January 31st

Sanskrit Pearl of the day:
गुरवो बहवः सन्ति शिष्यवित्तापहारकाः ।
दुर्लभः स गुरुर्लोके शिष्यचित्तापहारकः ॥
- समयोचितपद्यमालिका


Transliteration:
guravo bahavaḥ santi śiṣyavittāpahārakāḥ ।
durlabhaḥ sa gururloke śiṣyacittāpahārakaḥ ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

There are many teachers who take away wealth from the students. (However,) a teacher who captures the mind/thoughts of the students is hard to find in this world.

Commentary:

Teachers are held in very high esteem. It is said 'आचार्य देवो भव (ācārya devo bhava)' meaning, 'teacher is God himself'. Unfortunately, in the current world where education should be pivotal to the betterment of society, the people in charge of educating a whole new generation are not as dedicated to their duties as they should be. 

The entire education system is driven by monetary benefits for everyone involved, except the child and his family. Education is very expensive. The fees and other expenses are such an appalling burden on the parents that it makes their lives so stressful.  The true intent of education is lost in the process. 

Teachers should focus on making children better people so that they, in turn, make the world a better place. Value-based education, which inspires students and gets them excited about learning should be the goal. How often do we come across such inspiring teachers, whom we will never forget and be thankful for?! Sure, we have all had a handful of them! But how wonderful would it be if each and every teacher was like that?!

A good education can change anyone, whereas a good teacher can change everything!  Teachers are the guiding lights for society and future generations.  Salutations to such inspirers in our lives.

pada vigrahaH:

गुरवः बहवः सन्ति शिष्य-वित्त-अपहारकाः ।
guravaḥ bahavaḥ santi śiṣya-vitta-apahārakāḥ ।

दुर्लभः सः गुरुः लोके शिष्य-चित्त-अपहारकः ॥
durlabhaḥ saḥ guruḥ loke śiṣya-citta-apahārakaḥ ॥

Alternate Transliteration:
guravo bahavaH santi shiShyavittaapahaarakaaH ।
durlabhaH sa gururloke shiShyachittaapahaarakaH ॥
- samayochitapadyamaalikaa

guravaH bahavaH santi shiShya vitta apahaarakaaH ।

durlabhaH saH guruH loke shiShya chitta apahaarakaH ॥

January 30th

Sanskrit Pearl of the day:
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च ।
अजापुत्रं बलिं दद्यात् दैवो दुर्बलघातकः ॥
- समयोचितपद्यमालिका


Transliteration:
aśvaṃ naiva gajaṃ naiva vyāghraṃ naiva ca naiva ca ।
ajāputraṃ baliṃ dadyāt daivo durbalaghātakaḥ ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

Not a horse, not an elephant, and certainly not a tiger! Give a kid (a young goat) as oblation; (alas), destiny slays the weak.

Commentary:

In our day-to-day lives, we see the weak being bullied, being sidelined, being left behind. It is not just people who leave the weak behind. Even destiny has a low priority for the weak, says this verse. At the sacrificial altar, no one would dare bring a tiger, an elephant, or even a horse, for that matter. A little helpless young one of a goat (kid) is the one slaughtered at the balipīṭha (sacrificial altar). The reason is, it doesn't protest much. No one will even consider bringing a tiger to the altar, as they know pretty well that they will become oblation instead!

This is a reminder that we have to take charge of our lives and face life's circumstances bravely. Courage is the only tool for survival through tough situations. We need to help ourselves and not expect some supernatural spirit to come to our rescue. Even destiny takes sides. It only chooses those who dare to stand up for themselves and for what matters to them. It is our primary responsibility to strive to be who we want to be and stand up for what we believe in. Life becomes less stressful when lived fearlessly. In fact, fear should come when the deeds and intentions are wrong, not otherwise.

Let's dare to think, let's dare to act - with our hearts and minds in their right places!

pada vigrahaH:
अश्वं न एव गजं न एव व्याघ्रं न एव च न एव च ।
aśvaṃ na eva gajaṃ na eva vyāghraṃ na eva ca na eva ca ।

अजापुत्रं बलिं दद्यात् दैवः दुर्बल-घातकः ॥
ajāputraṃ baliṃ dadyāt daivaḥ durbala-ghātakaḥ ॥

Alternate Transliteration:
ashvaM naiva gajaM naiva vyaaghraM naiva cha naiva cha ।
ajaaputraM baliM dadyaat daivo durbalaghaatakaH ॥
- samayochitapadyamaalikaa

ashvaM na eva gajaM na eva vyaaghraM na eva cha na eva cha ।

ajaaputraM baliM dadyaat daivaH durbala-ghaatakaH ॥

January 29th

Sanskrit Pearl of the day:
बालस्यापि रवेः पादाः पतन्त्युपरि भूभृताम् ।
तेजसा सह जातानां वयः कुत्रोपयुज्यते ॥ 
- पञ्चतन्त्र, मित्रभेद

Transliteration:
bālasyāpi raveḥ pādāḥ patantyupari bhūbhṛtām ।
tejasā saha jātānāṃ vayaḥ kutropayujyate ॥
- pañcatantra, mitrabheda

Meaning of the subhAShita:

Even the feet of a young Sun (sunrays) can fall on top of the mountains (kings). For those born with brilliance, where is the relevance of age?

Commentary:

The sun is very tender and young early in the morning. But this does not have any bearing on his reach! As easily as he can reach the deep valleys, can he also reach the mountain tops. He shines on kings and kingsmen. For those who are inherently brilliant, their age has no connection to their achievements. That certainly is an attribute everyone wants to possess!

Achievements are not necessarily gauged based on one's years of experience. Children, even with their naivety and innocence, teach the grown-ups a lot. Age is no factor to the little ones. They teach us to be curious always, be happy for no reason, and fight tirelessly for what we want.  As adults, why do we fall short of these traits?!

Children are inherently happy and their happiness is contagious. While we try to teach our children all about life, our children teach us what life is all about!

pada vigrahaH:
बालस्य अपि रवेः पादाः पतन्ति उपरि भूभृताम् ।
bālasya api raveḥ pādāḥ patanti upari bhūbhṛtām ।

तेजसा सह जातानां वयः कुत्र उपयुज्यते ॥
tejasā saha jātānāṃ vayaḥ kutra upayujyate ॥

Alternate Transliteration:
baalasyaapi raveH paadaaH patantyupari bhUbhRutaam ।
tejasaa saha jaataanaaM vayaH kutropayujyate ॥
- pa~nchatantra, mitrabheda

baalasya api raveH paadaaH patanti upari bhUbhRutaam ।

tejasaa saha jaataanaaM vayaH kutra upayujyate ॥

January 28th

Sanskrit Pearl of the day:
नित्यं क्रोधात्तपो रक्षेत् धर्मं रक्षेच्च मत्सरात् ।
विद्यां मानापमानाभ्याम् आत्मानं तु प्रमादतः ॥
- महाभारत, वनपर्व


Transliteration:
nityaṃ krodhāttapo rakṣet dharmaṃ rakṣecca matsarāt ।
vidyāṃ mānāpamānābhyām ātmānaṃ tu pramādataḥ ॥
- mahābhārata, vanaparva

Meaning of the subhAShita:

Always protect penance from anger; save righteousness from jealousy; defend knowledge from (the clutches of) pride and contempt; protect oneself (soul) from misdeeds.

Commentary:

In the scriptures is the proof of maharṣi dūrvāsa's rage. There are stories where his anger brought down the strength of his numerous penances. Penance (tapas) does not just imply the act of penance (performing rigorous rituals). It is a depiction of any kind of austerity. It could be as simple as vāktapas—the discipline of speech, which we follow in our day-to-day lives. Anger breaks this discipline. Anger and penance are two things that don't go hand in hand. Therefore, penance needs to be protected from anger.

Virtue and righteousness are life essentials. If one gets into the grip of jealousy, his sense of righteousness gets thrown to the wind. He would go to any level in order to satiate his jealousy. But he forgets one point—that jealousy is like a fire, a fire that is inside himself. It burns the bearer first and then everyone else around him. To reach higher goals in life, one must follow the path of dharma. The biggest obstacle on the path of dharma is jealousy. One must save dharma from jealousy.

