.. )et:edn:ö s:ØB:ae\:t:ö ..
This is the 'un-edited' collection of Kedar's postings of pratidinaM
subhaashitaM on the sanskrit-digest mailing group archives. If you would like to
edit and format these for posting on the sanskrit documents web site, please
write to sanskrit@cheerful.com.
ekm:ep: S:ØB:kay:üö g:N:ðS:v:ndn:ðn: AT: v:a s:rsv:t:i v:ndn:ðn: )arBy:t:ð .
At:H O\:H e¾t:iy:H Sl::ðkH s:rsv:et:v:ndn:ay: s:m:p:üy:aem:
Any good endeavour is begun be a prayer to Ganesh or Saraswati. Hence this
second subhhaashita of ASAD' is dedicated to Saraswati :
y:a kÙndðndÙt:ØS:arharD:v:l:a y:a S:ØB:Òv:s*:av:àt:a
y:a v:iN:av:rdNRm:eNRt:kra y:a Ã:ðt:p:¼as:n:a .
y:a b:ÒÉacy:Øt:S:nkr)B:àet:eB:H dðv:òH s:da v:endt:a
s:a m:aö p:at:Ø s:rsv:t:i B:g:v:t:i en:H\:ðS:j:a´ap:ha ..
One who is as white as a garland of kunda flowers and waterdrops, who has worn
white apparel, whose hand is placed on the stem of the vINA, who is sitting on a
white lotus, and who is always worshipped by Gods such as Brahma, Achyuta
(Vishnu) and Shankara, that Sarasvati, who completely steals (one's) lethargy
may bless me ...
t:àt:iy:ð Aesm:n:Î Sl::ðkñ g:düB:at:Î *:ieN: eS:x:ðt:
In this third verse of ASAD, learn three things from the donkey...
Aev:Â:am:ö v:hð»arö S:it::ð\N:ö c: n: ev:ndet: .
s:s:nt::ð\:st:T:a en:ty:ö *:ieN: eS:x:ðt: g:düB:at:Î ..
(He) carries loads without rest, is not deterred by the heat or cold, is always
content these three things should be learnt from the donkey
Ot:esm:n:Î s:ØB:aeS:t:ö B:v:et: S:nkrst:v:n:ay: . s:ØÅÙ kát:H K:l:Ø
S:bd)y::ðg:H Aesm:n:Î . p:Yt:Ø
This subhaashita is a prayer to Shankara. It has a nice verbal composition
ep:n:ak PeN: b:al:ðndÙ B:sm: m:ndaekn:i y:Øt:a .
p: v:g:ü rec:t:a m:Üet:üH Ap:v:g:ü )Rast:Ø n:H ..
Equipped with a spear(pinAka), snake(phaNi), the crescent of the
moon(bAlendu), ashes and the ganga, may this idol composed from the
'pa varga' (the consonants pa, pha, ba, bha, ma) lead us to heaven
(apavarga).
Aest: O\:a s:msy:ap:Øet:üH
(here is a riddle )
p:aen:y:m:Î p:at:Øem:cCaem: tv:¶:H km:l:l::ðc:n:ð .
y:ed dasy:es: n:ðcCaem: n: dasy:es: ep:b:amy:hö ..
The apparent meaning : O Lotus eyed, I wish to drink water from you. If you
give it to me, I do not want it, but if you dont give it, I shall drink it
!!! (which obviously makes no sense..)
The solution : the trick is in the word "dAsyasi" which has been
interpreted above as the future tense form of the verb 'dA' meaning to give.
However it is correctly interpreted as the sandhi dAsi + asi Hence the
second line actually means, if you are a dAsi, I dont want it, but if you are
not a dAsi I shall drink it. Perhaps this goes back to the times where
braAhmins would note accept even water if it was touched by untouchable
dAsis..
B:v:ent: b:hv:H Sl::ðkaH s:jj:n:s:¤et:)S:öes:n:H . t:esm:n:ðt:¶:Ø
m:Êm:Î s:v:ðüBy::ð|eD:kö e)y:ö ..
(There are many verses that praise the effects of good company. However
this is my favourite among them )
s:nt:pt:ay:es: s:öesT:t:sy: p:y:s::ð n:am:aep: n: way:t:ð
m:ØVt:akart:y:a t:dðv: n:el:n:ip:*:esT:t:ö raj:t:ð .
sv:aty:aö s:ag:rS:ØeVt:m:Dy:p:et:t:ö s:nm::òeVt:kö j:ay:t:ð
)ay:ðN::ð¶:m:m:Dy:m:aD:m:dS:a s:ös:g:üt::ð j:ay:t:ð ..
You cant even notice a hint of a drop of water fallen on hot iron. The same
drop shines like a pearl on a lotus leaf. And in the
'swati' nakShatra fallen inside a sea shell, it becomes a pearl .. Usually
excellent, medium and bad states (of a person) are dependent on company.
Again as Marathi speaking people will recognise, this is exactly identical
to the following marathi verse :
t::ðy:ac:ð p:er n:av: hi n: urt:ð s:nt:pt: l::ðhav:ri
t:ð B:as:ð n:el:n:idl:av:er Ah ! s:nm::òeVt:kac:ð p:er .
t:ð sv:at:ist:v: AebD:S:ØeVt:p:ØXek m::ðt:i G:Rð n:ðt:kñ
j:aN:a u¶:m:m:Dy:m:aD:m:dS:a s:ös:g:üy::ðg:ð eXkñ ..
ev:½aö )S:öes:n:ö On:ö Sl::ðkö m:ny:ð b:hv::ð j:an:ent: .
(I think many people know this verse that praises knowledge)
n: c::ðrhay:üö n: c: raj:hay:üö n: B:Òat:àB:ajy:m:Î n: c: B:arkari .
vy:y:ð kát:ð v:D:üt: Ov: en:ty:ö ev:½aD:n:ö s:v:üD:n:)D:an:ö ..
It cannot be stolen by thieves, cannot be taken away by the king, cannot be
divided among brothers and does not cause a load. If spent, it always
multiplies. The wealth of knowledge is the greatest among all wealths.
p:rsp:rev:r:ðD:ð c: v:y:ö p:nc: c: t:ð S:t:ö .
Any:òH s:akö ev:r:ðD:ð t:Ø v:y:ö p:nc:aeD:kö S:t:ö ..
When in combat against each other we are 5 and they are hundred. But when
against others, we are a hundred and five ...
(obviously refers to Kauravas and Pandavas. I believe this is supposed to be
said by Dharma.)
Aj:ram:rv:t)aw:ð ev:½am:T:üö c: s:aD:y:ðt:Î .
g:àhit: Ev: kñS:ð\:Ø m:àty:Øn:a D:m:üm:ac:rðt:Î ..
The wise man acquires knowldge and wealth as if he is never going to die. And
he practices relegion as if he is tightly held in his hair by death.
AeD:km:ðkö m:ny:ð kael:ds:ðn: rec:t:ö
Here's another one I believe accredited to Kalidasa
km:l:ð km:l::ðtp:e¶:H Â:Üy:t:ð n: t:Ø dáSy:t:ð .
b:al:ð t:v: m:ØK:amB::ðj:ð kT:em:ndiv:r¾y:ö ..
The birth of one lotus on another has neither been seen nor heard of. Little
girl, how is it that on your lotus face there are these two lotuses ? (her
eyes)
One more subhashitam that starts with "kamale"
km:l:ð km:l:a S:ðt:ð HAr\:ðt:ð HEm:al:y:ð .
ex:rabD::ò c: HAer\:ðt:ð m:ny:ð m:tkÙN: S:nky:. ..
On the lotus sits Goddess Kamalaa (Laxmi), Hara (Lord Shiva) resides in the
Himaalayaas. In the vortex of the churning ocean resides Hari (Lord VishNu), I
know this precisely.
km:l:as:n: = Brahma (seated on a lotus)
km:l:ðx:N: = Vishnu (lotus eyed)
km:l:aerekriX = Shiva? (crowned by the enemy of the lotus (moon?))
km:l:b:àt:Î = the sun (lit. husband of the lotus)
n:Øt: = praised
st:Øt: = praised ?
May Laxmi, whose lotus like feet are praised by the trinity and the
sun(?) make me her lotus (ie, abode)
your interpretation of kamalArikirITa is perfect. the moon is the enemy of
the lotus because when the moon rises, the lotus closes itself.
km:lB:à¾ah :
B:àdÏ = = to carry;
v:ah = = carrier
hence kamalabhRidvAha is the carrier of the carrier of a lotus, which is the
cloud or the lord varuna.
there is no special reason for using both stuta and nuta .. stuta means
praised, and nuta means saluted..
however, the best part is "karotu me kamalaM"
the word ka has many meanings. one among them is "evil". "alaM" means
enough. Hence karotu me kaM alaM means may she end all my evil ...
A:kaS:at:Î p:et:t:ö t::ðy:ö y:T:a g:cCet: s:ag:rö .
s:v:üdðv:n:m:skarH kñS:v:ö )et:g:cCet: ..
As all the water fallen from the skies goes to the sea, similarly
salutations to any God finally reach Keshava.
ec:nt:n:iy:a eh ev:p:dam:adav:ðv: )et:e#y:a .
n: kÝp:K:n:n:Îö y:ØVt:ö )dipt:ð v:eÈn:a g:àhð ..
Reactions to calamities should be considered well in advance.
It is no good to start digging a well when the house is on fire !
y:tk:ðekl:H ekl:Î m:D::ò m:D:Ørm:Î ev:r:ðet: .
t:cc:a, c:am:Ò kel:ka en:#ókÏ hðt:ØH .
ekl: = really
m:D:Ø = spring
m:D:Ør = sweet
ev:r:ðe¶: = it should actually be virauti : means cries.
c:a, = beautiful
c:am:Ò = cha + Amra (Amra = mango)
kel:ka = petal
en:#ók = ??? (is this correctly transliterated ?)
hðt:ØH = intention
overall meaning : the sweet crying of the cuckoo in spring has the intention of
the "nikraika" of the beautiful mango petal ..
This shloka was poorly transliterated.. please refer the following
transliteration guidelines when transliterating sanskrit into English. This will
result in others understanding your shlokas more easily .. and hence responding
quicker...
x:m:a S:s*:ö krð y:sy: dÙj:ün:H ekö ker\y:et: .
At:àN:ð p:et:t::ð v:eÈH sv:y:m:ðv::ðp:S:amy:et: ..
What can a wicked person do to someone who has the weapon of fogivance in his
hands ? Fire fallen on ground without any grass extinguishes by itself.
x:m:a b:l:m:S:Vt:an:am:Î S:Vt:an:am:Î B:ÜS:N:m:Î x:m:a .
x:m:a v:eS:#Ùt:ð l::ðkñ x:m:y:a: ekm:Î n: es:Dy:et: . ..
forgivance is the strength of the weak. forgivance is the ornament of the
mighty. if the world is conquered by forgivance, what cannot be accomplished
by forgivance ?
x:m:a b:l:m:S:Vt:an:am:Î S:Vt:an:am:Î B:ÜS:N:m:Î x:m:a.
x:m:a v:eS:#Ùt:ð l::ðkñ x:m:y:a: ekm:Î n: es:Dy:et: . ..
forgivance is the strength of the weak. forgivance is the ornament of the
mighty. if the world is conquered by forgivance, what cannot be
accomplished by forgivance ?
wrong in the first half of second line of the above verse itself !
Even to get the meaning "In the world, forgivance has the power of conquering",
the words look odd ... Does "vashikrute" give this meaning ?
v:S: = conquered. vashI+kRi = to conquer
v:S:ikát: = conquered.
kShamAvashIkRite loke is a "sati saptami" usage. it is to be interpreted as
yadA lokaH kShamAvashIkRitaH tada (when the world is conquered by
forgivance) In the sati saptami usage, the saptami vibhaki is used to denote
the temporal relationship between two successive events so basically it
means, even when the world can be conquered by forgivance, what else remains
??
krag:Òð v:s:t:ð l:xm:iH krm:Dy:ð s:rsv:t:i .
krm:Ül:ð t:Ø g::ðev:ndH )B:at:ð krdS:ün:m:Î ..
Laxmi resides at the tip of the hand, sarasvati in the middle, Govinda at the
root. Hence one should take "darshan" of one's hand in the morning.
krag:Òð v:s:t:ð l:xm:iH krm:Dy:ð s:rsv:t:i .
krm:Ül:ð t:Ø g::ðev:ndH )B:at:ð krdS:ün:m:Î ..
If I rememeber the sloka it is "karamule tu gouricha" it's not govondaH.
Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati)
at the root. Hence one should take "darshan" of one's hand in the morning.
Hi Padma.
glad to see you on the list. you are probably right about "karamUle tu
gauri cha" this makes a more consistent subhaashita but sometimes there
are more than one versions of a subhaashita in existence with small
differences and both of them are "correct" again, gauri makes a better
paaTh than govindaH ....
thanks !
kedar
(fwd)
Thanks for the sholka. This shoka about Kshama and the line of thinking.
and other features that go with it were adopted by Gandhiji for our freedom.
There was the other group (jahal) who asked questions like what should be
done for the person who is determined to kill you regardless of what you
are thinking. Examples were given from the 2nd war and how a cretain
group of people was removed by force etc. So the jahals justified their
line of thinking.
krag:Òð v:s:t:ð l:xm:iH krm:Dy:ð s:rsv:t:i .
krm:Ül:ð t:Ø g::ðev:ndH )B:at:ð krdS:ün:m:Î ..
If I rememeber the sloka it is "karamule tu gouricha" it's not govondaH.
Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati)
at the root. Hence one should take "darshan" of one's hand in the morning.
Hi Padma.
glad to see you on the list. you are probably right about "karamUle tu
gauri cha" this makes a more consistent subhaashita but sometimes there
are more than one versions of a subhaashita in existence with small
differences and both of them are "correct" again, gauri makes a better
paaTh than govindaH ....
I have come across "karamulethu govinda" in my child hood.
recently I heard even the other one " karamu lethu gauri cha".
So obviously the subhashitham was subjected to changes as time passed
, We cannot argue which is correct as we don't know the
exact source of this work.. Let us accept both, as both are having
good meanings.
krag:Òð v:s:t:ð l:xm:iH. "At the top of the hand resides Laxmi.
krm:Dy:ð s:rsv:t:i . In the middle of the hand resides Sarasvati.
krm:Ül:ð v:s:ðt:Î b:ÒÉaH . At the bottom of the hand resides Brahma.
)B:at:ð krdS:ün:ö . In the morning, the sight of the hands
. (is auspicious).
s:m:ØdÓv:s:n:ð dðv:i . "O goddess with the mantle of oceans.
p:v:üt:st:n: m:NRl:ð . adorned with the breasts of mountains.
ev:\N:Øp:tn:i n:mst:ØBy:ö . O the consort of Vishnu, salutations to thee!
p:adsp:S:üö x:m:sv:m:ð. pardon me for touching thee with my feet."
Note: The above prayers are generally recited as soon as one gets up from the
bed. In the first sloka, Laxmi stands for spiritual wealth, Sarasvati for
spiritual knowledge and Brahma for spiritual wisdom.
According to the Hindu mythology, God Vishnu has two wives, Sri Devi
(Laxmi) and Bhoomi Devi (Earth). They are supposed to be residing on His
chest. For defiling the Earth with our feet and also with our body fluids,
we beseech Her pardon.
This concludes the Earth Day specials.
kakH ká\N:H ep:kH ká\N:H k:ð B:ðdH ep:kkaky::ðH .
v:s:nt:s:m:y:ð )apt:ð kakH kakH ep:kH ep:kH ..
