṇā |
anyatō rōgabhītānām prāṇinām prāṇarakshaṇam ||252||
On one side is the act of performing the yajna requiring gift of generous fees (dakshina); on
the side stands the act of saving the life of those fraught with diseases. Both these acts will
earn you the same merit (punya) [Mahābhārata].
मातवॄ त्परदारेिु परद्रवयेिु लोष्टवत् ।

आत्मवत्सविभूतेिु य: पश्यषत स पश्यषत ॥२५३॥
mātruvatparadārēshu paradravyēshu lōshṭavat |
ātmavatsarvabhūtēshu yah pashyati sa pashyati ||253||
One who has true insight (pashyati) treats (sees) all women as one’s mother, wealth
belonging to others like dirt, and all beings as one’s own self.
य: स्वभावो षह यस्याषस्त स षित्यं दुरषतिम: ।

श्वा यषद षियते राजा तत् षकं िाश्नात्युपािहम् ॥२५४॥
yah swabhāvō hi yasyāsti sa nityam duratikramaha |
shwā yadi kriyatē rājā tat kim nāshnātyupānaham ||254||
Whatever be the nature of a person, it is always very difficult to change or reform. The dog
who is appointed as King will not stop chewing on shoes.
िात्यच्ु चषशखरो मेरुिािषतिीचं रसातलम् ।

वयवसायषद्वतीयािां िात्यपारो महोदषर्ध: ॥२५५॥
nātyuccha-shikharō mērurnāti-nīcham rasātalam |
vyavasāyadwitīyānām nātyapārō mahōdadhihi ||255||
For an incomparably self-reliant person, no mountain top is too high (or hard to climb), no
netherworld (that is too deep to descend), and no ocean that is too difficult to cross.
दूजिि: पररहतिवयो षवद्ययाऽलि

ं ु तोऽषप सि् ।
मषणिा भूषित: सपि: षकमसौ ि भयंकर: ॥२५६॥
dūrjanah parihartavyō vidyayālankrutōpi san |
maṇinā bhūshitah sarpah kimasau na bhayankaraha ||256||
One should avoid a crooked person even if he/she is well learned; is not a snake, though
adorned with gem, dangerous?
सखु मापषततं सेवयं दु:खमापषततं तथा ।
चिवत् पररवतिन्ते दु:खाषि च सुखाषि च ॥२५७॥
sukhamāpatitam sēvyam duhkhamāpatitam tathā |
chakravat parivartantē duhkhāni cha sukhāni cha ||257||
One should enjoy a pleasure that befalls one and one should equally bear the pain that befalls
one because, the pain, and pleasure follow each other in a cycle like the turning wheel
[Mahābhārata].
अज्ञेभ्यो ग्रषन्थि: श्रेष्ठा: ग्रषन्थभ्यो र्धाररणो वरा: ।

र्धाररभ्यो ज्ञाषिि: श्रेष्ठा: ज्ञाषिभ्यो वयसाषयि: ॥२५८॥
ajñēbhyō granthinah shrēshṭhāh granthibhyō dhāriṇō varāha |
dhāribhyō jñāninah shrēshṭhāha jñānibhyō vyasāyinaha ||258||
Those who are (well) read are better than the illiterates; those who understand the purport of
texts are superior; better than them are those who also understand the purport of the texts
(jnaninah). But even better are those who put into practice the knowledge that they have
gained from the books (vyavasayinah)!
उभाभ्यामेव पक्षाभ्यां शथा खे पषक्षणां गषत: ।

तथैव ज्ञािकमिभ्यां जायते परमं पदम् ॥२५९॥
ubhābhyāmēva pakshābhyām shathā khē pakshiṇām gatihi |
tathaiva jñānakarmabhyām jāyatē paramam padam ||259||
Just as the bird flies high with the help of its two wings, in the same way with the help of
knowledge and performance of prescribed duties (karma), one attains the supreme state of
reality [Yogavasishtha 1:1.7].
मिसा षचषन्ततंकमं वचसा ि प्रकाशयेत् ।

अन्यलषक्षतकायिस्य यत: षसषद्धिि जायते ॥२६०॥
manasā chintitam-karmam vachasā na prakāshayēt |
anyalakshita-kāryasya yatah siddhirna jāyatē ||260||
A project that has been thought out in one’s mind should not be revealed (to others) because a
project, which has come to the notice of another, fails.
The purport of the subhāshitam is that it is better to “act” upon your intentions than revealing
them to others.
गतेभंग: स्वरो हीिो गात्रे स्वेदो महियम् ।

मरणे याषि षचह्नाषि ताषि षचह्नाषि याचके ॥२६१॥
gatērbhangah swarō hīnō gātrē swēdō mahadbhayam |
maraṇē yāni chinhāni tāni chinhāni yāchakē ||261||
Losing balance while walking, talking in low voice (not able to talk properly), sweating, and
great fear, all these are signs found in a person who is about to die; same signs are found in
those who are seeking help from others.

शश्र
ु ूिा श्रवणं चैव ग्रहणं र्धारणं तथा ।
उहापोहोथि षवज्ञािं तत्वज्ञािं च र्धीगुणा: ॥२६२॥
shushrūshā shravaṇam chaiva grahaṇam dhāraṇam tathā |
uhāpōhōrtha vijñānam tatvajñānam cha dhīguṇāha ||262||
The eight characteristic marks of an intellect (Buddha) are caring, willingness to listen,
grasping power, deductive and discursive abilities, erudition, and knowledge of philosophy
(tattwajnana).
द्वयक्षरस् तु भवेत् मत्ॄ युर् त्रयक्षरमं ब्रह्म शाश्वतम् ।

मम इषत च भवेत् मत्ॄ युर िमम इषत च शाश्वतम् ॥२६३॥
dwayaksharas tu bhavēt mrutyur trayaksharamam brahma shāshwatam |
mama iti cha bhavēt mrutyura namama iti cha shāshwatam ||263||
Death (miry) is a two-letter word in Sanskrit while eternal and supreme reality (Brahman) is
a three-letter word in Sanskrit. The word in Sanskrit for mine (mama or mine) is also a two-
letter word; it, therefore, leads you to death. On the other hand, the Sanskrit word “na
mama” (not mine) is a three-letter word and will thus lead you to Brahman (Mahābhārata’s
Shāntiparva).
The purport of this subhāshitam is that nothing in this world “is mine”. I am not the
“owner/creator” of anything in this world (idam na mama).
रषवरषप ि दहषत तादॄग् यादॄक् संदहषत वालुकाषिकर: ।

अन्यस्माल्लब्र्धपदो िीच: प्रायेण दु:सहो भवषत ॥२६४॥
ravirapi na dahati tādrug yādruk samdahati vālukānikaraha |
anyasmāllabdhapadō nīchaha prāyēṇa duhsahō bhavati ||264||
Direct Sunlight does not burn us (our skin) as much as a hot sand dune does.
Similarly, a mediocre person who becomes great (or powerful) by association with a
powerful person (like a sand dune receiving heat from the Sun) is often more annoying and
unbearable.
क्वषचिूमौ शय्या क्वषचदषप पयंकशयिं

क्वषचच्छाकाहारी क्वषचदषप च शाल्योदिरुषच: ।
क्वषचत्कन्थार्धारी क्वषचदषप च षदवयाबर्रर्धरो
मिस्वी कायािथी ि गणयषत दु:खं ि च सख ु म् ॥२६५॥
kwachidbhūmau shayyā kwachidapi paryankashayanam
kwachicchākāhārī kwachidapi cha shālyōdanaruchihi |
kwachitkanthādhārī kwachidapi cha divyāmbaradharō
manaswī kāryārthī na gaṇayati duhkham na cha sukham ||265||
A person dedicated and committed to his/her work does not consider pain or pleasure (that
may arise in the execution of work). To accomplish his/her goal he/she will sleep on the floor
or the bed, survive on vegetables or rice and bread; wear worn and torn or nice clothes.