Knowledge is the one tool that makes us different from animals. However, with the accumulation of knowledge comes the feeling of pride and contempt. Pride, because 'I know all these things', or contempt, because 'someone doesn't'. Contempt can come from the learned towards the less learned. These basal feelings will alter the path of a vidyārthī (student). If he is too proud of his prowess, then his growth will be curtailed. Or, if he lets someone's contempt discourage him, this also will curtail his growth. Vidyā should be saved from the clutches of pride and contempt.

All in all, one should beware of misdeeds. A misdeed is considered as any action that is not proactive towards the betterment of the soul. One should protect himself and his soul from misdeeds at all costs.

Beware of the vices in the path of virtue. 

pada vigrahaH:

नित्यं क्रोधात् तपः रक्षेत् धर्मं रक्षेत् च मत्सरात् ।
nityaṃ krodhāt tapaḥ rakṣet dharmaṃ rakṣet ca matsarāt ।

विद्यां मान-अपमानाभ्याम् आत्मानं तु प्रमादतः ॥
vidyāṃ māna-apamānābhyām ātmānaṃ tu pramādataḥ ॥

Alternate Transliteration:
nityaM krodhaattapo rakShet dharmaM rakShechcha matsaraat ।
vidyaaM maanaapamaanaabhyaam aatmaanaM tu pramaadataH ॥
- mahaabhaarata, vanaparva

nityaM krodhaat tapaH rakShet dharmaM rakShet cha matsaraat ।

vidyaaM maana-apamaanaabhyaam aatmaanaM tu pramaadataH ॥

January 27th

Sanskrit Pearl of the day:
सत्सङ्गश्च विवेकश्च निर्मलं नयनद्वयम् ।
यस्य नास्ति नरः सोऽन्धः कथं न स्यादमार्गगः ॥
- गरुडपुराण


Transliteration:
satsaṅgaśca vivekaśca nirmalaṃ nayanadvayam ।
yasya nāsti naraḥ so'ndhaḥ kathaṃ na syādamārgagaḥ ॥
- garuḍapurāṇa

Meaning of the subhAShita:

One who doesn't have two pure eyes (namely)—the company of the wise and (intellectual) prudence—is blind. How can he not tread on the wrong paths?!

Commentary:

No one is born intelligent. Our knowledge base grows as we grow. The kind of stimulus and exposure that surrounds us, greatly influences who we become. The measure of intelligence truly is the ability to change. 

Being around the virtuous makes one want to be virtuous, too. The company of the wise and knowledgeable comes only by God's grace. If we make the best of it, their company will make us wise and prudent, as well. One with wisdom rarely treads on the wrong paths.

Hence the poet opines that wisdom and the company of the wise should act as two eyes, giving a person clarity of vision. One with a clear vision stays on his path. A person who can't see is termed as—blind. Therefore, anyone who doesn't possess these two essential eyes is deemed blind.  It is no wonder he can't see straight!

It is not what you look at that matters, it is what you see! Keep good company and wisdom for your clarity of vision.  

pada vigrahaH:

सत्सङ्गः च विवेकः च निर्मलं नयन-द्वयम् ।
satsaṅgaḥ ca vivekaḥ ca nirmalaṃ nayana-dvayam ।

यस्य न अस्ति नरः सः अन्धः कथं न स्यात् अमार्गगः ॥
yasya na asti naraḥ saḥ andhaḥ kathaṃ na syāt amārgagaḥ ॥

Alternate Transliteration:
satsa~ngashcha vivekashcha nirmalaM nayanadwayam ।
yasya naasti naraH so.ndhaH kathaM na syaadamaargagaH ॥
- garuDapuraaNa

satsa~ngaH cha vivekaH cha nirmalaM nayana-dwayam ।

yasya na asti naraH saH andhaH kathaM na syaat amaargagaH ॥

January 26th

Sanskrit Pearl of the day:
वैद्यराज नमस्तुभ्यं यमराज सहोदरः ।
यमस्तु हरति प्राणान् वैद्यः प्राणान् धनानि च ॥

Transliteration:
vaidyarāja namastubhyaṃ yamarāja sahodaraḥ ।
yamastu harati prāṇān vaidyaḥ prāṇān dhanāni ca ॥

Meaning of the subhAShita:

Salutations to you O' doctor, the brother of 'yamarāja'. Yama takes life whereas a doctor, (takes) life as well as money!

Commentary:

Before any doctor gets offended, this verse needs to be explained :).

Here, the poet says that a doctor is a brother of Lord Yama (Lord of death). Because, while Yama takes away life, a doctor takes both the patient's life as well as his wealth! Obviously, a doctor's job is 'saving lives' and not 'taking lives'! (One can see that there is no scarcity of humor in Sanskrit literature.)

There is certainly no scarcity of doctors who charge exuberantly. But if philosophy is to be seen in this verse, it can be interpreted as - destiny is not in man's hands. The doctor can try his level best, but things may go south for the patient.  Because, 'Man proposes, God disposes'. A doctor can only put his best effort into saving a life. However, though the final word is not his, the blame sure goes to the doctor! (May this verse NOT serve as a license for malpractice :)

It is a good reminder not to get ahead of ourselves, and forget the driving force behind everything in this world. Any and everything we do will yield results just as He proposes. Isn't that humbling?! He will make what needs to happen, happen. 

pada vigrahaH:
वैद्यराज नमः तुभ्यं यमराज-सहोदरः ।
vaidyarāja namaḥ tubhyaṃ yamarāja-sahodaraḥ ।

यमः तु हरति प्राणान् वैद्यः प्राणान् धनानि च ॥
yamaḥ tu harati prāṇān vaidyaḥ prāṇān dhanāni ca ॥

Alternate Transliteration:
vaidyaraaja namastubhyaM yamaraaja sahodaraH ।
yamastu harati praaNaan vaidyaH praaNaan dhanaani cha ॥

vaidyaraaja namaH tubhyaM yamaraaja-sahodaraH ।

yamaH tu harati praaNaan vaidyaH praaNaan dhanaani cha ॥

January 25th

Sanskrit Pearl of the day:
बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः ।
अबोधोपहताश्चान्ये जीर्णमङ्गे सुभाषितम् ॥
- नीतिशतक

Transliteration:
boddhāro matsaragrastāḥ prabhavaḥ smayadūṣitāḥ ।
abodhopahatāścānye jīrṇamaṅge subhāṣitam ॥
- nītiśataka

Meaning of the subhAShita:

The perceptive (people) are in the grasp of jealousy, the kings are corrupt with arrogance and the rest are beyond perception... (Alas!) the subhāṣitas dilapidated within myself.

Commentary:

भर्तृहरि (Bhartṛhari) who wrote the wonderful book 'नीतिशतक' (Nītiśataka), says that there are all kinds of people in the world. Some are sharp and perceptive, and some are not. Some have the power to propagate knowledge (like the kings) and some don't. He dolefully laments that the problem is—all these people have their own specific reasons for ignoring the subhāṣitas.

1. The intelligent are very busy trying to beat the rat race and outshining their fellow beings. Devoured by jealousy, they do not have any affection towards the subhāṣitas.

2. The kings, or other people in power, are so arrogant about their high position that instead of using their power for the propagation of values and ethics (that are in the subhāṣitas), they do not even care for the subhāṣitas.

3. The rest are not knowledgeable enough to be receptive to the subhāṣitas.

Alas, that represents most people.  So, who is to heed the words of wisdom? Despite knowing this, Bhartṛhari wrote the wonderful book with 100 beautiful verses, hoping that someone, someday will be eager to learn. Each verse is a pearl of wisdom that is a guiding light to daily life.

Let us be the people putting those luminous pearls to practical use in our day-to-day lives!

pada vigrahaH:
बोद्धारः मत्सर ग्रस्ताः प्रभवः स्मय-दूषिताः ।
boddhāraḥ matsara grastāḥ prabhavaḥ smaya-dūṣitāḥ ।

अबोध-उपहताः च अन्ये जीर्णम् अङ्गे सुभाषितम् ॥
abodha-upahatāḥ ca anye jīrṇam aṅge subhāṣitam ॥

Alternate Transliteration:
boddhaaro matsaragrastaaH prabhavaH smayadUShitaaH ।
abodhopahataashchaanye jIrNama~nge subhaaShitam ॥
- nItishataka

boddhaaraH matsara grastaaH prabhavaH smaya-dUShitaaH ।

abodha-upahataaH cha anye jIrNam a~nge subhaaShitam ॥

January 24th

Sanskrit Pearl of the day:
कान् पृच्छामः सुराः स्वर्गे निवसामो वयं भुवि ।
किं वा काव्यरसस्स्वादुः किं वा स्वादीयसी सुधा ॥

Transliteration:
kān pṛcchāmaḥ surāḥ svarge nivasāmo vayaṃ bhuvi ।
kiṃ vā kāvyarasassvāduḥ kiṃ vā svādīyasī sudhā ॥

Meaning of the subhAShita:

The Gods live in heaven and we live on earth. Whom shall we ask? Is the essence of poetry better? Or the taste of divine nectar?!