The crow is black, and the cuckoo is black. What is the difference between the
two ? It is when spring arrives that the crow is identified as the crow, and
the cuckoo, the cuckoo.
s:jj:n:sy: Ædy:ö n:v:n:it:ö y:¾dent: kv:y:st:dl:ikö .
Any:dðhev:l:s:tp:ert:ap:at:Î s:jj:n::ð dÓv:et:, n::ð n:v:n:it:ö ..
Poets say that the heart of a good man is like butter, but that is not
correct. The heat (frustration/sorrow/ etc.) residing in another body does
not melt butter, but it does melt the good man.
I do not know whether the following two verses were indeed like a
sawaal jawaab, but it definitely seems so
kac:ö m:eN:ö kaWc:n:m:ðks:Ü*:ð m:ØgD:a en:b¿:ent: ekm:*: ec:*:ö .
ev:c:arv:an:Î p:aeN:en:rðks:Ü*:ð Ã:an:ö y:Øv:an:ö m:G:v:an:m:ah ..
S:Øn:ðv: y:Ün:a )s:B:ö m:G::ðn:a )D:eS:üt:a g::òtm:D:m:üp:tn:i .
ev:c:arv:an:Î p:aeN:en:rðks:Ü*:ð Ã:an:ö y:Øv:an:ö m:G:v:an:m:ah ..
The first verse : What is so strange about women tying glass, beads and
gold all on one thread ? Even the great thinker paNini tied the dog, the
youth and Indra on the same string .. (pun on the word suutra)
The second verse : Gautam's wife was forcibly molested by the youth Indra.
(who acted) like a dog. the great thinker pAnini tied the dog, the youth
and Indra on the same string ...
I guess I should have clarified. the three words : shvA (dog) yuvA (youth) and
maghavA (indra) belong to the same grammatical class .. they are declined
identically, and there is a suutra (rule) in Panini's grammar that ties them
together. ...
hence the pun on suutra...
en:Hsv::ð v:eÄ S:t:ö S:t:i dS:S:t:ö l:x:ö s:hÐ+aeD:p:H
l:x:ðS:H ex:et:p:al:t:aö ex:et:p:et:Á:#ñS:t:aö v:aWCet: .
c:#ñS:H p:Øn:erndÓt:aö s:Ørp:et:H b:ÒaÉö p:dö v:aWCet:
b:ÒÉa S:òv:p:dö eS:v::ð herp:dö c:aS:av:eD:ö k:ð g:t:H ..
The penniless man wishes for a hundred, the onw who has hundred wants a
thousand, the one with a thousand , a lakh. The one with a lakh wants to be
the king, the king wants to be the emperor, and the emperor wants to be
Indra (king of Gods), Indra want's brahma's position, brahma shiva's and
shiva viShNu's ... who has ever been able to kill desire ?
en:ndnt:Ø n:iet:en:p:ØN:a y:ed v:a st:Øv:nt:Ø
l:xm:iH s:m:aev:S:t:Ø g:cCt:Ø v:a y:T:ðÄö .
A½òv: v:a m:rN:m:st:Ø y:Øg:ant:rð v:a
ny:ayy:atp:T:H )ev:c:l:ent: p:dö n: D:iraH ..
Whether the philosophers praise him or criticize, whether lakShmi enters
the house or goes away as she wishes, whether death is today itself or after
an eon, great men never step a foot away from the path of justice.
for marathi readers :
en:nd:ðt: v:an::ðt: s:Øn:iet:m:nt: c:L:ð As::ð v:a km:l:a g:àhat: .
h:ð m:àty:Ø A:ej:c: G:R:ð y:Øg:ant:i s:nm:ag:ü Xk:ðen: B:l:ð n: j:at:i ..
Hi.
Padma pointed out a typo I had made. Instead of paJNcha, I had just
written paJNa ... The corrected shloka is as follows :
sv:y:ö p:Wc:m:ØK:H p:Ø*::ò g:j:an:n:\:Ran:n::ò .
edg:mb:rH kT:ö j:iv:ðt:Î AÀp:ÜN:aü n: c:ð·ãhð ..
five mouthed himself(Shiva), and sons the elephant mouth (Ganesh) and
the one with six mouths (Kartikeya) .. how would shiva survive if
Annapurna (Parvati) was not at home ?
sv:y:ö m:hðS:H S:vS:Ør:ð n:g:ðS:H s:K:a D:n:ðS:Á: s:Øt::ð g:N:ðS:H .
t:T:aep: eB:x:aXn:m:ðv: S:mB::ðH b:l:iy:s:i kñv:l:m:iÃ:rðcCa ..
Himself the great lord, his father in law the king of mountains, his
friend the king of wealth, his and his son the lord of the gaNas.
even then roaming around begging for food is shiva's destiny only god's
wish is powerful ...
g:j:ües: m:ðG: n: y:cCes: t::ðy:ö c:at:kp:x:i vy:akÙel:t::ð|hm:Î .
dòv:aedh y:ed dex:N:v:at:H Vv: tv:ö Vv:ahö Vv: c: j:l:p:at:H ..
O cloud, you roar, but do not give water. I, the chatak bird am thirsty.
If fatefully the southern winds blow here, where shall you be , where
shall I be and where shall it rain ?
rð rð c:at:k ! s:av:D:an:m:n:s:a em:*: x:N:ö Â:Üy:t:aö
AmB::ðda b:hv::ð v:s:ent: g:g:n:ð s:v:ðü|ep: n:òkadáS:aH .
kñec:t:Î v:àeÄeB:radÓüy:ent: D:rN:iö g:j:üent: kñec:¾âT:a
y:ö y:ö p:Sy:es: t:sy: t:sy: p:Ørt::ð m:a b-eh din:ö v:c:H ..
O chatak, my friend, listen for a moment with an alert mind. there are many
clouds in the sky, not all of them are alike. Some wet the earth by their
showers, whereas some just roar. Dont beg pitifully in front of each and
every one you come across !
rae*:g:üem:\y:et: B:ev:\y:et: s:Ø)B:at:ö
B:asv:an:Î udðSy:et: hes:\y:et: p:¢j:Â:iH .
EtT:ö ev:ec:nt:y:et: k:ð\:g:t:ð e¾rðfñ
ha hnt: hnt: n:el:en:ö g:j: ujj:har ..
The night shall go away and it shall be dawn. The sun will rise and the
lotus will smile ! While the bumblebee trapped in the lotus was thinking
this, Alas ! an elephant uprooted the lotus !
m:ny:ð s:öskát:ð Ot:t:Î )T:m:ö kavy:ö v:aelm:ekn:a kát:ö
I believe this is the first piece of verse in Sanskrit ; composed by Valmiki
m:a en:\:ad )et:Åaö tv:ö Ag:m:H S:aÃ:t:iH s:m:aH .
y:t#:òöc:em:T:Øn:adðkö Av:D:iH kam:m::ðeht:ö ..
O niShaada, you will not come to glory till the end of eternity. for you have
killed one from a pair of krauncha birds, enraptured in love.
This is the first shloka in Ramayana as Krishna told me some time ago. As the
meaning indicates, Valmiki was inspired to write this shloka when he saw a
hunter shooting one of two krauncha birds who were engaged in rati.
I believe this is the first piece of verse in Sanskrit ; composed by Valmiki
m:a en:\:ad )et:Åaö tv:ö Ag:m:H S:aÃ:t:iH s:m:aH .
y:t#:òöc:em:T:Øn:adðkö Av:D:iH kam:m::ðeht:ö ..
O niShaada, you will not come to glory till the end of eternity. for you have
killed one from a pair of krauncha birds, enraptured in love.
This is the first shloka in Ramayana as Krishna told me some time ago. As the
meaning indicates, Valmiki was inspired to write this shloka when he saw a
hunter shooting one of two krauncha birds who were engaged in rati.
This was one of the first shlokas that I learned in my Sanskrit class
in the 5th grade, and all the info below is based on what I learned
then. most of the people on this net may already be familiar with the
significance of this shloka. ever composed by aadikavi (first poet) vaalmiiki.
He was in a peaceful
state of mind (either meditating or taking a walk) when this niShaada
(hunter) killed the male krauncha (swan?). vaalmiiki got angry with
the actions of the hunter and this shloka came out of his mouth. After
vaalmiiki emerged out of his rage, he realized that he had gone out of
the state of equanimity and cursed the hunter out.
It was then that someone else (naarada?) appeared and told him that he
had uttered the first piece of poetry and explained to him that there
was a second meaning behind the shloka.
I don't remember what the other interpretation of this shloka is
except that the hunter is raama and the krauncha(s) are raavaNa and
mandodarii, and that raama kills raavaNa. I don't remember what the
second interpretation of the shraapa (curse) is when applied to raama.
So this is how the shloka fits into the raamayaNa.
n: eh keÁ:t:Î ev:j:an:aet: ekö ksy: Ã::ð B:ev:\y:et: .
At:H Ã:H krN:iy:aen: kÙy:aüd½òv: b:Øe¹m:an:Î ..
No one knows what will happen to whom tomorrow. So a wise man should do all of
tomorrow's tasks today.
( klhÐ krò s::ð A:j:Î krÎ ....)
tomorrow = Ã:hÐ
day after tomorrow = p:rÃ:hÐ
2 days after tomorrow = )p:rÃ:hÐ
yesterday = ÊhÐ
day before yesterday = p:rÊhÐ
2 days before yesterday = )p:rÊhÐ
)arBy:t:ð n: K:l:Ø ev:Gn:B:y:ðn: n:ic:òH
)arBy: ev:Gn:ev:ht:a ev:rm:ent: m:Dy:aH .
ev:Gn:òH p:Øn:H p:Øn:rep: )et:hny:m:an:aH
)arbD:m:ض:m:j:n:a n: p:erty:j:ent: ..
Inferior men do not start (any endeavor) with the fear of obstructions.
Average men , stop an endeavor when they are faced with problems. However.
even though they are struck again and again by disaster, superior men
never give up an endeavor that they have undertaken.
es:öhH eS:S:Ørep: en:p:t:et:
m:d m:el:n: kp::ðl: eB:e¶:\:Ø g:j:ð\:Ø .
)káet:ery:ö s:¶v:v:t:aö
t:ðj:s:aö eh n: v:y:H s:m:ixy:t:ð ..
The lion, even when a cub, attacks jumps upon the cheek of an intoxicated
elephant. It is indeed the nature of the courageous : the age of the
glorious ones is never relevant.
and for the marathi crowd, here's a marathi translation :
es:öhac:a t::ð b:al: t::ð eh c:p:ðX
m:ari ty:al:a j::ð kri m:¶:Î m::ðYa .
t:ðj:sv:i j:ð v:àe¶: Oðs:ic: ty:aenc:
t:ðT:ð kaeh c:aR n:aeh v:y:ac:i ..
Aep: AeD:km:Î Okm:Î s:ØB:eS:t:m:Î )arbD:v:t:Î "y:T:" S:bdðn:
y:T: dðS:st:T: B:S: y:T: rj: t:T: )j:H .
y:T: B:Øem:st:T: t::ðy:m:Î y:T: b:ðOj:st:T:nkÙrH . ..
a~Nkura means the first sprout. yathA bIjastathA~NkuraH is a very famous
proverb. it basically means as you sow, so you reap ...
n: D:òy:ðüN: ev:n: Lexm:H n: S::ðuy:ðüN: ev:n: z:y:H .
n: dan:ðn: ev:n: m::ðx::ð n: gy:an:ðn: ev:n: y:S:H . ..
y:T:a kaÅö c: kaÅö c: s:m:ðy:at:aö m:h:ðdD::ò .
s:m:ðty: c: vy:p:ðy:at:aö t:¾t:Î B:Üt:s:m:ag:m:H ..
As two logs of wood come together in the ocean, and immediately go away
from each other, so much alike is mankind ...
and for the marathi people, another translation : this one from the geeta
rAmaayana by madgulkar in the song
"p:raD:in: A:hð j:g:et: p:Ø*: m:an:v:ac:a.
d:ðS: n:a kÙN:ac:a" :
d:ðn:Î A:ðndVy:aenc: h:ðt:ð s:ag:rat: B:ðX
Ok l:aX t::ðeR d:ðG:aö p:Ønha n:aeh g:aY.
ksy:ec:t:Î ekm:ep: n::ð hrN:iy:ö
m:m:üv:aVy:m:ep: n::ðcc:rN:iy:ö .
Â:ip:t:ðH p:dy:Øg:ö sm:rN:iy:ö
l:il:y:a B:v:j:l:ö t:rN:iy:ö ..
One should not steal anything belonging to anyone, should not utter a
sensitive sentence, should remember (bow down to) Vishnu's feet, and thus
swim the ocean of life with ease.
This ASAD is a small tribute to my sanskrit teacher, Shri Vasant
Nanivadekar. He resides in Bombay, and is very well versed with the sanskrit
classics as well as conversational sanskrit. He is an active "kAryakartA" in
many sanskrit related projects and activities in Bombay. Above all, along with
my mother he is the one who has introduced me to this great world of Sanskrit
verse and literature.
What follows is his translation of Tennyson's "Home they brought her warrior
dead" into sanskrit verse.
g:ðhan:it:ð|py:s:Øev:hüeht:ð v:irehöhð sv:n:aT:ð
m::ðhö )apt: n: c: n: c: s:K:i #endt:Øö v:a )v:à¶:a .
p:Sy:n:Î dðv:iö p:erhn: Edö )ah m:m:aüht:aö t:aö
n::ð c:ðdÏ ,½at:Î Ey:m:ep: B:t:Î )aN:hin:aec:rðN: ..
Home they brought her warrior dead
She nor swooned nor uttered cry
All her maidens watching said
"She must weep or she will die."
l::ðkóm:ündö ev:n:t:Ædy:òH s:öst:Øt::ð v:ir Ov:ö
sn:ðhsy:as:it:Î K:l:Ø n:rv:r:ð B:aj:n:ö Sl:aG:n:iy:ö .
s:öhadüö v:a n:rt:n:ØD:rö S:*:Ør:òday:üm:Üet:üH
n::ðc:ð eke{Ïc:t:Î t:dep: ekl: s:a n:alp:m:a*:ö c:c:al: ..
Then they praised him soft and low
Called him worthy to be loved
Truest friend and noblest foe
Yet she neither spoke, nor moved.
sv:iy: sT:an:at:Î t:dn:Ø S:n:kóH kaep: das:i t:dan:iö
)apt:a v:irö en:B:àt:g:m:n:a kaen: g:tv:a p:daen:
dÝric:#ñ n:rv:r m:ØK:acCaed v:s*:ö kraBy:aö
eke{Ïc:nm:a*:ö n: eh ev:c:el:t:a n:aep: v:a s:a ,r:ðd
Stole a maiden from her place
Lightly to the warrior stept
Took the face cloth from the face
Yet she neither moved, nor wept.
kaec:dÏ v:à¹a n:v:et:S:rdaö diG:üm:ay:ØH dD:an:a
#:ðRð t:sy:aH e)y:t:m:eS:S:Øö sT:ap:y:am:as: D:a*:i
gri\m:ð v:àeÄö j:l:d Ev: s:a b:a\p:p:Ürö m:Øm::ðc:
j:at:, )aN:aöst:v: K:l:Ø kát:ð D:ary:am:ity:Øv:ac: !
Rose a nurse of nintey years
Set his child upon her knee
Like summer tempest came her tears
"Sweet my child, I live for thee !"
