% Text title            : subhaashhita saNgraha
% File name             : subhash.itx
% Category              : sangraha, subhAShita, subhaashita
% Location              : doc\_z\_misc\_subhaashita
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\engtitle{.. Collection of subhAShita and translation ..}##
\itxtitle{.. subhAShita sa.ngraha ..}##\endtitles ##

##
 Introduction:
A subhAshita is an unwarranted advice given in verses.
Many of them have deep meaning, but it is not a necessity.
The majority of subhashitas, and the name of their
writer (subhashitakar) is not available (usually
not coded as in bhajans or gazals.). The
``Chanda'' i.e . the poetic format of the subhhashitas
can be made part of the stats associated . e.g.
## gururbrahmA gururviShNuH gururdevo maheshvaraH ##
is in what is called ``Anushtubh'' Chanda - the entire
subhhashita is composed of four segments each of which
have eight letters in it . (There are some more restrictions
- e.g . the 5th letter has to be a ``rhasva'' or short letter)
Another example is ``shArdUla-vikrIDita'' , e.g . :
##
khinnaM chApi subhAShitena ramate svIyaM manaH sarvadA
shrutvAnyasya subhAShitaM khalu manaH shrotuM punarvA.nChati .
aj~nAna j~nAnavato.apyanenahi vashikartuM samartho bhavet.h
kartavyo hi subhAShitasya manujaiH AvashyakaH sa.ngrahaH ||
##
Here the rhythm pattern is obviously different.
	
Besides the Chanda, perhaps if the subbhAshita is part of
a large poetic composition - e.g . Kalidasa's raghuva.nsha
or Bhavabhuti's ``nItiShaTaka'' then that could be
mentioned.
Another piece of information that can be included is the
mood of the subhashita - e.g . whether it is didactic,
satiristic, simply humorous, in the form of prayer
to God, or a riddle (samasyApUrti) . Perhaps this is
an inadequate classification given the nine kAvya rasas,
but most of the subhhashitas commonly known, fall into
one of these categories.
          didactic:
##
ayaM nijaH paraH vA iti gaNanA laghuchetasAm |
udAra charitAnAM tu vasudhA eva kuTumbakam ||
##
          satiristic:
##	
ashvaM na eva gajaM na eva vyAghraM naiva cha naiva cha |
ajAputraM baliM dadyAt devo durbalaghaTakaH ||
##
          humorous:
##	
yasya ShaShThI chatUrthI cha vihasya cha vihAya cha |
ahaM kathaM dvitIyA syAt.h\, dvitIyA syAM ahaM katham ||
##
          prayer:
##	
shubhaM karoti kalyANaM ArogyaM dhanasampadAm |
shatrubuddhivinAshAya dIpajyoti namo.astute ||
##
          riddle:
##	
keshavaM patitaM dR^iShTvA pANDavA harShanirbharAH |
rudanti kauravAH sarve bho bho keshava keshava ||
##

Some of the commoner vrittas (i.e . meters with a constant sequence of
long and short syllables) are, in no particular order:
##
          shikhariNI
samR^iddhaM saubhAgyaM sakalavasudhAyAH kimapi yan.h
mahaishvaryaM lIlAjanitajagataH khaNDaparashoH |
smR^itInAM sarvasvaM sukR^itamathamUrtaM sumanasAm.h
sudhAsaundaryaM te salilamashivaM naH shamayatu ||
                         \-\-ga.ngAlaharI
          mandAkrAntA
kashchitkAntAvirahagurUNa svAdhikArAtpramattaH
shApenAsta~NgamitamahimA varshabhogyeNa bhartuH |
yakShashchakre janakatanayAsnAnapuNyodakeshu
snigdhaHChAyataruShu vasatIM rAmagiryAshrameShu ||
                         \-\-meghadUta
          vasantatilakA

adyApi tAM kanakachampakadAmagaurIM
phullAravindavadanAM navaromarAjIm |
suptotthitAM madanavivhalasAlasA~NgIM
vidyAM pramAdagalitAMiva chintayAmi ||
                         \-\-chaurapa.nchAshika
          sragdharA