Commentary:

Amṛta (divine nectar) is considered the sweetest thing possible. But here, the claim itself is being questioned. It is questioned based on the fact that the essence of poetry is not only delectable but, at the same time, it is very valuable too. The flavors of poetry have a wide range. They can depict kindness, be emotional, romantic, happiness, anxiety, pity, or teach morals and values. They not only entice the reader with their essences but also contribute to the intellectual, emotional, and spiritual growth of their readers.

So, how can we decide which is better—the divine nectar or the poetry?! Guess it is a tough call. We have no one to justify either claim. The Gods, who have tasted nectar, live in heaven. We, who have enjoyed the flavors and feelings portrayed in poetry, live on earth. Neither have experienced the taste of each other's possessions.  So who has the authority to give the verdict?! 

So, we can surely claim, 'poetry is as sweet as nectar' and extend it to, 'sweet as poetry'. Nobody can contradict the claim.

pada vigrahaH:

कान् पृच्छामः सुराः स्वर्गे निवसामः वयं भुवि ।
kān pṛcchāmaḥ surāḥ svarge nivasāmaḥ vayaṃ bhuvi ।

किं वा काव्य रसः स्वादुः किं वा स्वादीयसी सुधा ॥
kiṃ vā kāvya rasaḥ svāduḥ kiṃ vā svādīyasī sudhā ॥

Alternate Transliteration:
kaan pRuchChaamaH suraaH swarge nivasaamo vayaM bhuvi ।
kiM vaa kaavyarasasswaaduH kiM vaa svaadIyasI sudhaa ॥

kaan pRuchChaamaH suraaH swarge nivasaamaH vayaM bhuvi ।

kiM vaa kaavya rasaH swaaduH kiM vaa svaadIyasI sudhaa ॥

January 23rd

Sanskrit Pearl of the day:
प्रथमवयसि पीतं तोयमल्पं स्मरन्तः
शिरसि निहितभारा नारिकेला नराणाम् ।
ददति जलमनल्पास्वादमाजीवितान्तं
न हि कृतमुपकारं साधवो विस्मरन्ति ॥
- सुभाषितरत्नभाण्डागार


Transliteration:
prathamavayasi pītaṃ toyamalpaṃ smarantaḥ
śirasi nihitabhārā nārikelā narāṇām ।
dadati jalamanalpāsvādamājīvitāntaṃ
na hi kṛtamupakāraṃ sādhavo vismaranti ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

In memory of the little water consumed as a seedling, a coconut tree, bearing weight on its head throughout its life, abundantly gives sweet water to humans. The noble will never forget any assistance given to them.

Commentary:

In life, the beneficiary soon forgets the benefit he received from a benefactor! But noble people never forget the help they receive from another, no matter how negligible. They will remember and be forever grateful to their benefactor, just like a coconut tree. 

Coconut trees don't need much water once they root themselves firmly in place. They survive pretty well in lands with scant irrigation or rainwater. But they need a lot of tending as seedlings while they are growing. Once they mature they will bear sweet coconut water in their shells. The coconut tree obviously doesn't get to enjoy the refreshingly sweet, tender coconut water itself! Instead, it continuously and graciously offers its cool waters to us, as if in gratitude for the tending.

In fact, an interesting word in Sanskrit for this context is—कृतज्ञ (kṛtajña). This is derived as कृतं जानामि इति कृतज्ञः (kṛtaṃ jānāmi iti kṛtajñaḥ). Literally, it means 'I know what you did for me', 'I acknowledge what you did for me'. Saying a 'thank you' and moving on just doesn't suffice! There is no forgetting the favor for any reason.  The noble are grateful (कृतज्ञ, kṛtajña) to their benefactors forever. 

The more we practice the art of gratitude, the more we will have to be grateful for. Therefore, instead of taking things for granted, it is better to receive them with gratitude! 

pada vigrahaH:

प्रथम वयसि पीतं तोयम् अल्पं स्मरन्तः
prathama vayasi pītaṃ toyam alpaṃ smarantaḥ

शिरसि निहित-भारा नारिकेला नराणाम् ।
śirasi nihita-bhārā nārikelā narāṇām ।

ददति जलम् अनल्पास्वादम् आजीवित-अन्तं
dadati jalam analpāsvādam ājīvita-antaṃ

न हि कृतम् उपकारं साधवः विस्मरन्ति ॥
na hi kṛtam upakāraṃ sādhavaḥ vismaranti ॥

Alternate Transliteration:
prathamavayasi pItaM toyamalpaM smarantaH
shirasi nihitabhaaraa naarikelaa naraaNaam ।
dadati jalamanalpaaswaadamaajIvitaantaM
na hi kRutamupakaaraM saadhavo vismaranti ॥
- subhaaShitaratnabhaaNDaagaara

prathama vayasi pItaM toyam alpaM smarantaH

shirasi nihita-bhaaraa naarikelaa naraaNaam ।

dadati jalam analpaaswaadam aajIvita-antaM

na hi kRutam upakaaraM saadhavaH vismaranti ॥

January 22nd

Sanskrit Pearl of the day:
यथा खनन् खनित्रेण नरो वार्यधिगच्छति ।
तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥
- मनुस्मृति


Transliteration:
yathā khanan khanitreṇa naro vāryadhigacchati ।
tathā gurugatāṃ vidyāṃ śuśrūṣuradhigacchati ॥
- manusmṛti

Meaning of the subhAShita:

Just as a person gets to water by digging with a spade, similarly one attains vidyā (knowledge) from a guru (teacher) by serving him.

Commentary:

It is a known fact that to get to the water reserves on earth, one has to work tirelessly and dig with an axe/spade. To dig a well, one cannot just dig a few times here and there, then move from one place to another, and then again move to a different spot, etc. He has to choose the place he wants the well to be in and then keep digging deeper in the same location until he finds water. This process needs patience, perseverance, and dedication.  Only then, can he dig a well!

Similarly, if one is interested in learning vidyā, he needs to find the right guru for him, in whom he has total faith and trust. He needs to continuously serve this guru with utmost respect and dedication. Just as one can't make a well by digging in different spots, one cannot attain knowledge also by jumping from one guru to another, or by paying attention randomly and inconsistently. 

The attitude with which the guru is regarded makes a tremendous difference in the amount of learning. If two students go to the same guru - the one who is keen to learn will absorb more from the guru than the one who has barely paid attention. Just like blotting paper absorbs the liquid quicker than sandpaper, an eager and attentive student will absorb knowledge faster.  Having the right attitude and perseverance are key to being good students.

आचार्य देवो भव (ācārya devo bhava)—(deem) the teacher as God himself!

pada vigrahaH:

यथा खनन् खनित्रेण नरः वारी अधिगच्छति ।
yathā khanan khanitreṇa naraḥ vārī adhigacchati ।

तथा गुरुगतां विद्यां शुश्रूषुः अधिगच्छति ॥
tathā gurugatāṃ vidyāṃ śuśrūṣuḥ adhigacchati ॥

Alternate Transliteration:
yathaa khanan khanitreNa naro vaaryadhigachChati ।
tathaa gurugataaM vidyaaM shushrUShuradhigachChati ॥
- manusmRuti

yathaa khanan khanitreNa naraH vaarI adhigachChati ।

tathaa gurugataaM vidyaaM shushrUShuH adhigachChati ॥

January 21st

Sanskrit Pearl of the day:
काकः कृष्णः पिकः कृष्णः को भेदः पिककाकयोः ।
वसन्तकाले संप्राप्ते काकः काकः पिकः पिकः ॥
- कुवलयानन्द

Transliteration:
kākaḥ kṛṣṇaḥ pikaḥ kṛṣṇaḥ ko bhedaḥ pikakākayoḥ ।
vasantakāle saṃprāpte kākaḥ kākaḥ pikaḥ pikaḥ ॥
- kuvalayānanda

Meaning of the subhAShita:

A crow is black, a nightingale is black... what is the difference between the two? Come spring, a crow is a crow, a nightingale is a nightingale.

