||प्रतिदिनं सुभाषितं ||
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.
किमपि शुभकार्यं गणेशवन्दनेन अथ वा सरस्वती वन्दनेन प्रारभ्यते |
अतः एषः द्वितीयः श्लोकः सरस्वतिवन्दनाय समर्पयामि
Any good endeavour is begun be a prayer to Ganesh or Saraswati. Hence this
second subhhaashita of ASAD' is dedicated to Saraswati :
या कुन्देन्दुतुशारहारधवला या शुभ्रवस्त्रावृता
या वीणावरदण्डमण्डितकरा या श्वेतपद्मासना |
या ब्रह्माच्युतशन्करप्रभृतिभिः देवैः सदा वन्दिता
सा मां पातु सरस्वती भगवती निःषेशजाड्यापहा ||
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 ||.
तृतीये अस्मिन् श्लोके गर्दभात् त्रीणि शिक्षेत
In this third verse of ASAD, learn three things from the donkey||.
अविश्रामं वहेद्भारं शीतोष्णं च न विन्दति |
ससन्तोषस्तथा नित्यं त्रीणि शिक्षेत गर्दभात् ||
(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
एतस्मिन् सुभाशितं भवति शन्करस्तवनाय | सुष्ठु कृतः खलु
शब्दप्रयोगः अस्मिन् | पठतु
This subhaashita is a prayer to Shankara. It has a nice verbal composition
पिनाक फणि बालेन्दु भस्म मन्दाकिनी युता |
प वर्ग रचिता मूर्तिः अपवर्ग प्रडास्तु नः ||
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).
अस्ति एषा सम्स्यापुर्तिः
(here is a riddle )
पानियम पातुमिच्छामि त्वत्तः कमललोचने |
यदि दास्यसि नेच्छामि न दास्यसि पिबाम्यहं ||
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||
भवन्ति बहवः श्लोकाः सज्जनसङ्गतिप्रशंसिनः | तस्मिनेतत्तु
मह्यम सर्वेभ्योऽधिकं प्रियं ||
(There are many verses that praise the effects of good company. However
this is my favourite among them )
सन्तप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते
मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते |
स्वात्यां सागरशुक्तिमध्यपतितं सन्मौक्तिकं जायते
प्रायेणोत्तममध्यमाधमदशा संसर्गतो जायते ||
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 :
तोयाचे परि नाव ही न उरते सन्तप्त लोहावरी
ते भासे नलिनीदलावरि अह ! सन्मौक्तिकाचे परि |
ते स्वातीस्तव अब्धिशुक्तिपुटकि मोती घडे नेतके
जाणा उत्तममध्यमाधमदशा संसर्गयोगे टिके ||
विद्यां प्रशंसिनं एनं श्लोकं मन्ये बहवो जानन्ति |
(I think many people know this verse that praises knowledge)
न चोरहार्यं न च राजहार्यं न भ्रातृभाज्यम न च भारकारी |
व्यये कृते वर्धत एव नित्यं विद्याधनं सर्वधनप्रधानं ||
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.
परस्परविरोधे च वयं पन्च च ते शतं |
अन्यैः साकं विरोधे तु वयं पन्चाधिकं शतं ||
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.)
अजरामरवत्प्राज्ञो विद्यामर्थं च साधयेत् |
गृहीत इव केशेषु मृत्युना धर्ममाचरेत् ||
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.
अधिकमेकं मन्ये कालिदसेन रचितं
Here's another one I believe accredited to Kalidasa
कमले कमलोत्पत्तिः श्रूयते न तु दृश्यते |
बाले तव मुखाम्भोजे कथमिन्दीवरद्वयं ||
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"
कमले कमला शेते ःअरषेते ःइमालये |
क्षिराब्धौ च ःअरिषेते मन्ये मत्कुण शन्कय| ||
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.
कमलासन = Brahma (seated on a lotus)
कमलेक्षण = Vishnu (lotus eyed)
कमलारिकिरीट = Shiva? (crowned by the enemy of the lotus (moon?))
कमलबृत = the sun (lit. husband of the lotus)
नुत = praised
स्तुत = 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.
कमल्भृद्वाह :
भृद = = to carry;
वाह = = 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 ||.
आकाशात् पतितं तोयं यथा गच्छति सागरं |
सर्वदेवनमस्कारः केशवं प्रतिगच्छति ||
As all the water fallen from the skies goes to the sea, similarly
salutations to any God finally reach Keshava.
चिन्तनीया हि विपदामादावेव प्रतिक्रिया |
न कूपखननं युक्तं प्रदीप्ते वह्निना गृहे ||
Reactions to calamities should be considered well in advance.
It is no good to start digging a well when the house is on fire !
यत्कोकिलः किल मधौ मधुरम विरोति |
तच्चारु चाम्र कलिका निक्रैक हेतुः |
किल = really
मधु = spring
मधुर = sweet
विरोत्ति = it should actually be virauti : means cries.
चारु = beautiful
चाम्र = cha + Amra (Amra = mango)
कलिका = petal
निक्रैक = ??? (is this correctly transliterated ?)
हेतुः = 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||.
क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति |
अतृणे पतितो वह्निः स्वयमेवोपशाम्यति ||
What can a wicked person do to someone who has the weapon of fogivance in his
hands ? Fire fallen on ground without any grass extinguishes by itself.
क्षमा बलमशक्तानाम शक्तानाम भूशणम क्षमा |
क्षमा वशिक्रुते लोके क्षमया: किम न सिध्यति | ||
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 ?
क्षमा बलमशक्तानाम शक्तानाम भूशणम क्षमा|
क्षमा वशिक्रुते लोके क्षमया: किम न सिध्यति | ||
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 ?
वश = conquered. vashI+kRi = to conquer
वशीकृत = 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
??
कराग्रे वसते लक्ष्मीः करमध्ये सरस्वती |
करमूले तु गोविन्दः प्रभाते करदर्शनम् ||
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.
कराग्रे वसते लक्ष्मीः करमध्ये सरस्वती |
करमूले तु गोविन्दः प्रभाते करदर्शनम् ||
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.
कराग्रे वसते लक्ष्मीः करमध्ये सरस्वती |
करमूले तु गोविन्दः प्रभाते करदर्शनम् ||
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.
कराग्रे वसते लक्ष्मीः| "At the top of the hand resides Laxmi.
करमध्ये सरस्वती | In the middle of the hand resides Sarasvati.
करमूले वसेत ब्रह्माः | At the bottom of the hand resides Brahma.
प्रभाते करदर्शनं | In the morning, the sight of the hands
| (is auspicious).
समुद्रवसने देवी | "O goddess with the mantle of oceans.
पर्वतस्तन मण्डले | adorned with the breasts of mountains.
विष्णुपत्नी नम्स्तुभ्यं | O the consort of Vishnu, salutations to thee!
पादस्पर्शं क्षमस्वमे| 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.
काकः कृष्णः पिकः कृष्णः को भेदः पिककाकयोः |
वसन्तसमये प्राप्ते काकः काकः पिकः पिकः ||
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.
सज्जनस्य हृदयं नवनीतं यद्वदन्ति कवयस्तदलीकं |
अन्यदेहविलसत्परितापात् सज्जनो द्रवति, नो नवनीतं ||
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
काचं मणिं काञ्चनमेकसूत्रे मुग्धा निब्ध्नन्ति किमत्र चित्रं |
विचारवान् पाणिनिरेकसूत्रे श्वानं युवानं मघवानमाह ||
शुनेव यूना प्रसभं मघोना प्रधर्शिता गौत्मधर्मपत्नी |
विचारवान् पाणिनिरेकसूत्रे श्वानं युवानं मघवानमाह ||
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||.
निःस्वो वष्टि शतं शती दशशतं लक्षं सह्स्राधिपः
लक्षेशः क्षितिपालतां क्षितिपतिश्चक्रेशतां वाञ्छति |
चक्रेशः पुनरिन्द्रतां सुरपतिः ब्राह्मं पदं वाञ्छति
ब्रह्मा शैवपदं शिवो हरिपदं चाशावधिं को गतः ||
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 ?
निन्दन्तु नीतिनिपुणा यदि वा स्तुवन्तु
लक्ष्मीः समाविशतु गच्छतु वा यथेष्टं |
अद्यैव वा मरणमस्तु युगान्तरे वा
न्याय्यात्पथः प्रविचलन्ति पदं न धीराः ||
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 :
निन्दोत वानोत सुनीतिमन्त चळो असो वा कमला गृहात |
हो मृत्यु आजिच घडो युगान्ती सन्मार्ग टकोनि भले न जाती ||
Hi.