chumbanto gaNDAbhittIralakavatimukhe sItkR^itAnyA dadhAnA
vakShaH sUtka~nchukeShu stanabharapulakodbhedamApAdayantaH |
UrUnAkampayantaH pR^ithujaghanataTAMsraMsayantoMshukAni
vyaktaM kAntAjanAnAM viTacharitakR^itiH shaishirAH vAnti vAtAH ||
                         \-\-shR^i.ngAraShataka ##(##bhartR^iharI##)##
          hariNI

gaNayati guNagrAmaM bhAmaM bhramAdapi nehate
vahati cha parItoShaM doShaM vimu~nchati dUrataH |
yuvatiShu valastR^iShNe kR^iShNe vihAriNi mAM vinA
punarapi mano vAmaM kAmaM karoti karomi kim ||
                         \-\-gItagovinda
          mAlinI

kimapi kimapi mandaM mandamAsaktiyogAd
aviralitakapolaM jalpatorakrameNa
ashithilaparirambhaH vyApR^itaikaikadoshNoH
aviditagatayAma rAtrireva vyaraMsIt
                         \-\-uttararAmacharit
##

##	

        || subhAShitANi sa.ngrahANi ||

vajrAt api kaThorANi mR^idUni kusumAt api |
lokottarANAM chetAMsi kaH nu vij~nAtum arhati ||  ||
##
Harder than the vajra (and) softer than the flower
Who indeed deserves to (or is able to ) understand the
hearts of great people ?
##
atiparichayAt avaj~nA sa.ntatagamanAt anAdaraH bhavati |
malaye bhillapura.ndhrI cha.ndanatarukAShTham i.ndhanaM kurute ||  ||
##
Excessive familiarity breeds contempt, Visiting someone
too often causes disrespect.
The wife of a bhilla (adivasi clan) on the malaya mountain
uses the log of a sandalwood tree as fuel
##
daurma.ntryAt nR^ipatiH vinashyati\, yatiH sa.ngAt.h\,
sutaH lAlanAt.h\, vipraH anadhyayanAt.h\, kulaM kutanayAt.h\,
shIlaM khalopAsanAt |
hIH madyAt.h\, anavekShaNAt api kR^iShiH\,
snehaH pravAsAshrayAt.h\, ma.ntrI cha apraNayAt.h\,
samR^iddhiH anayAt.h\, tyAgAt pramAdAt dhanam ||  ||
##
A king perishes thru bad advice
a sannyasi thru association  (1)
a son due to excessive indulgence
a rishi by neglecting to meditate
a clan due to wicked women
conduct due to squabbles
shame thru wine
crops by neglect
friendship by foreign travel (2)
a minister due to lack of attachment ( to the king )
prosperity by lack of regulation
and money thru sacrifice and enjoyment.
*(1) Sannyasis are expected to remain in
     solitude as much as posible
 (2) Really implies excessive separation
##
api svarNamayI la.nkA na me lakShmaNa rochate |
jananI janmabhUmiH cha svargAt api garIyasI ||  ||
##
Even though Lanka is a golden land, O LakShmana,
it does not appeal to me | One's mother and motherland are
grander than heaven itself.
( Said by Rama upon viewing Lanka )
##
dillishvaraH vA jagadIshvaraH vA manorathAn pUrayituM samarthaH |
anyaiH nR^ipAlaiH paridIyamAnaM shAkAya vA syAt lavaNAya vA syAt ||  ||
##
##
paropakArAya phalanti vR^ikShAH paropakArAya vahanti nadyaH |
paropakArAya duhanti gAvaH paropakArAya sharIram etat ||  ||
##
Trees bear fruit to do good to others, Rivers flow to
do good to others; Cows milk to do good to others - This
body is for doing good to others.