आचाराल्लभते ह्मयु: आचारादीषप्सता: प्रजा: ।
आचाराद्धिमक्षय्यम् आचारो हन्त्यलक्षणम् ॥२६६॥
āchārāllabhatē hmayuh āchārādīpsitāha prajāha |
āchārāddhanamakshayyam āchārō hantyalakshaṇam ||266||
Righteous behavior gives long life, desired progeny, never diminishing wealth (prosperity).
Good conduct also destroys other defects.
Manu stresses in this verse (Manusmruti 4:156) that achieving all good things in life can be
attained by individual him/herself by good conduct; not by relying upon others.
शोचषन्त जामयो यत्र षविश्यत्याशु तत्कुलम् ।

यत्रैतास्तु ि शोचषन्त ह्मप्रसीदषन्तह् वर्धिते तषद्ध सविदा ॥२६७॥
shōchanti jāmayō yatra vinashyatyāshu tatkulam |
yatraitāstu na shōchanti hyaprasīdantih vardhatē taddhi sarvadā ||267||
The family in which women folks (mother, wife, sister, daughter, etc.) must suffer meets its
destruction without delay, while the family in which they do grieve always prospers
[Manusmruti 3:57].
The ideal of gender equality evolved in the West only in the nineteenth century. But in the ancient
Indian literature, one can find not just dry words but a sincere and genuine desire for
making humankind (not just women) happy.
अप्रकटीकॄतशषत: शतोषप जिषस्तरषस्ियां लभते ।

षिवसन्िन्तदािरुषण लंघ्यो वषह्निि तु ज्वषलत: ॥२६८॥
aprakaṭīkrutashaktih shaktōpi janastiraskriyām labhatē |
nivasannantardāruṇi langhyō vahnirna tu jwalitaha ||268||
The might and strength of a powerful person are ignored if he/she does not reveal it (if others
are unaware of it). Nobody is bothered about the energy that is stored in the log of wood. But
when the same log of wood is aflame, everyone takes note of it.
षवक्लवो वीयिहीिो य: स दैवमिवु तिते ।

वीरा: सभं ाषवतात्मािो ि दैवं पयिपु ासते ॥२६९॥
viklavō vīryahīnō yah sa daivamanuvartatē |
vīrāh sambhāvitātmānō na daivam paryupāsatē ||269||
One who is resigned to (the force of) destiny is powerless timid (he/she relies on external
forces for empowerment). The powerful and mighty persons with self-esteem do not attach
any importance to destiny or fortune (daivam).
यथा वायुं समाषश्रत्य वतिन्ते सविजन्तव: ।

तथा गहॄ स्थमाषश्रत्य वतिन्ते सवि आश्रमा: ॥२७०॥
yathā vāyum samāshritya vartantē sarvajantavaha |
tathā gruhasthamāshritya vartantē sarva āshramāha ||270||
Just as (in this world) all (living) beings exist by virtue of air (vayu, wind) in the same way,
all the other stages of life (ashramas) exist by virtue of the stage of the householder
(Gruhasthashrama) [Manusmruti 3:77].

िारीके लसमाकारा द्दश्यन्तेषप षह सज्ज्िा: ।
अन्ये र्दररकाकाश र्षहरेव मिोहर: ॥२७१॥
nārīkēlasamākārā-ddashyantēpi hi sajjnāha |
anyē badarikākāsha bahirēva manōharaha ||271||
The saintly people (sajjana) are like the coconut - hard on the outside but soft and sweet
inside. In contrast, the wicked (durjana) are like the berry - soft on the outside, but hard
inside.
Just as the coconut does not look nice on from the outside, noble persons, at first sight, might
seem harsh in their talk or attitude. But their mind is pure. The wicked, on the other hand, may
look nice and pleasant with their sweet talk, but in their hearts, they might be crooked.
वत्तॄ ं यत्िेि संरक्षेद् षवत्तमायाषत याषत च ।

अक्षीणो षवत्तत: क्षीणो वत्तॄ तस्तु हतो हत: ॥२७२॥
vruttam yatnēna samrakshēd vittamāyāti yāti cha |
akshīṇō vittatah kshīṇō vruttatastu hatō hataha ||272||
One shall carefully protect his/her character (vrutta) with efforts, not wealth. Because wealth
can be earned and lost. A wealthy person without good character, however, is as good as
dead.
तकौ प्रषतष्ठ: श्रतु यो षवषभन्िा िैको मषु ियिस्य वच: प्रमाणम् ।

र्धमिस्य तत्त्वं षिषहतं गुहायां महाजिो येि गत: स पन्था: ॥२७३॥
tarkāu pratishṭhah shrutayō vibhinnā naikō muniryasya vachah pramāṇam |
dharmasya tattwam nihitam guhāyām mahājanō yēna gatah sa panthāha ||273||
Dharamaraja points out in the Mahabharata how difficult it is to determine what is good or
bad. Logic (or rationality) is variable (i.e., one can draw different conclusions depending on
one’s knowledge and intelligence). Shrutis or the Vedas offer different opinions (i.e., different
Vedas may betray conflicting views over an issue). There is no one ascetic (muni) whose
word may be accepted as standard. Since the principle of dharma is well hidden in a cave the
path followed by great persons (mahajanah), is the right path.
सखु ं शेते सत्यवता सुखं शेते षमतवययी ।

षहतभुक् षमतभुक् चैव तथैव षवषजतेषन्द्रय: ॥२७४॥
sukham shētē satyavaktā sukham shētē mitavyayī |
hitabhuk mitabhuk chaiva tathaiwa vijitēndriyaha ||274||
One who speaks the truth and spends less, eats nutritional food in measured quantity, and
has won control over the senses, gets comfortable and peaceful sleep (Charaka in Charaka
Samhita).
श्रद्धाभषतसमायत ु ा िान्यकायेिु लालसा: ।

वानयता: शच ु यश्चैव श्रोतार: पण्ु यशाषलि: ॥२७५॥
shraddhā-bhakti-samāyuktā nānyakāryēshu lālasāha |
vāgyatāh shuchayash-chaiva shrōtārah puṇyashālinaha ||275||
Those listeners only are meritorious and morally worthy who have faith and devotion and
who have no desire in anything except control over speech.
पररत्यजेदथिकामौ यौ स्यातां र्धमिवषजितौ ।
र्धमं चाप्यसुखोदकं लोकषिकॄष्टमेव च ॥२७६॥
parityajēdarthakāmau yau syātām dharmavarjitau |
dharmam chāpyasukhōdarkam lōkanikrushṭamēva cha ||276||
Let him/her avoid the acquisition of wealth and gratification of desires if they are rejected by
dharma (the sacred law). Let him/her reject even dharma if it causes pain in the future (or
results in pain in the future) or if it is condemned by people or is offensive to them.
This ruling by Manu provides a glimpse into the broad-minded nature of Indian civilization. Of course,
dharma here refers to the (yugadharma) not Sanatana Dharma. This provision in our culture to frame
new yuga-dharma which is relevant for that time or age (yuga) is what has helped our culture to be always
relevant whatever the Age we might be living. Our culture does not insist that the laws decreed by some
‘holy’ book or great person thousands of years ago should be valid and implemented even today. Flowing
water always remains fresh while still and stagnating water becomes the hotbed for bacteria and germs.
भेदे गणा: षविश्येय:ु षभन्िास्तु सज

ु या: परै: ।
तस्मात् सघं ातयोगेि प्रयतेरि् गणा: सदा ॥२७७॥
bhēdē gaṇāh vinashyēyuh bhinnāstu sujayāh paraihi |
tasmāt sanghātayōgēna prayatēran gaṇāh sadā ||277||
Whenever the unity among the ganarajyas is broken they become easy targets for others and
get destroyed. That is why ganarajyas should always try to remain united.
In ancient India, there were autonomous village republics known as ganarajyas, which were
ruled by a government in a set up comparable to modern democracy. This subhāshitam
addresses issues relevant to them.
परवाच्येिु षिपण
ु : सवो भवषत सविदा ।
आत्मवाच्यं ि जािीते जािन्िषप च मुह्मषत ॥२७८॥
paravāchyēshu nipuṇah sarvō bhavati sarvadā |
ātmavāchyam na jānītē jānannapi cha muhmati ||278||
Everyone is always an expert in finding out (and talking about) the faults or shortcomings of
others. But one neither knows about one’s own faults nor even after knowing keeps quiet
about it.
गौरवं प्राप्यते दािात् ि तु षवत्तस्य सच

ं यात् ।
षस्थषत: उच्चै: पयोदािां पयोर्धीिां अर्ध: षस्थषत: ॥२७९॥
gauravam prāpyatē dānāt na tu vittasya sanchayāt |
sthitih ucchaihi payōdānām payōdhīnām adhah sthitihi ||279||
Fame is obtained by donating (giving) money, not hoarding it. Clouds (as givers of
rainwater), for instance, occupy a position high in the sky whereas oceans (reservoirs of
water) keep a low position.