There were two errors in the first paragraph in my earlier posting. This is the
corrected version :
g:ðhan:it:ð|py:s:Øev:hüeht:ð v:ires:öhð sv:n:aT:ð
m::ðhö )apt: n: c: n: c: s:K:i #endt:Øö v:a )v:à¶:a .
p:Sy:n:Î dðv:iö p:erhn: Edö )ah m:m:aüht:aö t:aö
n::ð c:ðdÏ ,½at:Î Ey:m:ep: B:v:ðt:Î )aN:hin:aec:rðN: ..
s:aehty: s:ög:it: kl:a ev:hin:H s:ax:at:Î p:S:ØH p:ØC ev:\:aN: hin:H .
t:àN:ö n: K:adÀep: j:iv:m:an:H t:dÏ B:ag:D:ðy:ö p:rm:ö p:\:ÜN:aö ..
The man without (love of) literature music or the arts is indeed an animal
without a tail or horns. The fact that he survives even without eating
grass is indeed a great piece of luck for the other animals.
This one is similar to ASAD[32]
in meaning :
y:ð\:aö n: ev:½a n: t:p::ð n: dan:ö
wan:ö n: S:il:ö n: g:ØN::ð n: D:m:üH .
t:ð m:ty:ül::ðkñ B:Øev:B:arB:Üt:aH
m:n:Ø\y:-p:ðN: m:äg:aÁ:rent: ..
Those who do not have learning, perseverence, are not charitable, do not
have wisdom, character, good qualities or relegion, are indeed a burden to
on the earth in the mortal world, and live as animals in the form of man.
AeD:g:ty: g:Ør:ðH wan:ö Ca*:ðBy::ð ev:t:rent: y:ð .
ev:½a v:ats:ly: en:D:y:H eS:x:ka m:m: dòv:t:ö ..
The teachers who distribute knowledge among the students after getting it
from their gurus, and who are storehouses of love and knowledge, are
indeed like God to me.
AÃ:sy: B:Ü\:N:ö v:ðg::ð m:¶:ö sy:adÏ g:j:B:Ü\:N:ö .
c:at:Øy:üö B:Ü\:N:ö n:ay:aü u½:ðg::ð n:rB:Ü\:N:ö ..
speed is the ornament of the horse, the intoxicated state is the ornament
of the elephant. Cleverness is the ornament of a woman, and
industriousness is the ornament of a man.
Ahö n:m:aem: v:rdaö wan:daö tv:aö s:rsv:t:iö .
)y:cC ev:m:l:aö b:عiö )s:Àa B:v: s:v:üda ..
I bow to you, O Sarasvati who is the giver of boons and giver of knowledge.
Give me untainted wisdom and be pleased and all endowing (to me)
Ap:arð kavy:s:ös:arð kev:rðkH )j:ap:et:H .
y:T:asm:ò r:ðc:t:ð ev:Ã:ö t:T:a v:ò p:erv:t:üt:ð ..
In the boundless world of poetry, PrajApati (Brahma) is the only one poet.
He changes the universe as and when he thinks best ..
Aes:t:eg:ers:m:ö sy:at:Î kjj:l:ö es:nD:Ø p:a*:ö
s:Ørt:,v:rS:aK:a l:ðK:n:i p:*:m:Øv:iü .
el:K:et: y:ed g:àhitv:a S:arda s:v:ükal:ö
t:dep: t:v: g:ØN:an:aö IS: p:arö n: y:aet: ..
The ink may be like a black mountain, the sea may be the inkpot, A branch
of the tree of gods (kalpataru / mandAra ...I believe there are five of
them) may be used as a pen, and the whole earth be used as the paper. If
even Sharada (Goddess Sarasvati) writes for all the time using all this
material, even then, O lord, she will not come to the end of describing
your good qualities.
ddaet: )et:g:àNhaet: g:ØÊm:aKy:aet: p:àcCet: .
B:Ø¢Ñt:ð B::ðj:y:t:ð c:òv: \:RÏev:D:ö )iet:l:x:N:m:Î ..
I haven't heard this one before, so the following may be off the mark to
some extent
Giving, return of courtesy, sharing secrets, asking [for one's welfare?] eating
[with one?] , feeding, these are six characteristics of love.
Need meaning of subhaaShita
ddaet: )et:g:àNhaet: g:ØÊm:aKy:aet: p:àcCet: . B:Ø¢Ñt:ð
B::ðj:y:t:ð c:òv: \:RÏev:D:ö )iet:l:x:N:m:Î ..
I believe this may be originally in some Purana; it's in
Pancha tantra as well as in UpadeSaamRita of Ruupa Goswami.
"Six symptoms of affection are giving, receiving, explaining in
confidence and enquiring, accepting food and feeding."
Henry Groover (Agraahya daasa)
ddaet: )et:g:àÇaet:
ddaet: )et:g:àNhaet: g:ØÊm:aKy:aet: p:àcCet: .
B:Ø¢Ñt:ð B::ðj:y:t:ð c:òv: \:RÏev:D:ö )iet:l:x:N:m:Î ..
I haven't heard this one before, so the following may be off the mark to
some extent
Giving, return of courtesy, sharing secrets, asking [for one's welfare?] eating
[with one?] , feeding, these are six characteristics of love.
you are almost right. here is the accurate meaning :
gives, takes, tells and asks secrets, eats (from you) and feeds (you) are the
six characteristics of love ... (friendship would perhaps be more appropriate
here .. )
x:t:ð )haraH en:p:t:ent: AB:ixN:ö
D:n:x:y:ð v:D:üet: j:aYraegn:H .
A:p:ts:Ø v:òraeN: s:m:ØdÏB:döet:
ec:dÓð\:Ø An:T:aüH b:hÚl:iB:v:öet: ..
When the money is gone (become poor), the hunger increases
At the time of trouble, the enemities crop up
when you are divided (without unity), problems become plenty.
I do not know the meaning of "abhIkShNaM". The meaning of first line
depends upon this word.
I think "samud.hbhada.nti" should be "samud.hbhava.nti".
Basically, the Subhaashita is trying to tell us that problems crop
up only when you are devoid of the solution !
(Murphy's law ?)
x:t:ð )haraH en:p:t:ent: AB:ixN:ö
I do not know the meaning of "abhIkShNaM". The meaning of first line
depends upon this word.
Dictionary gives the meaning of abhiikShNam as ``every moment''; it fits
here, but is somewhat puzzling. With this meaning, the first pada means
When wounded, blows fall every moment [The wounded get hit repeatedly]
IF it is abhikShNaM, the first line will not obey the meter of the
shloka. besides that everything makes sense. (it is basically a version
of " when it rains, it pours " ...
kñS:v:m:Î p:et:t:m:Î dáÄÏv:a p:aNRv:aH h\:üen:B:ürA:H .
,dent: k:òrv:aH s:v:ðü ha ha kñS:v: kñS:v: .
One of the let me catch my breath shlokas?
Actually this is a fairly famous one. The "correct" interpretation :
kñ S:v:ö p:et:t:ö dáÄÏv:a p:aNRv:aH h\:üen:B:üraH
,dent: k:òrv:aH s:v:ðü ha ha kñ S:v: kñ S:v:
Notice that ke and shava have been separated. The word "ka" means water
(among several other meanings). Hence ke means in water. pANDava also
means fish; kaurava also means crow. hence the interpretation is :
Seeing the cadaver (shava) fallen in water, the fish were overjoyed. ALl
the crows however started crying .. " O the cadaver in water !!"
v:ò½raj: n:m:st:ØBy:ö y:m:raj:s:h:ðdr .
y:m:st:Ø hret: )aN:an:Î v:ò½:ð )aN:an:Î D:n:aen: c: ..
O vaidya (doctor), brother of Yama, I bow down to you. Yama only steals away
one's life, but the vaidya steals one's life as well as money !
AÃ:ö n:òv: g:j:ö n:òv: vy:aG:Òö n:òv: c: n:òv: c: .
Aj:ap:Ø*:ö b:el:ö d½at:Î dðv::ð dÙb:ül:G:at:kH ..
Not a horse, not an elephant, and never a tiger. It is the son of a goat
that is sacrificed ! God is indeed a betrayer of the weak ... !
ec:nt:n:iy:a eh ev:p:daö Adav:ðv: )et:e#y:a .
n: kÝp:K:n:n:ö y:ØVt:ö )dipt:ð v:eÈn:a g:àhð ..
The reaction to calamity must be considered before hand. IT is no use to
start digging a well after your house is afire !!
A:y:ØS:H x:N: Ok:ð|ep: s:v:ürtn:òn:ü l:By:t:ð .
n:iy:t:ð s: v:àT:a y:ðn: )m:adH s:Øm:han:h:ð ..
Even a single second in life cannot be obtained by alll precious jewels.
Hence spending it without purpose is a great mistake.
A:tm:n:H p:ert::ð\:ay: kv:ðH kavy:ö t:T:aep: t:t:Î .
sv:aem:n::ð dðhl:idip:s:m:ö Any::ðp:karkö ..
A:tm:n:Î = self
p:ert::ð\: = satisfaction
kev: = poet
kavy: = poetry
sv:aem: = master
dðhel: = doorstep
dip: = light
s:m: = similar
Any: = other
up:kar = favour
The poetry of poets is always for their own satisfaction, However, like
the light on the porch of the master's house, it is also beneficial to
others. (light from the porch illuminates the inside as well as the
outside of a house ... )
Ix:N:ö e¾g:ØN:ö ):ðVt:aö B:a\:N:sy:ðet: v:ðD:s:a .
Aex: ¾ð m:n:Ø\y:aN:aö ej:övha tv:òkñv: en:em:üt:a ..
Ix:N: = seeing
e¾g:ØN: = twice
):ðVt: ( ) + uVt:) = said
B:a\:N: = speaking
v:ðD:s:Î = brahmA
Aex: = eye
¾ð = two
ej:övha = tongue
en:em:üt: = created
Seeing is given twice as much importance as speaking by Brahma. Man has
two eyes, however, only one tongue was created.
u½m:ðn: eh es:Dy:ent: kay:aüeN: n: m:n::ðrT:òH .
n: eh s:Øpt:sy: es:öhsy: )ev:S:ent: m:ØK:ö m:àg:aH ..
u½m: = effort
es:D:Î = to be accomplished
kay:ü = work
m:n::ðrT: = wish
s:Øpt: = asleep
es:öh = lion
) + ev:S:Î = to enter
m:ØK: = mouth
m:àg: = deer/animal
Work is accomplished by effort, not by wishing. Deer do not enter the mouth
of a sleeping lion.
Vivek Khare asked me the meaning of the word "hi" in the subhAshita :
udyamena hi sidhyanti ....
The word hi means nothing. Perhaps it could be interpreted here as an
emphasizer, but otherwise, it means literaly nothing. The words cha vai tu
and hi are used in sanskrit by poets to fill up the meter. the words cha
and tu have meanings, (and and but respectively) but the word vai has no
meaning, and the word hi may be interpreted as something that emphasizes a
point.
In fact I am sure many of you know the famous first attempt by a quack
poet :
ue¶:Å ue¶:Å raj:ðndÓ m:ØK:ö )x:al:y:sv: XH .
)B:at:ð r:ðedt:i kÙVkÙ c: v:ò t:Ø eh c: v:ò t:Ø eh ..
The poet thought up these three lines :
O king, (rajendra), get up get up ! (uttiShTha) mukhaM praxAlayasva
(wash your face !) The rooster cries out in the morning (prabhAte roditi
kukkuTaH )
the problem was after uttishThottiShTha rAjendra, mukhaM praxAlayasva
left one letter less for the eight letter anuShTubh chhanda, and prabhAte
roditi kukkuTaH had one letter extra ! so this grandmaster took the "TaH"
from kukkuTaH and placed it at the end of the first line ! And now he had
three out of four parts, and he just coud not think of anything for the
last part of the verse hence cha vai tu hi cha vai tu hi !!!
u¶:m::ð n:aet:v:Vt:a sy:at:Î AD:m::ð b:hÚB:a\:t:ð .
n: kaWc:n:ð Dv:en:st:adákÏ y:adákÏ kaösy:ð )j:ay:t:ð ..
u¶:m: = excellent
Aet: = too much
v:Vt:à = speaker
AD:m: = inferior
B:a\:Î = to speak
kaWc:n: = gold
Dv:en: = sound
kösy: = bronze
) + j:a = to be born
The great man is rarely somone who talks too much, but the inferior man
talks too much. There is no sound from gold as there is from bronze.
ec:nt:ay:ast:Ø ec:t:ay:ast:Ø eb:ndÙ m:a*:m:Î ev:S:ðS:t:H .
ec:t:a dhet: en:j:ðüOv:m:Î, ec:nt:a dhet: j:ðOev:t:m:Î ..
Meaning:
Between 'Chintaa' (worry) and 'Chitaa' (pyre) the only difference
is dot (anuswaara bindu in chintaa, that 'n'). Pyre burns the
dead, while worry burns the living. DON'T WORRY BE HAPPY :)
Ganapthi.
ec:t:a ec:nt:a s:m:a):ðVt:a eb:ndÙm:a*:ö ev:S:ð\:t:a .
s:j:iv:ö dht:ð ec:nt:a en:j:iüv:ö dht:ð ec:t:a ..
The difference betn "chintA" and "chitA" is just a dot.
"PYRE" burns the dead, while "WORRY" burns the living.
up:kar:ð eh n:ic:an:aö Ap:kr:ð eh j:ay:t:ð .
p:y:Hp:an:ö B:Øj:ög:aN:aö kñv:l:ö ev:\:v:D:ün:ö ..
up: + ká = to do a favor
n:ic: = lowly
Ap: + ká = to harm
p:y:s:Î = milk / water
B:Øj:ög: = snake
kñv:l:ö = only
ev:\: = posion
v:D:ün: = increase
Even a good turn done to a bad man results in evil. Drinking of milk by
snakes is only going to result in increase of their poison.
uttamA AtmanA khyAtAH pituH khyAtAshcha madhyamAH .
adhaMA mAtulat.h khyAtAH shvashurAchhAdhamAdhamAH ..
s:enD: ev:g:ÒHA :
u¶:m:aH A:tm:n:a Ky:at:aH ep:t:ØH Ky:at:aH c: m:Dy:m:aH .
AD:m:aH m:at:Øl:at:Î Ky:at:aH S:v:S:Ørat:Î c: AD:m:aD:m:aH ..
shabdArtha
u¶:m: = most superior
Ky:at: = famous
ep:t:à = father
m:Dy:m: = medium/average
m:at:Øl: = maternal uncle
Ã:S:Ør = father in law
AD:m: = inferior
AD:m:aD:m: = the worst among the inferior
The great ones are famous by their own efforts, The average are famous
because of their father. The inferior men are famous because of their uncle.
and the worst among them are famous because of their father in law.
I Thought you may like this subhashitha.
An:Øg:öT:Ø.m:Î s:T:.m:Î v:t:Î.sm:a kÙt:Î.s:n:.m:Î y:ed n:S:Vy:T:ð .
sv:lp:m:aT:ÎüAn:Øg:nT:vy:m:Î, m:g:üsT::ðv: n:v:s:ðOD:eT: ..
s:Øödr:ðep: s:ØS:ðOl::ðep: kÙl:ðOl::ðep: m:hZn:h .
AkÙel:n::ðep: ev:½av:an:Î, dðv:òrep: s:Î.up::ðA:ðjy:T:ð ..
Bhavartha: A scholor even if he is from a backword class, is recognised and
respected even in the company of the people who are most beautiful.
who have great family background, and even among the gods.
u¶:m:a A:tm:n:a Ky:at:aH ep:t:ØH Ky:at:aÁ: m:Dy:m:aH .
AD:öA: m:at:Øl:t:Î Ky:at:aH Ã:S:ØraCaD:m:aD:m:aH ..
s:enD: ev:g:ÒHA :
u¶:m:aH A:tm:n:a Ky:at:aH ep:t:ØH Ky:at:aH c: m:Dy:m:aH .