It is to assist others that the trees give fruit,
that the rivers flow, that the cows produce milk.
(By implication) our own human body also should be
employed for the assistance of others.
##
yasya kasya taroH mUlaM yena kena api gharShitam |
yasmai kasmai pradAtavyaM yat vA tat vA bhaviShyati ||  ||
##
The root of this or that tree - ground with something or
the other given to someone or the other will cause either
this or that
##
nAgo bhAti madena\, kaM jalarihaiH\, pUrNe.ndunA sharvarI
shIlena pramadA\, javena turagaH\, nityotsavaiH ma.ndiram |
vANI vyAkaraNena\, ha.nsamithunaiH vApI\, sabhA pa.nDitaiH
satputreNa kulaM\, nR^ipeNa vasudhA\, lokatrayaM viShNunA ||  ||
##
A serpent is appealing in (a state of) intoxication,
water because of lotuses, the night because of a full
moon, a woman because of (good) character, a horse because
of its' speed, a temple because of regular festivals,
language by (correct) grammar, a well by a pair of swans, a
meeting by scholars, a family by a good son, the earth
by a king and all the three worlds because of vishnu.
##
yathA hi ekena chakreNa na rathasya gatiH bhavet |
evaM puruShakAreNa vinA daivaM na sidhyati ||  ||
##
Just as a chariot cannot move with only one wheel, even so
fate not come to fruition without human actions.
(This verse seems to be meant against those fatalists
who refuse to do act, relying instead on fate.)

       Chariot with puncture
        stranded at juncture
        one wheel is not good to move it;
        agent all active
        no damn effective
        Fate gotta check and approve it!
##
sad.hbhiH tu lIlayA proktaM shilAlikhitam akSharam |
asad.hbhiH shapathena uktaM jale likhitaM akSharam ||  ||
##
Even the playful words from good people are as
reliable as those carved in stone | With the bad, even
pledges are as shaky as words written on water.

        Good man just say casual-like:
      	 Promise stone-engraved!
         Bad man swear on oath and all:
         Writing on a wave!
##
vipadi dhairyam atha abhyudaye kShamA
sadasi vAkpaTutA yudhi vikramaH |
yashasi cha abhiruchiH vyasanaM shrutau
prakR^itisiddham idaM hi mahAtmanAm ||  ||
##
Courage during bad times, forgivance during prosperity,
oratorial skills in a meeting, valour in a war, ????
during fame, and addiction to knowledge - all
these come naturally to great people.
##
shaile shaile na mANikyaM mauktikaM na gaje gaje |
sujanAH na hi sarvatra cha.ndanaM na vane vane ||  ||
##
precious stones cannot be found on every mountain
- a diamond cannot be found on every elephant
(explanation - The Airawat elephant belonging to Indra had
a diamond in his forehead), - Good people are not
everywhere - sandalwood is not in every forest.

Not every mountain has gems in it, and not every
elephant is adorned with pearls | Not every forest
is blessed with sandal trees, and good people are
not to be found everywhere.
##
utsave vyasane cha eva durbhikShe shatrusa.nkaTe |
rAjadvAre shmashAne cha yaH tiShThati saH bA.ndhavaH ||  ||
##
In a festival as well as in calamity, in a famine and
in an invasion, at the doorstep of the king and in the
graveyard - one who stands (beside
you) is your brother

Only those can be considered kinsmen, who stand
by you whether in festivities or times of trouble, in
famines or when enemies threaten, at the king's
court or in the cremation ground.

       Facing drug or homicide
        party time or barmecide
        stepping sprightly, palace-bound
        wandering on burning ground,
        man who keeps with you through all
        is true homey, brother, pal.
##
shateShU jAyate shUraH sahasreShu cha pa.nDitaH |
vaktA dashasahasreShu dAtA bhavati vA na vA ||  ||
##
A valiant man is born one among every hundred.
A scholar one among thousand, A speaker among
tenthousand, however a generous giver may or may not be born.

      One brave man in hundred chaps
       Thousand yield a pundit,
       Ten of them for one that yaps,
       Where the man to fund it?
##
arthAnAM arjane duHkham arjitAnAM cha rakShaNe |
Aye duHkhaM vyaye duHkhaM dhik arthAH kaShTasa.nshrayAH ||  ||
##
It is difficult to earn money, and to protect the earnings.
Income as well as expenditure give pain - Fie on Money ! -
which is the cause of hardship.
##
yeShAM bAhubalaM na asti yeShAM na asti manobalam |
teShAM cha.ndrabalaM devaH kiM karoti ambare sthitam ||  ||
##
Those who do not have armstrength (physical strength)
and those who do not have mental strength, What good can
moon's strength do to them being resident in the sky ?