Commentary:

In appearance, a crow and a nightingale aren't very different. A crow is black and so is a nightingale. How can we tell the difference? It doesn't matter! Because, when spring arrives, the difference will instantly become evident. While a nightingale sings melodiously, a crow... well... crows. The crow can hang out with the nightingale, try to eat like him, or fly like him. But these would only be external imitations. The true nature of a nightingale is its sweet voice, which is unimitable by a crow.  (A crow is special in its own way and contributes in ways he was made for.  But that is beside the point.)

The metaphor of the crow and nightingale is given to illustrate that we must remain who we are. It doesn't do much good if we talk, walk, or act like someone else. Each and every being is precious on this earth and God made each one with a purpose. The roles of 'others' are already taken..., by other people, obviously :). Let's be ourselves instead of pretending to be someone we are not.

It is better to fail in originality than to succeed in imitation!  External appearances don't make a difference, what's inside is all that matters.  

pada vigrahaH:
काकः कृष्णः पिकः कृष्णः कः भेदः पिक काकयोः ।
kākaḥ kṛṣṇaḥ pikaḥ kṛṣṇaḥ kaḥ bhedaḥ pika kākayoḥ ।

वसन्त काले संप्राप्ते काकः काकः पिकः पिकः ॥
vasanta kāle saṃprāpte kākaḥ kākaḥ pikaḥ pikaḥ ॥

Alternate Transliteration:
kaakaH kRuShNaH pikaH kRuShNaH ko bhedaH pikakaakayoH ।
vasantakaale saMpraapte kaakaH kaakaH pikaH pikaH ॥
- kuvalayaananda

kaakaH kRuShNaH pikaH kRuShNaH kaH bhedaH pika kaakayoH ।

vasanta kaale saMpraapte kaakaH kaakaH pikaH pikaH ॥

January 20th

Sanskrit Pearl of the day:
वज्रादपि कठोराणि मृदूनि कुसुमादपि ।
लोकोत्तराणां चेतांसि को हि विज्ञातुमर्हति ॥
- उत्तररामचरित


Transliteration:
vajrādapi kaṭhorāṇi mṛdūni kusumādapi ।
lokottarāṇāṃ cetāṃsi ko hi vijñātumarhati ॥
- uttararāmacarita

Meaning of the subhAShita:

Who can understand the minds of the extraordinary, which are firmer than diamonds and as tender as flowers?

Commentary:

The firmness of a diamond and the tenderness of a flower are two contradictory aspects. Finding them together is a wonder in itself. The minds of exceptional people are a combination of both these natures. 

They are firm and hard in certain things.  For example, they do not trade their beliefs just because it is easier. They will fight hard with tenacity for what they firmly believe in. They are strong in times of crisis and will not fret about things beyond their control.

However, they do not exhibit the same tenacity regarding humanity and humility. They are very tender and compassionate towards their fellow beings. They cannot see the hardships of others and do nothing about it. They strive with all their might to put an end to their suffering. Their dedication to their endeavors is exemplary.

Aren't exceptional people a blend of extraordinary combinations?! They are firm and steadfast towards their goals while having a gentle and calm demeanor. 

pada vigrahaH:

वज्रात् अपि कठोराणि मृदूनि कुसुमात् अपि ।
vajrāt api kaṭhorāṇi mṛdūni kusumāt api ।

लोकोत्तराणां चेतांसि कः हि विज्ञातुम् अर्हति ॥
lokottarāṇāṃ cetāṃsi kaḥ hi vijñātum arhati ॥

Alternate Transliteration:
vajraadapi kaThoraaNi mRudUni kusumaadapi ।
lokottaraaNaaM chetaaMsi ko hi vi~jnaatumarhati ॥
- uttararaamacharita

vajraat api kaThoraaNi mRudUni kusumaat api ।

lokottaraaNaaM chetaaMsi kaH hi vi~jnaatum arhati ॥

January 19th

Sanskrit Pearl of the day:
शतं विहाय भोक्तव्यं सहस्रं स्नानमाचरेत् ।
लक्षं विहाय दातव्यं सर्वं त्यक्त्वा हरिं भजेत् ॥

Transliteration:
śataṃ vihāya bhoktavyaṃ sahasraṃ snānamācaret ।
lakṣaṃ vihāya dātavyaṃ sarvaṃ tyaktvā hariṃ bhajet ॥

Meaning of the subhAShita:

Abandon 100 (errands) to eat; (abandon) 1000 (tasks) to perform ablutions; abandon 100,000 (chores) and give charity; set aside everything to serve the Lord.

Commentary:

The first sentence is enticing! Drop a 100 things on the to-do list and eat. This is said because food is essential for survival.

But then the second part of the verse says, "Drop a 1000 chores (that includes eating) and take a bath".  This is because cleanliness is Godliness.

The third quarter of the verse says, "Giving charity and doing charitable actions takes more priority than a hundred thousand other jobs (including eating and bathing)".

The final quarter says, "Leave everything (including eating, bathing, giving) and serve the Lord".

The verse does not advocate leaving all duties and simply sitting in prayer! Certainly not!! The main intent of the verse is to portray that we need to see the work of the Supreme Power in every single moment, in and through everything we do in our lives. We can't survive without eating or bathing or doing good for others. 

This verse urges us to see divinity in all aspects of daily life. We must continue to do what we do, only with a different attitude—that of अर्पणभाव (arpaṇabhāva, an attitude of offering). Everything we do should be an offering to the Lord. Life becomes a lot easier and the world suddenly becomes a happier place to live in. 

When we see divinity, we become divine. 

pada vigrahaH:
शतं विहाय भोक्तव्यं सहस्रं स्नानम् आचरेत् ।
śataṃ vihāya bhoktavyaṃ sahasraṃ snānam ācaret ।

लक्षं विहाय दातव्यं सर्वं त्यक्त्वा हरिं भजेत् ॥
lakṣaṃ vihāya dātavyaṃ sarvaṃ tyaktvā hariṃ bhajet ॥

Alternate Transliteration:
shataM vihaaya bhoktavyaM sahasraM snaanamaacharet ।
lakShaM vihaaya daatavyaM sarvaM tyaktvaa hariM bhajet ॥

shataM vihaaya bhoktavyaM sahasraM snaanam aacharet ।

lakShaM vihaaya daatavyaM sarvaM tyaktvaa hariM bhajet ॥

January 18th

Sanskrit Pearl of the day:
संस्कृतं देवभाषास्ति वेदभाषास्ति संस्कृतम् ।
प्राचीनज्ञानभाषा च संस्कृतं भद्रमण्डनम् ॥
Transliteration:
saṃskṛtaṃ devabhāṣāsti vedabhāṣāsti saṃskṛtam ।
prācīnajñānabhāṣā ca saṃskṛtaṃ bhadramaṇḍanam ॥

Meaning of the subhAShita:

Sanskrit is the language of the Gods. Sanskrit is the language of the Vedas. It is also the language (which gives) our ancient knowledge. Sanskrit adorns prosperity.

Commentary:

Sanskrit is not just an ancient language, it is also a unique one. It is the language of the Gods, which means that it is not just spoken by Gods but also given to us by the Gods themselves. Gods are considered as the cream of the crop (Gods, humans, demons). Similarly, Sanskrit is the 'cream of the crop' of all languages, so to speak. 

It is the language in which our ancient scriptures and Vedas have been given. Today, science is conducting research in so many arenas and aspects of life. But so many of these conclusions were already given to us by our ancestors, eons ago, in the divine language—Sanskrit!

The word संस्कृत (Saṃskṛtaṃ) is derived as सम्यक् कृतम् इति संस्कृतम् (samyak kṛtam iti saṃskṛtam). It literally means—'well done', 'refined', 'perfected'! The basics of the language are so well defined that it has been declared as the most unambiguous language ever; even the best suited for modern inventions like computers. 

Sanskrit propagates prosperity of all kinds—material and spiritual. 