िारून्तुद: स्यादातोषप ि परद्रोहकमिर्धी:
ययास्योषद्वजते वाचा िालोक्यां तामदु ीरयेत् ॥२८०॥
nārūntudah syādārtōpi na paradrōhakarmadhīhi |
yayāsyōdwijatē vāchā nālōkyām tāmudīrayēt ||280||
Let him not, even though pained by the cutting words of others, injure others in thought or
deed; let him not utter words, which would pain others and prevent him from gaining
heaven, says Vidura [Vidūranīti].
कपिरू र्धूषलरषचतालवाल: कस्तूररकापंकषिमनििाल: ।

गगं ाजलै: षसतसमल ू वाल: स्वीयं गण
ु ं मञ्ु चषत षकं पलाण्डु: ॥२८१॥
karpūra-dhūlirachitālavālah kastūri-kāpamkanimagna-nālaha |
gangājalaiha siktasamūlavālah swīyam guṇam muñchati kim palāṇḍuhu ||281||
If an onion plant is grown in the camphor bed, musk is used as a soil for it, and is watered
with Gangajala (the holiest of the waters), will it give up its characteristic pungent odor?
The central idea is that a person’s basic character remains the same; no matter what efforts are
made to change him.
जलषर्न्दुषिपातेि िमश: पयू िते घट: ।

स हेत:ु सविषवद्यािां र्धमिस्य च र्धिस्य च ॥२८२॥
jalabindu-nipātēna kramashah pūryatē ghaṭaha |
sa hētuh sarva-vidyānām dharmasya cha dhanasya cha ||282||
If water is added to a vessel drop by drop, it gets filled in the due course. Similarly,
knowledge, dharma, and wealth are to be earned following the same logic.
सेवक: स्वाषमिं द्वेषष्ट कॄपणं परुिाक्षरम् ।

आत्मािं षकं स ि द्वेषष्ट सेवयासेवयं ि वेषत्त य: ॥२८३॥
sēvakah swāminam dwēshṭi krupaṇam parushāksharam |
ātmānam kim sa na dwēshṭi sēvyāsēvyam na vētti yaha ||283||
A servant hates his master if the master is a miser and rough in talking. Why does he not hate
himself? Because he cannot judge who is worthy of serving and who is not.
People habitually blame the surroundings for their sufferings though often, the cause of the
trouble is oneself and not the surroundings.
ऐक्यं र्लं समाजस्य तदभावे स दुर्िल: ।

तस्मात ऐक्यं प्रशंसषन्त दॄढं राष्र षहतैषिण: ॥२८४॥
aikyam balam samājasya tadabhāvē sa durbalaha |
tasmāta aikyam prashamsanti druḍham rāshṭra hitaishiṇaha ||284||
Unity is always the strength of any society and it is rendered weak without unity. Hence well-
wishers of a nation strongly praise unity for it.

का त्वं र्ाले कान्चिमाला कस्या: पुत्री किकलताया: ।
हस्ते षकं ते तालीपत्रं का वा रेखा क ख ग घ ॥२८५॥
kā twam bālē kānchanamālā kasyāh putrī kanakalatāyāha |
hastē kim tē tālīpatram kā vā rēkhā ka kha ga gha ||285||
Who are you, little girl? (I am) Kanchanamala.
Whose daughter, are you? (I am) the daughter of Kanakalata.
What is it in your hand? the palm-leaf (used as a slate or writing pad).
What is written on it? alphabets ka kha ga gha.
अप्यषब्र्धपािान्महत: सुमेरून्मूलिादषप ।
अषप वहन्यशिात् सार्धो षविमषश्चत्तषिग्रह: ॥२८६॥
apyabdhi-pānānmahatah sumērūnmūlanādapi |
api vahanyashanāt sādhō vishamashchitta-nigrahaha ||286||
Control over the mind is more difficult than drinking water from the ocean, uprooting Mount
Meru, or eating fire.
अर्धीत्य चतुरो वेदाि् सविशास्त्राण्यिेकश: ।

ब्रबह्मतत्वं ि जािाषत दवी सूपरसं यथा ॥२८७॥
adhītya chaturō vēdān sarvashāstrāṇya-nēkashaha |
bramhmatatwam na jānāti darvī sūparasam yathā ||287||
Mere reading of the four Vedas and all the shastras number of times is not enough for
obtaining real knowledge of the supreme reality (brahman) just as the ladle in a vessel used
for serving vegetable (soup) does not know the taste of the soup served from that pot.
One must understand the purport of the Vedas or the shastras, not their superficial meaning.
यस्य षचत्तं षिषविियं ह्रुदयं यस्य शीतलम् ।

तस्य षमत्रं जगत्सवं तस्य मषु त: करषस्थता ॥२८८॥
yasya chittam nirvishayam hrudayam yasya shītalam |
tasya mitram jagatsarvam tasya muktih karasthitā ||288||
For one, whose mind is free from objects of senses and whose heart is calm (free from
passion, anger, greed, etc.), the entire world is his/her friend, and liberation, or
emancipation is in his/her hands.
अज्ञाि षतषमरांर्धस्य ज्ञािाज ं ि शलाकया ।

चक्षरुु षन्मषलतं येि तस्मै श्री गुरवे िम: ॥२८९॥
ajñāna timirāndhasya jñānānjana shalākayā |
chakshurunmilitam yēna tasmai shrī guravē namaha ||289||
Obeisance to the guru who, by applying with a stick the ointment of knowledge (jnananjana)
opens the eyes of a person blinded by the darkness of ignorance.
Guru is one of the most honorable personalities in the Indian tradition. This subhāshitam
demonstrates the guru’s role in one’s life. The difference between an ignorant person and a
knowledgeable person is stated metaphorically as the difference between a blind and a person
with normal eyesight. A guru is a person who gives sight to an otherwise blind person. Guru is
worshipped on Gurupurnima day on Ashadha purnima (full moon day in July-August).
क्षमा शस्त्रं करे यस्य दुजिि: षकं कररष्यषत ।
अतणॄ े पषततो वषन्ह: स्वयमेवोपशाबयषत ॥२९०॥
kshamā shastram karē yasya durjanah kim karishyati |
atruṇē patitō vanhih swayamēvōpashāmyati ||290||
What can a wicked person do to someone who has the weapon of forgiveness in his hands?
Fire falling on the ground without any grass is extinguished by itself.
ग्रन्थािभ्यस्य मेघावी ज्ञाि षवज्ञाितत्पर: ।

पलालषमव र्धान्याथी त्यजेत् सविमशेित: ॥२९१॥
granthānabhyasya mēghāvī jñāna vijñānatatparaha |
palālamiva dhānyārthī tyajēt sarvamashēshataha ||291||
An intelligent person, eager for knowledge and wisdom, studies (relevant) books and
discards what is unimportant after grasping only the essence just as a farmer retains only
the grains and rejects husks.
असयू ैकपदं मत्ॄ यु: अषतवाद: षश्रयो वर्ध: ।

अशुश्रिू ा त्वरा श्लाघा षवद्याया: शत्रवस्त्रय: ॥२९२॥
asūyaikapadam mrutyuh ativādah shriyō vadhaha |
ashushrūshā twarā shlāghā vidyāyāh shatravastrayaha ||292||
Envy is death itself and loquaciousness destroys wealth. Unwillingness to serve, haste, and
boasting (self-praise); these three are enemies of learning.
िालसा: प्राप्िुवन्त्यथािि ि शठा ि च माषयि: ।

ि च लोकरवािीता ि च शश्वत्प्रतीषक्षण: ॥२९३॥
nālasāh prāpnuvantyarthāna na shaṭhā na cha māyinaha |
na cha lōkaravādbhītā na cha shashwatpratīkshiṇaha ||293||
A lazy person can never earn wealth or other desirable objects, neither a wicked person nor a
rogue. Similarly, one who worries about others’ reactions to one’s deeds or the one who waits
too long (for a good opportunity to materialize) does not earn wealth.
दातवयं भोतवयं र्धिषविये सच ं यो ि कतिवय: ।

पश्येह मर्धुकरीणां संषचताथि हरन्त्यन्ये ॥२९४॥
dātawyam bhōktawyam dhanavishayē sanchayō na kartavyaha |
pashyēha madhukarīṇām sanchitārtha harantyanyē ||294||
It should be given (donated) or enjoyed and spent. As far as money is concerned it should
never be stocked up; it should be given away or spent (enjoyed). Look, others steal honey
(collected) by the bees.