      Strength of bicep gone to hell
       blurred the mental eye,
       what on earth can moon-effect
       do from high-up sky?
##
pAtre tyAgI\, guNe rAgI\, saMvibhAgI cha ba.ndhuShu |
shAstre boddhA\, raNe yoddhA\, puruShaH pa.nchalakShaNaH ||  ||
##
Sacrificing (giving) at a deserving place, recognizing
good qualities, equally dividing among brothers,
knowledgable in the sciences, a warrior in
wars are The five qualities of ( a good man).
##
kShaNe ruShTAH\, kShaNe tuShTAH ruShTAH tuShTAH kShaNe kShaNe |
avyavasthitachittAnAM prasAdaH api bhaya.nkaraH ||  ||
##
Angry one moment and content another | changing moods
every so often | - Even being in the good books of
fickleminded people is frightening.
Even favors are to be feared from people who are happy
one minute and angry the next, those people who do
not have a steady mind.

      Moment wildest, moment mildest,
       wildest mildest now and then,
       mind disarrayed, what a harried
       dude to talk to, what a pain!
##
sharadi na varShati\, garjati\, varShati vArShAsu niHsvanaH meghaH |
nIchaH vadati\, na kurute\, vadati na sAdhuH karoti eva ||  ||
##
In the autumn, the clouds thunder but yield no rain;
during the season, they rain without the thunder.
The inferior man talks but does not perform whereas
the great man simply performs without talking.

      Autumn cloud
       always loud,
       unendowed.
       What a wuss!
       Monsoon wonder
       never thunder,
       bending under
       load of juice.

       Bad guy singing
       self-exults,
       lift no finger,
       just give speech;
       good man bringing
       big results,
       no malinger,
       never preach.
##
vrate vivAdaM\, vimatiM viveke\, satye atisha.nkAM\, vinaye vikAram |
guNe avamAnaM\, kushale niShedhaM\, dharme virodhaM na karoti sAdhuH ||  ||
##
The saintly don't indulge in the following - arguments
during penances, crooked thinking during times that call
for discrimination, being skeptical towards the truth,
transgressing laws of conduct, insulting those with high
qualities, spoiling well being and acting against Dharma.
##
vivAde viShAde pramAde pravAse
     jale chAnale parvate shatrumadhye |
araNye sharaNye sadA mAM prapAhi
     gatiH tvaM gatiH tvaM gatiH tvaM bhavAni ||  ||
##
##
kShate prahArAH nipatanti abhIkShNaM
     dhanakShaye vardhati jATharAgniH |
Apatsu vairANi samud.hbhadanti
     chidreShu anarthAH bahulIbhavanti ||  ||
##
##
alasasya kutaH vidyA avidyasya kutaH dhanam |
adhanasya kutaH mitram amitrasya kutaH sukham ||  ||
##
How can a lazy one get educated, how can an uneducated
man earn wealth, how can a penniless man have friends,
and how can anyone be happy without friends ?
##
asmAkaM badarIchakraM yuShmAkaM badarItaruH |
bAdarAyaNasambandhaH yUyaM yUyaM vayaM vayam ||  ||
##
##
ayaM nijaH paraH vA iti gaNanA laghuchetasAm |
udAracharitAnAM tu vasudhA eva kuTumbakam ||  ||
##
This one belongs to my group, the other one is
an outsider - This is the thought of petty people;
for the magnanimous, broadminded person, the whole
world is family.