जयतु संस्कृतम् (jayatu saṃskṛtam) - Salute to Sanskrit! May it live forever. May we all learn it and prosper. 

pada vigrahaH:

संस्कृतं देव-भाषा अस्ति वेद-भाषा अस्ति संस्कृतम् ।
saṃskṛtaṃ deva-bhāṣā asti veda-bhāṣā asti saṃskṛtam ।

प्राचीन-ज्ञान-भाषा च संस्कृतं भद्र-मण्डनम् ॥
prācīna-jñāna-bhāṣā ca saṃskṛtaṃ bhadra-maṇḍanam ॥

Alternate Transliteration:
saMskRutaM devabhaaShaasti vedabhaaShaasti saMskRutam ।
praachInaj~naanabhaaShaa cha saMskRutaM bhadramaNDanam ॥

saMskRutaM deva-bhaaShaa asti veda-bhaaShaa asti saMskRutam ।

praachIna-j~naana-bhaaShaa cha saMskRutaM bhadra-maNDanam ॥

January 17th

Sanskrit Pearl of the day:
क्षमा बलमशक्तानां शक्तानां भूषणं क्षमा ।
क्षमा वशीकृते लोके क्षमया किं न सिध्यति ॥

Transliteration:
kṣamā balamaśaktānāṃ śaktānāṃ bhūṣaṇaṃ kṣamā ।
kṣamā vaśīkṛte loke kṣamayā kiṃ na sidhyati ॥

Meaning of the subhAShita:

'Forbearance' is the strength of the weak; 'forbearance' is the adornment of the strong. The world is subdued by 'forbearance'. What can't be accomplished with 'forbearance'?

Commentary:

'Forbearance' is a strange tool! If one is not strong enough to fight his opponent he might as well be patient with the opponent and save his skin. Forbearance becomes his strength in that situation.

If he is stronger than his opponent, he should exhibit fortitude as fortitude is an adornment of the strong! Strength doesn't always need propaganda. The entire world can be conquered with this harmless weapon called forgiveness. There isn't anything that can't be achieved by adopting this one simple attitude.

The inflictor can't continuously cause trouble if he is not getting any reaction. Restraint not only resolves the conflict but also sets us free. Free from the binding of the problem and the unwanted fretting thoughts that come along with it. The heart and mind feel a lot lighter. We become more productive, energetic, and happier!

'To err is human, to forgive, divine.'

pada vigrahaH:

क्षमा बलम् अशक्तानां शक्तानां भूषणं क्षमा ।
kṣamā balam aśaktānāṃ śaktānāṃ bhūṣaṇaṃ kṣamā ।

क्षमा वशीकृते लोके क्षमया किं न सिध्यति ॥
kṣamā vaśīkṛte loke kṣamayā kiṃ na sidhyati ॥

Alternate Transliteration:
kShamaa balamashaktaanaaM shaktaanaaM bhUShaNaM kShamaa ।
kShamaa vashIkRute loke kShamayaa kiM na sidhyati ॥

kShamaa balam ashaktaanaaM shaktaanaaM bhUShaNaM kShamaa ।

kShamaa vashIkRute loke kShamayaa kiM na sidhyati ॥

January 16th

Sanskrit Pearl of the day:
आकाशात्पतितं तोयं यथा गच्छति सागरम् ।
सर्वदेव नमस्कारः केशवं प्रति गच्छति ॥
Transliteration:
ākāśātpatitaṃ toyaṃ yathā gacchati sāgaram ।
sarvadeva namaskāraḥ keśavaṃ prati gacchati ॥

Meaning of the subhAShita:

All the waters falling from the sky (eventually) go to the ocean.  Similarly, all prostrations to all the Gods, go to केशव (Keshava).

Commentary:

Whether rain occurs on land or water, it will all eventually reach the ocean! The streams on the hills run down to join the rivulets. The little rivulets flow to join the river.  The river, in turn, joins a bigger river. The big river, at the end of its journey, spills into the ocean!

Similarly, all the prayers and prostrations to any deity, in any way or form, reach केशव (Keshava). Although 'Keshava' is a name for Kṛṣṇa, who is a form of Viṣṇu, the name Keshava has a special meaning. The word can be expanded as क + ईश + व (ka + Īśa + va ) = केशव (Keshava). 'ka' is the Brahma tatva (Lord of creation); 'Īśa' is the Īśvara tatva (Lord of dissolution) and 'va' is the Viṣṇu tatva (Lord of preservation). Hence, this name 'Keshava' encompasses all the entities of the Lord. This was also अर्जुन's (Arjuna's) most favorite way of addressing Lord Krishna, who was his friend and charioteer in time of need.

It does not matter who we worship or how we pray.  All the prayers are eventually heeded by one Lord, the one Supreme power, who is much more powerful than anything we can imagine! When we accomplish something, we are so proud of our own prowess. We even claim ownership of the endeavor with a lot of pride. The reason is: for us, 'I' the achiever, is better than the achieved task itself! If such is the case, isn't the creator of this amazing, wonderful, and splendid world, much greater than the creation itself?!  

He is the one fueling every element of the creation.  Without Him, not a blade of grass shall move.  All other demigods and deities function with His power.  Hence, whoever we pray to, we are essentially praying to Him alone!! 

केशवाय नमो नमः (keshavāya namo namaḥ)—prostrations to Lord Keshava.

pada vigrahaH:

आकाशात् पतितं तोयं यथा गच्छति सागरम् ।
ākāśāt patitaṃ toyaṃ yathā gacchati sāgaram ।

सर्व-देव नमस्कारः केशवं प्रति गच्छति ॥
sarva-deva namaskāraḥ keśavaṃ prati gacchati ॥

Alternate Transliteration:
aakaashaatpatitaM toyaM yathaa gachChati saagaram ।
sarvadeva namaskaaraH keshavaM prati gachChati ॥

aakaashaat patitaM toyaM yathaa gachChati saagaram ।

sarva-deva namaskaaraH keshavaM prati gachChati ॥

January 15th

Sanskrit Pearl of the day:
उपकारो हि नीचानां अपकारो हि जायते ।
पयः पानं भुजङ्गानां केवलं विषवर्धनम् ॥

Transliteration:
upakāro hi nīcānāṃ apakāro hi jāyate ।
payaḥ pānaṃ bhujaṅgānāṃ kevalaṃ viṣavardhanam ॥

Meaning of the subhAShita:

Benefaction to the evil only bears misdeeds. Feeding milk to a snake only aids in increasing (its) poison.

Commentary:

It is hard to change the nature of certain things or people. The example given here is that of a snake.  No matter how much milk is fed, it will only work toward strengthening the snake, and in turn, his poison. He then strikes back with more ferociousness and tenacity.

Similarly, patronizing the evil beings only brings harm.  They incessantly work towards harming others and pollute everything around them.  Staying away from such influences is the best remedy.

Know thy friends and foes.

pada vigrahaH:

उपकारः हि नीचानां अपकारो हि जायते ।
upakāraḥ hi nīcānāṃ apakāro hi jāyate ।

पयः पानं भुजङ्गानां केवलं विष-वर्धनम् ॥
payaḥ pānaṃ bhujaṅgānāṃ kevalaṃ viṣa-vardhanam ॥

Alternate Transliteration:
upakaaro hi nIchaanaaM apakaaro hi jaayate ।
payaH paanaM bhuja~ngaanaaM kevalaM viShavardhanam ॥

upakaaraH hi nIchaanaaM apakaaro hi jaayate ।

payaH paanaM bhuja~ngaanaaM kevalaM viSha-vardhanam ॥

January 14th

Sanskrit Pearl of the day:
गौरवं प्राप्यते दानात् न तु वित्तस्य सञ्चयात् ।
स्थितिरुच्चैः पयोदानां पयोधीनामधः स्थितिः ॥
- सुभाषितरत्नसमुच्चय

Transliteration:
gauravaṃ prāpyate dānāt na tu vittasya sañcayāt ।
sthitiruccaiḥ payodānāṃ payodhīnāmadhaḥ sthitiḥ ॥
- subhāṣitaratnasamuccaya

Meaning of the subhAShita:

Respectability comes from giving and not collecting. Clouds (attain) a higher position and the oceans, a lower one.

Commentary:

What kinds of teachings has God not given us? He has left us hints to all kinds of essentials in nature itself. Even the code of conduct is given to us in nature!

By nature, clouds exist high up in the sky, and the oceans lie down below. The poet beautifully explains this by saying - the clouds give away all the water they contain and disintegrate themselves in due course. Once the rain falls they (clouds), even cease to exist. Hence, they were given an exalted position (in the sky).  On the contrary, the oceans collect all the water that comes their way (even turning the freshwater salty). That is why they haven't reached heights!