AD:m:aH m:at:Øl:at:Î Ky:at:aH S:v:S:Ørat:Î c: AD:m:aD:m:aH ..
shabdArtha
u¶:m: = most superior
Ky:at: = famous
ep:t:à = father
m:Dy:m: = medium/average
m:at:Øl: = maternal uncle
Ã:S:Ør = father in law
AD:m: = inferior
AD:m:aD:m: = the worst among the inferior
The great ones are famous by their own efforts, The average are famous
because of their father. The inferior men are famous because of their uncle.
and the worst among them are famous because of their father in law.
I interpreted this in a different way. This shubhashita intends to convey the
wealth
Most respected weath is the one you earn
That you inherit from your father is just OK
One you get from your mother is not good
And, the one you aquire from wife is the worst
I am not sure if that were a different version of this shubhashita
u½m:ss:ahs:ö D:òy:üö b:Øe¹Sy:eVt:H p:ra#m:H .
\:Rðt:ð y:*: v:t:ünt:ð t:*: dðv:H s:hay:kát:Î ..
u½m:H = effort saahasam.h = adventure
D:òy:üm:Î = courage buddhiH = knowledge
S:eVt:H = strength paraakramaH = bravery
\:XÏ = six ete = these
y:*: = where vartante = exist
t:*: = there devaH = god
s:hay:kát:Î = helpful
God will help provided the six qualities effort, adventure, courage.
knowledge, strength and bravery exist.
A:edty:c:ndÓav:n:l:aen:l::ò c:
½:òB:Üüem:rap::ð Ædy:ö y:m:Á: .
AhÁ: rae*:Á: uB:ð c:
D:m:üÁ: j:an:aet: n:rsy: v:à¶:m:Î ..
A:edty:H = Sun
c:ndÓH = Moon
Aen:l:H = air
An:l:H = fire
½:òH = sky
B:Üem:H = earth
A:p:H = water
Ædy:m:Î = soul
y:m:H = Lord Yama
c: = and
AhH = morning
rae*:H = night
uB:ð = both
D:m:üH = righteousness
j:an:et: = knows
n:rsy: = man's
v:à¶:m:Î = character
Lord Sun, Lord Moon, Lord Vayu (air), Lord Agni (fire), the Sky, mother Earth.
the water (Lord Varuna), the soul, Lord Yama, both the Day and the Night.
and Dharma (the Righetousness) each one of these will know a man's character.
Every moment, you are being watched atleast by one of the above !
The discussion is with reference to recent Subhashitam posted by Raghavendra
the one with UdyamasaahasaM .... etc..
Hemali Vyas disagreed with the meaning of the two words Dhairyam and Saahasam
Ramakrishna from Tokyo disagreed with the Hemali's comments.
Here is my opinion for whatever it is worth.
DhairyaM means Dheeratwa bhavaM dhee is buddhi or intellect so in contrast
to saahasaM dhairyaM must involve intellectual conviction. So in a way Hemali
Vyas is right Raghavendra's meaning that it is courage is also right It
should be courage born of intellectual conviction not emotional outburst. We
all know what is right but many a time we do not have the guts to follow what is
right we do what we feel (emotional driven) like doing. DhairyaM is the
courage to do what is based on right understanding.
SaahasaM I will split as sa + a + hasam ( I donot have a dictionary at my
computer desk this may be my imagination).
has if I remember rightly means to smile or to laugh at
with a in front it means opposite to be serious that one to take things
seriously not jokingly
with prefix sa it could mean samyak that is total or with seriously or
daringly jumping into action there is no joking around
in that sense SaahasaM should imply serious adventurous pursuit in contrast to
DhairyaM saahasaM need not involve intellectual conviction it could be based
on just emotional outburst. So there is a possibility of one getting burned if
it is not based on sound intellectual judgment.
Hence the subhashitaM says one needs both the DhairraM and SaahasaM
Just an intellectual curiosity If I have all the six of them listed why do I
need the help of the Deva
The truth of the matter is if I have all of them I already have the help of the
Deva. Having all the six of them itself is by the grace of Deva too. In
Vedanta Shastra, there is a preceding deity for each of the faculties like Indra
for Bhuddi etc. Hence having these qualities is a grace of God too!
Hari Om!
Sadananda
What you have is His gift to you and what you do with what you have is your gift
to Him.
n: tv:hö kam:y:ð rajy:ö n: sv:g:üö n:ap:Øn:B:üv:m:Î .
kam:y:ð dÙHK:t:pt:an:aö )aeN:n:am:Î A:et:ün:aS:n:m:Î ..
n: = no
t:Ø = Certainly
Ahm:Î = I am
kam:y:ð = wish
rajy:m:Î = kingdom
sv:g:üm:Î = heaven
Ap:Øn:B:üv:m:Î = na + punarbhavam.h = salvation
dÙHK:t:pt:an:aö = for grief ridden
)aeN:n:am:Î = for living beings
A:et:üH = kaShTam.h, sorrow
n:aS:n:m:Î = destruction, removal
"Certainly I do not wish for kingdom. I do not wish for heaven.
I do not even want salvation. My humble wish is for removal of sorrow
from all the grief ridden living beings."
King Rantideva asks this wish from the God. This is considered as the one of
the great shlokas representing our culture. I heard the story behing this
subhaashita from Sri Krishna Shastry during the "Speak Sanskrit Classes".
Will share with you someday soon.
ev:RmB:ö p:Sy:t:Ø A*: !
(See the sarcasm here)
Aj:ay:عm:àe\:Â:a¹ö )B:at:ð m:ðG:Rmb:rm:Î .
dmp:ty::ðH kl:hÁ:òv: p:erN:am:ð n: ekWc:n: ..
Aj:H = goat
y:عm:Π= fight
?eS:H = sage
Â:a¹ö = post death rituals
)B:at:ð = in the morning
m:ðG:H = cloud
Rmb:rm:Î = noise, thundering
dmp:ty::ðH = of the couple
kl:hH = quarrel
c: = and
Ov: = indeed
p:erN:am:ð = in the result
n: = no
ekWc:n: = something
Fighting between the goats, post death rituals for the sages, the thundering
of clouds in the morning and the quarrel between the couple there is no
useful outcome (result) in any one of these : )
[`Sages' refers to those who have already attained salvation.
Hence rituals for them are unnecessary.]
x:N:S:H kN:S:Á:òv: ev:½am:T:üö c: s:aD:y:ðt:Î .
x:N: ty:ag:ð kÙt::ð ev:½a kN:ty:ag:ð kÙt::ð D:n:m:Î ..
x:N:H = minute
x:N:S:H = minute by minute
kN:H = grain, bit
kN:S:H = bit by bit
ev:½am:Î = knowledge
AT:üm:Î = money
c: = and
s:aD:y:ðt:Î = accomplish, achieve
ty:ag:H = abandon, renounce
kÙt:H = from where
Knowledge should be persued with minute by minute efforts.
Money should be earned utilising each and every grain.
If you waste time, how can you get knowledge ?
If you waste resources, how can you accumulate the wealth ?
Aep: sv:N:üm:y:i l:¢a n: m:ð l:xm:N: r:ðc:t:ð .
j:n:n:i j:nm:B:Üem:Á: sv:g:aüdep: g:riy:s:i ..
Aep: = and, even though
sv:N:üm:y:i = covered with gold, full of gold
n: = no
m:ð = for me
r:ðc:t:ð = appeal
j:n:n:i = mother
j:nm:B:Üem:H = motherland
sv:g:üH = heaven
g:riy:s:i = grander, higher
O Laxmana, even though Lanka is a golden land, it does not appeal to me.
One's mother and motherland are greater than heaven itself.
[ Said by Lord Rama upon viewing Lanka ]
p:r:ðp:karay: Pl:ent: v:àx:aH p:r:ðp:karay: v:hent: n:½H .
p:r:ðp:karay: dÙhent: g:av:H p:r:ðp:karaT:üem:dö S:rirm:Î ..
p:r:ðp:karH = assistance to others
Pl:ent: = give fruits (plural)
v:àx:aH = trees
v:hent: = flow (plural)
n:½H = rivers
dÙhent: = give milk (plural)
g:av:H = cows
Edm:Î = this
S:rirm:Î = body
Trees give fruits to assist others. Rivers flow to help others.
Cows produce milk to feed others. In the same way, our own human
body should also be employed for the assistance of others.
Am:n*:m:Î Ax:rö n:aest: n:aest: m:Ül:m:n::ò\:dm:Î .
Ay::ðgy:H p:Ø,\::ð n:aest: y::ðj:kst:*: dÙl:üB:H ..
Am:n*:m:Î = na + mantram.h, non mantra (mantra = divine poem).
Ax:rm:Î = na + xaram.h, imperishable, a letter of the alphabet
n: = no
Aest: = is
m:Ül:m:Î = root
An::ò\:dm:Î = na + auShadam.h, non medicine
Ay::ðgy:H = useless
p:Ø,\:H = person
y::ðj:kH = co ordinator (one who organizes, plans)
t:*: = there
dÙl:üB:H = difficult to get, scarce
There is no letter in the alphabet that cannot be used in divine poems
(mantra). There exists no root which cannot be used as a medicine.
Likewise, there is no useless person. The scarcity is for the one.
who knows how to use them !
Okc:#:ð rT::ð y:nt:a ev:kl::ð ev:\:m:ð hy:aH .
A:#am:ty:ðv: t:ðj:sv:i t:Ty:apy:k:ðý n:B:st:l:ö ..
s:enD: ev:g:Òh
Okc:#H rT:H y:nt:a ev:kl:H ev:\:m:ð hy:aH .
A:#am:et: Ov: t:ðj:sv:i t:T:aep: AkýH n:B:st:l:ö ..
Ok = one
c:# = wheel
rT: = chariot
y:nt:à = charioteer
ev:kl: = disabled
ev:\:m: = odd (as in odd or even)
hy: = horse
A: + #m:Î = to attack
Ov: = only
t:ðj:esv:n:Î = one who has tej (brilliance)
Aký = sun
n:B:st:l: = sky
the bhAvArtha
He has a chariot with one wheel, a charioteer who is disabled
(it is believed that aruNa, the sun's charioteer was a cripple), and an odd
number (i think it is seven) of horses to drive the chariot. Even then the
briliant sun always attacks the sky !!
So, let me wind up this small series with a subhAshita I wrote.
Please excuse me for the mistakes.
B:v:diy:H.
m:D:Øes:Vt::ð en:mb:K:nRH dÙgD:p:ØÄ:ð B:Øj:ng:m:H .
g:ng:asn:at::ðep: dÙj:ün:H sv:B:av:ö n:òv: m:Ønc:et: ..
m:D:Ø = honey
es:Vt:H = pasted with
en:mb:H = neem
K:nRH = wooden piece, stem
dÙgD:H = milk
p:ØÄH = fed with
B:Øj:ng:m:H = snake
sn:at:H = one who has taken bath
Aep: = too
dÙj:ün:H = bad person
sv:B:av:H = character, quality
n: = No
Ov: = indeed
m:Ønc:et: = leave, discard
Honey paste on a bitter neem stem, milk feeding for a poisonous snake
and Ganga bath for a bad person none will change their character.
The bad qualities do not vanish just by changing outer look. We had to
change our inner self.
Okñn:aep: s:Øv:àx:ðN: p:Øe\p:t:ðn:a s:Øg:enD:n:a .
v:aes:t:ö t:dÏ v:n:ö s:v:üö s:Øp*:ðN: kÙl:ö y:T:a ..
s:enD: ev:g:Òh
Okñn: Aep: s:Øv:àx:ðN: p:Øe\p:t:ðn:a s:Øg:enD:n:a .
v:aes:t:ö t:dÏ v:n:ö s:v:üö s:Øp*:ðN: kÙl:ö y:T:a ..
shabdArtha
Aep: = also
v:äx: = tree
p:Øe\p:t: = one that has flowered
s:Øg:enD:ö = one that has a nice fragrance
v:aes:t: = made fragrant
v:n: = forest
s:Øp:Ø*: = good son
kÙl: = family
y:T:a = As
bhAvArtha
Even by one good tree that has flowered and has a nice fragrance, the
whole forest is made fragrant, just as a whole fmaily is benefitted by one
good son.
?N:S:ð\::ð|egn:S:ð\:Á: S:*:ØS:ð\:st:T:òv: c: .
p:Øn:H p:Øn:H )v:D:ünt:ð t:sm:acCð\:ö n: rx:y:ðt:Î ..
s:enD: ev:g:Òh
?N:S:ð\:H Aegn:S:ð\:H c: S:*:ØS:ð\:H t:T:òv: c: .
p:Øn:H p:Øn:H )v:D:ünt:ð t:sm:at:Î S:ð\:ö n: rx:y:ðt:Î ..
shabdArtha
?N: = debt
S:ð\: = remainder
Aegn: = fire
S:*:Ø = enemy
p:Øn:H = again
) + v:àD:Î = to grow fast
t:sm:at:Î = hence
rx:Î = protect / maintain
bhAvArtha
Any remainder of debt, fire and enemy grow rapidly again and again, hence
no remainder should be maintained.. (debts should be completely paid of.
and fire or enemies should be completely destroyed )
udy:ð s:ev:t:a rVt::ð rVt:Á:ast:m:n:ð t:T:a .
s:mp:¶::ò c: ev:p:¶::ò c: s:aD:Øn:am:ðk-p:t:a ..
s:enD: ev:g:Òh
udy:ð s:ev:t:a rVt:H rVt:H c:a Ast:m:n:ð t:T:a .
s:mp:¶::ò c: ev:p:¶::ò c: s:aD:Øn:aö Ok-p:t:a ..
shabdArtha
udy: = rise
s:ev:t:à = sun
rVt: = red
Ast: = fall (set)
s:mp:e¶: = prosperity
ev:p:e¶: = calamity
s:aD:Ø = great man
Ok = one
-p: = form
bhAvArtha
The sun is red at sunrise and red at sunset : During prosperity as well as
calamity the great men have the same form.
u½:ðeg:n:ö p:Ø,\:es:öhm:Øp:òet: l:xm:iH
dòv:ðn: dðy:em:et: kap:Ø,\:a v:dent: .
dòv:ö en:hty: kÙ, p::ò,\:m:atm:S:Vty:a
y:tn:ð kát:ð y:ed n: es:Dy:et: k:ð|*: d:ðS:H ?
s:enD: ev:g:Òh
u½:ðeg:n:ö p:Ø,\:es:öhö up:òet: l:xm:iH
dòv:ðn: dðy:ö Eet: kap:Ø,\:a v:dent: .
dòv:ö en:hty: kÙ, p::ò,\:ö A:tm:S:Vty:a
y:tn:ð kát:ð y:ed n: es:Dy:et: kH A*: d:ðS:H ?
shabdArtha
u½:ðeg:n:Î = industrious
p:Ø,\: = man
es:öh = lion
up: + I = to approach
dòv: = destiny
ka p:Ø,\: = contemptible fellow
v:dÏ = to speak
en: + hn:Î = destroy
kÙ, = do
p::ò,\: = manliness, virility, courage, effort
A:tm:n:Î = self
S:eVt:strength
y:tn: = effort
kát: = done
y:ed = if
es:D:Î = to be accomplished
A*: = here
d:ð\: = fault
bhAvArtha
Laxmi goes to the industrious man like a lion. Only contemptible
cowards say that destiny should give. Overcome your destiny and excercise your
manliness. If there is no accomplishment inspite of effort where is the fault?
(If there is no success inspite of e ffort, it is not your fault )
up:s:g:ðüN: D:atv:T::ðü b:l:adny:*: n:iy:t:ð .