Padma pointed out a typo I had made. Instead of paJNcha, I had just
written paJNa |||The corrected shloka is as follows :
स्वयं पञ्चमुखः पुत्रौ गजाननषडाननौ |
दिगम्बरः कथं जीवेत् अन्नपूर्णा न चेद्गृहे ||
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 ?
स्वयं महेशः शव्शुरो नगेशः सखा धनेशश्च सुतो गणेशः |
तथापि भिक्षाटनमेव शम्भोः बलीयसी केवलमीश्वरेच्छा ||
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 ||.
गर्जसि मेघ न यच्छसि तोयं चातकपक्षी व्याकुलितोऽहम |
दैवादिह यदि दक्षिणवातः क्व त्वं क्वाहं क्व च जलपातः ||
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 ?
रे रे चातक ! सावधानमनसा मित्र क्षणं श्रूयतां
अम्भोदा बहवो वसन्ति गगने सर्वेऽपि नैकादृशाः |
केचित् वृष्टिभिरार्द्रयन्ति धरणीं गर्जन्ति केचिद्वृथा
यं यं पश्यसि तस्य तस्य पुरतो मा ब्ऱूहि दीनं वचः ||
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 !
रात्रिर्गमिष्यति भविष्यति सुप्रभातं
भास्वान् उदेश्यति हसिष्यति पङ्कजश्रीः |
इत्थं विचिन्तयति कोषगते द्विरेफ़े
हा हन्त हन्त नलिनिं गज उज्जहार ||
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 !
मन्ये संस्कृते एतत् प्रथमं काव्यं वाल्मिकिना कृतं
I believe this is the first piece of verse in Sanskrit ; composed by Valmiki
मा निषाद प्रतिष्ठां त्वं अगमः शाश्वतीः समाः |
यत्क्रौंचमिथुनादेकं अवधीः काममोहितं ||
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
मा निषाद प्रतिष्ठां त्वं अगमः शाश्वतीः समाः |
यत्क्रौंचमिथुनादेकं अवधीः काममोहितं ||
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.
न हि कश्चित् विजानाति किं कस्य श्वो भविष्यति |
अतः श्वः करणीयानि कुर्यादद्यैव बुद्धिमान् ||
No one knows what will happen to whom tomorrow. So a wise man should do all of
tomorrow's tasks today.
( कल्ह करै सो आज कर ||||)
tomorrow = श्वह
day after tomorrow = परश्वह
2 days after tomorrow = प्रपरश्वह
yesterday = ह्यह
day before yesterday = परह्यह
2 days before yesterday = प्रपरह्यह
प्रारभ्यते न खलु विघ्नभयेन नीचैः
प्रारभ्य विघ्नविहता विरमन्ति मध्याः |
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
प्रारब्धमुत्तमजना न परित्यजन्ति ||
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.
सिंहः शिशुरपि निपतति
मद मलिन कपोल भित्तिषु गजेषु |
प्रकृतिरियं सत्त्ववतां
तेजसां हि न वयः समीक्ष्यते ||
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 :
सिंहाचा तो बाल तो हि चपेट
मारी त्याला जो करी मत्त मोठा |
तेजस्वी जे वृत्ति ऐसीच त्यान्चि
तेथे काहि चाड नाहि वयाची ||
अपि अधिकम एकम सुभशितम प्रारब्धवत "यथ" शब्देन
यथ देशस्तथ भश यथ रज तथ प्रजः |
यथ भुमिस्तथ तोयम यथ बेएजस्तथन्कुरः | ||
a~Nkura means the first sprout. yathA bIjastathA~NkuraH is a very famous
proverb. it basically means as you sow, so you reap ||.
न धैर्येण विन ळक्ष्मिः न शोउर्येण विन ज़यः |
न दानेन विन मोक्षो न ग्यानेन विन यशः | ||
यथा काष्ठं च काष्ठं च समेयातां महोदधौ |
समेत्य च व्यपेयातां तद्वत् भूतसमागमः ||
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
"पराधीन आहे जगति पुत्र मानवाचा.
दोश ना कुणाचा" :
दोन ओन्दक्यान्चि होते सागरात भेट
एक लाट तोडि दोघां पुन्हा नाहि गाठ.
कस्यचित् किमपि नो हरणीयं
मर्मवाक्यमपि नोच्चरणीयं |
श्रीपतेः पदयुगं स्मरणीयं
लीलया भवजलं तरणीयं ||
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.
गेहानीतेऽप्यसुविर्हहिते वीरहिंहे स्वनाथे
मोहं प्राप्त न च न च सखी क्रन्दितुं वा प्रवृत्ता |
पश्यन् देवीं परिहन इदं प्राह मर्माहतां तां
नो चेद् रुद्यात् इयमपि भत् प्राणहीनाचिरेण ||
Home they brought her warrior dead
She nor swooned nor uttered cry
All her maidens watching said
"She must weep or she will die."
लोकैर्मन्दं विनतहृदयैः संस्तुतो वीर एवं
स्नेहस्यासीत् खलु नरवरो भाजनं श्लाघनीयं |
संहार्दं वा नरतनुधरं शत्रुरौदार्यमूर्तिः
नोचे किङ्चित् तदपि किल सा नाल्पमात्रं चचाल ||
Then they praised him soft and low
Called him worthy to be loved
Truest friend and noblest foe
Yet she neither spoke, nor moved.
स्वीय स्थानात् तदनु शनकैः कापि दासी तदानीं
प्राप्ता वीरं निभृतगमना कानि गत्वा पदानि
दूरीचक्रे नरवर मुखाच्छादि वस्त्रं कराभ्यां
किङ्चिन्मात्रं न हि विचलिता नापि वा सा रुरोद
Stole a maiden from her place
Lightly to the warrior stept
Took the face cloth from the face
Yet she neither moved, nor wept.
काचिद् वृद्धा नवतिशरदां दीर्घमायुः दधाना
क्रोडे तस्याः प्रियतमशिशुं स्थापयामास धात्री
ग्ऱीष्मे वृष्टिं जलद इव सा बाष्पपूरं मुमोच
जात, प्राणांस्तव खलु कृते धारयामीत्युवाच !
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 :
गेहानीतेऽप्यसुविर्हहिते वीरसिंहे स्वनाथे
मोहं प्राप्त न च न च सखी क्रन्दितुं वा प्रवृत्ता |
पश्यन् देवीं परिहन इदं प्राह मर्माहतां तां
नो चेद् रुद्यात् इयमपि भवेत् प्राणहीनाचिरेण ||
साहित्य संगीत कला विहीनः साक्षात् पशुः पुछ विषाण हीनः |
तृणं न खादन्नपि जीवमानः तद् भागधेयं परमं पषूणां ||
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 :
येषां न विद्या न तपो न दानं
ज्ञानं न शीलं न गुणो न धर्मः |
ते मर्त्यलोके भुविभारभूताः
मनुष्यरूपेण मॄगाश्चरन्ति ||
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.
अधिगत्य गुरोः ज्ञानं छात्रेभ्यो वितरन्ति ये |
विद्या वात्सल्य निधयः शिक्षका मम दैवतं ||
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.
अश्वस्य भूषणं वेगो मत्तं स्याद् गजभूषणं |
चातुर्यं भूषणं नार्या उद्योगो नरभूषणं ||
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.
अहं नमामि वरदां ज्ञानदां त्वां सरस्वतीं |
प्रयच्छ विमलां बुद्धीं प्रसन्ना भव सर्वदा ||
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)
अपारे काव्यसंसारे कविरेकः प्रजापतिः |
यथास्मै रोचते विश्वं तथा वै परिवर्तते ||
In the boundless world of poetry, PrajApati (Brahma) is the only one poet.
He changes the universe as and when he thinks best ||
असितगिरिसमं स्यात् कज्जलं सिन्धु पात्रं
सुरतरुवरशाखा लेखनी पत्रमुर्वी |
लिखति यदि गृहीत्वा शारदा सर्वकालं
तदपि तव गुणानां ईश पारं न याति ||
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.
ददाति प्रतिगृण्हाति गुह्यमाख्याति पृच्छति |
भुङ्क्ते भोजयते चैव षड्विधं प्रीतिलक्षणम् ||
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
ददाति प्रतिगृण्हाति गुह्यमाख्याति पृच्छति | भुङ्क्ते
भोजयते चैव षड्विधं प्रीतिलक्षणम् ||
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)
ददाति प्रतिगृह्णाति
ददाति प्रतिगृण्हाति गुह्यमाख्याति पृच्छति |
भुङ्क्ते भोजयते चैव षड्विधं प्रीतिलक्षणम् ||
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 ||)
क्षते प्रहाराः निपतन्ति अभीक्ष्णं
धनक्षये वर्धति जाठराग्निः |
आपत्सु वैराणि समुद्भदंति
चिद्रेषु अनर्थाः बहुलीभवंति ||
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 ?)