The essence is: that giving has more value than accumulating or pooling. It could be money, resources, knowledge, wealth, or anything of the like. Sharing our knowledge, resources, and wealth with our fellow beings brings a higher permanence to the giver, and also to what he is giving. For example, if one shares knowledge with others, that knowledge gets passed down for generations ahead and will live forever. Greed and stinginess have never been approved in any culture. If one shares his wealth, it would not only benefit the receiver, but he would instill the spirit of giving in himself too. 

Anyone who 'gives', attains higher respect than the one who 'collects' all for himself. For, it is in giving that we receive!  Giving is always an honorable act.

pada vigrahaH:
गौरवं प्राप्यते दानात् न तु वित्तस्य सञ्चयात् ।
gauravaṃ prāpyate dānāt na tu vittasya sañcayāt ।

स्थितिः उच्चैः पयोदानां पयोधीनां अधः स्थितिः ॥
sthitiḥ uccaiḥ payodānāṃ payodhīnāṃ adhaḥ sthitiḥ ॥

Alternate Transliteration:
gauravaM praapyate daanaat na tu vittasya sa~nchayaat ।
sthitiruchchaiH payodAnAM payodhInaamadhaH sthitiH ॥
- subhaaShitaratnasamuchchaya

gauravaM praapyate daanaat na tu vittasya sa~nchayaat ।

sthitiH uchchaiH payodAnAM payodhInaaM adhaH sthitiH ॥

January 13th

Sanskrit Pearl of the day:
निर्वनो वध्यते व्याघ्रः निर्व्याघ्रं छिद्यते वनम् ।
तस्माद्व्याघ्रो वनं रक्षेत् वनं व्याघ्रञ्च पालयेत् ॥
- महाभारत, उद्योगपर्व


Transliteration:
nirvano vadhyate vyāghraḥ nirvyāghraṃ chidyate vanam ।
tasmādvyāghro vanaṃ rakṣet vanaṃ vyāghrañca pālayet ॥
- mahābhārata, udyogaparva

Meaning of the subhAShita:

If there is no forest, (then) the tiger gets killed; without the tiger, the forest gets stripped. Hence, the tiger protects the forest, and the forest nurtures the tiger!

Commentary:

This is a beautiful story of God's creation and His way of balancing nature!

It is very obvious that a tiger cannot survive if there is no forest. It is his habitat and the only home he knows. (Unfortunately, tigers in zoos and circuses are not living their lives but enduring their lives.)

But then, how can a forest get destroyed if the tiger is not there? Wouldn't all the other animals live happily, in peace and harmony? Well, if we hypothetically imagine a scenario where there is no tiger, then all the herbivorous animals would live fearlessly, produce offspring fearlessly, roam fearlessly, and eat fearlessly. There would be no consequences for any of their actions! They would reproduce in large numbers and consume the forest endlessly. Isn't that a scary scenario for the fate of the forest? Hence, the tiger protects the forest's well-being by keeping their population in check.

If we protect nature and the environment, then the environment protects us in turn. If we destroy God-given gifts for our selfish purposes, then we will be the ones to face the negative consequences. If we protect the law of nature then the law of nature will protect us. If we protect our fellow beings then our fellow beings will come to our protection. If we do good unto others, then we will receive the same in return. This can be extended to as many aspects as we can think of. The point is: 'Do unto others as you want others to do to you'.

He did not generate waste in any way, shape, or form. God's ways of balance can be seen in every aspect of creation! He did not create even a single blade of grass unnecessarily.  

There is a purpose for the existence of every being, every animal, everything.

pada vigrahaH:

निर्वनो वध्यते व्याघ्रः निर्व्याघ्रं छिद्यते वनम् ।
nirvano vadhyate vyāghraḥ nirvyāghraṃ chidyate vanam ।

तस्मात् व्याघ्रः वनं रक्षेत् वनं व्याघ्रं च पालयेत् ॥
tasmāt vyāghraḥ vanaṃ rakṣet vanaṃ vyāghraṃ ca pālayet ॥

Alternate Transliteration:
nirvano vadhyate vyaaghraH nirvyaaghraM Chidyate vanam ।
tasmaadvyaaghro vanaM rakShet vanaM vyaaghra~ncha paalayet ॥
- mahaabhaarata, udyogaparva

nirvano vadhyate vyaaghraH nirvyaaghraM Chidyate vanam ।

tasmaat vyaaghraH vanaM rakShet vanaM vyaaghraM cha paalayet ॥

January 12th

Sanskrit Pearl of the day:
द्राक्षा म्लानमुखी जाता शर्करा चाश्मताङ्गता ।

सुभाषितरसस्याग्रे सुधा भीता दिवङ्गता ॥
- सुभाषितरत्नभाण्डागार

Transliteration:
drākṣā mlānamukhī jātā śarkarā cāśmatāṅgatā ।
subhāṣitarasasyāgre sudhā bhītā divaṅgatā ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

Grapes (had) a wilted face (and) sugar solidified. Upon the genesis (origination) of the essence of subhāṣitas, the divine nectar ran away to heaven in fear! 

Commentary:

The poet vividly captures the essence of sweetness by playfully describing the existence of raisins, rock sugar, and amṛta (divine nectar). Grapes, once plump and full of juice, shriveled into raisins; sugar, delicate and fine, crystallized into solid rock sugar; and amṛta, the nectar of the Gods, fled to the heavens. Why? As the poet whimsically suggests, these manifestations of sweetness recognized their inferiority in front of the unparalleled charm and wisdom of subhāṣitas—succinct and profound Sanskrit verses brimming with timeless truths. Hence they attained their current conditions. 

This clever imagery draws us into the world of subhāṣitas, where sweetness transcends its literal meaning to embody the richness of thought, the depth of insight, and the beauty of poetic expression. It is as if these natural forms of sweetness humbly stepped aside, leaving the stage to the brilliance of subhāṣitas to captivate the hearts and minds of those who encounter them.

Timeless and universal, subhāṣitas continue to shine across ages, imparting ethical teachings, eternal truths, and reflections on life that resonate deeply with every generation. Their power lies in their brevity, distilling wisdom into a form that remains as sweet and meaningful today as it was centuries ago. Truly, blessed are those who savor the sweetness of these eternal pearls of wisdom—a treasure trove of thoughts that nourish the heart and inspire the mind!

pada vigrahaH:
द्राक्षा म्लान-मुखी जाता शर्करा च अश्मतां  गता ।
drākṣā mlāna-mukhī jātā śarkarā ca aśmatāṃ gatā ।

सुभाषित-रसस्य अग्रे सुधा भीता दिवं गता ॥
subhāṣita-rasasya agre sudhā bhītā divaṃ gatā ॥

Alternate Transliteration:
draakShaa mlaanamukhI jaataa sharkaraa chaashmataa~ngataa ।
subhaaShitarasasyaagre sudhaa bhItaa diva~ngataa ॥
- subhaaShitaratnabhaaNDaagaara

draakShaa mlaana-mukhI jaataa sharkaraa cha ashmataaM gataa ।

subhaaShita-rasasya agre sudhaa bhItaa divaM gataa ॥

January 11th

Sanskrit Pearl of the day:
अमन्त्रमक्षरं नास्ति नास्ति मूलमनौषधम् ।
अयोग्यः पुरुषो नास्ति योजकस्तत्र दुर्लभः ॥
-समयोचितपद्यमालिका

Transliteration:
amantramakṣaraṃ nāsti nāsti mūlamanauṣadham ।
ayogyaḥ puruṣo nāsti yojakastatra durlabhaḥ ॥
-samayocitapadyamālikā

Meaning of the subhAShita:

There is not a syllable that is not a mantra; there is not a root that is not a medicine; there is no person who is useless... only, the harnesser is hard to find!

Commentary:

Every sound, every syllable has innate energy in it, and we must respect the 'shabdabrahma' (cosmic energy of sound). Every word when pronounced, has the strength to inflict changes in life.

Every root, twig, sprig of grass, or leaf that ever grew has medicinal value!  This verse mentions roots specifically, as roots have a higher medicinal value than any part of the plant.

Similarly, no being that is born is deemed futile.

When God made the world, He made everything that would be needed under any circumstance. At the same time, He did not make anything which is useless either. He made the entire creation and there wasn't an ounce of 'garbage' (so to say) generated!