       This is mine,
        That is thine
        Small man divvies superfine
        Big man say
        What the hay
        Whole world is my familay
##
yasya asti vittaM saH naraH kulInaH
     saH paNDitaH saH shrutavAn guNaj~naH |
saH eva vaktA saH cha darshanIyaH
     sarve guNAH kA~nchanam Ashrayante ||  ||
##
The man who has money is (regarded as ) one from a
good family, he is a scholar, and he is well versed in
the scriptures, he is a patron of good qualities,
he is the only speaker, and he is handsome
All qualities take shelter with gold.
##
akrodhaH tapasaH kShamA balavatAM dharmasya nirvyAjatA |
sarveShAm api sarva kAraNam idaM shIlaM paraM bhUShaNam ||  ||
##
##
kvachit vidvad.hgoShThI kvachit api surAmattakalahaH
kvachit vINAvAdyaM kvachit api cha hA hA iti ruditam |
kvachit rAmA ramyA kvachit api jarAjarjaratanuH
na jAne sa.nsAraH kiM amR^itamayaH kiM viShamayaH ||  ||
##
Some find themselves in the company of great scholars;
some associate with squabbling ruffians.
Some get to play the Vina, some spend their time weeping.
Some are blessed with great looks, some have old and
decaying bodies
In this life, who knows whose life would be blissful
and whose poisonous.

       Shooting breeze with coolest dudes,
        but sometimes drunken brawling,
        sometimes strumming mellow tunes
        and sometimes childish bawling,
        dolled up in youth's flush,
        then arthritis, or epilepsy,
        life is flowing on,
        but is it coke or is it pepsi?
##
keyurAH na vichUShayanti puruShaM\, hArAH na cha.ndrojjvalAH
na snAnaM\, na vilepanaM\, na kusumaM\, na ala.nkR^itA mUrdhajAH |
vANI ekA samala.nkaroti puruShaM\, yA sa.nskR^itA dhAryate
kShIya.nte khalu bhUShaNAni satataM vAgbhUShaNaM bhUShaNam ||  ||
##
Peacock feathers are not the true adornment of man,
not glistening-as-the-moon necklaces either,
neither are bathing and decorating and flowers ,
noble speech is the only true adornment,
it is the basis of culture,
##
guNaH bhUShayate rUpaM shIlaM bhUShayate kulam |
siddhiH bhUShayate vidyAM bhogaH bhUShayate dhanam ||  ||
##
Character makes good looks prettier,
a clan's reputation is made higher by conduct,
(theoretical) learning is enhanced by practical
accomplishments and money's worth is enhanced by
spending it.
##
anargham api mANikyam hemAshrayam apekShate |
vinA AshrayaM na shobhante pa.nDitAH vanitAH latAH ||  ||
##
Even priceless gems look for the refuge of gold
(i.e | even gems need to be affixed to gold to be made into
ornaments and appreciated)
even so, the following need support to truly shine :
scholars, creepers and women.

       A gem looks like a camelturd
        if it's not set in gold
        A creeper, like cold spaghetti,
        without a wall to hold
        A poet, like a game-show host,
        outside a patron's fold
        A chick without a man is too
        pathetic to behold.
##
kanyA varaute rUpaM mAtA vittaM pitA shrutam |
bAndhavAH kulam ichChanti miShTAnnam itare janAH ||  ||