क्षते प्रहाराः निपतन्ति अभीक्ष्णं
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 " ||.
केशवम पतितम दृष्ट्वा पाण्डवाः हर्षनिर्भरआः |
रुदन्ति कौरवाः सर्वे हा हा केशव केशव |
One of the let me catch my breath shlokas?
Actually this is a fairly famous one. The "correct" interpretation :
के शवं पतितं दृष्ट्वा पाण्डवाः हर्षनिर्भराः
रुदन्ति कौरवाः सर्वे हा हा के शव के शव
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 !!"
वैद्यराज नमस्तुभ्यं यमराजसहोदर |
यमस्तु हरति प्राणान् वैद्यो प्राणान् धनानि च ||
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 !
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च |
अजापुत्रं बलिं दद्यात् देवो दुर्बलघातकः ||
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 |||!
चिन्तनीया हि विपदां अदावेव प्रतिक्रिया |
न कूपखननं युक्तं प्रदीप्ते वह्निना गृहे ||
The reaction to calamity must be considered before hand. IT is no use to
start digging a well after your house is afire !!
आयुशः क्षण एकोऽपि सर्वरत्नैर्न लभ्यते |
नीयते स वृथा येन प्रमादः सुमहानहो ||
Even a single second in life cannot be obtained by alll precious jewels.
Hence spending it without purpose is a great mistake.
आत्मनः परितोषाय कवेः काव्यं तथापि तत् |
स्वामिनो देहलीदीपसमं अन्योपकारकं ||
आत्मन् = self
परितोष = satisfaction
कवि = poet
काव्य = poetry
स्वामि = master
देहलि = doorstep
दीप = light
सम = similar
अन्य = other
उपकार = 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 |||)
ईक्षणं द्विगुणं प्रोक्तां भाषणस्येति वेधसा |
अक्षि द्वे मनुष्याणां जिंव्हा त्वैकेव निर्मिता ||
ईक्षण = seeing
द्विगुण = twice
प्रोक्त ( प्र + उक्त) = said
भाषण = speaking
वेधस् = brahmA
अक्षि = eye
द्वे = two
जिंव्हा = tongue
निर्मित = created
Seeing is given twice as much importance as speaking by Brahma. Man has
two eyes, however, only one tongue was created.
उद्यमेन हि सिध्यन्ति कार्याणि न मनोरथैः |
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखं मृगाः ||
उद्यम = effort
सिध् = to be accomplished
कार्य = work
मनोरथ = wish
सुप्त = asleep
सिंह = lion
प्र + विश् = to enter
मुख = mouth
मृग = 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 :
उत्तिष्ठ उत्तिष्ठ राजेन्द्र मुखं प्रक्षालयस्व टः |
प्रभाते रोदिती कुक्कु च वै तु हि च वै तु हि ||
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 !!!
उत्तमो नातिवक्ता स्यात् अधमो बहुभाषते |
न काञ्चने ध्वनिस्तादृक् यादृक् कांस्ये प्रजायते ||
उत्तम = excellent
अति = too much
वक्तृ = speaker
अधम = inferior
भाष् = to speak
काञ्चन = gold
ध्वनि = sound
कंस्य = bronze
प्र + जा = 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.
चिन्तायास्तु चितायास्तु बिन्दु मात्रम विशेशतः |
चिता दहति निर्जेएवम, चिन्ता दहति जेएवितम ||
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.
चिता चिन्ता समाप्रोक्ता बिन्दुमात्रं विशेषता |
सजीवं दहते चिन्ता निर्जीवं दहते चिता ||
The difference betn "chintA" and "chitA" is just a dot.
"PYRE" burns the dead, while "WORRY" burns the living.
उपकारो हि नीचानां अपकरो हि जायते |
पयःपानं भुजंगाणां केवलं विषवर्धनं ||
उप + कृ = to do a favor
नीच = lowly
अप + कृ = to harm
पयस् = milk / water
भुजंग = snake
केवलं = only
विष = posion
वर्धन = 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 ||
सन्धि विग्रःअ :
उत्तमाः आत्मना ख्याताः पितुः ख्याताः च मध्यमाः |
अधमाः मातुलात् ख्याताः शवशुरात् च अधमाधमाः ||
shabdArtha
उत्तम = most superior
ख्यात = famous
पितृ = father
मध्यम = medium/average
मातुल = maternal uncle
श्वशुर = father in law
अधम = inferior
अधमाधम = 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.
अनुगंथु.म सथ.म वत.स्मा कुत.सन.म यदि नशक्यथे |
स्वल्पमाथर्अनुगन्थव्यम, मर्गस्थोव नवसेएधथि ||
सुंदरोपि सुशेएलोपि कुलेएलोपि महढनह |
अकुलिनोपि विद्यावान, देवैरपि स.उपोओज्यथे ||
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.
उत्तमा आत्मना ख्याताः पितुः ख्याताश्च मध्यमाः |
अधंआ मातुलत् ख्याताः श्वशुराछाधमाधमाः ||
सन्धि विग्रःअ :
उत्तमाः आत्मना ख्याताः पितुः ख्याताः च मध्यमाः |
अधमाः मातुलात् ख्याताः शवशुरात् च अधमाधमाः ||
shabdArtha
उत्तम = most superior
ख्यात = famous
पितृ = father
मध्यम = medium/average
मातुल = maternal uncle
श्वशुर = father in law
अधम = inferior
अधमाधम = 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
उद्यमस्साहसं धैर्यं बुद्धिश्यक्तिः पराक्रमः |
षडेते यत्र वर्तन्ते तत्र देवः सहायकृत् ||
उद्यमः = effort saahasam.h = adventure
धैर्यम् = courage buddhiH = knowledge
शक्तिः = strength paraakramaH = bravery
षट् = six ete = these
यत्र = where vartante = exist
तत्र = there devaH = god
सहायकृत् = helpful
God will help provided the six qualities effort, adventure, courage.
knowledge, strength and bravery exist.
आदित्यचन्द्रावनलानिलौ च
द्यौर्भूमिरापो हृदयं यमश्च |
अहश्च रात्रिश्च उभे च
धर्मश्च जानाति नरस्य वृत्तम् ||
आदित्यः = Sun
चन्द्रः = Moon
अनिलः = air
अनलः = fire
द्यौः = sky
भूमिः = earth
आपः = water
हृदयम् = soul
यमः = Lord Yama
च = and
अहः = morning
रात्रिः = night
उभे = both
धर्मः = righteousness
जानति = knows
नरस्य = man's
वृत्तम् = 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.
न त्वहं कामये राज्यं न स्वर्गं नापुनर्भवम् |
कामये दुःखतप्तानां प्राणिनाम् आर्तिनाशनम् ||
न = no
तु = Certainly
अहम् = I am
कामये = wish
राज्यम् = kingdom
स्वर्गम् = heaven
अपुनर्भवम् = na + punarbhavam.h = salvation
दुःखतप्तानां = for grief ridden
प्राणिनाम् = for living beings
आर्तिः = kaShTam.h, sorrow
नाशनम् = 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.
विडम्भं पश्यतु अत्र !
(See the sarcasm here)
अजायुद्धमृषिश्राद्धं प्रभाते मेघडम्बरम् |
दम्पत्योः कलहश्चैव परिणामे न किञ्चन ||
अजः = goat
युद्धम् = fight
ऋशिः = sage
श्राद्धं = post death rituals
प्रभाते = in the morning
मेघः = cloud
डम्बरम् = noise, thundering
दम्पत्योः = of the couple
कलहः = quarrel
च = and
एव = indeed
परिणामे = in the result
न = no
किञ्चन = 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.]
क्षणशः कणशश्चैव विद्यामर्थं च साधयेत् |
क्षण त्यागे कुतो विद्या कणत्यागे कुतो धनम् ||
क्षणः = minute
क्षणशः = minute by minute
कणः = grain, bit
कणशः = bit by bit
विद्याम् = knowledge
अर्थम् = money
च = and
साधयेत् = accomplish, achieve
त्यागः = abandon, renounce
कुतः = 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 ?
अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते |
जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ||
अपि = and, even though
स्वर्णमयी = covered with gold, full of gold
न = no
मे = for me
रोचते = appeal
जननी = mother
जन्मभूमिः = motherland
स्वर्गः = heaven
गरीयसी = 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 ]
परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः |
परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ||
परोपकारः = assistance to others
फलन्ति = give fruits (plural)
वृक्षाः = trees
वहन्ति = flow (plural)
नद्यः = rivers
दुहन्ति = give milk (plural)
गावः = cows
इदम् = this
शरीरम् = 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.