Only scarcity is of the harnesser, an employer, a contriver.

When sounds are learnt, one should know how to put them together, speak nice words, and not inflict pain on others. He should be very cautious in what he says. Many a time, harsh words are forgotten by the one who causes the affliction but remains forever in the mind of the afflicted... Spoken words and sped arrows can never be taken back.

Roots, herbs, and plants are remedies for all kinds of health issues. But then, in the story of Rāmāyaṇa, even the very knowledgeable Hanumān couldn't find the right herb and ended up bringing the whole 'Sañjīvini mountain' to save time! Only vaidya Suṣeṇa (a doctor), knew the right remedy for the problem.  A person with the knowledge required to resolve a problem is hard to find.

Similarly, no creature or human being is a waste of space. But someone who can tap into his strengths and encourage him to put them to use is hard to find!

Like they say - the 'appendix' is an organ for which mankind hasn't found a use yet! Nonetheless, it is there for a purpose. We just haven't discovered its usefulness yet.

Let's respect every person we come across and value every creation as God's gift to us.

pada vigrahaH:
अमन्त्रम् अक्षरं न अस्ति न अस्ति मूलम् अनौषधम् ।
amantram akṣaraṃ na asti na asti mūlam anauṣadham ।

अयोग्यः पुरुषः न अस्ति योजकः तत्र दुर्लभः ॥
ayogyaḥ puruṣaḥ na asti yojakaḥ tatra durlabhaḥ ॥

Alternate Transliteration:
amantramakSharaM naasti naasti mUlamanouShadham ।
ayogyaH puruSho naasti yojakastatra durlabhaH ॥
-samayochitapadyamaalikaa

amantram akSharaM na asti na asti mUlam anouShadham ।

ayogyaH puruShaH na asti yojakaH tatra durlabhaH ॥

January 10th

Sanskrit Pearl of the day:
कन्या वरयते रूपं माता वित्तं पिता श्रुतम् ।
बान्धवाः कुलमिच्छन्ति मिष्टान्नमितरे जनाः ॥
- सुभाषितरत्नसमुच्चय


Transliteration:
kanyā varayate rūpaṃ mātā vittaṃ pitā śrutam ।
bāndhavāḥ kulamicchanti miṣṭānnamitare janāḥ ॥
- subhāṣitaratnasamuccaya

Meaning of the subhAShita:

The bride chooses appearance; mother, possessions; father, reputation; relatives look for (good) lineage; other people, a fancy feast!

Commentary:

When a union of two people happens through marriage, everyone associated will come with their own set of opinions and judgments.

The bride chooses the groom based on his appearance. Beauty lies in the eye of the beholder.  To her, the groom has to be appealing!  If he looks good to her, she is happy.

The mother is concerned about the family's monetary status. Every mother wants her daughter to be married into a family that is more financially well-to-do than her own. That way, her daughter can have the comforts she is used to.  Even a beggar-woman wants her daughter to be married to someone who gets more alms than herself!

A father is interested in what the family rests on, the cornerstone—family background, stability, name, fame, etc.  He wants the daughter to belong to a reputable family so that she can live her life holding her head high.

Other relatives ask about lineage, where the groom's family is from, etc.

Everyone else is only interested in the fancy banquet at the wedding!

Now we know who the true well-wishers are and what criteria each person is interested in at a wedding. 

Hence, it is important to remember that it is not just the wedding (event) that is important but the marriage afterward!  A great marriage is not something that is found, but something that has to be worked upon.  After the wedding, the bride and groom must steadily strive to create a nurturing home and a happy family together. 

pada vigrahaH:

कन्या वरयते रूपं माता वित्तं पिता श्रुतम् ।
kanyā varayate rūpaṃ mātā vittaṃ pitā śrutam ।

बान्धवाः कुलम् इच्छन्ति मिष्टान्नम् इतरे जनाः ॥
bāndhavāḥ kulam icchanti miṣṭānnam itare janāḥ ॥

Alternate Transliteration:
kanyaa varayate rUpaM maataa vittaM pitaa shrutam ।
baandhavaaH kulamichChanti miShTaannamitare janaaH ॥
- subhaaShitaratnasamuchchaya

kanyaa varayate rUpaM maataa vittaM pitaa shrutam ।

baandhavaaH kulam ichChanti miShTaannam itare janaaH ॥

January 9th

Sanskrit Pearl of the day:
किं कुलेन विशालेन विद्याहीनस्य देहिनः ।
अकुलीनोऽपि विद्यावान् देवैरपि सुपूज्यते ॥
Transliteration:
kiṃ kulena viśālena vidyāhīnasya dehinaḥ ।
akulīno'pi vidyāvān devairapi supūjyate ॥

Meaning of the subhAShita:

What is the use of a broad lineage for a person devoid/deficient of knowledge? An educated (person) is worshipped by the Gods, even if born in a lower clan.

Commentary:

Lineage and family background have no bearing on the respectability one attains. Respect has to be commanded, not demanded. An educated person is honored and celebrated wherever he goes. Although his birth is from a lower class (according to social divisions), an educated and learned person will be seen differently. History has proven this claim. Many people with humble beginnings have achieved great things in life!  Origins didn't matter to them and nothing or no one could stop them from accomplishing what they were determined to accomplish. Also, just because someone is from a rich and famous family doesn't mean they can forgo learning. Education is the only tool that grooms one to attain all heights in life.

According to this verse, even the Gods revere such people.  So, knowledge is the wing with which one can attain the Gods too.  Three cheers to knowledge and learning!

pada vigrahaH:

किं कुलेन विशालेन विद्या हीनस्य देहिनः ।
kiṃ kulena viśālena vidyā hīnasya dehinaḥ ।

अकुलीनः अपि विद्यावान् देवैः अपि सुपूज्यते ॥
akulīnaḥ api vidyāvān devaiḥ api supūjyate ॥

Alternate Transliteration:
kiM kulena vishaalena vidyaahInasya dehinaH ।
akulIno.pi vidyaavaan devairapi supUjyate ॥

kiM kulena vishaalena vidyaa hInasya dehinaH ।

akulInaH api vidyaavaan devaiH api supUjyate ॥

January 8th

Sanskrit Pearl of the day:
पूरयेदशनेनार्धं तृतीयम् उदकेन तु ।
वायुसञ्चरणार्थाय चतुर्थमवशेषयेत् ॥

Transliteration:
pūrayedaśanenārdhaṃ tṛtīyam udakena tu ।
vāyusañcaraṇārthāya caturthamavaśeṣayet ॥

Meaning of the subhAShita:

Fill half with (solid) food, but the third quarter with water. For the movement of air, leave the fourth quarter empty.

Commentary:

Referring to the stomach, that is!

If one wants to ward off a hoard of health issues, keep obesity at bay, and look young and energetic even in old age, then this one simple rule will be enough.

At every meal, one should remember to consume solid food, enough only to fill two-quarters of his stomach.  He should fill another quarter with water and leave the last quarter empty for circulating air. Following this one simple discipline is the best approach to having good health.

Think of the stomach like the jar of a blender.  If it is filled to the brim with solids, then the mixer won't be able to turn the blades. A jar filled half with solid ingredients and enough water to liquefy them results in a nice paste. The jar also needs some room to churn the solids and liquid together. So, the quarter that is left empty serves this purpose. An appropriate proportion of everything gives the best results.

If we do not keep this in mind and overload the jar, then the blender will surely break sooner than it should! Similarly, if we do not abide by this rule, the body will end up bearing the brunt and wear out sooner than later.

The choice is ours!

pada vigrahaH:

पूरयेत् अशनेन अर्धं तृतीयम् उदकेन तु ।
pūrayet aśanena ardhaṃ tṛtīyam udakena tu ।

वायु-सञ्चरण-अर्थाय चतुर्थम् अवशेषयेत् ॥
vāyu-sañcaraṇa-arthāya caturtham avaśeṣayet ॥

Alternate Transliteration:
pUrayedashanenaardhaM tRutIyam udakena tu ।
vaayusa~ncharaNaarthaaya chaturthamavasheShayet ॥

pUrayet ashanena ardhaM tRutIyam udakena tu ।

vaayu-sa~ncharaNa-arthaaya chaturtham avasheShayet ॥

January 7th

Sanskrit Pearl of the day:
अधमा धनमिच्छन्ति धनमानौ तु मध्यमाः ।
उत्तमा मानमिच्छन्ति मानो हि महतां धनम् ॥
- चाणक्य नीति

Transliteration:
adhamā dhanamicchanti dhanamānau tu madhyamāḥ ।
uttamā mānamicchanti māno hi mahatāṃ dhanam ॥
- cāṇakya nīti

Meaning of the subhAShita:

The inferior desire money; the mediocre want money and respectability; the noble cherish respectability. Respectability alone is the wealth of the noble.