)harahars:öharev:harp:erharv:t:Î ..
s:enD: ev:g:Òh
up:s:g:ðüN: D:at:Ø AT:üH b:l:at:Î Any:*: n:iy:t:ð .
)har A:har s:öhar ev:har p:erhar v:t:Î ..
shabdArtha
up:s:g:üprefix
D:at:Øverb
AT:ümeaning
b:l:a = force
Any:*: = somewhere else
n:i ( n:y:) = to take away
Æ ( hret:) = to steal
) + Æ = to hit
A: + Æ = to eat
s:ö + Æ = to completely destroy
ev: + Æ = to roam
p:er + Æ = to abandon
bhAvArtha
The meaning of a verb is forcibly taken elsewhere by a prefix. Just
like the meaning of the verb hRi (to steal) is changed by the following
prefixes : pra, A, saM, vi, pari ... (meanings given above)
Ot:ð s:tp:Ø,\:aH p:raT:üG:XkaH sv:aT:aün:Î p:erty:j: y:ð
s:am:any:ast:Ø p:raT:üm:ؽm:B:àt:H sv:aT:aüev:r:ðD:ðn: y:ð .
t:ð|m:i m:an:v:rax:s:aH p:reht:ö sv:aT:aüy: en:Gn:ent: y:ð
y:ð t:Ø Gn:ent: en:rT:ükö p:reht:ö t:ð kñ n: j:an:im:hð ..
s:enD: ev:g:Òh
Ot:ð s:tp:Ø,\:aH p:r AT:ü G:XkaH sv:aT:aün:Î p:erty:j: y:ð
s:am:any:aH t:Ø p:raT:üö u½m: B:àt:H sv:aT:ü Aev:r:ðD:ðn: y:ð .
t:ð Am:i m:an:v: rax:s:aH p:reht:ö sv:aT:aüy: en:Gn:ent: y:ð
y:ð t:Ø Gn:ent: en:rT:ükö p:reht:ö t:ð kñ n: j:an:im:hð ..
shabdArtha
Ot:ð = these
s:tp:Ø,\: = good man
p:r = foreign / other
AT:ü = benefit
G:Xk = component
sv:aT:ü = one's own purposes
p:er + ty:j:Î = to sacrifice
y:ð = those who
s:am:any: = common
u½m: = effort
B:àt:Î = one who carries
ev:r:ðD: = opposition
Aev:r:ðD: = no opposition
Am:i = ??
m:an:v: = man
rax:s: = demon
eht: = wellbeing
en: + hn:Î = to destroy
en:rT:ükö = needlessly
kñ = who
wa ( j:an:t:ð, j:an:aet:) to know
bhAvArtha
These, who are engaged in benefitting others after sacrificing their
own purposes are the great men. Those who benefit others without opposing
their needs are the common men. Those who destroy others' well being for
doing good to themselves are demons in human form. However those who
destroy other peoples' well being without any cause whatsoever, we do not
know who they are !
Here is a marathi equivalent for the above shloka :
he to satpuruSha svakArya tyajuni anyArta hI sAdhitI
he to madhyama je nijArtha karunI anyArtha sampAditI
he to rAxasa je svakArya viShayI anyArtha vidhva.nsitI
je kA vyartha parArthahAni kariti te koNa kI durmatI ?
An:Øedn:m:n:Øt:ap:ðn:asmy:hö ram: t:pt:H
p:rm:k,N: m::ðhö eCenD: m:ay:as:m:ðt:ö .
Edm:et:c:p:l:ö m:ð m:an:s:ö dÙen:üv:arö
B:evt: c: b:hÚ K:ðdstv:aö ev:n:a D:av: S:iG:Òö ..
s:enD: ev:g:Òh
An:Øedn:ö An:Øt:ap:ðn: A:esm: Ahö ram: t:pt:H
p:rm: k,N: m::ðhö eCenD: m:ay:a s:m:ðt:ö .
Edö Aet:c:p:l:ö m:ð m:an:s:ö dÙen:üv:arö
B:v:et: c: b:hÚ K:ðdH tv:aö ev:n:a D:av: S:iG:Òö ..
shabdArtha
An:Ø = following
An:Øedn:ö = daily
t:ap: = trouble
t:pt: = troubled, frustrated
p:rm: = highest, the utmost, most excellent
k,N:a = pity, sympathy
m::ðh = temptation
eCdÏ = to cut, cutoff
m:ay:a = unreality; the illusion by virtue of which one considers the
unreal
universe as really existent and distinct from the supreme spirit
s:m:ðt:ö = come together with
Edö = this
Aet: = extremely
c:p:l: = fickle, unstable
m:an:s: = mind
dÙen:üv:ar = (roughly) not easy to control
b:hÚ = too much
K:ðd = sorrow
ev:n: = without
D:av:Î = to run
S:iG:Òö = immediately
bhAvArtha
O Rama, I am extremely tormented by the daily struggle of life. O
most sympathizing one, cut away the temptation that has come to me with mAyA.
This very fickle mind of mine is difficult to control. There is a lot of
sorrow without you ! Run to me immediately !
And I am sure the marathi readers will recognize this as the sanskrit version
of this verse
An:Øeden: An:Øt:ap:ð t:ap:l::ð ram:ray:
p:rm:edn:dy:aLa n:irs:i m::ðhm:ay:a
Ac:p:L m:n: m:az:ð n:av:rð A:v:rit:a
t:Øj: ev:N: eS:N: h:ðt::ð D:av: rð D:av: A:t:a !
n: B:Üt:p:Üv:üö n: kdaep: v:at:aü hðmn:H kÙrög:H n: kdaep: dáÄH .
t:T:aep: t:ä\N:a rG:Øn:ndn:sy: ev:n:aS:kal:ð ev:p:rit:b:Øe¹H ..
It had never happened before , or been heard of before. A golden
deer had never been seen before. Inspite of that, Rama desired it : At the
time of destruction, one's judgement goes bonkers .. !
s::òv:N:aüen: s:r:ðj:aen: en:m:aüt:Øö s:ent: eS:elp:n:H .
t:*: s::òrB: en:m:aüN:ð c:t:ØrH c:t:Øran:n:H ..
shabdArtha
s::òv:N:ü = golden
s:r:ðj: ( s:rs:Î + j:) = lotus ( one that is born in a lake)
en:rÎ + m:a = to create
eS:elp:n:Î = sculptor
s::òrB: = fragrance
c:t:ØrH = capable / skiled/ clever
c:t:Øs:Î = four
A:n:n: = face
bhAvArtha
The sculptors are there to create golden lotuses. But onlythe
four faced one (Brahma) is clever enough to produce fragrance in them !
sv:ay:¶:m:ðkant:eht:ö ev:D:a*:a ev:en:em:üt:ö Cadn:m:wt:ay:aH .
ev:\:ðS:t:H s:v:üev:daö s:m:aj:ð ev:nhÞ\:N:ö m::òn:m:p:eNRt:an:aö ..
s:enD: ev:g:Òh
sv:ay:¶:ö Ok Ant: eht:ö ev:D:a*:a ev:en:em:üt:ö Cadn:ö Awt:ay:aH .
ev:\:ðS:t:H s:v:üev:daö s:m:aj:ð ev:nhÞ\:N:ö m::òn:ö Ap:eNRt:an:aö ..
shabdArtha
sv:ay:¶: = dependent only one onself
Ant: = end
eht: = benefit
ev:D:at:à = the creator
Cadn: = covering
Awt:a = ignorance
ev:S:ð\:t:H = especiaaly
s:v:üev:dÏ = one who knows everything
s:m:aj: = society / company
ev:B:Ü\:N: = ornament, asset
m::òn: = silence
Ap:eNRt: = someone who is not a scholar
bhAvArtha
A selfdependent covering of ignorance has been created by the creator
with the one intention of benefitting. Especially in the company of the
knowledgeable silence is an asset to those who are ignorant.
And again, a marathi version :
ev:en:em:ül:ð z:akN: Awt:ðc:ð sv:aD:in: j:ð p:¼B:v:ð PÙkac:ð .
m:ÜK:aüs: j:ð m::òn:ec: Par s:aj:ð s:B:ðs: ty:ancy:a b:hÚ j:aN:t:ð j:ð ..
g:Ø,S:ØÂ:ÜS:y:a ev:½a p:Ø\kl:ðn: D:n:ðn: v:a .
AT: v:a ev:½y:a ev:½a c:t:ØT::ðü n: up:l:By:t:ð ..
shabdArtha
g:Ø, = teacher
S:ØÂ:ÜS:a = service
ev:½a = knowledge
p:ØSkl: = a lot
D:n: = money
c:t:ØT:ü = fourth
up: + l:B:Î = to obtain
bhAvArtha
Knowledge (is acquired) by serving the teacher, or by a lot of money
or by (exchange of) knowledge. A fourth (path) is not available
c:l:ty:ðkñn: p:adðn: et:Åty:ðkñn: p:eNRt:H .
n: s:m:ixy:ap:rö sT:an:ö p:Üv:üm:ay:at:n:ö ty:j:ðt:Î ..
s:enD: ev:g:Òh
c:l:et: Okñn: p:adðn: et:Ået: Okñn: p:eNRt:H .
n: s:m:ixy: Ap:rö sT:an:ö p:Üv:üö A:y:at:n:ö ty:j:ðt:Î ..
shabdArtha
c:l:Î = to walk
sT:a ( et:Ået:) = to stand
Ok = one
p:eNdt: = the wise man
s:ö + Ix:Î = to examine
Ap:r = other
sT:an: = place
p:Üv:ü = previous
A:y:at:n: = abode, resting place
ty:kÏ = to leave, sacrifice
bhAvArtha
The wise man walks with one foot and stands on one foot. (never
steps onto a new place without examining it ) Without examining the next
place, he does not leave the previous abode.
e)y: em:*:aeN:,
klp:dÓÚm:H kelp:t:m:ðv: s:Üt:Î s:a kam:D:ØkÏ kaem:t:m:ðv: d:ðegD: .
ec:nt:am:eN:eÁ:ent:t:m:ðv: d¶:ð s:t:aö t:Ø s:ng:H s:kl:m:Î )s:Üt:ð . ..
s:enD: ev:g:Òh
klp: dÓÚm:H kelp:t:ö Ov: s:Üt:ð s:a kam:D:ØkÏ kaem:t:ö Ov: d:ðegD: .
ec:nt:am:eN:H ec:ent:t:ö Ov: d¶:ð s:t:aö t:Ø s:ög:H s:kl:ö )s:Üt:ð ..
shabdArtha
klp: dÓÚm: = kalpa vRixa : the tree that will give you anything you
can
imagine
kelp:t: = imagined
s:Ü = to produce
kam:D:ØkÏ = kAmadhenu : the cow who can milk out anything you wish
kaem:t: = something one has wished for
d:ðegD: = milks (from duh.h : to milk )
ec:nt:am:eN: = the gem that gives you anything you can think about
ec:ent:t: = something one has thought about
da = to give
s:t:Î = the good men
s:ög: = company
s:kl: = everything
bhAvArtha
The kalpavRixa produces only what you can imagine, The kAmadhenu milks
only what you want. The chintAmaNi give you only what you have thought
about. However good company produces everything. (Its benefits are not
limited by your thoughts desires or imagination)
s:ty:ö b:ÒÜy:at:Î e)y:ö b:ÒÜy:at:Î n: b:ÒÜy:at:Î s:ty:m:e)y:ö .
e)y:ö c: n:an:àt:ö b:ÒÜy:at:Î O\: D:m:üH s:n:at:n:H ..
s:enD: ev:g:Òh
s:ty:ö b:ÒÜy:at:Î e)y:ö b:ÒÜy:at:Î n: b:ÒÜy:at:Î s:ty:ö Ae)y:ö .
e)y:ö c: n: An:àt:ö b:ÒÜy:at:Î O\:H D:m:üH s:n:at:n:H ..
shabdArtha
s:ty: = truth
b:ÒÜ = to speak
e)y: = dear, nice
An:àt: = false
D:m:ü = practice
s:n:at:n: = ancient
bhAvArtha
One should speak the truth, and say nice things. One should not say
things that are true if they are not nice. And nor should one say nice things
if they are not true : This is the ancient practice
s:mp:ÜN:ükÙmB::ð n: kr:ðet: S:bdö
AD::ðü G:X:ð G::ð\:m:Øp:òet: n:Ün:ö .
ev:¾an:Î kÙl:in::ð n: kr:ðet: g:v:üö
m:ÜD:ast:Ø j:lp:ent: g:ØN:òev:ühin:aH ..
s:enD: ev:g:Òh
s:mp:ÜN:ü kÙmB:H n: kr:ðet: S:bdö
AD:üH G:XH G::ð\:ö up:òet: n:Ün:ö .
ev:¾an:Î kÙl:in:H n: kr:ðet: g:v:üö
m:ÜZaH t:Ø j:lp:ent: g:ØN:òH ev:hin:aH ..
shabdArtha
s:mp:ÜN:ü = full
kÙmB: = pot
S:bd = noise
AD:ü = half
G:X = pot
G::ð\: = noise
up: + I = to go
n:Ün:ö = really
ev:¾an:Î = learned
kÙl:in: = one who is from a good family
g:v:ü = pride
m:ÜZ = foolish person
j:lp:Î = to babble
g:ØN: = quality
ev:hin: = bereft of
bhAvArtha
A full pot does not make anynoise, however a half full pot really
makes noise. A learned respectable person is never vain, but foolish
people bereft of any good qualities babble incessantly.
n:aerkñl:s:m:akara dáSy:nt:ð|ep: eh s:jj:n:aH .
Any:ð b:derkakara b:ehrðv: m:n::ðhraH ..
s:enD: ev:g:Òh
n:erkñl: s:m:akaraH dáSy:nt:ð Aep: eh s:jj:n:aH .
Any:ð b:derka A:karaH b:ehH Ov: m:n::ðhraH ..
shabdArtha
n:aerkñl: = coconut
A:kar = form
dáS:Î = to look
s:jj:n: = good man
Any: = other
b:derka = the jujube fruit ("bora" in marathi)
b:ehH = outside
m:n::ðhr = beautiful
bhAvArtha
The good men seem to be like coconuts. (Tough on the outside but
soft inside). Others are like the jujube fruit, beautiful only on the outside
(but sour inside).
n: B:Üt:p:Üv:üö n: kdaep: v:at:aü hðmn:H kÙrög:H n: kdaep: dáÄH .
t:T:aep: t:ä\N:a rG:Øn:ndn:sy: ev:n:aS:kal:ð ev:p:rit:b:Øe¹H ..
shabdArtha
B:Üt: = happened
p:Üv:ü = previously
v:at:aü = news
hðm:n:Î = gold
kÙrög: = deer
t:à\N:a = desire
rG:Øn:ndn:Î = Rama
ev:n:aS: = destruction
kal: = time
ev:p:rit: = inverted, contrary to rule, wrong
b:عi = intellect, judgement
bhAvArtha
It had never happened before , or been heard of before. A golden
deer had never been seen before. Inspite of that, Rama desired it : At the
time of destruction, one's judgement goes bonkers .. !
As KEDAR S NAPHADE said:
n:aerkñl:s:m:akara dáSy:nt:ð|ep: eh s:jj:n:aH .
Any:ð b:derkakara b:ehrðv: m:n::ðhraH ..
s:enD: ev:g:Òh
n:erkñl: s:m:akaraH dáSy:nt:ð Aep: eh s:jj:n:aH .
Any:ð b:derka A:karaH b:ehH Ov: m:n::ðhraH ..