##
( When a girl gets married )
The girl is interested in the man's looks;
the mother in how wealthy he is; the father in his
qualifications the relatives in his family status,
the other guests merely in the feast.
##
vaidyarAja namaH tubhyaM yamarAjasahodara |
yamaH tu harati prANAn vaidyarAjaH dhanAni cha ||  ||
##
Greetings (namastubhyam) to the doctor (vaidyarAja)
who is the friend (brother?) of yama | While yama only takes
life, vaidyarAj takes life and wealth too!
##
ama.ntram akSharaM nAsti nAsti mUlam anauShadham |
ayogyaH puruShaH nAsti yojakaH tatra durlabhaH ||  ||
##
       No letter be too nasty for a hum,
        no root too nasty as a healing dose,
        no man a nasty good-for-nothing bum.
        Good MBA find use for all of those.
##
anityAni sharIrANi vibhavaH naiva shAshvataH |
nityaM sa.nnihitaH mR^ityuH kartavyaH dharmasa.ngrahaH ||  ||
##
       Immortal soul
        can go AWOL
        from body, in a flash,
        and large amount
        in bank account
        lasts till the next big crash,
        so pursue dharma
        not just firmer
        muscle, bigger cash.
##
dadAti pratigR^iNhAti guhyamAkhyAti pR^ichChati |
bhu~Nte bhojayate chaiva ShaD.hvidhaM prItilakShaNam ||  ||
##
##
subhAShitena gItena yuvatInAM cha lIlayA |
mano na bhidyate yasya sa vai mukto.athavA pashuH ||  ||
##
If a man is not seduced by sweet music or the
plays of young women, he must be either an
enlightened sage, or an (unfeeling) animal.
##
upakramopasa.nhAro abhyAse.apUrvatA phalam |
arthavAdopapattI cha li.ngaM tAtparyanirNaye ||  ||
## (regarding evaluating and understanding any
book or article) ##
AhAranidrAbhayamaithunaM cha
     sAmAnyametatpashubhirnarANAm |
dharmohi teShAmadhiko visheSho
     dharmeNa hInAH pashubhiH samAnAH ||  ||
##
Eating and sleeping and having sex are all common to
both animals and humans; what is special about men
is their consciousness of Dharma - a man without
the feeling of Dharma is comparable to an animal.
##
kasyaikA.ntaM sukhamupanataM duHkhamekAntato vA |
nIchairgachChatyupati cha dashA chakranemikrameNa ||  ||
##
##
chatura.nga balo rAjA jagatIM vashamAnayet |
ahaM pa.nchA.nga balavAnAkAshaM vashamAnaye ||  ||
##
##
nA guNI guNinAm vetti guNI guNIShu matsarI |
guNI cha guNarAgI cha viralaH saralo janaH ||  ||
##
Those who do not have talent do not recognize
other talented people and those
who are talented envy other talented people.
Those who are themselves talented and love
other talented persons, such simple
people are rare indeed.
##
aShTAdasha purANeShu vyAsasya vachanadvayam |
paropakAraH puNyAya pApAya parapIDanam ||  ||
##
In all the eighteen Puranas, Shri Vyasa has
two significant utterrings:
serving others is a good deed, and it is a sin
to inflict pain onto others.
##
svachCha.ndaM daladarvi.ndam.h
te mara.ndaM vi.nda.nto vidadhatu te mili.ndAH |
AmodAnatha harida.ntarANi netum.h
naivAnyo jagati samIraNAt pravINaH ||  ||
##
Oh, free(ly blooming) lotus of the waters
bumble bees (surrounding you) are for taking
your *NECTAR* but to take your fragrance
in all directions there is none more
capable than the wind.
##
AshANAM manuShyANAM kAchidAshcharya shR^i.nkhalA |
baddhA yayA pradhAva.nti muktAstishTha.nti pa.nguvata ||  ||
##
Hope is an amazing bonding chain of man.
Those who are bonded by it run, and those
who are free, remain immobile like disabled.
##
manasyanyadvachasyanyatkAryamanyad durAtmanAm |
manasyekaM vachasyekaM karmaNyekaM mahAtmanAm ||  ||
##
The mind, speech, and action of downfallen
people function in an uncoordinated manner,
where as those of great souls display one pointedness.
##
vidyA nAma narasya rUpamadhikaM prachChannaguptaM dhanam.h
vidyA bhogakarI yashaHsukhakarI vidyA guruNAM guruH |
vidyA ba.ndhujano videshagamane vidyA paraM daivatam.h
vidyA rAjasu pUjyate na tu dhanaM vidyAvihInaH pashuH ||  ||
##
Knowledge is the highest beauty in man and it is the
secret wealth | Success comes to those who have
knowledge and they really enjoy and make merry.
Knowledge is the highest preceptor itself |  When one
is in foreign land, knowledge is the closest friend and
supreme guide |  Knowledge, not wealth, is really
respected and revered by the rulers |  One without
knowledge is like an animal.
##
vidyA mitraM pravAseShu\, bhAryA mitraM gR^iheShu cha |
vyAdhitasyauShadhaM mitraM\, dharmo mitraM mR^itasya cha ||  ||
##
Knowledge is a friend in distant lands |  Wife is a friend at
home |  To the sick the right medicine is a friend |  Dharma
(righteousness) is a friend even beyond the grave.
##
rUpayauvanasampannA vishAlakulasambhavAH |
vidyAhInA na shobhante nirgandhA ki.nshukA iva ||  ||
##
They who have charm and youthfulness, born in great
family, yet without education they do not shine,
as the `kimshuka' which have beauty but no fragrance.
##
pustakasyA tu yA vidyA\, parahastagataM dhanam |
kAryakAle samutpanne\, na sA vidyA na taddhanam ||  ||
##
Knowledge that is in note-books in (our) shelves, and
(our) money now in the hands of others, both are useless.
When time comes for their use neither that knowledge
nor that wealth will be available.
##
bhAShAsu mukhyA madhurA\, divyA girvANa bhAratI |
tasmAdbhiH kAvyaM madhuraM\, tasmAdapi subhAShitam ||  ||
##
Among the main languages, the resplendent, ancient,
language (of the gods) sanskrit is very melodious,
sweeter is a poem in it, and even sweeter is a
subhashita form.
##
tarko pratiShThA shrutayo vibhinnA
naiko muniryasya gataH pramANam |
dharmasya tattvaM nihitaM guhAyAm.h
mahAjano yena gataH sapanthAH ||  ||
##
##
sajjanasya hR^idayaM navanItam.h
yadvadanti kavayastadalIkam |
anya deha vilasat paritApAt.h
sajjanaH dravati na navanItam ||  ||
##
The heart of a kind/decent/good person is like butter
so say poets but it is false.
When the distress (heat) is directed at another body
the kind person('s heart) melts, but butter does not.
##
lAlayet pa.nchavarShANi dashavarshANi tADayet |
prApteShu ShoDashe varShe putre mitravadAcharet ||  ||