कस्यषचत् षकमषप िो हरणीयं ममिवाक्यमषप िोच्चरणीयम् ।
श्रीपते: पदयुगं स्मरणीयं लीलया भवजलं तरणीयम् ॥२९५॥
kasyachit kimapi nō haraṇīyam marmavākyamapi nōccharaṇīyam |
shrīpatēh padayugam smaraṇīyam līlayā bhavajalam taraṇīyam ||295||
One should never steal others’ belongings; one should never utter a harsh word about
another person (especially something which might expose his/her deficiencies). One should
constantly think about the feet of Vishnu (one should worship Vishnu from the heart). One
may then attain moksha easily.
र्र्ध
ु ाग्रे ि गुणाि् ब्रूयात् सार्धु वेषत्त यत: स्वयम् ।
मूखािग्रेषप च ि ब्रूयाद्धुर्धप्रोतं ि वेषत्त स: ॥२९६॥
budhāgrē na guṇān brūyāt sādhu vētti yatah swayam |
mūrkhāgrēpi cha na brūyāddhudhaprōktam na vētti saha ||296||
You need not publicize your good qualities to a wise person who will know them or will find
them on their own. Do not reveal your good qualities to an idiot either because he/she will not
be able to appreciate (understand) them.
के शवं पषततं दॄष्ट्वा पाण्डवा हििषिभिरा: ।

रूदषन्त कौरवा: सवे हा हा के शव के शव ॥२९७॥
kē shavam patitam drushṭwā pāṇḍavā harshanirbharāha |
rūdanti kauravāh sarvē hā hā kē shava kē shava ||297||
This subhāshitam stresses that correct and proper interpretation of words is of
great importance in the Sanskrit language. Notice that ‘ke’ and ‘shava’ stand apart where ‘ka’
means water (among several other things), and hence ‘ke’ (as locative singular) means ‘in
water’. Pandava also means fish and Kaurava also means crow. Hence the correct meaning
is: Seeing the corpse (shava) fallen in the water, the fish were overjoyed. The crows, however,
started crying, “O the corpse in the water! the corpse is in the water!!”.
गरु ोरप्यवषलप्तस्य कायािकायिमजाित: ।

उत्पथं प्रषतपन्िस्य न्याय्यं भवषत शासिम् ॥२९८॥
gurōrapyavaliptasya kāryākāryamajānataha |
utpatham pratipannasya nyāyyam bhavati shāsanam ||298||
The following persons deserve to be punished: the preceptor who is puffed up with pride; one
who is unable to discriminate between the proper and improper thing to be done, and one
who has taken to the wrong path (Mahābhārata).
यद्यद् राघव संयाषत महाजिसपयिया ।

षदिं तदेव सालोकं शेिास्त्वन्र्धषदिालया: ॥२९९॥
yadyad rāghava samyāti mahājanasaparyayā |
dinam tadēva sālōkam shēshāstwandhadinālayāha ||299||
O Raghava (descendant of Raghu), whatever day is spent in the service of great persons that
is a real day. Other days are the abode of darkness (even though there may be is daylight
they are wasted, or do not deserve to be termed a day).

यमो वैवस्वतो राजा यस्तवैि ह्रुषद षस्थत: ।
तेि चेदषववादस्ते मा गंगा मा कुरूि् व्रज ॥३००॥
yamō vaivaswatō rājā yastavaisha hrudi sthitaha |
tēna chēdavivādastē mā gangā mā kurūn vraja ||300||
If you are not in disagreement with (i. e have no difference of opinion with) God Yama, the
son of Vivaswat who dwells in your heart, you need neither visit river Ganga nor go to the
(sacred) land of the Kurus (for the expiation of your sins).
षकम् कुलेि षवशालेि षवद्याहीिस्य देषहि: ।

अकुलीिोऽषप षवद्यावाि् देवैरषप सपु ज्ू यते ॥३०१॥
kim kulēna vishālēna vidyāhīnasya dēhinaha |
akulīnōpi vidyāvān dēvairapi supūjyatē ||301||
What is the use of a high clan (vishala kula) for one who is devoid of knowledge (vidyahina)?
If a person is erudite, then he/she is worshipped even by gods, even if the former is without
any connection with a clan.
पत्रं िैव यदा करीरषवटपे दोिो वसन्तस्य षकम्

िोलूकोऽप्यवलोकते यषद षदवा सूयिस्य षकं दूिणम् ।
र्धारा िैव पतषन्त चातकमख ु े मेघस्य षकं दूिणम्
यत् पूवं षवषर्धिा ललाटषलषखतं तन्माषजितुं क: क्षम: ॥३०२॥
patram naiva yadā karīraviṭapē dōshō vasantasya kim
nōlūkōpyavalōkatē yadi divā sūryasya kim dūshaṇam |
dhārā naiva patanti chātakamukhē mēghasya kim dūshaṇam
yat pūrvam vidhinā lalāṭalikhitam tanmārjitum kah kshamaha ||302||
If the Karira tree (a leafless tree that grows in deserts) does not blossom (even during the
spring); how is the fault of spring (Vasanta)? Can you blame the Sun because the owl cannot
see during the day? The cloud cannot be blamed if the rainwater does not fall in the beak of
the Chataka bird (a bird that supposedly drinks only the rain falling into its beak). Who can
change the fate?
यथा षह पषथक: कषश्चत् छायामाषश्रत्य षतष्ठषत ।

षवश्रबय च पिु गिच्छे त् तद्वद् भतू समागम: ॥३०३॥
yathā hi pathikah kashchit chāyāmāshritya tishṭhati |
vishramya cha punargacchēt tadwad bhūta-samāgamaha ||303||
Just as a certain traveler remains under a shade (of some tree) and, having refreshed
himself/herself, again go about with the journey, so does the assembly of living beings
(disperse after a time) [Mahābhārata].

यदीच्छषस वशीकतंु जगदेकेि कमिणा ।
परापवादससेभ्यो गां चरन्तीं षिवारय ॥३०४॥
yadīcchasi vashīkartum jagadēkēna karmaṇā |
parāpavādasasēbhyō gām charantīm nivāraya ||304||
If you want to make this world do your bidding just by doing one thing, then chase away the
cow (the tongue) grazing in the field of grains (of blaming, cursing others) [Chanakya].
गरू
ु शश्र
ु िू या षवद्या पष्ु कलेि र्धिेि वा ।
अथवा षवद्यया षवद्या चतथ ु ो ि उपलभ्यते ॥३०५॥
gurūshushrūshayā vidyā pushkalēna dhanēna vā |
athavā vidyayā vidyā chaturthō na upalabhyatē ||305||
Knowledge is acquired by serving the teacher; by a lot of money or by exchanging it (with
others). A fourth (option) does not exist.
यथा खिि् खषित्रेण िरो वायिषर्धगच्छषत ।

तथा गुरुगतं षवद्यां शश्र
ु िू ुरषर्धगच्छषत ॥३०६॥
yathā khanan khanitrēṇa narō vāryadhigacchati |
tathā gurugatam vidyām shushrūshuradhigacchati ||306||
Just as a person gets water after digging the earth with a spade, so also does a student, who
serves his guru acquire knowledge.
यषद सषन्त गुणा: पुंसां षवकसन्त्येव ते स्वयम् ।

ि षह कस्तूररकामोद: शपथेि षवभावयते ॥३०७॥
yadi santi guṇāh pumsām vikasantyēva tē swayam |
na hi kastūrikāmōdah shapathēna vibhāvyatē ||307||
If a person has good qualities, they develop by themselves (others get to know about them
naturally); he/she does not have to advertise them. Just as the aroma of musk does not need
a testimonial (shapatha) since its existence is self-revealing.
यथा काष्ठं च काष्ठं च समेयातां महोदर्धौ ।