Commentary:

Some people measure everything in terms of money. They do not hesitate to trade anything, including their morals/ethics for money. They are of inferior nature.

People of a mediocre nature value money but also value respectability. They will do good deeds yet at the same time strive towards monetary remunerations.

However, the noble care only for virtuous deeds; respectable deeds that carry value. Moral merits are the only wealth that the noble value most.

Virtue is the truest nobility!

pada vigrahaH:

अधमाः धनम् इच्छन्ति धन-मानौ तु मध्यमाः ।
adhamāḥ dhanam icchanti dhana-mānau tu madhyamāḥ ।

उत्तमाः मानम् इच्छन्ति मानः हि महतां धनम् ॥
uttamāḥ mānam icchanti mānaḥ hi mahatāṃ dhanam ॥

Alternate Transliteration:
adhamaa dhanamichChanti dhanamaanau tu madhyamaaH ।
uttamaa maanamichChanti maano hi mahataaM dhanam ॥
- chaaNakya nIti

adhamaaH dhanam ichChanti dhana-maanau tu madyamaaH ।

uttamaaH maanam ichChanti maanaH hi mahataaM dhanam ॥

January 6th

Sanskrit Pearl of the day:
त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् ।
ग्रामं जनपदस्यार्थे ह्यात्मार्थे पृथिवीं त्यजेत् ॥
- हितोपदेश, मित्रलाभ

Transliteration:
tyajedekaṃ kulasyārthe grāmasyārthe kulaṃ tyajet ।
grāmaṃ janapadasyārthe hyātmārthe pṛthivīṃ tyajet ॥
- hitopadeśa, mitralābha

Meaning of the subhAShita:

Sacrifice one (person) for the sake of the family; give up a family for the sake of a town; sacrifice a town for the benefit of the nation; also, leave the earth for the benefit of the soul.

Commentary:

Aim for the higher good!

If one person is causing havoc, the family alienates him for the integrity of the family. If a whole family is the cause of trouble, the town won't support that family. An entire town may be given up for the benefit of the nation. Likewise, in seeking the ātmā, the ego must abandon the world (it means worldly pleasures, not literally giving up the world).  Once achieved, the ego realizes the futility of worldly pleasures and gives up mundane desires!

Instead of focusing on the act of 'giving up', if one focuses on the reason behind it,  then the verse is justified. (If ethics are compromised, then the verse can be wrongly interpreted.  For example, this verse does not justify alienating someone through bullying or for selfish motives! This verse certainly does not attest to giving up life due to cowardice.)

When the futility of worldly pleasures is comprehended by noble people, they give them up. They cease to be enchanted or enamored by material possessions and strive for the betterment of the ātmā!

When the motive is right, the actions following that motive will automatically be justified.

As long as the mind and heart are in the right places, the purpose of the better good is served.

pada vigrahaH:
त्यजेत् एकं कुलस्य अर्थे ग्रामस्य अर्थे कुलं त्यजेत् ।
tyajet ekaṃ kulasya arthe grāmasya arthe kulaṃ tyajet ।

ग्रामं जनपदस्य अर्थे हि आत्म-अर्थे पृथिवीं त्यजेत् ॥
grāmaṃ janapadasya arthe hi ātma-arthe pṛthivīṃ tyajet ॥

Alternate Transliteration:
tyajedekaM kulasyaarthe graamasyaarthe kulaM tyajet ।
graamaM janapadasyaarthe hyaatmaarthe pRuthivIM tyajet ॥
- hitopadesha, mitralaabha

tyajet ekaM kulasya arthe graamasya arthe kulaM tyajet ।

graamaM janapadasya arthe hi aatma-arthe pRuthivIM tyajet ॥

January 5th

Sanskrit Pearl of the day:
जलबिन्दुनिपातेन क्रमशः पूर्यते घटः ।
स हेतुः सर्वविद्यानां धर्मस्य च धनस्य च ॥
- हितोपदेश, सुहृद्भेद


Transliteration:
jalabindunipātena kramaśaḥ pūryate ghaṭaḥ ।
sa hetuḥ sarvavidyānāṃ dharmasya ca dhanasya ca ॥
- hitopadeśa, suhṛdbheda

Meaning of the subhAShita:

As droplets of water drip down, the pot fills up slowly. This is the reason (and motivation) for all vidyā (knowledge), virtue, and wealth too.

Commentary:

Tiny drops make the mighty ocean, isn't it?!

Every droplet of water is just as important as the other.  Together, all of them culminate into a big and mighty ocean. No drop is futile, because if one keeps discounting the little drops, the whole ocean will be drained out.

The same is true while learning, earning, or practicing moral merit. Every little bit of knowledge accounts for making a person erudite! Every aspect of one's wealth makes him wealthy. Every action of virtue converges to make a person meritorious.

One needs to utilize every learning opportunity that presents itself to him and use every passing moment to better himself and do good deeds. Every wasted drop keeps the pot from being full!

The expert in anything was once a beginner!  Let's get learning.

pada vigrahaH:

जल बिन्दु निपातेन क्रमशः पूर्यते घटः ।
jala bindu nipātena kramaśaḥ pūryate ghaṭaḥ ।

सः हेतुः सर्व-विद्यानां धर्मस्य च धनस्य च ॥
saḥ hetuḥ sarva-vidyānāṃ dharmasya ca dhanasya ca ॥

Alternate Transliteration:
jalabindunipaatena kramashaH pUryate ghaTaH ।
sa hetuH sarvavidyaanaaM dharmasya cha dhanasya cha ॥
- hitopadesha, suhRudbheda

jala bindu nipaatena kramashaH pUryate ghaTaH ।

saH hetuH sarva-vidyaanaaM dharmasya cha dhanasya cha ॥

January 4th

Sanskrit Pearl of the day:
राजा बन्धुरबन्धूनां राजा चक्षुरचक्षुषां ।
राजा पिता च माता च राजा चार्तिहरो गुरुः ॥

Transliteration:
rājā bandhurabandhūnāṃ rājā cakṣuracakṣuṣāṃ ।
rājā pitā ca mātā ca rājā cārtiharo guruḥ ॥

Meaning of the subhAShita:

The king is a relative to those who don't have kinsmen; the king is the eye for those without eyes; the king is also a mother and father; and the king is the teacher who takes away distress.

Commentary:

For a nation to prosper, its king should have his heart and mind in the right places. The position of a king is such that he needs to act as the kinsman for even those who do not have any kith and kin in this world. He cannot discriminate between his citizens. He should act as the eyes for the blind, meaning he should provide aid in all possible ways to make life comfortable for all those who are challenged. Eyes here are not necessarily the physical eyesight, but those who lack vision too.  A king has to be the visionary to guide them and lead them.  More importantly, he is the mother as well as the father to his whole nation. He is the teacher who guides his people away from distress and trouble.

Such should be the quality of a leader. The title could be King, President, Prime Minister, Mayor, or even Parent! They are leaders in their own right. When leaders have the correct approach to things, all the people under them will prosper, which in turn, allows the entire nation to prosper. This is the universal truth.

Leaders become great not because of their power, but because of their ability to empower others to prosper. 

pada vigrahaH:

राजा बन्धुः अबन्धूनां राजा चक्षुः अचक्षुषां ।
rājā bandhuḥ abandhūnāṃ rājā cakṣuḥ acakṣuṣāṃ ।

राजा पिता च माता च राजा च आर्ति-हरः गुरुः ॥
rājā pitā ca mātā ca rājā ca ārti haraḥ-guruḥ ॥

Alternate Transliteration:
raajaa bandhurabandhUnaaM raajaa chakShurachakShuShaaM ।
raajaa pitaa cha maataa cha raajaa chaartiharo guruH ॥

raajaa bandhuH abandhUnaaM raajaa chakShuH achakShuShaaM ।

raajaa pitaa cha maataa cha raajaa cha aarti-haraH guruH ॥