##
(The rules regarding handling the children are
explained here)
Allow pampering of the children for (first) five years,
reprimand them (after that) for ten years, (but)
once they become sixteen years of age treat them like friends.
##

ahaM cha tvaM cha rAjendra lokanAthAvubhAvapi |
bahuvrIhirahaM rAjan ShaShThitatpuruSho bhavAn ||  ||

##
O king, both of us are LokanAth`s.
But, I am a BahuvrIhi lokanAth
(the one whose masters are the people)
and you are a ShaShThi TatpuruSh.
(the master of the people).

(There are different ways of breaking combo-words in
Sanskrit . These are called SamAs . A BahuvrIhi samAs
breaks a word (A)(B) as: f(A) (or F(b))  whose/whom
/which/who/etc g(A) (or G(B)) and a
ShaShThi tatpuruSha breaks it as,
A of B or B`s A (or vice-versa)).
##

tAra tAra tareretairuttarottaratorutaiH |
ratArtA tittirI rauti teere teere tarau tarau ||  ||

##
Love thirsty she-bird (it is a female Titar bird =
tittirI), while wandering on river banks and trees,
cries in a crescendo (a pitch that increses in loudness
with time variable).
(This is a classic example of humorous alliteration
(anuprAs).  The last combination of words is broken
like taraiH etaiH uttarittartaH utaiH.)
##

bho dAridryaM namastubhyaM tatprasAdAt mayA chchutaH |
pashyAmyahaM jagat.H sarvaM na mAM pashyati kashchana ||  ||

##
Hail poverty, you have set me free | It is because of you,
that I can see everybody else, but nobody can see me.
##

chitAM prajvalitAM dR^iShTvA vaidyo vismayamAgataH |
nAhaM gataH na me bhrAtA kasyaidaM hastalAghavam ||  ||

##
On seeing a burning body (funeral), a doctor remarks
with dismay, `I have not attended the dead bloke,
nor have my brothers-in-business, then who has come
up with this sleight of hand?`
##

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

##
By breaking pots, tearing clothes, or riding on a donkey,
a man(/woman) tries to be famous by hook or crook.
##

kamale brahmA shete\, haraH shete himAlaye |
kShIrabdhau cha hariH shete\, manye matkuNashankaya ||  ||
##
Lord Brahma sleeps on a lotus,
Lord Shiva sleeps in Himalaya,
Lord Vishnu sleeps in KsheersAgar,
all due to the fear of bugs in their bed.

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