अमन्त्रम् अक्षरं नास्ति नास्ति मूलमनौषदम् |
अयोग्यः पुरुषो नास्ति योजकस्तत्र दुर्लभः ||
अमन्त्रम् = na + mantram.h, non mantra (mantra = divine poem).
अक्षरम् = na + xaram.h, imperishable, a letter of the alphabet
न = no
अस्ति = is
मूलम् = root
अनौषदम् = na + auShadam.h, non medicine
अयोग्यः = useless
पुरुषः = person
योजकः = co ordinator (one who organizes, plans)
तत्र = there
दुर्लभः = 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 !
एकचक्रो रथो यन्ता विकलो विषमे हयाः |
आक्रामत्येव तेजस्वी तथ्याप्यर्को नभस्तलं ||
सन्धि विग्रह
एकचक्रः रथः यन्ता विकलः विषमे हयाः |
आक्रामति एव तेजस्वी तथापि अर्कः नभस्तलं ||
एक = one
चक्र = wheel
रथ = chariot
यन्तृ = charioteer
विकल = disabled
विषम = odd (as in odd or even)
हय = horse
आ + क्रम् = to attack
एव = only
तेजस्विन् = one who has tej (brilliance)
अर्क = sun
नभस्तल = 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.
भवदीयः.
मधुसिक्तो निम्बखन्डः दुग्धपुष्टो भुजन्गमः |
गन्गास्नातोपि दुर्जनः स्वभावं नैव मुन्चति ||
मधु = honey
सिक्तः = pasted with
निम्बः = neem
खन्डः = wooden piece, stem
दुग्धः = milk
पुष्टः = fed with
भुजन्गमः = snake
स्नातः = one who has taken bath
अपि = too
दुर्जनः = bad person
स्वभावः = character, quality
न = No
एव = indeed
मुन्चति = 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.
एकेनापि सुवृक्षेण पुष्पितेना सुगन्धिना |
वासितं तद् वनं सर्वं सुप्त्रेण कुलं यथा ||
सन्धि विग्रह
एकेन अपि सुवृक्षेण पुष्पितेना सुगन्धिना |
वासितं तद् वनं सर्वं सुप्त्रेण कुलं यथा ||
shabdArtha
अपि = also
वॄक्ष = tree
पुष्पित = one that has flowered
सुगन्धिं = one that has a nice fragrance
वासित = made fragrant
वन = forest
सुपुत्र = good son
कुल = family
यथा = 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.
ऋणशेषोऽग्निशेषश्च शत्रुशेषस्तथैव च |
पुनः पुनः प्रवर्धन्ते तस्माच्छेषं न रक्षयेत् ||
सन्धि विग्रह
ऋणशेषः अग्निशेषः च शत्रुशेषः तथैव च |
पुनः पुनः प्रवर्धन्ते तस्मात् शेषं न रक्षयेत् ||
shabdArtha
ऋण = debt
शेष = remainder
अग्नि = fire
शत्रु = enemy
पुनः = again
प्र + वृध् = to grow fast
तस्मात् = hence
रक्ष् = 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 )
उदये सविता रक्तो रक्तश्चास्तमने तथा |
सम्पत्तौ च विपत्तौ च साधुनामेकरूपता ||
सन्धि विग्रह
उदये सविता रक्तः रक्तः चा अस्तमने तथा |
सम्पत्तौ च विपत्तौ च साधुनां एकरूपता ||
shabdArtha
उदय = rise
सवितृ = sun
रक्त = red
अस्त = fall (set)
सम्पत्ति = prosperity
विपत्ति = calamity
साधु = great man
एक = one
रूप = 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.
उद्योगिनं पुरुषसिंहमुपैति लक्ष्मीः
दैवेन देयमिति कापुरुषा वदन्ति |
दैवं निहत्य कुरु पौरुषमात्मशक्त्या
यत्ने कृते यदि न सिध्यति कोऽत्र दोशः ?
सन्धि विग्रह
उद्योगिनं पुरुषसिंहं उपैति लक्ष्मीः
दैवेन देयं इति कापुरुषा वदन्ति |
दैवं निहत्य कुरु पौरुषं आत्मशक्त्या
यत्ने कृते यदि न सिध्यति कः अत्र दोशः ?
shabdArtha
उद्योगिन् = industrious
पुरुष = man
सिंह = lion
उप + ई = to approach
दैव = destiny
का पुरुष = contemptible fellow
वद् = to speak
नि + हन् = destroy
कुरु = do
पौरुष = manliness, virility, courage, effort
आत्मन् = self
शक्तिstrength
यत्न = effort
कृत = done
यदि = if
सिध् = to be accomplished
अत्र = here
दोष = 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 )
उपसर्गेण धात्वर्थो बलादन्यत्र नीयते |
प्रहाराहारसंहारविहारपरिहारवत् ||
सन्धि विग्रह
उपसर्गेण धातु अर्थः बलात् अन्यत्र नीयते |
प्रहार आहार संहार विहार परिहार वत् ||
shabdArtha
उपसर्गprefix
धातुverb
अर्थmeaning
बला = force
अन्यत्र = somewhere else
नी ( नय) = to take away
हृ ( हरति) = to steal
प्र + हृ = to hit
आ + हृ = to eat
सं + हृ = to completely destroy
वि + हृ = to roam
परि + हृ = 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)
एते सत्पुरुषाः परार्थघटकाः स्वार्थान् परित्यज ये
सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये |
तेऽमी मानवराक्षसाः परहितं स्वार्थाय निघ्नन्ति ये
ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे ||
सन्धि विग्रह
एते सत्पुरुषाः पर अर्थ घटकाः स्वार्थान् परित्यज ये
सामान्याः तु परार्थं उद्यम भृतः स्वार्थ अविरोधेन ये |
ते अमी मानव राक्षसाः परहितं स्वार्थाय निघ्नन्ति ये
ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे ||
shabdArtha
एते = these
सत्पुरुष = good man
पर = foreign / other
अर्थ = benefit
घटक = component
स्वार्थ = one's own purposes
परि + त्यज् = to sacrifice
ये = those who
सामान्य = common
उद्यम = effort
भृत् = one who carries
विरोध = opposition
अविरोध = no opposition
अमी = ??
मानव = man
राक्षस = demon
हित = wellbeing
नि + हन् = to destroy
निरर्थकं = needlessly
के = who
ज्ञा ( जानते, जानाति) 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 ?
अनुदिनमनुतापेनास्म्यहं राम तप्तः
परमकरुण मोहं छिन्धि मायासमेतं |
इदमतिचपलं मे मानसं दुर्निवारं
भव्ति च बहु खेदस्त्वां विना धाव शीघ्रं ||
सन्धि विग्रह
अनुदिनं अनुतापेन आस्मि अहं राम तप्तः
परम करुण मोहं छिन्धि माया समेतं |
इदं अतिचपलं मे मानसं दुर्निवारं
भवति च बहु खेदः त्वां विना धाव शीघ्रं ||
shabdArtha
अनु = following
अनुदिनं = daily
ताप = trouble
तप्त = troubled, frustrated
परम = highest, the utmost, most excellent
करुणा = pity, sympathy
मोह = temptation
छिद् = to cut, cutoff
माया = unreality; the illusion by virtue of which one considers the
unreal
universe as really existent and distinct from the supreme spirit
समेतं = come together with
इदं = this
अति = extremely
चपल = fickle, unstable
मानस = mind
दुर्निवार = (roughly) not easy to control
बहु = too much
खेद = sorrow
विन = without
धाव् = to run
शीघ्रं = 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
अनुदिनि अनुतापे तापलो रामराय
परमदिनदयाळा नीरसी मोहमाया
अचपळ मन माज़े नावरे आवरीता
तुज विण शिण होतो धाव रे धाव आता !
न भूतपूर्वं न कदापि वार्ता हेम्नः कुरंगः न कदापि दृष्टः |
तथापि तॄष्णा रघुनन्दनस्य विनाशकाले विपरीतबुद्धिः ||
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 ||!
सौवर्णानि सरोजानि निर्मातुं सन्ति शिल्पिनः |
तत्र सौरभ निर्माणे चतुरः चतुराननः ||
shabdArtha
सौवर्ण = golden
सरोज ( सरस् + ज) = lotus ( one that is born in a lake)
निर् + मा = to create
शिल्पिन् = sculptor
सौरभ = fragrance
चतुरः = capable / skiled/ clever
चतुस् = four
आनन = face
bhAvArtha
The sculptors are there to create golden lotuses. But onlythe
four faced one (Brahma) is clever enough to produce fragrance in them !