"drishyante api"
shabdArtha
n:aerkñl: = coconut
A:kar = form
dáS:Î = to look
edÓSy:nt:ð = be seen
Aep: = also
s:jj:n: = good man
Any: = other
b:derka = the jujube fruit ("bora" in marathi)
b:ehH = outside
m:n::ðhr = beautiful
bhAvArtha
The good men seem to be like coconuts. (Tough on the outside but
soft inside). Others are like the jujube fruit, beautiful only on the outside
(but sour inside).
The phrase "drishyante api" means they (coconuts) are also seen. i.e.
if you look for them hard enough, you DO find them i.e. they are scare
to find. In contrast the "bera" (Hindi) or "bora" (Marathi) or berry
(English) is seen a lot. i.e. good people are like coconuts, hard
outside, soft inside and are scarce to find, bad people are like
berries, soft outside, hard inside, and are found a lot.
This is shlok 93 in HitopadeshaH's first chapter "Mitralaabh"
Another related shubhashita from HitopadeshaH in the related topic.
shloka 100 same chapter is:
manasya anyat vachasya anyat karyam anyat duraatmanaam
mansya ekam vachasya ekam karmaNya ekam mahaatmanaam
i.e the evil people think something else, say something else and do
something else. The great (good) people think, say and do the same
thing.
Reminds me of a joke I read a long time back. A reporter asked the
political figure his secret of success, and the politician replied:
"Well, we think something, say something else, do something else and
something else happens!! Beats me!!" :))
ShashiKant Joshi
p:raÀö )apy: dÙb:Øü¹ð m:a )aN:ð\:Ø dy:aö kÙ, .
dÙl:üB:aen: p:raÀaen: )an:aH j:nm:en: j:nm:en: ! !
shabdArtha
p:r = other's, foreign
AÀ = food
) + A:p:Î = to get, obtain
dÙb:Øüe¹ = stupid person, idiot
)aN:Î = life
dy:a = pity
ká = to do
dÙl:üB: = rare
j:nm:n:Î = birth
bhAvArtha
You idiot, dont show any pity for your life if you are getting
food from someone else (free food). (Go on, stufff yourself ! fall sick !)
Free food is rare , whereas as far as lives are concerned, you will get one at
every
birth !! (I am sure all our fellow grad students will strongly agree with
this : )
n: dÙj:ün:H s:jj:n:t:am:Øp:òet: b:hÚ)karòrep: s:ðvy:m:an:H .
B:Üy::ð|ep: es:Vt:H p:y:s:a G:àt:ðn: n: en:mb:v:àx::ð m:D:Ørtv:m:ðet: ..
s:enD: ev:g:Òh
n: dÙj:ün:H s:jj:n:t:aö up:òet: b:hÚ )karòH Aep: s:ðvy:m:an:H .
B:Üy:H Aep: es:Vt:H p:y:s:a G:àt:ðn: n: en:mb:v:àx:H m:D:Ørtv:ö Oet: ..
shabdArtha
dÙj:ün: = wicked person
s:jj:n: = good man
up: + I = to go to
b:hÚ = many
)kar = way
s:ðv:Î = to serve
B:Üy:H = repeatedly
es:Vt: = sprayed
p:y:s:Î = milk
G:àt: = ghee
en:mb: = neem
v:àx: = tree
m:D:Ørtv: = sweetness
bhAvArtha
A wicked person shall never become good even if served in many ways.
A neem tree, even if repeatedly sprayed with milk and ghee shall
never become sweet.
kñy:Üra n: ev:B:Ü\:y:ent: p:Ø,\:ö hara n: c:ndÓ:ðjjv:l:aH
n: sn:an:ö n: ev:l:ðp:n:ö n: kÙs:Øm:ö n:al:ökát:a m:ÜD:üj:aH .
v:aNy:ðka s:m:l:ökr:ðet: p:Ø,\:ö y:a s:öskát:a D:ay:üt:ð
x:iy:nt:ð K:l:Ü B:Ü\:N:aen: s:t:t:ö v:agB:Ü\:N:ö B:Ü\:N:ö ..
s:enD: ev:g:Òh
kñy:ÜraH n: ev:B:Ü\:y:ent: p:Ø,\:ö haraH n: c:ndÓ ujjv:l:aH
n: sn:an:ö n: ev:l:ðp:n:ö n: kÙs:Øm:ö n: Al:ökát:aH m:ÜD:üj:aH .
v:aN:i Oka s:m:l:ökr:ðet: p:Ø,\:ö y:a s:öskát:a D:ay:üt:ð
x:iy:nt:ð K:l:Ü B:Ü\:N:aen: s:t:t:ö v:agB:Ü\:N:ö B:Ü\:N:ö ..
shabdArtha
kñy:Ür = armlet (bracelet worn on upper arm)
ev: + B:ÜS:Î = to decorate
p:Ø,\: = man
har = garland
c:ndÓ = moon
ujjv:l: = radiant
sn:an: = bath
ev:l:ðp:n: = smearing
kÙs:Øm: = flower
Al:ökát: = decorated / ornamented
m:ÜD:ün:Î = head
m:ÜD:üj:a = hair (from the head)
v:aN:i = language/ gift of speech
s:öskát: = refined
D:à ( D:ret:; p:ess:v:ð D:ay:üt:ð) = to hold, carry, bear.
x:i = to dimnish
B:Ü\:N: = ornament
v:akÏ = speech
bhAvArtha
Armlets do not (really) decorate a person, neither do garlands
as radiant as the moon. Nor again, does the act of bathing or smearing, or
flowers, or ornamented hair. Bearing a gift of refined speech is the only one
thing that really ornaments a man. All other ornaments always diminish the
ornament of speech is the (only) ornament (that counts).
AndÏ En:Î c::ðn*:st:Î t::ð T:ð )ðev:A:ðus:Î s:ØB:aeS:t: hðrð Es:Î A:ðn:ð :
ekö v:as:s:ðty:*: ev:c:arN:iy:ö v:as:H )D:an:ö K:l:Ø y::ðgy:t:ay:ò .
p:it:amb:rö v:ixy: dd:ò sv:kn:aö edg:mb:rö v:ixy: ev:\:ö s:m:ØdÓH ..
s:enD: ev:g:Òh
ekö v:as:s:a Eet: A*: ev:c:arN:iy:ö v:as:H )D:an:ö K:l:Ø y::ðgy:t:ay:ò .
p:it:amb:rö v:ixy: dd:ò sv:kn:aö edg:mb:rö v:ixy: ev:\:ö s:m:ØdÓH ..
shabdArtha
ekö = what ?
v:as:s:Î = apparel / clothes
ev: + c:rÎ = to think
)D:an: = important
y::ðgy:t:a = appropriateness
p:it: = yellow
Amb:r = cloth
dd:ò = gave (from dA : to give)
sv: = one's own
kny:a = daughter
edkÏ ( edg:Î) = directions
ev: + Ix:Î = to see
s:m:ØdÓ = sea
bhAvArtha
One should indeed ponder upon the question, "What's in one's
apparel ?". Apparel is indeed important for appropriateness. After looking
at the one dressed in a rich yellow cloth (vishnu), the sea gave him his
daughter (laxmi) and looking at the one dressedin nothing, (Shiva) the sea
gave poison ! (halAhala)
g:ØN:ò,¶:Øög:t:aö y:aet: n::ð¶:Øög:ðn:as:n:ðn: v:ò .
)as:adeS:K:rsT::ð|ep: kak:ð n: g:,Ray:t:ð ..
s:enD: ev:g:Òh
g:ØN:òH u¶:Øög:t:aö y:aet: n: u¶:Øög:ðn: A:s:n:ðn: v:ò .
)as:ad eS:K:r sT:H Aep: kakH n: g:,Ray:t:ð ..
shabdArtha
g:ØN: = qualities
u¶:ög:t:a = greatness
y:a = to go
u¶:Øög: = tall
A:s:n: = seat
)as:ad = palace
eS:K:r = tip, peak
kak = crow
g:,R = eagle
bhAvArtha
One achieves greatness because of one's qualities, not because
of a high position. Even is placed at the top of the palace.
a crow does not become an eagle
AS:n:ö m:ð v:s:n:ö m:ð j:ay:a m:ð b:nD:Øv:g::ðü m:ð .
Eet: m:ð m:ð kÙv:aüN:ö kal:v:àk:ð hent: p:Ø,\:aj:ö ..
s:enD: ev:g:Òh
AS:n:ö m:ð v:s:n:ö m:ð j:ay:a m:ð b:nD:Ø v:g:üH m:ð .
Eet: m:ð m:ð kÙv:aüN:ö kal:v:àkH hent: p:Ø,\: Aj:ö ..
shabdArtha
AS:n: = food
v:s:n: = dwelling
j:ay:a = wife
m:ð = mine
kÙv:aüN: = one who does
kal: = time
v:àk = wolf
p:Ø,\: = man
Aj: = goat
B:av:aT:ü
"The food is mine, the dwelling is mine, the wife is mine" : The wolf of
time kills the man in the form of a goat who is always doing may may !
(mine ! mine !)
n:aeB:\:ðk:ð n: s:mskarh es:mhsy: e#y:t:ð v:n:ð
ev:#m:aej:üt:s:tv:sy: sv:y:m:ðv: mg:ðndÓt:a.
g:,dp:ØraN:
For the lion, nobody need place him on the throne by performing certain
'samskAras.' By the power of his self won might alone, he has become the
lord of the animal kingdom. This position has come naturally to the
lion.
The poet, through the example of the lion's might and natural abilities.
is simply giving us a simile to paint a picture of the great qualities of
great people (mahApurushAs). They too, by their own strength, carry
themselves forward. These people need no intermediaries to make their
case.
Alp:kay:ükraH s:ent: y:ð n:ra b:hÚB:ae\:N:H .
S:rtkael:n:m:ðG:ast:ð n:Ün:ö g:j:üent: kñv:l:ö ..
s:enD: ev:g:Òh
Alp: kay:ü kraH s:ent: y:ð n:raH b:hÚ B:ae\:N:H .
S:rt:Î kael:n: m:ðG:aH t:ð n:Ün:ö g:j:üent: kñv:l:ö ..
shabdArtha
Alp: = small, little
kay:ü = work
kr = one who does
n:r = man
b:hÚ = a lot
B:aeS:n:Î = one who talks
S:rdÏ = autumn
m:ðG: = cloud
n:Ün:ö = really
g:j:Îü = to roar
kñv:l:ö = only
B:av:aT:ü
Those men who talk too much are ones who do little work. THey are the
clouds of autumn; they really only roar. (but do not give any rain)
g:t:ð S::ðk:ð n: kt:üvy::ð B:ev:\y:ö n:òv: ec:nt:y:ðt:Î .
v:t:üm:an:ðn: kal:ðn: v:t:üy:ent: ev:c:x:N:aH ..
s:enD: ev:g:Òh
g:t:ð S::ðkH n: kt:üvy:H B:ev:\y:ö n: Ov: ec:nt:y:ðt:Î .
v:t:üm:an:ðn: kal:ðn: v:t:üy:ent: ev:c:x:N:aH ..
shabdArtha
g:t: = gone
S::ðk = sorrow
kt:üvy: = should be done
B:ev:\y: = future
ec:nt:Î = to think / to worry
v:t:üm:an: = present
v:t:üy:Î = to operate (causal from vart.h)
ev:c:x:N: = wise
B:av:aT:ü
One should not be sorrowful about what is past, nor should one worry
too much about the future. The wise men operate by the present times.
ec:¶:ð B:Òaent:j:aüy:t:ð m:½p:an:at:Î B:Òant:ð ec:¶:ð p:ap:c:y:aüm:Øp:òet: .
p:ap:ö kátv:a dÙg:üet:ö y:aent: m:ÜD:ast:sm:anm:½ö n:òv: p:ðy:ö n: p:ðy:ö ..
s:enD: ev:g:Òh
ec:¶:ð B:Òaent:H j:ay:t:ð m:½p:an:at:Î B:Òant:ð ec:¶:ð p:ap: c:y:aüö up:òet: .
p:ap:ö kátv:a dÙg:üet:ö y:aent: m:ÜD:aH t:sm:at:Î m:½ö n: Ov: p:ðy:ö n: p:ðy:ö ..
shabdArtha
ec:¶: = mind
B:Òaent: = confusion
m:½ = liqour
p:an: = drinking
p:ap: = sin
c:y:aü = practise / observance
up: + I = to approach
dÙg:üet: = misfortune
m:ÜD: = foolish man
y:a = to go
t:sm:at:Î = hence
p:ðy: = should be drunk
B:av:aT:ü
Drinking of liqour causes confusion of the mind. Once the mind is
confused one starts practising a sinful life. After practising sin, the
foolish men suffer misfortune. Hence liqour should not be drunk ! should
never be drunk !
It is supposed to be said by Rajasekhara in his kavya Mimamsa:
)ty:x: kev:kavy:ö c: -p:ö c: kÙl:y::ðe\:t:H .
g:àhv:ò½sy: ev:½a c: ksm:òec:½ed r:ðc:t:ð ..
)ty:x: = real, visible, directly in front
kev: = poet
kavy:ö = Composition/poetry/literary work
c: = and
kÙl:y::ðe\:t:H = One who brightens the family(?) (meaning house wife?)
-p:ö c: = Her beauty
g:àhv:ò½sy: = family doctor's
ev:½a = knowledge
y:ed = do they
ksm:ò ec:t:Î = ever
r:ðc:t:ð = shine/please/appeal?
The composition of a contemporary poet and the beauty of one's own wife do not
appeal to man, and it is indeed true generally that neither a saint nor an
artist is ever recognized and honoured in his own time or clime.
Could not resist this one after having said "tasmAt.h madyaM naiva
peyaM na peyaM" in the previous shloka.
eknt:Ø m:½ö sv:B:av:ðn: y:T::ò\:D:ö t:T:a sm:àt:ö .
Ay:ØeVt:y:ØVt:ö r:ðg:ay: y:ØeVt:y:ØVt:ö y:T:a sm:àt:ö ..
s:enD: ev:g:Òh
eknt:Ø m:½ö sv:B:av:ðn: y:T:a A:ò\:D:ö t:T:a sm:àt:ö .
Ay:ØeVt: y:ØVt:ö r:ðg:ay: y:ØeVt: y:ØVt:ö y:T:a sm:àt:ö ..
shabdArtha
eknt:Ø = but
m:½ = liqour
sv:B:av: = nature
A:òS:D: = medicine
sm:àt: = remembered
y:ØeVt: = utility ; proportion
y:ØVt: = used
r:ðg: = disease
B:av:aT:ü
But liqour is known to be medicinal by nature. If not taken in the
correct proportion it leads to disease ; taken in the correct proportion
it leads to what is known about it.. (that it is medicinal)...
ev:t:r v:aer d v:aer dv: A:t:Ørð
ec:r ep:p:aes:t: c:at:k p::ðt:kñ .
)c:el:t:ð m:,et: x:N:ö Any:T:a
Vv: c: B:v:an:Î Vv: p:y:H Vv: c: c:at:kH ..
shabdArtha
ev: + t:ä = to distribute
v:aer = water
v:aerd = cloud (one who gives water)
dv: = water
A:t:Ør = anxious
ec:r = permanently
ep:p:aes:t: = thirsty
c:at:k = chAtaka bird
p::ðt:k = young one of an animal
)c:el:t: = something that has started
m:,t:Î = wind
x:N:ö = in a moment
Vv: = where
p:y:s:Î = water
B:av:aT:ü
O cloud, distribute water among the ever thirsty young ones of the
chAtaka bird ! Otherwise when in a moment the wind starts blowing.
where shall you be, where shall the water be and where the chataka
birds ?
v:n:aen: dht:H v:ÈðH s:K:a B:v:et: m:a,t:H .
s: Ov: dip: n:a\:ay: káS:ð ksy: Aest: s::òÆdö ..
shabdArtha
v:n: = forest
dht:Î = one that burns
v:eÈ = fire
s:eK: = friend
m:a,t: = wind
dip: = lamp : here a small one wick light
n:a\: = destruction
káS: = weakness
s::òH?d = friendship
B:av:aT:ü
The wind becomes the friend of fire that burns forests. The same
wind causes destruction of fire in the form of a lighted wick.