समेत्य च वयपेयातां तद्वद् भूतसमागम: ॥३०८॥
yathā kāshṭham cha kāshṭham cha samēyātām mahōdadhau |
samētya cha vyapēyātām tadwad bhūta-samāgamaha ||308||
Just as two pieces of wood come together in the great ocean (aided by the movement of
waves) and, after coming together, separate, so does (end) association of living beings
[Mahabharata].
मषध्वव मन्यते र्ालो यावत् पापं ि पच्यते ।

यदा च पच्यते पापं दु:खं चाथ षिगच्छषत ॥३०९॥
madhwiva manyatē bālō yāwat pāpam na pachyatē |
yadā cha pachyatē pāpam duhkham chātha nigacchati ||309||
As long as a sin does not ripen so long does an ignorant person consider it sweet like honey;
but when it does ripen, he/she has to suffer its consequences [Dhammapada 5:6].
यस्याषस्त षवत्तं स िर:कुलीि: स पंषडत: स श्रुतवाि् गुणज्ञ: ।
स एव वता स च दशििीय: सवे गुणा: काञ्चिमाश्रयन्ते ॥३१०॥
yasyāsti vittam sa narahkulīnaha sa paṇḍitah sa shrutavān guṇajñaha |
sa ēva vaktā sa cha darshanīyah sarvē guṇāha kāñchana-māshrayantē ||310||
A wealthy person is (naturally) deemed to be of high descent and, as such, is assumed
scholar, popular, having the ability to recognize good qualities among others, and an orator.
People flock to see him/her. The affluent, indeed, seems to possess all the good qualities
[Nītishataka].
यद्धात्रा षिजभालपट्टषलषखतं स्तोकं महद् वा र्धिम्

तत् प्राप्िोषत मरूस्थलेऽषप षितरां मेरौ ततो िाषर्धकम् ।
तद्धीरो भव षवत्तवत्सु कॄपणां वषॄ त्तं वथॄ ा मा कॄथा:
कूपे पश्य पयोषिर्धावषप घटो गह्ण
ॄ ाषत तुल्यं पय: ॥३११॥
yaddhātrā nijabhālapaṭṭalikhitam stōkam mahad vā dhanam
tat prāpnōti marūsthalēpi nitarām mērau tatō nādhikam |
taddhīrō bhava vittavatsu krupaṇām vruttim vruthā mā kruthāha
kūpē pashya payōnidhāvapi ghaṭō gruhṇāti tulyam payaha ||311||
Whatever little (or more) wealth is written on one’s forehead; one is destined to get it even if
you were in the desert. You will not get more than that even if you were to go to Mount Meru
(name of a mythical mountain). The pot can only take the same amount of water - whether
from a well or from the ocean [Nītishataka].
The subhāshitam exhorts us to be patient and asks us to not flaunt poverty to the wealthy.
िाबभोषर्धरषथितामेषत सदाबभोषभश्च पूयिते ।

आत्मा तु पात्रतां िेय: पात्रमायाषन्त सपं द: ॥३१२॥
nāmbhōdhirarthitāmēti sadāmbhōbhishcha pūryatē |
ātmā tu pātratām nēyah pātramāyānti sampadaha ||312||
An ocean never begs (for water), yet it is always full of water. If one makes oneself worthy,
riches come to the worthy person by themselves (of their own accord and without asking)
[Viduranīti].
र्हीवमषप संषहतां भािमाण: ि तत्करोषत भवषत िर: प्रमत्त: ।

गोप इव गा गणयि् परेिां ि भानयवाि् श्रामण्यस्य भवषत ॥३१३॥
bahīwmapi samhitām bhāshamāṇah na tatkarōti bhavati narah pramattaha |
gōpa iva gā gaṇayan parēshām na bhāgyavān shrāmaṇyasya bhavati ||313||
The vain person who recites a large portion from a sacred text and yet does not put (the
reading) into practice will have no share in the fruit of the ascetic lifestyle. He/she is like a
cowherd who only counts the cows of others (he does not own them) [Dhammapada 2:19].

विे रणे शत्रज
ु लाषनिमध्ये महाणिवे पवितमस्तके वा ।
सुप्तं प्रमत्तं षविमषस्थतं वा रक्षषन्त पुण्याषि पुरा कॄताषि ॥३१४॥
vanē raṇē shatrujalāgnimadhyē mahārṇavē parvatamastakē vā |
suptam pramattam vishamasthitam vā rakshanti puṇyāni purā krutāni ||314||
Good deeds that one might have done in the past protect oneself in any kind of adverse
situation: being trapped in the middle of a jungle; in a war; amongst enemies; in flood or
fire; in the ocean or atop mountains; while sleeping or unconscious [Nītishataka].
ि कालो दडं मुद्यबय षशर: कॄन्तषत कस्यषचत् ।

कालस्य र्लमेतावत् षवपरीताथिदशििम् ॥३१५॥
na kālō daṇḍamudyamya shirah kruntati kasyachit |
kālasya balamētāvat viparītārthadarshanam ||315||
Time does not kill anyone by weapons; it destroys one’s thinking capability impelling that
person to follow a wrong path, which ultimately leads to the destruction of that person.
Corrupting the intellect is the power of time! [Nitishataka, Mahābhārata 2:81.11].
सगं च्छध्वं सवं दध्वं सं वो मिांषस जािताम् ।

देवा भागं यथा पूवे सञ्जािािा उपासते ॥३१५॥
sangacchadhwam samvadadhwam sam vō manāmsi jānatām |
dēvā bhāgam yathā pūrvē sañjānānā upāsatē ||316||
Walk together and speak with each other in harmony; understand one another’s minds. Just
as gods from ancient times (having known each other’s minds) did their assigned tasks
religiously, so too, you act.
तावषज्जतेषन्द्रयो ि स्याद् षवषजतान्येषन्द्रय: पुमाि् ।

ि जयेद् रसिं यावद् षजतं सवं षजते रसे ॥३१७॥
tāvajjitēndriyō na syād vijitānyēndriyah pumān |
na jayēd rasanam yāwad jitam sarvam jitē rasē ||317||
Anyone conquering all the other senses except the organ of taste (the tongue), so long he/she
cannot be called self-controlled. One becomes self-controlled only after fully controlling the
desire for taste in food [Shrimad Bhagavatam 11:8.21].
द्वावेव षचन्तया मुतौ परमािन्द आप्लुतौ ।

यो षवमुनर्धो जडो र्ालो यो गुणेभ्य: परं गत: ॥३१८॥
dwāvēva chintayā muktau paramānanda āplutau |
yō vimugdhō jaḍō bālō yō guṇēbhyah param gataha ||318||
There are only two types of persons in this world (1) those who are free from anxiety and (2)
those who are filled with delight. They are (1) an innocent child without any involvement and
the ascetic who is beyond the three gunas (prakruti) [Shrimad Bhagavatam 11:9.4].

ि तथा तप्यते षवद्ध: पुमाि् र्ाणै: सुममिगै: ।
यथा तुदषन्त ममिस्था ह्मसतां पुरूिेिव: ॥३१९॥
na tathā tapyatē viddhah pumān bāṇaihi sumarmagaihi |
yathā tudanti marmasthā hmasatām purūshēshavaha ||319||
One having the body pierced by arrows is not pained (tormented) so much, as when his mind
is cut to the quick by shaft-like harsh words of the wicked [Shrimad Bhavagatam 11:23.3].
ि कषश्चदषप जािाषत षकं कस्य श्वो भषवष्यषत ।

अत: श्व: करणीयाषि कुयािदद्यैव र्ुषद्धमाि ॥३२०॥
na kashchidapi jānāti kim kasya shwō bhavishyati |
atah shwah karaṇīyāni kuryādadyaiva buddhimāna ||320||
Nobody knows what will happen tomorrow and to whom. The wise therefore finish
tomorrow’s tasks today itself.
वयषमह पररतष्टु ा वल्कलैस्त्वं दुकूलै:

सम इह पररतोिो षिषविशेिो षवशेि: ।
स तु भवषत दररद्रो यस्य तष्ॄ णा षवशाला
मिषस च पररतुष्टे कोऽथिवाि को दररद्र: ॥३२१॥
vayamiha paritushṭā valkalaistwam dukūlaihi
sama iha paritōshō nirvishēshō vishēshaha |
sa tu bhavati daridrō yasya trushṇā vishālā
manasi cha paritushṭē kōrthavāna kō daridraha ||321||
The yogi says to a king: We are here (in the hermitage) as content with garments made of
bark just as you are with your silken garments. The quality and nature of our relative
contentment are the same; there is no difference whatsoever. One with unbridled desire feels
poor. However, when the mind is contented, who is rich and who is poor?
ि ह्मबमयाषि तीथािषि ि देवा मषॄ च्छलामया: ।