स्वायत्तमेकान्तहितं विधात्रा विनिर्मितं छादनमज्ञतायाः |
विषेशतः सर्वविदां समाजे विन्हूषणं मौनमपण्डितानां ||
सन्धि विग्रह
स्वायत्तं एक अन्त हितं विधात्रा विनिर्मितं छादनं अज्ञतायाः |
विषेशतः सर्वविदां समाजे विन्हूषणं मौनं अपण्डितानां ||
shabdArtha
स्वायत्त = dependent only one onself
अन्त = end
हित = benefit
विधातृ = the creator
छादन = covering
अज्ञता = ignorance
विशेषतः = especiaaly
सर्वविद् = one who knows everything
समाज = society / company
विभूषण = ornament, asset
मौन = silence
अपण्डित = 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 :
विनिर्मिले ज़ाकण अज्ञतेचे स्वाधीन जे पद्मभवे फुकाचे |
मूर्खास जे मौनचि फार साजे सभेस त्यान्च्या बहु जाणते जे ||
गुरुशुश्रूशया विद्या पुष्कलेन धनेन वा |
अथ वा विद्यया विद्या चतुर्थो न उपलभ्यते ||
shabdArtha
गुरु = teacher
शुश्रूशा = service
विद्या = knowledge
पुश्कल = a lot
धन = money
चतुर्थ = fourth
उप + लभ् = 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
चलत्येकेन पादेन तिष्ठत्येकेन पण्डितः |
न समीक्ष्यापरं स्थानं पूर्वमायातनं त्यजेत् ||
सन्धि विग्रह
चलति एकेन पादेन तिष्ठति एकेन पण्डितः |
न समीक्ष्य अपरं स्थानं पूर्वं आयातनं त्यजेत् ||
shabdArtha
चल् = to walk
स्था ( तिष्ठति) = to stand
एक = one
पण्दित = the wise man
सं + ईक्ष् = to examine
अपर = other
स्थान = place
पूर्व = previous
आयातन = abode, resting place
त्यक् = 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.
प्रिय मित्राणि,
कल्पद्रुमः कल्पितमेव सूत सा कामधुक कामितमेव दोग्धि |
चिन्तामणिश्चिन्तितमेव दत्ते सतां तु सन्गः सकलम प्रसूते | ||
सन्धि विग्रह
कल्प द्रुमः कल्पितं एव सूते सा कामधुक् कामितं एव दोग्धि |
चिन्तामणिः चिन्तितं एव दत्ते सतां तु संगः सकलं प्रसूते ||
shabdArtha
कल्प द्रुम = kalpa vRixa : the tree that will give you anything you
can
imagine
कल्पित = imagined
सू = to produce
कामधुक् = kAmadhenu : the cow who can milk out anything you wish
कामित = something one has wished for
दोग्धि = milks (from duh.h : to milk )
चिन्तामणि = the gem that gives you anything you can think about
चिन्तित = something one has thought about
दा = to give
सत् = the good men
संग = company
सकल = 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)
सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यमप्रियं |
प्रियं च नानृतं ब्रूयात् एष धर्मः सनातनः ||
सन्धि विग्रह
सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यं अप्रियं |
प्रियं च न अनृतं ब्रूयात् एषः धर्मः सनातनः ||
shabdArtha
सत्य = truth
ब्रू = to speak
प्रिय = dear, nice
अनृत = false
धर्म = practice
सनातन = 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
सम्पूर्णकुम्भो न करोति शब्दं
अर्धो घटो घोषमुपैति नूनं |
विद्वान् कुलीनो न करोति गर्वं
मूधास्तु जल्पन्ति गुणैर्विहीनाः ||
सन्धि विग्रह
सम्पूर्ण कुम्भः न करोति शब्दं
अर्धः घटः घोषं उपैति नूनं |
विद्वान् कुलीनः न करोति गर्वं
मूढाः तु जल्पन्ति गुणैः विहीनाः ||
shabdArtha
सम्पूर्ण = full
कुम्भ = pot
शब्द = noise
अर्ध = half
घट = pot
घोष = noise
उप + ई = to go
नूनं = really
विद्वान् = learned
कुलीन = one who is from a good family
गर्व = pride
मूढ = foolish person
जल्प् = to babble
गुण = quality
विहीन = 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.
नारिकेलसमाकारा दृश्यन्तेऽपि हि सज्जनाः |
अन्ये बदरिकाकारा बहिरेव मनोहराः ||
सन्धि विग्रह
नरिकेल समाकाराः दृश्यन्ते अपि हि सज्जनाः |
अन्ये बदरिका आकाराः बहिः एव मनोहराः ||
shabdArtha
नारिकेल = coconut
आकार = form
दृश् = to look
सज्जन = good man
अन्य = other
बदरिका = the jujube fruit ("bora" in marathi)
बहिः = outside
मनोहर = 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).
न भूतपूर्वं न कदापि वार्ता हेम्नः कुरंगः न कदापि दृष्टः |
तथापि तॄष्णा रघुनन्दनस्य विनाशकाले विपरीतबुद्धिः ||
shabdArtha
भूत = happened
पूर्व = previously
वार्ता = news
हेमन् = gold
कुरंग = deer
तृष्णा = desire
रघुनन्दन = Rama
विनाश = destruction
काल = time
विपरीत = inverted, contrary to rule, wrong
बुद्धी = 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:
नारिकेलसमाकारा दृश्यन्तेऽपि हि सज्जनाः |
अन्ये बदरिकाकारा बहिरेव मनोहराः ||
सन्धि विग्रह
नरिकेल समाकाराः दृश्यन्ते अपि हि सज्जनाः |
अन्ये बदरिका आकाराः बहिः एव मनोहराः ||
"drishyante api"
shabdArtha
नारिकेल = coconut
आकार = form
दृश् = to look
द्रिश्यन्ते = be seen
अपि = also
सज्जन = good man
अन्य = other
बदरिका = the jujube fruit ("bora" in marathi)
बहिः = outside
मनोहर = 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
परान्नं प्राप्य दुर्बुद्धे मा प्राणेषु दयां कुरु |
दुर्लभानि परान्नानि प्रानाः जन्मनि जन्मनि ! !
shabdArtha
पर = other's, foreign
अन्न = food
प्र + आप् = to get, obtain
दुर्बुद्धि = stupid person, idiot
प्राण् = life
दया = pity
कृ = to do
दुर्लभ = rare
जन्मन् = 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 : )
न दुर्जनः सज्जनतामुपैति बहुप्रकारैरपि सेव्यमानः |
भूयोऽपि सिक्तः पयसा घृतेन न निम्बवृक्षो मधुरत्वमेति ||
सन्धि विग्रह
न दुर्जनः सज्जनतां उपैति बहु प्रकारैः अपि सेव्यमानः |
भूयः अपि सिक्तः पयसा घृतेन न निम्बवृक्षः मधुरत्वं एति ||
shabdArtha
दुर्जन = wicked person
सज्जन = good man
उप + ई = to go to
बहु = many
प्रकार = way
सेव् = to serve
भूयः = repeatedly
सिक्त = sprayed
पयस् = milk
घृत = ghee
निम्ब = neem
वृक्ष = tree
मधुरत्व = 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.
केयूरा न विभूषयन्ति पुरुषं हारा न चन्द्रोज्ज्वलाः
न स्नानं न विलेपनं न कुसुमं नालंकृता मूर्धजाः |
वाण्येका समलंकरोति पुरुषं या संस्कृता धार्यते
क्षीयन्ते खलू भूषणानि सततं वाग्भूषणं भूषणं ||
सन्धि विग्रह
केयूराः न विभूषयन्ति पुरुषं हाराः न चन्द्र उज्ज्वलाः
न स्नानं न विलेपनं न कुसुमं न अलंकृताः मूर्धजाः |
वाणी एका समलंकरोति पुरुषं या संस्कृता धार्यते
क्षीयन्ते खलू भूषणानि सततं वाग्भूषणं भूषणं ||
shabdArtha
केयूर = armlet (bracelet worn on upper arm)
वि + भूश् = to decorate
पुरुष = man
हार = garland
चन्द्र = moon
उज्ज्वल = radiant
स्नान = bath
विलेपन = smearing
कुसुम = flower
अलंकृत = decorated / ornamented
मूर्धन् = head
मूर्धजा = hair (from the head)
वाणी = language/ gift of speech
संस्कृत = refined
धृ ( धरति; पस्सिवे धार्यते) = to hold, carry, bear.
क्षी = to dimnish
भूषण = ornament
वाक् = 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).
अन्द इन चोन्त्रस्त तो थे प्रेविओउस सुभाशित हेरे इस ओने :
किं वाससेत्यत्र विचारणीयं वासः प्रधानं खलु योग्यतायै |
पीताम्बरं वीक्ष्य ददौ स्वकनां दिगम्बरं वीक्ष्य विषं समुद्रः ||
सन्धि विग्रह
किं वाससा इति अत्र विचारणीयं वासः प्रधानं खलु योग्यतायै |
पीताम्बरं वीक्ष्य ददौ स्वकनां दिगम्बरं वीक्ष्य विषं समुद्रः ||
shabdArtha
किं = what ?
वासस् = apparel / clothes
वि + चर् = to think
प्रधान = important
योग्यता = appropriateness
पीत = yellow
अम्बर = cloth
ददौ = gave (from dA : to give)
स्व = one's own
कन्या = daughter
दिक् ( दिग्) = directions
वि + ईक्ष् = to see
समुद्र = 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)
गुणैरुत्तुंगतां याति नोत्तुंगेनासनेन वै |
प्रासादशिखरस्थोऽपि काको न गरुडायते ||
सन्धि विग्रह
गुणैः उत्तुंगतां याति न उत्तुंगेन आसनेन वै |
प्रासाद शिखर स्थः अपि काकः न गरुडायते ||
shabdArtha
गुण = qualities
उत्तंगता = greatness
या = to go
उत्तुंग = tall
आसन = seat
प्रासाद = palace
शिखर = tip, peak
काक = crow
गरुड = eagle
bhAvArtha
One achieves greatness because of one's qualities, not because
of a high position. Even is placed at the top of the palace.
a crow does not become an eagle
अशनं मे वसनं मे जाया मे बन्धुवर्गो मे |
इति मे मे कुर्वाणं कालवृको हन्ति पुरुषाजं ||
सन्धि विग्रह
अशनं मे वसनं मे जाया मे बन्धु वर्गः मे |
इति मे मे कुर्वाणं कालवृकः हन्ति पुरुष अजं ||
shabdArtha
अशन = food
वसन = dwelling
जाया = wife
मे = mine
कुर्वाण = one who does
काल = time
वृक = wolf
पुरुष = man
अज = goat
भावार्थ
"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 !)
नाभिषेको न सम्स्कारह सिम्हस्य क्रियते वने
विक्रमार्जितसत्वस्य स्वयमेव म्र्गेन्द्रता.
गरुदपुराण
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.
अल्पकार्यकराः सन्ति ये नरा बहुभाषिणः |
शरत्कालिनमेघास्ते नूनं गर्जन्ति केवलं ||
सन्धि विग्रह
अल्प कार्य कराः सन्ति ये नराः बहु भाषिणः |
शरत् कालिन मेघाः ते नूनं गर्जन्ति केवलं ||
shabdArtha
अल्प = small, little
कार्य = work
कर = one who does
नर = man
बहु = a lot
भाशिन् = one who talks
शरद् = autumn
मेघ = cloud
नूनं = really
गर्ज् = to roar
केवलं = only
भावार्थ
Those men who talk too much are ones who do little work. THey are the
clouds of autumn; they really only roar. (but do not give any rain)
गते शोको न कर्तव्यो भविष्यं नैव चिन्तयेत् |
वर्तमानेन कालेन वर्तयन्ति विचक्षणाः ||
सन्धि विग्रह
गते शोकः न कर्तव्यः भविष्यं न एव चिन्तयेत् |
वर्तमानेन कालेन वर्तयन्ति विचक्षणाः ||
shabdArtha
गत = gone
शोक = sorrow
कर्तव्य = should be done
भविष्य = future
चिन्त् = to think / to worry
वर्तमान = present
वर्तय् = to operate (causal from vart.h)
विचक्षण = wise
भावार्थ
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.
चित्ते भ्रान्तिर्जायते मद्यपानात् भ्रान्ते चित्ते पापचर्यामुपैति |
पापं कृत्वा दुर्गतिं यान्ति मूधास्तस्मान्मद्यं नैव पेयं न पेयं ||
सन्धि विग्रह
चित्ते भ्रान्तिः जायते मद्यपानात् भ्रान्ते चित्ते पाप चर्यां उपैति |
पापं कृत्वा दुर्गतिं यान्ति मूधाः तस्मात् मद्यं न एव पेयं न पेयं ||
shabdArtha
चित्त = mind
भ्रान्ति = confusion
मद्य = liqour
पान = drinking
पाप = sin
चर्या = practise / observance
उप + ई = to approach
दुर्गति = misfortune
मूध = foolish man
या = to go
तस्मात् = hence
पेय = should be drunk
भावार्थ
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:
प्रत्यक्ष कविकाव्यं च रूपं च कुलयोषितः |
गृहवैद्यस्य विद्या च कस्मैचिद्यदि रोचते ||
प्रत्यक्ष = real, visible, directly in front
कवि = poet
काव्यं = Composition/poetry/literary work
च = and
कुलयोषितः = One who brightens the family(?) (meaning house wife?)
रूपं च = Her beauty
गृहवैद्यस्य = family doctor's
विद्या = knowledge
यदि = do they
कस्मै चित् = ever
रोचते = 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.
किन्तु मद्यं स्वभावेन यथौषधं तथा स्मृतं |
अयुक्तियुक्तं रोगाय युक्तियुक्तं यथा स्मृतं ||
सन्धि विग्रह
किन्तु मद्यं स्वभावेन यथा औषधं तथा स्मृतं |
अयुक्ति युक्तं रोगाय युक्ति युक्तं यथा स्मृतं ||
shabdArtha
किन्तु = but
मद्य = liqour
स्वभाव = nature
औशध = medicine
स्मृत = remembered
युक्ति = utility ; proportion
युक्त = used
रोग = disease
भावार्थ
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)||.
वितर वारि द वारि दव आतुरे
चिर पिपासित चातक पोतके |
प्रचलिते मरुति क्षणं अन्यथा
क्व च भवान् क्व पयः क्व च चातकः ||
shabdArtha
वि + तॄ = to distribute
वारि = water
वारिद = cloud (one who gives water)
दव = water
आतुर = anxious
चिर = permanently
पिपासित = thirsty
चातक = chAtaka bird
पोतक = young one of an animal
प्रचलित = something that has started
मरुत् = wind
क्षणं = in a moment
क्व = where
पयस् = water
भावार्थ
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 ?
वनानि दहतः वह्नेः सखा भवति मारुतः |
स एव दीप नाषाय कृशे कस्य अस्ति सौहृदं ||
shabdArtha
वन = forest
दहत् = one that burns
वह्नि = fire
सखि = friend
मारुत = wind
दीप = lamp : here a small one wick light
नाष = destruction
कृश = weakness
सौःऋद = friendship
भावार्थ
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.
यत्रआनेकः क्वचिदपि गृहे तत्र तिष्ठत्यथैको
यत्राप्येकस्तदनु बहवस्तत्र नैकोऽपि चान्ते
इत्थम नैयौ रजनिदिवसौ लोलयन द्वाविवाक्षौ
कालः कल्यो भुवनफलके क्रीडति प्राणिसारैः
"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."
आदित्यस्य गतागतैर अहरहः संक्षीयते जीवितं
व्यापरैर बहुकार्यभारगुरुभिः कालो न विज्नायते
द्ऱ्ष्ट्वा जन्मजराविपत्तिमरणं त्रासस' च नोत्पद्यते
पीत्वा मोहमयीं प्रमादमदिराम उन्मत्तभूतां जगत
"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!"
यदि वा याति गोविन्दः मथुरातः पुनः सखि |
राधायाः नयन द्वन्द्वे राधा नाम विपर्ययः ||
shabdArtha
यदि = if
या = to go
गोविन्द = Lord Krishna
मतुरा = the city of mathura
सखि = friend
राधा = rAdhA ? : )
नयन = eye
द्वन्द्व = couple
नामन् = name
विपर्यय = inversion
धारा = streams (of tears)
भावार्थ
If indeed does Govinda go away from Mathura, then from the eyes of
rAdhA will flow the inversion of rAdhA ( dhArA = streams)
रत्नैर्महार्हैस्तुतुशुर्न देवा न भेजिरे भीमविषेण भीतिं |
सुधां विना न प्रययुर्विरामं न निश्चिदार्थाद्विरमन्ति धीराः ||
सन्धि विग्रह
रत्नैः महा अर्हैः तुतुशुः न देवाः न भेजिरे भीमविषेण भीतिं |
सुधां विना न प्रययुः विरामं न निश्चित् अर्थात् विरमन्ति धीराः ||
shabdArtha
रत्न = precious stones
महा = big
अर्ह = deserving
महार्ह = great (those that deserve to be called great)
तुश् = to be satisfied
देव = god
भज् = to take recourse (my guess is that bhejire is a past tense
form from the root bhaj.h)
भीम = terrible
भीति = fear
सुधा = the nectar of immortality
या = to go
विराम = stop
निश्चित = determined, ascertained
अर्थ = end, aim, objective
वि + रम् = to stop
धीर = courageous, steadfast
भावार्थ
(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.