Who indeed has friends in times of weakness ?
Today's Beautiful Gem: `The Passage of Time' by BhartRhari.
y:*:A:n:ðkH Vv:ec:dep: g:àhð t:*: et:Åty:T:òk:ð
y:*:apy:ðkst:dn:Ø b:hv:st:*: n:òk:ð|ep: c:ant:ð
EtT:m:Î n:òy::ò rj:en:edv:s::ò l::ðl:y:n:Î ¾aev:v:ax::ò
kal:H kly::ð B:Øv:n:Pl:kñ #iRet: )aeN:s:aròH
"In a certain house, where there were once many, there is one now;
Where there were many, at the end none remains!
With night and day as two alternating pieces of dice.
On the chessboard of the world, Time plays with living beings as pawns."
A:edty:sy: g:t:ag:t:òrÎ AhrhH s:öx:iy:t:ð j:iev:t:ö
vy:ap:ròrÎ b:hÚkay:üB:arg:Ø,eB:H kal::ð n: ev:jn:ay:t:ð
dÏ"ÄÏv:a j:nm:j:raev:p:e¶:m:rN:ö *:as:s:Î' c: n::ðtp:½t:ð
p:itv:a m::ðhm:y:iö )m:adm:edram:Î unm:¶:B:Üt:aö j:g:t:Î
"With the endless cycle of sunrise and sunset, life shortens;
Engrossed in mundane tasks, man fails to notice the passage of time!
Nor anxiety is felt at witnessing birth, advance of years, suffering
and finally death;
Oh, the world becomes intoxicated after drinking the wine of delusion!"
y:ed v:a y:aet: g::ðev:ndH m:T:Ørat:H p:Øn:H s:eK: .
raD:ay:aH n:y:n: ¾n¾ð raD:a n:am: ev:p:y:üy:H ..
shabdArtha
y:ed = if
y:a = to go
g::ðev:nd = Lord Krishna
m:t:Øra = the city of mathura
s:eK: = friend
raD:a = rAdhA ? : )
n:y:n: = eye
¾n¾ = couple
n:am:n:Î = name
ev:p:y:üy: = inversion
D:ara = streams (of tears)
B:av:aT:ü
If indeed does Govinda go away from Mathura, then from the eyes of
rAdhA will flow the inversion of rAdhA ( dhArA = streams)
rtn:òm:ühahòüst:Øt:ØS:Øn:ü dðv:a n: B:ðej:rð B:im:ev:\:ðN: B:iet:ö .
s:ØD:aö ev:n:a n: )y:y:Øev:üram:ö n: en:eÁ:daT:aüe¾rm:ent: D:iraH ..
s:enD: ev:g:Òh
rtn:òH m:ha AhòüH t:Øt:ØS:ØH n: dðv:aH n: B:ðej:rð B:im:ev:\:ðN: B:iet:ö .
s:ØD:aö ev:n:a n: )y:y:ØH ev:ram:ö n: en:eÁ:t:Î AT:aüt:Î ev:rm:ent: D:iraH ..
shabdArtha
rtn: = precious stones
m:ha = big
Ahü = deserving
m:hahü = great (those that deserve to be called great)
t:ØS:Î = to be satisfied
dðv: = god
B:j:Î = to take recourse (my guess is that bhejire is a past tense
form from the root bhaj.h)
B:im: = terrible
B:iet: = fear
s:ØD:a = the nectar of immortality
y:a = to go
ev:ram: = stop
en:eÁ:t: = determined, ascertained
AT:ü = end, aim, objective
ev: + rm:Î = to stop
D:ir = courageous, steadfast
B:av:aT:ü
(This sloka describes the churning of the ocean by the gods)
The gods did not get satisfied by great precious stones, nor
did they take recourse to fear because of the terrible poison. THey did not
go to a stop until they got the nectar of immortality. THe steadfast men do
not stop until they have achieved the determined objective.
A½ s:ö#aent:H . p:Yt:Ø Ot:dÏ s:ØB:aeS:t:ö m:m: g:Ø,N:a eÂ: v:s:nt:
n:aen:v:Rðkm:üh:ðdy:ðn:Î ev:rec:t:ö
Today is Makar SankrAnti. Here is a subhAshita for the occasion
composed by my teacher Shri Vasant Nanivadekar
et:l:v:t:Î esn:gD:ö m:n::ð|st:Ø v:aNy:aö g:ØRv:nm:aD:Øy:üö
et:l:g:ØRl:¸Úkv:t:Î s:mb:nD:ð Ast:Ø s:Øv:à¶:¶v:ö .
Ast:Ø ev:c:arð S:ØB:s:ö#m:N:ö m:ög:l:ay: y:S:s:ð
kly:aN:i s:ö#aent:rst:Ø v:H s:dahm:aS:ös:ð ..
s:enD: ev:g:Òh
et:l:v:t:Î esn:gD:ö m:n:H Ast:Ø v:aNy:aö g:ØRv:t:Î m:aD:Øy:üö
et:l: g:ØR l:¸Úkv:t:Î s:mb:nD:ð Ast:Ø s:Øv:à¶:¶v:ö .
Ast:Ø ev:c:arð S:ØB: s:ö#m:N:ö m:ög:l:ay: y:S:s:ð
kly:aN:i s:ö#aent:H Ast:Ø v:H s:da Ahö A:S:ös:ð ..
shabdArtha
et:l: = sesame seeds
esn:gD: = affectionate; also oily,greasy
m:n:s:Î = mind
v:aN:i = language
g:ØR = jaggery
m:aD:Øy:ü = sweetness
l:¸Úk = laddoo, a sweet ball
s:mb:nD: = relation
s:Ø v:àt:Î t:¶v: = the principle of goodness
ev:c:ar = thought
S:ØB: = good, auspicious
s:ö#m:N: = concurrence, coming together
m:ög:l: = auspicious
y:S:s:Î = glory
kly:aN: = blessedness, goodness, auspiciousness
s:ö#aent: = the festival of makara sa.nkrAnt
s:da = always
A: + S:ös:Î = to wish, to hope, to desire
B:av:aT:ü
May the mind be affectionate like sesame seeds, may there be
sweetness in your words as in jaggery and may there be goodness in
your relations as is in the relation of sesame and jaggery in a laddoo.
May there be in your thoughts a concurrence towards auspicious glory, I
always desire that the festival of sankrant may prove to be blessed and
auspicious for you all.
dÓax:a ml:an: m:ØK:i j:at:a S:kýra c:aSm:t:am:Î g:t:a .
s:ØB:aeS:t: rs:m:Î dÓÚSXÏv:a s:ØD:a B:it:a edv:m:Î g:t:a ..
pratipadArtha:
dÓax:a = grapes
ml:an: = sullen / dry
m:ØK:i = (having) face (like)
j:at:a = went / became
S:kýra = sugar
c: = and
AÉt:am:Î = stone
g:t: = went / became
s:ØB:aeS:t: = is meaning neede ??? subhAshita (good words)
rs:m:Î = taste / power / effect
dÓÐSXÏv:a = having seen / seeing
s:ØD:a = nectar / amrutA
B:it:a = (being) afraid (of)
edv:m:Î = (to) heaven
g:t:a = went
bhAvArthA:
Seeing the taste of subhAshita, the grape became sullen faced (dry/wrinkled
face), sugar became stone (as in big sugar crystals) and the nectar was afraid
and ran to heaven.
mahesh
s:v:ü*: dðS:ð g:ØN:v:an:Î S::ðB:t:ð )eT:t:H n:rH .
m:eN:H S:iS:ðü g:l:ð b:ah:ò y:*: kÙ*: Aep: S::ðB:t:ð ..
shabdArtha
s:v:ü*: = everwhere
dðS: = country
g:ØN:v:an:Î = a man with good qualities
S::ðB:Î = to look beautiful
)eT:t: = famous, celebrated
m:eN: = gem
S:iS:ü = head
g:l: = neck
b:ahÚ = arm
B:av:aT:ü
A famous man with good qualities is considered an asset anywhere in
the country. (JUst as) a gem looks beautiful when worn anywhere :
on the head, in the neck or on the arm..
y:ðn: kñn: )karðN: y:sy: ksy:aep: dðehn:H .
s:nt::ðS:ö j:n:y:ðt)awH t:dðv:ðÃ:rp:Üj:n:ö ..
s:enD: ev:g:Òh
y:ðn: kñn: )karðN: y:sy: ksy:aep: dðehn:H .
s:nt::ðS:ö j:n:y:ðt:Î )awH t:dÏ Ov: IÃ:r p:Üj:n:ö ..
shabdArtha
)kar = way
dðehn:Î = man
s:nt::ðS: = satisfaction
j:n:Î = to to be born or produced
j:n:y:ðt:Î = causal form from jan.h meaning "should generate"
)aw = wise man
IÃ:r = god
p:Üj:n: = worship
B:av:aT:ü
By some way or the other the wise man should cause the satisfaction of
some one or the other ; that itself is the worship of God.
id AA821902673; Wed, 17 Jan 96 10:17:37 EST
priaya samskruta bAndhavAh.
following is a subhAshita we studied in 10th grade (I think by bhartruhari)
which speaks the power of association with ritious people.
guNavarjana samsargAt yAsti nIchOpi gouravam .
pushpamAlA prasangEna sUtram shirasidhAryatE ..
s:enD: ev:g:Òh
g:ØN:v:t:Î j:n: s:ms:g:ü At:Î y: Aest: n:ic: Aep: g::ðurv:m:Î .
p:ØSp: m:al:a )s:ng: n: s:Ü*:m:Î eS:r Aes: D:ay:ü ..
prati padAratha :
g:ØN:v:t:Î = virtuous (good) qualities
j:n: = people
s:ms:g:ü = association
n:ic: = rouge / person of poor(bad ?) quality
g::ðurv:m:Î = respect
p:ØSp:m:al:a = garland (of flowers)
)s:n: = because of / along with
s:Ü*:m:Î = thread
eS:rhÐ = head
D:ay:ü = climbs / (being)worn
bhAvArtha
Just like the thread being worn in the head (respected) along with the flowers
in a garland, a rouge will also acquire respect (for himself) with the
association of (being with) good people (sajjana).
guNavarjana samsargAt yAsti nIchOpi gouravam .
^^^^^^^^^^^^ ^^^^^^
guNavajjana yAti nicho.api (transliteration)
note : yAti means "goes"
p:ØSp:m:al:a )s:n: s:Ü*:m:Î eS:res:D:ay:ü ..
shirasi dhAryate (two separate words)
s:enD: ev:g:Òh
g:ØN:v:t:Î j:n: s:ms:g:ü At:Î y: Aest: n:ic: Aep: g::ðurv:m:Î .
p:ØSp: m:al:a )s:ng: n: s:Ü*:m:Î eS:r Aes: D:ay:ü ..
g:ØN:v:t:Î j:n: s:ös:g:aüt:Î y:aet: en:c:H Aep: g::òrv:ö .
p:Ø\p: m:al:a )s:ög:ðn: s:Ü*:ö eS:res: D:ay:üt:ð ..
prati padAratha :
g:ØN:v:t:Î = virtuous (good) qualities
j:n: = people
s:ms:g:ü = association
n:ic: = rouge / person of poor(bad ?) quality
g::ðurv:m:Î = respect
p:ØSp:m:al:a = garland (of flowers)
)s:n: = because of / along with
)s:ög: = close association. prasa.ngena = because of close association
s:Ü*:m:Î = thread
eS:rhÐ = head
(original noun is shiras.h : shirasi is the locative singular, meaning on the
head)
D:ay:ü = climbs / (being)worn
bhAvArtha
Just like the thread being worn in the head (respected) along with the flowers
in a garland, a rouge will also acquire respect (for himself) with the
association of (being with) good people (sajjana).
y:H p:Yet: el:K:et: p:Sy:et: p:erp:àcCt:i p:eNRt:an:Î up:aÂ:y:et: .
t:sy: edv:akrekrN:òH n:el:n:i dl:ö Ev: ev:st:aert:a b:Øe¹H ..
shabdArtha
p:YÏ = to read
el:K:Î = to write
dáS:Î ( p:Sy:) = to see
p:er+)cCÏ = to enquire
p:eNRt: = learned man
up: + A: + eÂ: = to take shelter in
edv:akr = sun
ekrN: = ray
n:el:n:i = lotus
dl: = leaf
ev:st:aert: = expanded
b:Øe¹ = intellect
B:av:aT:ü
One who reads, writes, sees, enquires, lives in the company of learned
men, his intellect expands like the lotus leaf does because of the rays of the
sun.
b:al:sy:aep: rv:ðH p:adaH p:t:nty:Øp:er B:ÜB:àt:aö .
t:ðj:s:a s:h j:at:an:aö v:y:H kÙ*::ðp:y:Øjy:t:ð ..
s:enD: ev:g:Òh
b:al:sy: Aep: rv:ðH p:adaH p:t:ent: up:er B:ÜB:àt:aö .
t:ðj:s:a s:h j:at:an:aö v:y:H kÙ*: up:y:Øjy:t:ð ..
shabdArtha
b:al: = child
Aep: = also
rev: = sun
p:ad = foot
p:t:Î = to fall
B:ÜB:àt:Î = mountain
t:ðj:s:Î = brilliance
j:at: = born
v:y: = age
kÙ*: = where
up: + y:Øj:Î = use
B:av:aT:ü
Even the feet of a young sun can fall on the top of mountains ..
For those born with brilliance, where indeed is age used (The age is not
relevant for great deeds by the brilliant)
y:sy: Aest: ev:¶:ö s: v:rH kÙel:n:H
s: p:eNdt:H s: Â:Øt:v:an:Î g:ØN:wH .
s: Ov: v:Vt:a s: c: dS:ün:iy:H
s:v:ðü g:ØN:aH kaWc:n:ö A:Â:y:nt:ð ..
S:bdaT:ü
ev:¶: = money
v:r = bridegroom
kÙl:in: = one from a good family
Â:Øt:v:an:Î = knowledgeable
g:ØN:w = one who knows qualities (one who is a patron of good qualities)
v:Vt:à = orator
dS:ün:iy: = handsome
s:v:ü = all
g:ØN: = quality
kaWc:n: = gold
A: + eÂ: = to take shelter
B:av:aT:ü
The bridegroom who has a lot of money is the one who is from a good
family. He only is the one who is a scholar, who is knowledgeable and is a
patron of good qualities. He only is the great orator and he is the most
handsome : All qualities take refuge in gold... !( Once someone is known to
be rich he is praised for all other qualities whether or not they really exist
in him)
p:av:üt:i PeN: b:al:ðndÙ B:sm: m:ndaekn:i y:Øt:a .
Ap:v:g:ü )da m:Üet:üH kT:ö sy:at:Î t:v: S:ökr ..
shabdArtha
PeN:n:Î = snake
b:al: = child
EndÙ = moon
B:sm: = ashes
m:ndaekn:i = the ganges
y:Øt: = equipped with
Ap:v:g:ü = heaven, liberation
)da ( (:ðm:Î )+da, t::ð eg:v:ð) = one that bestows
m:Üet:ü = idol
kT:ö = how
sy:at:Î ( (:ðm:Î As:Î) = may be
B:av:aT:ü
shiva ! Your form is full of pa varga. (Parvati, phaNi, bAlendu, bhasma and
mandAkinI) How shall that form be the bestower of a pavarga (moxa) ?