ते पुिन्त्युरूकालेि दशििादेव सार्धव: ॥३२२॥
na hmammayāni tīrthāni na dēvā mrucchilāmayāha |
tē punantyurūkālēna darshanādēva sādhavaha ||322||
The sacred places and images of gods made from stone do not wash the sins of the devotees
instantly, but only after receiving prolonged adoration from them. The saints, on the other
hand, do so with a mere glance at the devotees [Shrimad Bhagavatam 10:48.31].
ब्राबहण: समद्दक् शान्तो दीिािां समुपेक्षक: ।

स्त्रवते ब्रबह तस्याषप षभन्िभाण्डात् पयो यथा ॥३२३॥
brāmhaṇah samaddak shāntō dīnānām samupēkshakaha |
stravatē bramha tasyāpi bhinnabhāṇḍāt payō yathā ||323||
If the brahmin with an even attitude towards all (samadrishti) does not act to provide relief
to the weak (and oppressed), he loses his Brahma luster just as milk (or water) streaming out
of a leaking pot (loses its luster) [Shrimad Bhagavatam 4:14.41].

दैवमेवेह चेत् कत्रिु पुंस: षकषमव चेष्टया ।
स्िािदािासिोच्चाराि् दैवमेव कररष्यषत ॥३२४॥
daivamēvēha chēt kartru pumsah kimiwa chēshṭayā |
snānadānāsanōcchārān daivamēva karishyati ||324||
This subhāshitam addresses those who believe in luck or fortune rather than their
capabilities. If luck, it admonishes, is doing all your work then you need not do anything at
all. Your luck should also do your day-to-day activities like taking bath or giving in charity,
sitting, and talking.
The purport of this subhāshitam is: Do not rely on fortune or such other things; rely only on
your strength.
कायिमण्वषप काले तु कॄतमेत्युपकारताम् ।

महदप्युपकारोऽषप ररततामेत्यकालत: ॥३२५॥
kāryamaṇwapi kālē tu krutamētyupakāratām |
mahadapyupakārōpi riktatāmētya-kālataha ||325||
Even a trifle thing done for somebody is very helpful if done at a proper time. But if one does
not do it at a proper time (or does it when it is not called for), then an (apparently) big favor
was done to somebody will be in vain.
यो यमथं प्राथियते यदथं घटतेऽषप च ।

अवश्यं तदवाप्िोषत ि चेच्रान्तो षिवतिते ॥३२६॥
yō yamartham prārthayatē yadartham ghaṭatēpi cha |
avashyam tadavāpnōti na cēcchrāntō nivartatē ||326||
If a person wants something and if he makes efforts to achieve it (without getting
overwhelmed in the process) then no doubt he/she will get it.
त्यजेत् क्षुर्धाताि जििी स्वपुत्रं खादेत् क्षुर्धाताि भुजगी स्वमण्डम् ।

र्भ
ु षु क्षत: षकं ि करोषत पापं क्षीणा जिा षिष्करूणा भवषन्त ॥३२७॥
tyajēt kshudhārtā jananī swaputram khādēt kshudhārtā bhujagī swamaṇḍam |
bubhukshitah kim na karōti pāpam kshīṇā janā nishkarūṇā bhavanti ||327||
A starving mother might leave her own son; a starving snake might eat its own eggs, what
sin will a starving being not commit? People, who are helpless, become desperate and
merciless when it is a question of life and death for them [Chāṇakya].
यदषजितं प्राणहरै: पररश्रमै: मतॄ स्य तद् वै षवभजषन्त ररषक्थि: ।

कॄतं च यद् दुष्कॄतमथिषलप्सया तदेव दोिापहतस्य कौतुकम् ॥३२८॥
yadarjitam prāṇaharaihi parishramaihi mrutasya tad vai vibhajanti rikthinaha |
krutam cha yad dushkrutam-arthalipsayā tadēva dōshāpahatasya kautukam ||328||
Whatever does a person earn by very hard though killing work; the descendants divide it
amongst themselves when he/she dies. However (bad karma of) the wrong deeds done for
gaining wealth or other material objects accompany him/her [Garūḍapurāṇa].
He/she must face the consequences. One’s ‘sins’ are not inherited.

अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्य: कुशलो िर: ।
सवित: सारमादद्यात् पुष्पेभ्य इव िट्पद: ॥३२९॥
aṇubhyashcha mahadbhyashcha shāstrēbhyah kushalō naraha |
sarvatah sāramādadyāt pushpēbhya iva shaṭpadaha ||329||
A wise person should gather only the essence (gist) from all major or minor shastras (because
they are so many, and it is impractical to learn everything in depth) just as the bee gathers
(only) honey from all kinds of flowers.
ि अन्िोदकसमं दािं ि षतषथद्र्वादशीसमा ।

ि गायत्रया: परो मन्त्रो ि मातु: परदैवतम् ॥३३०॥
na annōdakasamam dānam na tithidrvādashīsamā |
na gāyatrayāh parō mantrō na mātuh paradaivatam ||330||
Giving water and food is the best among the acts of charity; the twelfth day of the fortnight
(dwadashi) is the most auspicious among all the days. The Gayatri is the best among all the
mantras and (one’s) mother is superior to all the gods.
यत्र िायि: तु पूज्यन्ते रमन्ते तत्र देवता: ।

यत्र एता: तु ि पूज्यन्ते सवािस्तत्र अफला: षिया: ॥३३१॥
yatra nāryah tu pūjyantē ramantē tatra dēvatāha |
yatra ētāh tu na pūjyantē sarvāstatra aphalāh kriyāha ||331||
Gods like to frequent places where women are adored and respected. But where women
receive ill-treatment no work is successful because of the absence of gods from there
[Manusmruti].
असषभ्द: शपथेिोतं जले षलषखतमक्षरम् ।

सषभ्दस्तु लीलया प्राोतं षशलाषलषखतमक्षरम् ॥३३२॥
asabhdih shapathēnōktam jalē likhitamaksharam |
sabhdistu līlayā prāktam shilālikhitamaksharam ||332||
Assurances given (oaths taken) by the wicked are like letters written on water (evanescent).
In contrast, even informal sayings of a saintly person are like words etched on the rock.
विेऽषप षसंहा िुगमांसभषक्षणो र्ुभुषक्षता िैव तण

ॄ ं चरषन्त ।
एवं कुलीिा वयसिाषभभतू ा ि िीचकमािषण समाचरषन्त ॥३३३॥
vanēpi simhā mrugamāmsabhakshiṇō bubhukshitā naiva truṇam charanti |
ēvam kulīnā vyasanābhibhūtā na nīchakarmāṇi samācharanti ||333||
Lions in the forest live off the flesh of deer or other animals; they will not eat grass even
though starving. Similarly, persons born in good families will refrain from committing evil
deeds even in the face of adversities.

खद्योतो द्योतते तावद् यवन्िोदयते शशी ।
उषदते तु सहस्रांशौ ि खद्योतो ि चन्द्रमा: ॥३३४॥
khadyōtō dyōtatē tāvad yavannōdayatē shashī |
uditē tu sahasrāmshau na khadyōtō na chandramāha ||334||
The glittering fly appears bright (or is visible) only in the absence of the moon in the sky. But
when the Sun rises, neither the glittering fly nor the moon is to be found! In the absence of a
great person, a mediocre individual looms great; but nobody notices such a person in the
presence of a truly great individual.
स्वभावं ि जहात्येव सार्धुरापद्गतोऽषप सि् ।

कपिरू : पावकस्पष्टॄ : सौरभं लभतेतराम् ॥३३५॥
swabhāvam na jahātyēva sādhurāpadgatōpi san |
karpūrah pāvakasprushṭaha saurabham labhatētarām ||335||
A good person never abandons his/her nature even when caught in a disaster just as
camphor though caught in fire, nevertheless, emits fragrance.
षचत्त्स्य शुद्धये कमि ि तु वस्तूपलब्र्धये ।

वस्तुषसषद्धषविचारेण ि षकंषचत्कमेकोषटषभ: ॥३३६॥
chittsya shuddhayē karma na tu vastūpalabdhayē |
vastusiddhirvichārēṇa na kinchitkarmēkōṭibhihi ||336||
The whole purpose of worship (chanting mantras, performing puja, etc) is for purifying the
mind and not for material gains. The purity of mind cannot be attained by millions of acts of
worship or by chanting of mantras [Shankaracharya in Vivēkachūḍāmaṇī].
श्रमेण दु:खं यषत्कषन्चकायिकालेिभु ूयते ।

कालेि स्मयिमाणं तत् प्रमोद ॥३३७॥
shramēṇa duhkham yatkinchikārya-kālēnubhūyatē |
kālēna smaryamāṇam tat pramōda ||337||
While engaged in a difficult task one does experience weariness due to adverse conditions. In
retrospect, however, the memory of that pain provides satisfaction (of having accomplished
the task). Any good and positive work cannot be accomplished without facing hardships
[Shramahātmya].
आस्ते भग आसीिस्य ऊध्विम् षतष्ठषत षतष्ठत: ।

शेते षििद्यमािस्य चरषत चरतो भग: ॥३३८॥
āstē bhaga āsīnasya ūrdhwam tishṭhati tishṭhataha |
shētē nishadyamānasya charati charatō bhagaha ||338||
Fortune of a person who sits idle, sits idle (with him/her); that of one who stands, also
stands; that of one who sleeps, sleeps and of one who walks, walks with him/her.
Here, the subhāshitam says that fortune cannot accomplish anything on its own. Only that
person succeeds who has worked for it. In other words, God helps those who help themselves.

षवपदी र्धैयिमथाभ्यदु ये क्षमा सदषस वाक्पटुता यषु र्ध षविम: ।
यशषस चाषभरूषचव्र्यसिं श्रुतौ प्रकॄषतषसद्धषमदं षह महात्मिाम् ॥३३९॥
vipadī dhairyamathābhyudayē kshamā sadasi vākpaṭutā yudhi vikramaha |
yashasi chābhirūchivryasanam shrutau prakrutisiddhamidam hi mahātmanām ||339||
Courage in adversity, patience in prosperity, oratory in assembly, bravery in battle,
motivation for fame, and commitment to knowledge; all these are naturally found in great
persons.
यावत् षभ्रयेत जठरं तावत् सत्वं षह देहीिाम् ।

अषर्धकं योषभमन्येत स स्तेिो दडं महिषत ॥३४०॥
yāwat bhriyēta jaṭharam tāwat satvam hi dēhīnām |
adhikam yōbhimanyēta sa stēnō daṇḍamarhati ||340||
One may (rightfully) claim proprietorship to as much wealth as is required to maintain
oneself (to fill the stomach); but he/she who claims proprietorship over more than what is
required for survival is a thief and deserves to be punished so say the Mahabharata and the
Manusmruti.
यदा ि कुरूते भावं सविभतू ेष्वमगं लम् ।

समदष्टॄ ेस्तदा पस
ुं : सवाि: सख
ु मया षदश: ॥३४१॥
yadā na kurūtē bhāvam sarvabhūtēshwa-mangalam |
samadrushṭēstadā pumsah sarvāh sukhamayā dishaha ||341||
Happiness is there all around and everywhere for one who does not harbor any bad (or
inauspicious) thoughts about any creature and who holds a consistent and uniform outlook
(view) towards all [Shrimad Bhagavatam 9:15.15].
शरषद ि वििषत गजिषत वििषत विािसु षि:स्विो मेघ: ।

िीचो वदषत ि कुरुते ि वदषत सुजि: करोत्येव ॥३४२॥
sharadi na varshati garjati varshati varshāsu nihswanō mēghaha |
nīchō vadati na kurutē na vadati sujanah karōtyēva ||342||
Clouds in autumn do not bring rain though they make a big thunder as they pass by while the
monsoon clouds shower rain without making any noise.
The purport of this subhāshitam is that an inferior type of person just talks without doing
anything constructive while a good person acts without publicizing his actions or intentions.
सवािथिसंभवो देहो जषित: पोषितो यत: ।

ि तयोयािषत षिवेशं षपत्रोमित्यि: शतायिु ा ॥३४३॥
sarvārtha-sambhavō dēhō janitah pōshitō yataha |
na tayōryāti nirvēsham pitrōrmartyah shatāyushā ||343||
A mortal human being with a life of one hundred years even is forever indebted to his/her
parents for the physical body, which provides the foundation for the four principal objects of
life (dharma, artha, kama, and moksha) [Shrimad Bhagavatam 10:45.5].

अमतॄ ं चैव मत्ॄ युश्च द्वयं देहप्रषतषष्टतम् ।
मोहादापद्यते मत्ॄ यु: सत्येिापद्यतेऽमतॄ म् ॥३४४॥
amrutam chaiva mrutyushcha dwayam dēhapratishṭhitam |
mōhādāpadyatē mrutyuh satyēnāpadyatēmrutam ||344||
Both immortality and death reside in the body only. Death comes because of temptation or
delusion and immortality by truth [Shrī Shankarāchārya].
पररवषतिषि ससं ारे मतॄ : को वा ि जायते ।

स जातो येि जातेि याषत वंश: समुन्िषतम् ॥३४५॥
parivartini samsārē mrutah kō vā na jāyatē |
sa jātō yēna jātēna yāti vamshah samunnatim ||345||
In this ever-rotating wheel of birth and death (samsara) whosoever that, that dies are not
born again? He/she alone is (deemed to be) born by whose birth (his/her) family attains
eminence [Nitīshataka 32].
को ि याषत वशं लोके मख ु े षपण्डेि पूररत: ।

मदॄ गं ो मुखलेपेि करोषत मर्धुरध्वषिम् ॥३४६॥
kō na yāti vasham lōkē mukhē piṇḍēna pūritaha |
mrudangō mukhalēpēna karōti madhuradhwanim ||346||
Who on earth cannot be controlled if the mouth is properly ‘filled’ (whose interests have been
satisfied)? Even the mrudangam (a musical instrument) makes a sweet sound after its sides
are smeared with flour.
सवििाशे समुत्पन्िे ह्मर्धं त्यजषत पंषडत: ।

अर्धेि कुरुते कायं सवििाशो षह दु:सह: ॥३४७॥
sarvanāshē samutpannē hmardham tyajati paṇḍitaha |
ardhēna kurutē kāryam sarvanāshō hi duhsahaha ||347||
In a situation where one stands to lose everything, a wise person lets go half (or a part) of it.
For, one can live with half of what one wants (or has); but the loss of everything would
become unbearable.
गण
ु ेिु षियतां यत्ि: षकमाटोपै: प्रयोजिम् ।
षविीयन्ते ि घण्टाषभ: गाव: क्षीरषववषजिता: ॥३४८॥
guṇēshu kriyatām yatnah kimāṭōpaihi prayōjanam |
vikrīyantē na ghaṇṭābhih gāvah kshīravivarjitāha ||348||
One should try to cultivate one’s inherent qualities (skills, assets) rather than merely making
noises. A cow, for instance, cannot be sold by merely ringing the bell in her neck if she does
not yield milk (making a sweet sound of the bell is an irrelevant asset of the cow while giving
milk is indeed its relevant quality).
Today’s world of advertisement is predicated upon an exactly opposite premise. It tells us to
attract the customers by attractive packaging rather than by the quality of the product. Attractive
packaging only raises expectations but does not satisfy the customer.

साषहत्यसगं ीतकलाषवहीि: साक्षात् पशु: पुच्छषविाणहीि: ।
तण
ॄ ं ि खादन्िषप जीवमाि: तिागर्धेयं परमं पशूिाम् ॥३४९॥
sāhitya-sangīta-kalāvihīnah sākshāt pashuh pucchavishāṇahīnaha |
truṇam na khādannapi jīvamānah tadbhāgadhēyam paramam pashūnām ||349||
One who is bereft of the arts of literary composition and music is a beast without the tail and
horns; that he/she may live without feeding on grass is the great good fortune of beasts!
[Nītishataka].
ि प्रह्मष्यषत सबमािे िापमािे च कुप्यषत ।

ि िुद्ध: परूिं ब्रूयात् स वै सार्धूत्तम: स्मतॄ : ॥३५०॥
na prahmashyati sammānē nāpamānē cha kupyati |
na kruddhah parūsham brūyāt sa vai sādhūttamah smrutaha ||350||
That individual is declared to be the highest saint who is not overjoyed when honored; does
not get angry when insulted and does not speak harsh words when angry.
आरोप्यते षशला शैले यत्िेि महता यथा ।

पात्यते तु क्षणेिार्धस्तथात्मा गुणदोियो: ॥३५१॥
ārōpyatē shilā shailē yatnēna mahatā yathā |
pātyatē tu kshaṇēnādhastathātmā guṇadōshayōho ||351||
It is very difficult to carry a rock to the top of the mountain though it is easier to push it down
from the top. In the same way, it is a very difficult task indeed to inculcate noble thoughts in a
person while it is far easier to induce bad habits in him/her.
लब्ु र्धमथेि गृह्णीयात् िुद्धमञ्जषलकमिणा ।

मूखं छन्दािुवत्त्ॄ या च तत्वाथेि च पंषडतम् ॥३५२॥
lubdhamarthēna gruhṇīyāt kruddhamañjalikarmaṇā |
mūrkham chandānuvruttyā cha tatwārthēna cha paṇḍitam ||352||
A greedy person should be (silenced) using wealth (by bribing him/her); an angry person
should be (calmed down) by being polite to him/her. A fool should be (convinced) by making
him feel that you are doing his bidding, and the wise person should be (convinced) by
supplying him/her with the essence (gist) of the matter.
षवद्या ददाषत षवियं षवियाद्याषत पात्रताम् ।

पात्रत्वाद्धिमाप्िोषत र्धिाद्धमं ततः सुखम् ॥३५३॥
vidyā dadāti vinayam vinayādyāti pātratām |
pātratwāddhanamāpnōti dhanāddharmam tatah sukham ||353||
(true/complete) knowledge gives discipline, from discipline comes worthiness, from
worthiness one gets wealth, from wealth (one does) good deeds, from that (comes) joy
[Hitopadesha].

हस्तस्य भूिणं दािं सत्यं कण्ठस्य भिू णम् ।
श्रोत्रस्य भिू णं शास्त्रं भिू णैः षकं प्रयोजिम् ॥३५४॥
hastasya bhūshaṇam dānam satyam kaṇṭhasya bhūshaṇam |
shrōtrasya bhūshaṇam shāstram bhūshaṇaih kim prayōjanam ||354||
Giving is the adornment for the hand; the truth is the embellishment for the throat; good
counsel (scriptures) is the enhancement to the ear; what is the use of (other) ornaments?
उद्यमः साहसं र्धैयं र्षु द्धः शषतः परािमः ।

िडेते यत्र वतिन्ते तत्र देव सहायकृत् ॥३५५॥
udyamah sāhasam dhairyam buddhih shaktih parakramaha |
shaḍētē yatra vartantē tatra dēva sahāyakruta ||355||
Proper effort (to make strenuous and continuous efforts to achieve one’s objective),
perseverance, courage, knowledge or intelligence, skill and resources, and courage, if these
six qualities exist in a person to be successful, even the God (almighty) assists him.
परोपकाराय फलन्ति वृक्ााः परॊपकाराय वहन्ति नद्याः ।

परॊपकाराय दुहन्ति गावाः परॊपकारार्थम् इदं शरीरम् ॥३५६॥
parōpakārāya phalanti vrukshāha parōpakārāya vahanti nadhyaha |
parōpakārāya duhanti gāvaha parōpakārārtham idham sharīram ||356||
For the sake of helping others (paropkār), Trees give fruits; Rivers flow; Cows give milk. This
body is (also) meant to be altruistic (helpful to others).
अर्धमेणैर्धते तावत् ततो भद्राषण पश्यषत ।

ततः सपत्िाि् जयषत समल ू स्तु षविश्यषत ॥३५७॥
adharmeṇaidhatē tāwat tatō bhadrāṇi pashyati |
tatah sapatnān jayati samūlastu vinashyati ||357||
Anyone achieved fame or fortune by falsely misquoting dharma, it is either short-lived or
makes living painful. When Dharma isn’t adhered to, destruction is inevitable.

 सर्वे भर्वत
ं ु सुखिनः
सर्वे सतं ु खनरामयाः ।
सर्वे भद्राखि पश्यंतु
मा कखिद्ुःिभाग्भर्वेत् ।
 शांखत शांखत शांखतः ॥
ōm sarvē bhavantu sukhinaha
sarvē santu nir-āmayāha ।
sarvē bhadrāṇi pashyantu
mā kashchid-duhkha-bhāg-bhavēt ।
ōm shānti shānti shāntihi ॥
May all become happy.
May all be free from illness.
May all see what is auspicious.
May no one suffer.
May peace prevail from our actions, others actions and natures.
(Shānti mantra from Bruhadāraṇyaka upanishad)

Shlokas and Bhajans

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 सह नाववतु ।

The pages in the Sangeet Bharati eBooks are

BHAJANS (Bhakti Sangeet)

Sangeet Bharati | Practice, Perform, Promote and Unite.

Sangeet Bharati | Practice, Perform, Promote and Unite.

Chetana is a Hindu Swayamsevak Sangh (HSS) shakha

Sangeet Bharati | Practice, Perform, Promote and Unite.

Sangeet Bharati | Practice, Perform, Promote and Unite.

कराग्रे वसते लक्ष्मः कर्ध्ये सरस्वतम ।

प्रातरुत्थान-श्लोकः is the very first shlokah of vaidika dinachari. Hence,

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 1

समद्रु िसने देवि पिवतस्तन मडं ले ।

Why is she called ocean-draped, mountain-breasted and wife of Bhagawan Vishnu?

Chanting of these shlokas should start with the sacred syllable .

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 2

गगं े च यमनु े चैव गोदावरि सिस्वति ।

गगं े च यमनु े चैव कृष्ण गोदा महानतद ।

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 3

Light is considered as a symbol of auspiciousness, prosperity and abundance by Hindus. Light

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 4

The evening prayers should be recited at dusk after lighting lamps

Should we light candles instead of oil lamps?

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 5

शक्ु ल म्बरधरं विषणुं शवशिणं चतुर्ुजम् ।

िक्रतडुं मह क य सयू ुकोवि समप्रर् ।

अगज नन पद्म कं गज ननमहवनुशम् ।

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 6

गज ननं र्ूतगण वद सेवितं

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 7

श रद श रद भ ं ोजवदन वदन ंबज ु े।

Stuti (स्तुत िः) is Eulogy, an expression of praise.

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 9

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 10

वदं े िंभय उमापशतं सरय गरुय ं , वदं े जगतकारणम्

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 11

श्री राम राम रामेतत रमे रामे मनोरमे ।

रामाय रामभद्राय रामचन्द्राय वेधसे ।

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 12

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 13

बद्धु िर् बलम् यशो धैययम्

यत्र यत्र रघुिाथकीतयिं

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 14

गरुु र्ब्यह्मा गुरुतवयष्णु ।

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 15

This shloka is chanted while consuming teertha

अकालमत्ृ युहरणं सर्थव्याधिधिर्ारणं ।

[akāla=untimely; mrutyu=death; haraṇam=eliminate; sarva=all; vyādhi=ailments;

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 16

अन्नपण ू े सदापूणे शंकर प्राणिल्लभे ।

माता च पािथती देिी वपता देिो महेश्वरः ।

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 17

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 18

शैवायमीशं दशव इत्यवोचन् यं वैष्णवा दवष्णरु रदत स्तुवदं त ।

शास्तेदत के दचत् प्रकृदत: कुमारः स्वामीदत मातेदत दपतेदत भक्तत्या ।

The sound of the visargah like āhuhu depends on the vowel

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 19

 सच्चिदानंदरूपाय नमोस्तु परमात्मने ।

प्रकृच्तिः पंिभूताच्न ग्रहालोकास्वरास्तथा ।

महेंद्रो मलयिः सह्यो देवतात्मा च्हमालयिः ।

गगं ा सरस्वती च्सध

Sangeet Bharati | Practice, Perform, Promote and Unite. Page 20

प्रयागिः पािलीपुत्रं च्वजयानगरं महत् ।

ितुवेदािः पुराणाच्न सवोपच्नषदस्तथा ।

जैनागमाच्िच्पिका गुरुग्रंथिः सतां च्गरिः ।