अद्य संक्रान्तिः | पठतु एतद् सुभाशितं मम गुरुणा श्रि वसन्त
नानिवडेकर्महोदयेन विरचितं
Today is Makar SankrAnti. Here is a subhAshita for the occasion
composed by my teacher Shri Vasant Nanivadekar
तिलवत् स्निग्धं मनोऽस्तु वाण्यां गुडवन्माधुर्यं
तिलगुडलद्दुकवत् सम्बन्धे अस्तु सुवृत्तत्त्वं |
अस्तु विचारे शुभसंक्रमणं मंगलाय यशसे
कल्याणी संक्रान्तिरस्तु वः सदाहमाशंसे ||
सन्धि विग्रह
तिलवत् स्निग्धं मनः अस्तु वाण्यां गुडवत् माधुर्यं
तिल गुड लद्दुकवत् सम्बन्धे अस्तु सुवृत्तत्त्वं |
अस्तु विचारे शुभ संक्रमणं मंगलाय यशसे
कल्याणी संक्रान्तिः अस्तु वः सदा अहं आशंसे ||
shabdArtha
तिल = sesame seeds
स्निग्ध = affectionate; also oily,greasy
मनस् = mind
वाणी = language
गुड = jaggery
माधुर्य = sweetness
लद्दुक = laddoo, a sweet ball
सम्बन्ध = relation
सु वृत तत्त्व = the principle of goodness
विचार = thought
शुभ = good, auspicious
संक्रमण = concurrence, coming together
मंगल = auspicious
यशस् = glory
कल्याण = blessedness, goodness, auspiciousness
संक्रान्ति = the festival of makara sa.nkrAnt
सदा = always
आ + शंस् = to wish, to hope, to desire
भावार्थ
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.
द्राक्षा म्लान मुखी जाता शर्करा चाश्मताम गता |
सुभाशित रसम द्रुश्ट्वा सुधा भीता दिवम गता ||
pratipadArtha:
द्राक्षा = grapes
म्लान = sullen / dry
मुखी = (having) face (like)
जाता = went / became
शर्करा = sugar
च = and
अह्मताम = stone
गत = went / became
सुभाशित = is meaning neede ??? subhAshita (good words)
रसम = taste / power / effect
द्र्श्ट्वा = having seen / seeing
सुधा = nectar / amrutA
भीता = (being) afraid (of)
दिवम = (to) heaven
गता = 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
सर्वत्र देशे गुणवान् शोभते प्रथितः नरः |
मणिः शीर्शे गले बाहौ यत्र कुत्र अपि शोभते ||
shabdArtha
सर्वत्र = everwhere
देश = country
गुणवान् = a man with good qualities
शोभ् = to look beautiful
प्रथित = famous, celebrated
मणि = gem
शीर्श = head
गल = neck
बाहु = arm
भावार्थ
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||
येन केन प्रकारेण यस्य कस्यापि देहिनः |
सन्तोशं जनयेत्प्राज्ञः तदेवेश्वरपूजनं ||
सन्धि विग्रह
येन केन प्रकारेण यस्य कस्यापि देहिनः |
सन्तोशं जनयेत् प्राज्ञः तद् एव ईश्वर पूजनं ||
shabdArtha
प्रकार = way
देहिन् = man
सन्तोश = satisfaction
जन् = to to be born or produced
जनयेत् = causal form from jan.h meaning "should generate"
प्राज्ञ = wise man
ईश्वर = god
पूजन = worship
भावार्थ
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 ||
सन्धि विग्रह
गुणवत जन सम्सर्ग अत य अस्ति नीच अपि गोउरवम |
पुश्प माला प्रसन्ग एन सूत्रम शिर असि धार्यते ||
prati padAratha :
गुणवत = virtuous (good) qualities
जन = people
सम्सर्ग = association
नीच = rouge / person of poor(bad ?) quality
गोउरवम = respect
पुश्पमाला = garland (of flowers)
प्रसन्गेन = because of / along with
सूत्रम = thread
शिरह = head
धार्यते = 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"
पुश्पमाला प्रसन्गेन सूत्रम शिरसिधार्यते ||
shirasi dhAryate (two separate words)
सन्धि विग्रह
गुणवत जन सम्सर्ग अत य अस्ति नीच अपि गोउरवम |
पुश्प माला प्रसन्ग एन सूत्रम शिर असि धार्यते ||
गुणवत् जन संसर्गात् याति निचः अपि गौरवं |
पुष्प माला प्रसंगेन सूत्रं शिरसि धार्यते ||
prati padAratha :
गुणवत = virtuous (good) qualities
जन = people
सम्सर्ग = association
नीच = rouge / person of poor(bad ?) quality
गोउरवम = respect
पुश्पमाला = garland (of flowers)
प्रसन्गेन = because of / along with
प्रसंग = close association. prasa.ngena = because of close association
सूत्रम = thread
शिरह = head
(original noun is shiras.h : shirasi is the locative singular, meaning on the
head)
धार्यते = 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).
यः पठति लिखति पश्यति परिपृच्छती पण्डितान् उपाश्रयति |
तस्य दिवाकरकिरणैः नलिनी दलं इव विस्तारिता बुद्धिः ||
shabdArtha
पठ् = to read
लिख् = to write
दृश् ( पश्य) = to see
परि+प्रच्छ् = to enquire
पण्डित = learned man
उप + आ + श्रि = to take shelter in
दिवाकर = sun
किरण = ray
नलिनी = lotus
दल = leaf
विस्तारित = expanded
बुद्धि = intellect
भावार्थ
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.
बालस्यापि रवेः पादाः पतन्त्युपरि भूभृतां |
तेजसा सह जातानां वयः कुत्रोपयुज्यते ||
सन्धि विग्रह
बालस्य अपि रवेः पादाः पतन्ति उपरि भूभृतां |
तेजसा सह जातानां वयः कुत्र उपयुज्यते ||
shabdArtha
बाल = child
अपि = also
रवि = sun
पाद = foot
पत् = to fall
भूभृत् = mountain
तेजस् = brilliance
जात = born
वय = age
कुत्र = where
उप + युज् = use
भावार्थ
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)
यस्य अस्ति वित्तं स वरः कुलिनः
स पण्दितः स श्रुतवान् गुणज्ञः |
स एव वक्ता स च दर्शनीयः
सर्वे गुणाः काञ्चनं आश्रयन्ते ||
शब्दार्थ
वित्त = money
वर = bridegroom
कुलीन = one from a good family
श्रुतवान् = knowledgeable
गुणज्ञ = one who knows qualities (one who is a patron of good qualities)
वक्तृ = orator
दर्शनीय = handsome
सर्व = all
गुण = quality
काञ्चन = gold
आ + श्रि = to take shelter
भावार्थ
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)
पार्वती फणि बालेन्दु भस्म मन्दाकिनी युता |
अपवर्ग प्रदा मूर्तिः कथं स्यात् तव शंकर ||
shabdArtha
फणिन् = snake
बाल = child
इन्दु = moon
भस्म = ashes
मन्दाकिनी = the ganges
युत = equipped with
अपवर्ग = heaven, liberation
प्रदा ( फ़्रोम प्र+दा, तो गिवे) = one that bestows
मूर्ति = idol
कथं = how
स्यात् ( फ़्रोम अस्) = may be
भावार्थ
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:
सुमित्रा नन्दन आसक्तं इमं राजानं ईक्ष्य वा |
अथ वा मां कृशतनुं जलधे रोदिषि स्वयं ||
शब्दार्थ
सुमित्रा = dasharath's wife, laxman's mother
नन्दन = child
मित्र = friend
आनन्दन = happiness
आसक्त = attached
इमं = (from idaM) this
राजन् = king
ईक्ष् = to see
कृश = weak
तनु = body
जलधि = sea/ ocean
रुद् = to cry
भावार्थ
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.
पार्वती फणि बालेन्दु भस्म मन्दाकिनी युता |
अपवर्ग प्रदा मूर्तिः कथं स्यात् तव शंकर ||
shabdArtha
फणिन् = snake
बाल = child
इन्दु = moon
भस्म = ashes
मन्दाकिनी = the ganges
युत = equipped with
अपवर्ग = heaven, liberation
प्रदा ( फ़्रोम प्र+दा, तो गिवे) = one that bestows
मूर्ति = idol
कथं = how
स्यात् ( फ़्रोम अस्) = may be
भावार्थ
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:
सुमित्रा नन्दन आसक्तं इमं राजानं ईक्ष्य वा |
अथ वा मां कृशतनुं जलधे रोदिषि स्वयं ||
शब्दार्थ
सुमित्रा = dasharath's wife, laxman's mother
नन्दन = child
मित्र = friend
आनन्दन = happiness
आसक्त = attached
इमं = (from idaM) this
राजन् = king
ईक्ष् = to see
कृश = weak
तनु = body
जलधि = sea/ ocean
रुद् = to cry
भावार्थ
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.
पार्वती फणि बालेन्दु भस्म मन्दाकिनी युता |
अपवर्ग प्रदा मूर्तिः कथं स्यात् तव शंकर ||
shabdArtha
फणिन् = snake
बाल = child
इन्दु = moon
भस्म = ashes
मन्दाकिनी = the ganges
युत = equipped with
अपवर्ग = heaven, liberation
प्रदा ( फ़्रोम प्र+दा, तो गिवे) = one that bestows
मूर्ति = idol
कथं = how
स्यात् ( फ़्रोम अस्) = may be
भावार्थ
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:
सुमित्रा नन्दन आसक्तं इमं राजानं ईक्ष्य वा |
अथ वा मां कृशतनुं जलधे रोदिषि स्वयं ||
शब्दार्थ
सुमित्रा = dasharath's wife, laxman's mother
नन्दन = child
मित्र = friend
आनन्दन = happiness
आसक्त = attached
इमं = (from idaM) this
राजन् = king
ईक्ष् = to see
कृश = weak
तनु = body
जलधि = sea/ ocean
रुद् = to cry
भावार्थ
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)
जीविते यस्य जीवन्ति लोके मित्राणि बान्धवाः |
सफलं जीवितं तस्य को न स्वार्थाय जीवति ||
शब्दार्थ
जीवित = life
जीव् = to live
लोक = this world
मित्र = friend
बान्धव = relative
सफल = fruitful
स्वार्थ = one's own ends
भावार्थ
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 ?
चातक धूम समूहं दृष्ट्वा मा धाव वारि धर बुद्ध्या |
इह हि भविष्यति भवतः नयन युगादेव वारिणां पूरः ||
शब्दार्थ
चातक = the ever thirsty chAtaka bird that lives only on raindrops
धूम = smoke
समूह = group
दृश् = to see
धाव् = to run
वारि = water
वारि धर = water carrier(cloud )
इह = here
भव् = to be
भवान् = you
नयन = eye
युग = couple
पूर = flood
भावार्थ
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.
जाता शिखण्डिनी प्राक् यथा शिखण्डि तथावगच्छामि |
प्रागल्भ्यमधिकमाप्तुं वाणी बाणो बभूवेति ! ||
सन्धि विग्रह
जाता शिखण्डिनी प्राक् यथा शिखण्डि तथ अवगच्छामि |
प्रागल्भ्यं अधिकं आप्तुं वाणी बाणः बभूव इति ! ||
शब्दार्थ
जात = born, become (from jan.h, to be born, or created)
प्राक् = a long time ago
अव + गम् = to comprehend, understand
प्रागल्भ्य = development, depth, maturity
आप् = to obtain
वाणी = language
बभूव = became (from bhU, to become)
भावार्थ
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 !
दक्षिणे लक्ष्मणो यस्य वामे तु जनकात्मजा |
पुरतो मारुतिर्यस्य तं वन्दे रघुनन्दनं ||
सन्धि विग्रह
दक्षिणे लक्ष्मणो यस्य वामे तु जनक आत्मजा |
पुरतः मारुतिः यस्य तं वन्दे रघु नन्दनं ||
शब्दार्थ
दखिण = right side
वाम = left side
जनक = king Janaka (father of Sita)
आत्मजा = daughter
पुरतः = in front
वन्द् = to pray
नन्दन = child
भावार्थ
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.
दातव्यं भोक्तव्यं धनविषये संचयो न कर्तव्यः |
पश्येह मधुकरीणां संचितार्थं हरन्त्यन्ये ||
सन्धि विग्रह
दातव्यं भोक्तव्यं धन विषये संचयः न कर्तव्यः |
पश्य इह मधुकरीणां संचित अर्थं हरन्ति अन्ये ||
शब्दार्थ
दातव्य = shouold be given
भोक्तव्य = should be used, enjoyed
धन = money
संचय = collection
कर्तव्य = should be done
पश्य = see (from dRish.h)
इह = here
मधुकरी = bee
हृ ( हरति) = to steal
अन्य = other
भावार्थ
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.
त्यजन्ति मित्राणि धनैर्विहीनं दाराश्च पुत्राश्च सुहृज्जनाश्च |
तं अर्थवन्तं पुनराश्रयन्ति अर्थो हि लोके पुरुषस्य बन्धुः ||
सन्धि विग्रह
त्यजन्ति मित्राणि धनैः विहीनं दाराः च पुत्राः च सुहृद् जनाः च |
तं अर्थवन्तं पुनः आश्रयन्ति अर्थः हि लोके पुरुषस्य बन्धुः ||
शब्दार्थ
त्यज् = to leave
मित्र = friend
धन = money
विहीन = bereft of
दारा = wife
सुःऋद् = affectionate
अर्थवान् = one with money
आ+श्रि = to take refuge in
लोक = world
पुरुष = man
बन्धु = brother
भावार्थ
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.
तृणादपि लघुस्तूलस्तूलादपि च याचकः |
वायुना किं न नीतोऽसौ मामयं प्रार्थयेदिति ||
सन्धि विग्रह
तृणात् अपि लघुः तूलः तूलात् अपि च याचकः |
वायुना किं न नीतः असौ मां अयं प्रार्थयेत् इति ||
शब्दार्थ
तृण = grass
तूल = air
याचक = begger
लघु = small / inferior / light
वायु = wind
नीत = taken
असौ = him (from adas.h)
अयं = him (from idaM.h)
प्रार्थ् = to beg / pray
भावार्थ
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) ||||||
अयं निजः परो वा इति गणना लघु चेतसां |
उदार चरितानां तु वसुधा एव कुटुम्बकं ||
शब्दार्थ
अयं = this (man)
निज = one's own
पर = foreign, distant
गणना = consideration
लघु = small
चेतस् = mind
उदार = generous
चरित = nature
वसुधा = earth
कुटुम्बक = family
भावार्थ
"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.
अयं निजः परो वा इति गणना लघु चेतसां |
उदार चरितानां तु वसुधा एव कुटुम्बकं ||
शब्दार्थ
अयं = this (man)
निज = one's own
पर = foreign, distant
गणना = consideration
लघु = small
चेतस् = mind
उदार = generous
चरित = nature
वसुधा = earth
कुटुम्बक = family
भावार्थ
"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.
अतिपरिचयादवज्ञा सन्ततगमनादनादरो भवति |
मलये भिल्लपुरन्ध्री चन्दनतरुकाष्ठमिन्धनं कुरुते ||
सन्धि विग्रह
अति परिचयाय् अवज्ञा सन्तत गमनात् अनादरः भवति |
मलये भिल्ल पुरन्ध्री चन्दन तरु काष्ठं इन्धनं कुरुते ||
शब्दार्थ
अति = excessive
परिचय = familiarity
अवग़्या = contempt
सन्तत = repeated
गमन = going
अनादर = disrespect
मलय = malaya mountain
भिल्ल = tribal
पुरन्ध्री = wofe
चन्दन = sandal
तरु = tree
काष्ठ = log
इन्धन = fuel
कुरुते = does (from kRi)
भावार्थ
Excessive familiarity breeds contempt, Going repeatedly (to someone else's
house) causes disrespect to you. On malaya mountain (which is very rich in
sandalwood trees) the wife of a tribal uses sandalwood even for the daily fuel
needs.
अतिपरिचयादवज्ञा सन्ततगमनादनादरो भवति |
मलये भिल्लपुरन्ध्री चन्दनतरुकाष्ठमिन्धनं कुरुते ||
सन्धि विग्रह
अति परिचयाय् अवज्ञा सन्तत गमनात् अनादरः भवति |
मलये भिल्ल पुरन्ध्री चन्दन तरु काष्ठं इन्धनं कुरुते ||
श