He has no a pavarga. How will He give what He does not have? Now the sennse
of apavarga changes to moxa. He is known to be the bestower of mokSha;
but how can he give that?
The king was walking by the shore of the ocean along with the court poet who
was short. On hearing the sound of the waves, the poet addressed the ocean:
s:Øem:*:a n:ndn: A:s:Vt:ö Em:ö raj:an:ö Ixy: v:a .
AT: v:a m:aö káS:t:n:Øö j:l:D:ð r:ðede\: sv:y:ö ..
S:bdaT:ü
s:Øem:*:a = dasharath's wife, laxman's mother
n:ndn: = child
em:*: = friend
A:n:ndn: = happiness
A:s:Vt: = attached
Em:ö = (from idaM) this
raj:n:Î = king
Ix:Î = to see
káS: = weak
t:n:Ø = body
j:l:eD: = sea/ ocean
,dÏ = to cry
B:av:aT:ü
What fear makes you cry?
Is it because seeing the king who is ever intent on pleasing his good friends
(su mitraanandana) or on seeing me the dwarf?
sumitrAnandana can also be broken up as su mitra Anandana (happiness of
good friends.
Why should the ocean cry on seeing them? No, It is the king raama, who is
attached (aasakta) to lakShmaNa (sumitraanandana) and the dwarfish person is
agastya himself. The ocean mistakes the poet to be agastya.
Ocean is afraid of raama as he once threatened to dry him up when attempting
to cross over to lanka. The dwarfish sage agastya is said to have drank the
ocean. Hence the cause for fear.
Composer V. VaasuNNi moos.h (kerala)
This is a different version of the subhAshita sent as asad[5]. This was kindly
provided by Shri Mahalingam.
p:av:üt:i PeN: b:al:ðndÙ B:sm: m:ndaekn:i y:Øt:a .
Ap:v:g:ü )da m:Üet:üH kT:ö sy:at:Î t:v: S:ökr ..
shabdArtha
PeN:n:Î = snake
b:al: = child
EndÙ = moon
B:sm: = ashes
m:ndaekn:i = the ganges
y:Øt: = equipped with
Ap:v:g:ü = heaven, liberation
)da ( (:ðm:Î )+da, t::ð eg:v:ð) = one that bestows
m:Üet:ü = idol
kT:ö = how
sy:at:Î ( (:ðm:Î As:Î) = may be
B:av:aT:ü
shiva ! Your form is full of pa varga. (Parvati, phaNi, bAlendu, bhasma and
mandAkinI) How shall that form be the bestower of a pavarga (mokSha) ?
He has no a pavarga. How will He give what He does not have? Now the sennse
of apavarga changes to mokSha. He is known to be the bestower of mokSha;
but how can he give that?
The king was walking by the shore of the ocean along with the court poet who
was short. On hearing the sound of the waves, the poet addressed the ocean:
s:Øem:*:a n:ndn: A:s:Vt:ö Em:ö raj:an:ö Ixy: v:a .
AT: v:a m:aö káS:t:n:Øö j:l:D:ð r:ðede\: sv:y:ö ..
S:bdaT:ü
s:Øem:*:a = dasharath's wife, laxman's mother
n:ndn: = child
em:*: = friend
A:n:ndn: = happiness
A:s:Vt: = attached
Em:ö = (from idaM) this
raj:n:Î = king
Ix:Î = to see
káS: = weak
t:n:Ø = body
j:l:eD: = sea/ ocean
,dÏ = to cry
B:av:aT:ü
What fear makes you cry?
Is it because seeing the king who is ever intent on pleasing his good friends
(su mitraanandana) or on seeing me the dwarf?
sumitrAnandana can also be broken up as su mitra Anandana (happiness of
good friends.
Why should the ocean cry on seeing them? No, It is the king raama, who is
attached (aasakta) to lakShmaNa (sumitraanandana) and the dwarfish person is
agastya himself. The ocean mistakes the poet to be agastya.
Ocean is afraid of raama as he once threatened to dry him up when attempting
to cross over to lanka. The dwarfish sage agastya is said to have drank the
ocean. Hence the cause for fear.
Composer V. VaasuNNi moos.h (kerala)
This is a different version of the subhAshita sent as asad[5]. This was kindly
provided by Shri Mahalingam.
p:av:üt:i PeN: b:al:ðndÙ B:sm: m:ndaekn:i y:Øt:a .
Ap:v:g:ü )da m:Üet:üH kT:ö sy:at:Î t:v: S:ökr ..
shabdArtha
PeN:n:Î = snake
b:al: = child
EndÙ = moon
B:sm: = ashes
m:ndaekn:i = the ganges
y:Øt: = equipped with
Ap:v:g:ü = heaven, liberation
)da ( (:ðm:Î )+da, t::ð eg:v:ð) = one that bestows
m:Üet:ü = idol
kT:ö = how
sy:at:Î ( (:ðm:Î As:Î) = may be
B:av:aT:ü
shiva ! Your form is full of pa varga. (Parvati, phaNi, bAlendu, bhasma and
mandAkinI) How shall that form be the bestower of a pavarga (mokSha) ?
He has no a pavarga. How will He give what He does not have? Now the sennse
of apavarga changes to mokSha. He is known to be the bestower of mokSha;
but how can he give that?
The king was walking by the shore of the ocean along with the court poet who
was short. On hearing the sound of the waves, the poet addressed the ocean:
s:Øem:*:a n:ndn: A:s:Vt:ö Em:ö raj:an:ö Ixy: v:a .
AT: v:a m:aö káS:t:n:Øö j:l:D:ð r:ðede\: sv:y:ö ..
S:bdaT:ü
s:Øem:*:a = dasharath's wife, laxman's mother
n:ndn: = child
em:*: = friend
A:n:ndn: = happiness
A:s:Vt: = attached
Em:ö = (from idaM) this
raj:n:Î = king
Ix:Î = to see
káS: = weak
t:n:Ø = body
j:l:eD: = sea/ ocean
,dÏ = to cry
B:av:aT:ü
What fear makes you cry?
Is it because seeing the king who is ever intent on pleasing his good friends
(su mitraanandana) or on seeing me the dwarf?
sumitrAnandana can also be broken up as su mitra Anandana (happiness of
good friends.
Why should the ocean cry on seeing them? No, It is the king raama, who is
attached (aasakta) to lakShmaNa (sumitraanandana) and the dwarfish person is
agastya himself. The ocean mistakes the poet to be agastya.
Ocean is afraid of raama as he once threatened to dry him up when attempting
to cross over to lanka. The dwarfish sage agastya is said to have drank the
ocean. Hence the cause for fear.
Composer V. VaasuNNi moos.h (kerala)
j:iev:t:ð y:sy: j:iv:ent: l::ðkñ em:*:aeN: b:anD:v:aH .
s:Pl:ö j:iev:t:ö t:sy: k:ð n: sv:aT:aüy: j:iv:et: ..
S:bdaT:ü
j:iev:t: = life
j:iv:Î = to live
l::ðk = this world
em:*: = friend
b:anD:v: = relative
s:Pl: = fruitful
sv:aT:ü = one's own ends
B:av:aT:ü
In this world, Only that man, because of whom
friends and relatives are able to live, has lived (in the true sense of the
word). Otherwise, who in this world does not live solely to meet one's own
ends ?
c:at:k D:Üm: s:m:Ühö dáÄÏv:a m:a D:av: v:aer D:r b:عÐy:a .
Eh eh B:ev:\y:et: B:v:t:H n:y:n: y:Øg:adðv: v:aerN:aö p:ÜrH ..
S:bdaT:ü
c:at:k = the ever thirsty chAtaka bird that lives only on raindrops
D:Üm: = smoke
s:m:Üh = group
dáS:Î = to see
D:av:Î = to run
v:aer = water
v:aer D:r = water carrier(cloud )
Eh = here
B:v:Î = to be
B:v:an:Î = you
n:y:n: = eye
y:Øg: = couple
p:Ür = flood
B:av:aT:ü
O chataka, seeing the group of smoke clouds do not run to them thinking
they are water carriers ! Here there indeed shall flow from your own eyes a
flood of water !
Subject: ASAD[106]
This verse is a compliment to the great sanskrit author BAnabhatta who
was known for his rather complex style of writing with sentences lasting for
pages together.
j:at:a eS:K:eNRn:i )akÏ y:T:a eS:K:eNR t:T:av:g:cCaem: .
)ag:lBy:m:eD:km:apt:Øö v:aN:i b:aN::ð b:B:Üv:ðet: ! ..
s:enD: ev:g:Òh
j:at:a eS:K:eNRn:i )akÏ y:T:a eS:K:eNR t:T: Av:g:cCaem: .
)ag:lBy:ö AeD:kö A:pt:Øö v:aN:i b:aN:H b:B:Üv: Eet: ! ..
S:bdaT:ü
j:at: = born, become (from jan.h, to be born, or created)
)akÏ = a long time ago
Av: + g:m:Î = to comprehend, understand
)ag:lBy: = development, depth, maturity
A:p:Î = to obtain
v:aN:i = language
b:B:Üv: = became (from bhU, to become)
B:av:aT:ü
Just as shikandini, a long time ago became shikhandi, similarly I now
realize that in order to acquire more maturity, the language (of sanskrit)
itself became re incarnated as the author bANa !
dex:N:ð l:xm:N::ð y:sy: v:am:ð t:Ø j:n:katm:j:a .
p:Ørt::ð m:a,et:y:üsy: t:ö v:ndð rG:Øn:ndn:ö ..
s:enD: ev:g:Òh
dex:N:ð l:xm:N::ð y:sy: v:am:ð t:Ø j:n:k A:tm:j:a .
p:Ørt:H m:a,et:H y:sy: t:ö v:ndð rG:Ø n:ndn:ö ..
S:bdaT:ü
deK:N: = right side
v:am: = left side
j:n:k = king Janaka (father of Sita)
A:tm:j:a = daughter
p:Ørt:H = in front
v:ndÏ = to pray
n:ndn: = child
B:av:aT:ü
I bow down to that child of the Raghus to whose right is lakShmana.
to whose left is the daughter of Janaka and in front of whom is Maruti.
dat:vy:ö B::ðVt:vy:ö D:n:ev:\:y:ð s:öc:y::ð n: kt:üvy:H .
p:Sy:ðh m:D:ØkriN:aö s:öec:t:aT:üö hrnty:ny:ð ..
s:enD: ev:g:Òh
dat:vy:ö B::ðVt:vy:ö D:n: ev:\:y:ð s:öc:y:H n: kt:üvy:H .
p:Sy: Eh m:D:ØkriN:aö s:öec:t: AT:üö hrent: Any:ð ..
S:bdaT:ü
dat:vy: = shouold be given
B::ðVt:vy: = should be used, enjoyed
D:n: = money
s:öc:y: = collection
kt:üvy: = should be done
p:Sy: = see (from dRish.h)
Eh = here
m:D:Økri = bee
Æ ( hret:) = to steal
Any: = other
B:av:aT:ü
It should be given or enjoyed and spent. As far as money is concerned
it should never be stocked up. Look here, the collected savings of the bees
are stolen by others.
ty:j:ent: em:*:aeN: D:n:òev:ühin:ö daraÁ: p:Ø*:aÁ: s:ØÆjj:n:aÁ: .
t:ö AT:üv:nt:ö p:Øn:raÂ:y:ent: AT::ðü eh l::ðkñ p:Ø,\:sy: b:nD:ØH ..
s:enD: ev:g:Òh
ty:j:ent: em:*:aeN: D:n:òH ev:hin:ö daraH c: p:Ø*:aH c: s:ØÆdÏ j:n:aH c: .
t:ö AT:üv:nt:ö p:Øn:H A:Â:y:ent: AT:üH eh l::ðkñ p:Ø,\:sy: b:nD:ØH ..
S:bdaT:ü
ty:j:Î = to leave
em:*: = friend
D:n: = money
ev:hin: = bereft of
dara = wife
s:ØH?dÏ = affectionate
AT:üv:an:Î = one with money
A:+eÂ: = to take refuge in
l::ðk = world
p:Ø,\: = man
b:nD:Ø = brother
B:av:aT:ü
Friends leave the man without money, so do wives, sons and other
affectionate people. They all come back after the man is again wealthy : Wealth
is the only real brother of man in this world.
t:àN:adep: l:G:Øst:Ül:st:Ül:adep: c: y:ac:kH .
v:ay:Øn:a ekö n: n:it::ð|s::ò m:am:y:ö )aT:üy:ðedet: ..
s:enD: ev:g:Òh
t:àN:at:Î Aep: l:G:ØH t:Ül:H t:Ül:at:Î Aep: c: y:ac:kH .
v:ay:Øn:a ekö n: n:it:H As::ò m:aö Ay:ö )aT:üy:ðt:Î Eet: ..
S:bdaT:ü
t:àN: = grass
t:Ül: = air
y:ac:k = begger
l:G:Ø = small / inferior / light
v:ay:Ø = wind
n:it: = taken
As::ò = him (from adas.h)
Ay:ö = him (from idaM.h)
)aT:Îü = to beg / pray
B:av:aT:ü
Air is lighter (inferior to) grass, and a beggar is inferior to air.
Why indeed can then the beggar cannot be taken by the wind ? "He will beg me
too ! " (says the wind) ......
Ay:ö en:j:H p:r:ð v:a Eet: g:N:n:a l:G:Ø c:ðt:s:aö .
udar c:ert:an:aö t:Ø v:s:ØD:a Ov: kÙXÙmb:kö ..
S:bdaT:ü
Ay:ö = this (man)
en:j: = one's own
p:r = foreign, distant
g:N:n:a = consideration
l:G:Ø = small
c:ðt:s:Î = mind
udar = generous
c:ert: = nature
v:s:ØD:a = earth
kÙXÙmb:k = family
B:av:aT:ü
"This man is mine and this one is not" is a way of thinking adopted
only by the narrow minded. For those who are generous in nature, the whole
world is like their own family.
Ay:ö en:j:H p:r:ð v:a Eet: g:N:n:a l:G:Ø c:ðt:s:aö .
udar c:ert:an:aö t:Ø v:s:ØD:a Ov: kÙXÙmb:kö ..
S:bdaT:ü
Ay:ö = this (man)
en:j: = one's own
p:r = foreign, distant
g:N:n:a = consideration
l:G:Ø = small
c:ðt:s:Î = mind
udar = generous
c:ert: = nature
v:s:ØD:a = earth
kÙXÙmb:k = family
B:av:aT:ü
"This man is mine and this one is not" is a way of thinking adopted
only by the narrow minded. For those who are generous in nature, the whole
world is like their own family.
Aet:p:erc:y:adv:wa s:nt:t:g:m:n:adn:adr:ð B:v:et: .
m:l:y:ð eB:ll:p:ØrnD:Òi c:ndn:t:,kaÅem:nD:n:ö kÙ,t:ð ..
s:enD: ev:g:Òh
Aet: p:erc:y:ay:Î Av:wa s:nt:t: g:m:n:at:Î An:adrH B:v:et: .
m:l:y:ð eB:ll: p:ØrnD:Òi c:ndn: t:, kaÅö EnD:n:ö kÙ,t:ð ..
S:bdaT:ü
Aet: = excessive
p:erc:y: = familiarity
Av:^y:a = contempt
s:nt:t: = repeated
g:m:n: = going
An:adr = disrespect
m:l:y: = malaya mountain
eB:ll: = tribal
p:ØrnD:Òi = wofe
c:ndn: