April 30th

Sanskrit Pearl of the day:
हस्तस्य भूषणं दानं सत्यं कण्ठस्य भूषणं ।
श्रोत्रस्य भूषणं शास्त्रं भूषणैः किं प्रयोजनम् ॥

Transliteration:
hastasya bhūṣaṇaṃ dānaṃ satyaṃ kaṇṭhasya bhūṣaṇaṃ ।
śrotrasya bhūṣaṇaṃ śāstraṃ bhūṣaṇaiḥ kiṃ prayojanam ॥

Meaning of the subhAShita:

Giving is the adornment for the hand; truth is the embellishment for the throat; good counsel (scriptures) is the enhancement to the ear; what is the use of (other) ornaments?

Commentary:

To look pretty, one may consider dressing up with necklaces, bracelets, earrings, toe rings, finger rings, what else and what not! This is what is promoted by society all around. The poet opines that these are futile and worthless. The true adornments are totally different!

The true adornment for a hand is not a shiny bracelet, but the act of giving. Giving something to the needy, assisting someone during hardships, extending a hand of assurance to someone in distress. The true act of giving is done in silence. It is not advertised to the world with cameras, photo-ops or pictures. It is done with no expectations in return either. This is what beautifies the hand.

The purpose of the throat or neck is not to show off a sparkling necklace! Truth is the true embellishment for the neck. How can one tell small white lies here and there, a couple big ones elsewhere, and then hope to achieve the eternal purpose of life - the quest for truth?! Speaking the truth always is the very purpose of having a voice.

Flashy earrings may entice the eye from the outside. But the reason these sense organs were given to us was to understand the scriptures, listen to and abide by good counsel. This enhances both the presence and the purpose of the ears.

Beauty is skin deep and external ornaments can only beautify oneself so much. Instead, make use of these faculties to beautify the soul from within.  These are true adornments that will last a lifetime!

pada vigrahaH:
हस्तस्य भूषणं दानं सत्यं कण्ठस्य भूषणं ।
hastasya bhūṣaṇaṃ dānaṃ satyaṃ kaṇṭhasya bhūṣaṇaṃ ।

श्रोत्रस्य भूषणं शास्त्रं भूषणैः किं प्रयोजनम् ॥
śrotrasya bhūṣaṇaṃ śāstraṃ bhūṣaṇaiḥ kiṃ prayojanam ॥

Alternate Transliteration:
hastasya bhUShaNaM daanaM satyaM kaNThasya bhUShaNaM ।
shrotrasya bhUShaNaM shaastraM bhUShaNaiH kiM prayojanam ॥

hastasya bhUShaNaM daanaM satyaM kaNThasya bhUShaNaM ।

shrotrasya bhUShaNaM shaastraM bhUShaNaiH kiM prayojanam ॥

April 29th

Sanskrit Pearl of the day:
अनेकानि च शास्त्राणि स्वल्पायुर्विघ्नकोटयः ।
तस्मात्सारं विजानीयात् क्षीरं हंस इवाम्भसि ॥
- गरुडपुराण

Transliteration:
anekāni ca śāstrāṇi svalpāyurvighnakoṭayaḥ ।
tasmātsāraṃ vijānīyāt kṣīraṃ haṃsa ivāmbhasi ॥
- garuḍapurāṇa

Meaning of the subhAShita:

Many a scripture, minuscule of a lifespan, (and) ten million hurdles! Hence, understand the quintessence, like a swan (takes) milk from water.

Commentary:

There are multitudes of scriptures and books of knowledge. It is very difficult for one person to know and learn all of them in one lifetime. There is no point in learning that way, either. It is not sufficient to simply learn and study any knowledge or scripture.  Knowledge needs to be applied and put to use.  With the limited lifespan one is bestowed with, and the innumerous hurdles that life throws at him, it is practically impossible to know everything that there is to know. Especially in today's world, where we are bombarded with various modes of information, it is extremely hard to keep up!  Knowing everything will only cause an information overload, but will aid in no way to improving living. 

Allegorically, a swan can separate milk from water and take just the milk! Similarly, the poet encourages people to get the gist of what is being said rather than trying to dig into all the arenas and end up with nothing much in any field.

Consolidate your knowledge. Be selective about what and how many things you want to do in your given amount of time. Both the time and effort will prove to be productive.

pada vigrahaH:
अनेकानि च शास्त्राणि स्वल्प-आयुः विघ्न-कोटयः ।
anekāni ca śāstrāṇi svalpa-āyuḥ vighna-koṭayaḥ ।

तस्मात् सारं विजानीयात् क्षीरं हंसः इव आम्भसि ॥
tasmāt sāraṃ vijānīyāt kṣīraṃ haṃsaḥ iva āmbhasi ॥

Alternate Transliteration:
anekaani cha shaastraaNi svalpaayurvighnakoTayaH ।
tasmaatsaaraM vijaanIyaat kShIraM haMsa ivaambhasi ॥
- garuDapuraaNa

anekaani cha shaastraaNi svalpa-aayuH vighna-koTayaH ।

tasmaat saaraM vijaanIyaat kShIraM haMsaH iva aambhasi ॥

April 28th

Sanskrit Pearl of the day:
न तेन वृद्धो भवति येनास्य पलितं शिरः ।
यो वै युवाप्यधीयानः तं देवाः स्थविरं विदुः ॥
- मनुस्मृति

Transliteration:
na tena vṛddho bhavati yenāsya palitaṃ śiraḥ ।
yo vai yuvāpyadhīyānaḥ taṃ devāḥ sthaviraṃ viduḥ ॥
- manusmṛti

Meaning of the subhAShita:

One doesn't become a grown man because of his graying head. Those who are learned, even if young, are considered exalted-wise (even) by the Gods.

Commentary:

Aging is not about how many years of life have passed, but how much life one has embraced! 

Age and maturity are not always directly proportional. Hence, one's maturity and learnedness are not based upon the number of gray hair he has on his head. A youngster could be more learned and wiser than an old man with a ripe head full of gray hair.

The poet says that even the Gods accept this and revere the learned one more than the aged one. There are multitudes of such instances, both in scriptures and reality, where a little child has enlightened their elders.

Age is just a number. Revere knowledge in anyone, irrespective of their numerical age. Capture it, whether it comes from a little one's mouth or an elderly person's. 

pada vigrahaH:
न तेन वृद्धः भवति येन अस्य पलितं शिरः ।
na tena vṛddhaḥ bhavati yena asya palitaṃ śiraḥ ।

यः वै युवा अपि अधीयानः तं देवाः स्थविरं विदुः ॥
yaḥ vai yuvā api adhīyānaḥ taṃ devāḥ sthaviraṃ viduḥ ॥

Alternate Transliteration:
na tena vRuddho bhavati yenaasya palitaM shiraH ।
yo vai yuvaapyadhIyaanaH taM devaaH sthaviraM viduH ॥
- manusmRuti

na tena vRuddhaH bhavati yena asya palitaM shiraH ।

yaH vai yuvaa api adhIyaanaH taM devaaH sthaviraM viduH ॥

April 27th

Sanskrit Pearl of the day:
यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् ।
लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥
- चाणक्य नीति

Transliteration:
yasya nāsti svayaṃ prajñā śāstraṃ tasya karoti kim ।
locanābhyāṃ vihīnasya darpaṇaḥ kiṃ kariṣyati ॥
- cāṇakya nīti

Meaning of the subhAShita:

For the one who doesn't have his own intellectual insight, what can the scriptures do?! What can a mirror do for one who is blind in the eyes?

Commentary:

For building a structure, the raw materials should be appropriate and ready for construction. If there is only a pile of sand, one cannot expect to erect a multi-storied monument with it. Similarly, if one has no eyes, he cannot be expected to look at himself in a mirror, let alone the beauty of nature around him. 

If one has no aptitude and awakening within himself, the scriptures cannot help guide him! It is futile to invest energy in him, expecting him to change due to the scriptural rules drilled into his head. He has to exhaust his vāsanās (behavioral tendencies from previous experiences and births, as per shāstra-s,) all by himself. One can only pray that he gets the prajnā (intellectual awareness) soon enough so he can delve deeper into the scriptures once he has acquired the necessary skill set for it.

Pick your battles. Fundamentally, if effort can't bear fruit, then there is no point fighting with it!

pada vigrahaH:
यस्य न अस्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् ।
yasya na asti svayaṃ prajñā śāstraṃ tasya karoti kim ।

लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥
locanābhyāṃ vihīnasya darpaṇaḥ kiṃ kariṣyati ॥

Alternate Transliteration:
yasya naasti swayaM praj~naa shaastraM tasya karoti kim ।
lochanaabhyaaM vihInasya darpaNaH kiM kariShyati ॥
- chaaNakya nIti

yasya na asti swayaM praj~naa shaastraM tasya karoti kim ।

lochanaabhyaaM vihInasya darpaNaH kiM kariShyati ॥

April 26th

Sanskrit Pearl of the day:
नात्यन्तं सरलैर्भाव्यं गत्वा पश्य वनस्थलीम् ।
छिद्यन्ते सरलास्तत्र कुब्जास्तिष्ठन्ति पादपाः ॥
- चाणक्य नीति


Transliteration:
nātyantaṃ saralairbhāvyaṃ gatvā paśya vanasthalīm ।
chidyante saralāstatra kubjāstiṣṭhanti pādapāḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

Do not have the simplest of demeanor. Go and see in the forest—the straight-standing trees are felled and the crooked (ones) still stand!

Commentary:

This verse is not a call for "learning a contorted disposition" in any way! 

It is mainly a call for the really simple and forthright souls. They are the ones who generally bear the brunt of the evil and spiteful people of the world. The poet gives them the example of the trees in the forest. It is easier to cut down a straight tree than a bent-out, crooked tree. Therefore, the woodcutters take the easiest route and chop down the straight trees.  And because it requires more effort, not many people bother to take down the crooked tree. 

Similarly, if one is not too straightforward and knows how to stand up for himself, he won't get into many unwanted situations. He has to be diplomatic and troublemakers will consider themselves warned and keep their distance.

It is like the story where the sage tells a snake that it is okay to hiss in self-defense, but not to hurt passers-by. This demeanor is okay to be used in self-defense, but not for afflicting pain upon others.

pada vigrahaH:
न अत्यन्तं सरलैः भाव्यं गत्वा पश्य वन-स्थलीम् ।
na atyantaṃ saralaiḥ bhāvyaṃ gatvā paśya vana-sthalīm ।

छिद्यन्ते सरलाः तत्र कुब्जाः तिष्ठन्ति पादपाः ॥
chidyante saralāḥ tatra kubjāḥ tiṣṭhanti pādapāḥ ॥

Alternate Transliteration:
naatyantaM saralairbhaavyaM gatvaa pashya vana-sthalIm ।
Chidyante saralaastatra kubjaastiShThanti paadapaaH ॥
- chaaNakya nIti

na atyantaM saralaiH bhaavyaM gatvaa pashya vanasthalIm ।

Chidyante saralaaH tatra kubjaaH tiShThanti paadapaaH ॥

April 25th

Sanskrit Pearl of the day:
हस्ती अङ्कुशमात्रेण वाजी हस्तेन ताड्यते ।
शृङ्गी लगुडहस्तेन खड्गहस्तेन दुर्जनः ॥
- चाणक्य नीति


Transliteration:
hastī aṅkuśamātreṇa vājī hastena tāḍyate ।
śṛṅgī laguḍahastena khaḍgahastena durjanaḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

An elephant is (restrained) with just a goad; a horse is hit with the hand; a horned animal with a (holding) stick in the hand; an evil-doer with a sword in the hand.

Commentary:

There is a restraining factor for everything and everyone. One only needs to figure out which works with any particular one. Tried and tested are some of these methods -

• An elephant is controlled by showing it a goad (ankus). It is afraid of the stab of the goad and will do as it is told.
• A horse heeds to patting with the hand by his master. He knows he has no choice but to heed.
• Horned animals like cows, goats, etc. are kept in line by brandishing a stick. They are afraid of the stick and will not dare to wander away.
• But an evil-doer doesn't budge for any mild strategies. He should be stopped with a sword in hand, says the poet! This doesn't literally mean, to pick up a sword and wage a war. But at the same time, it is also giving a 'go-ahead', if an extreme step needs to be taken. One has to be strong enough to stand up for himself and for the values he believes in. If a wicked man wants to bring them down, he should do everything in his power to protect dharma. However, this doesn't warrant one to fight for unjust reasons, just because it is in his favor.

Apply the right tool for the right purpose. Pulling out an axe to cut a fingernail is neither justified nor makes sense!  Use your judgment.

pada vigrahaH:
हस्ती अङ्कुश-मात्रेण वाजी हस्तेन ताड्यते ।
hastī aṅkuśa-mātreṇa vājī hastena tāḍyate ।

शृङ्गी लगुड-हस्तेन खड्ग-हस्तेन दुर्जनः ॥
śṛṅgī laguḍa-hastena khaḍga-hastena durjanaḥ ॥

Alternate Transliteration:
hastI a~nkushamaatreNa vaajI hastena taaDyate ।
shRu~ngI laguDahastena khaDgahastena durjanaH ॥
- chaaNakya nIti

hastI a~nkusha maatreNa vaajI hastena taaDyate ।

shRu~ngI laguDa hastena khaDga hastena durjanaH ॥

April 24th

Sanskrit Pearl of the day:
तुष्यन्ति भोजने विप्राः मयूरा घनगर्जिते ।
साधवः परसम्पत्तौ खलाः परविपत्तिषु ॥
- चाणक्य नीति


Transliteration:
tuṣyanti bhojane viprāḥ mayūrā ghanagarjite ।
sādhavaḥ parasampattau khalāḥ paravipattiṣu ॥
- cāṇakya nīti

Meaning of the subhAShita:

Pleased are the Brahmins (priests) in food, peacocks in the roaring of the clouds (thunder), the noble in abundance (prosperity) of others, (whereas) wicked people in others' calamities.

Commentary:

A Brahmin is considered to be fond of food. If he needs to be enticed, feeding him delicacies is the way.

Peacocks adore the clouds. They are so delighted when it rains that they spread their beautiful feathers and dance. The sound of thunder is very appealing to them because it is a harbinger of the rains soon to arrive.

Noble people always think about the welfare of others. Their efforts are also directed towards that purpose. The noble are blissful upon seeing others happy, contented, and prosperous.

On the other hand, the wicked-minded, revel in the adversities of others. They spend all their mental energy calculating how to afflict more trouble on everyone around them. When calamity strikes others, they are completely enthralled.

A little empathy goes a long way! It is the bridge that connects hearts and minds. It is the most radical of human emotions. Be empathetic to others instead of rejoicing in their pain.

pada vigrahaH:
तुष्यन्ति भोजने विप्राः मयूराः घन-गर्जिते ।
tuṣyanti bhojane viprāḥ mayūrāḥ ghana-garjite ।

साधवः पर-सम्पत्तौ खलाः पर-विपत्तिषु ॥
sādhavaḥ para-sampattau khalāḥ para-vipattiṣu ॥

Alternate Transliteration:
tuShyanti bhojane vipraaH mayUraa ghanagarjite ।
saadhavaH parasampattau khalaaH paravipattiShu ॥
- chaaNakya nIti

tuShyanti bhojane vipraaH mayUraaH ghana-garjite ।

saadhavaH para-sampattau khalaaH para-vipattiShu ॥

April 23rd

Sanskrit Pearl of the day:
गुणैरुत्तमतां याति नोच्चैरासनसंस्थिताः ।
प्रासादशिखरस्थोऽपि काकः किं गरुडायते ॥
- चाणक्य नीति


Transliteration:
guṇairuttamatāṃ yāti noccairāsanasaṃsthitāḥ ।
prāsādaśikharastho'pi kākaḥ kiṃ garuḍāyate ॥
- cāṇakya nīti

Meaning of the subhAShita:

Excellence is attained through efficacy, not by clinging to a tall throne. Can a crow transform into an eagle by simply sitting on a pinnacle?

Commentary:

A 'great big throne' is only an indication or a physical representation of one's greatness. One's greatness comes from his own vices and virtues. The way he builds his personality is entirely upon himself. He could choose to keep more vices than virtues, or vice versa. But, it is foolish to think that anyone physically sitting on a throne will become great!

The metaphor given here is that of a crow who poses and sits on the pinnacle of a mountain and thinks he has become an eagle! The eagle is deemed as the king of birds. He gets that title not because he sits on the highest altitudes, but because he carries with him, the grace and tenacity, of a king. That is what qualifies him for the title. If a crow imitates an eagle and sits on the apex of a tree, it won't automatically instill in him the rest of the eagle's natural qualities.

An eagle's wings may be silken, but its claws are made of steel! And if you want to fly with the eagles, you should stop swimming with the ducks. Titles or designations don't matter for the truly excellent. Their actions are true to their nature and they continue working, irrespective of the accolades they may or may not receive.

pada vigrahaH:
गुणैः उत्तमतां याति न उच्चैः आसन-संस्थिताः ।
guṇaiḥ uttamatāṃ yāti na uccaiḥ āsana-saṃsthitāḥ ।

प्रासाद-शिखरस्थः अपि काकः किं गरुडायते ॥
prāsāda-śikharasthaḥ api kākaḥ kiṃ garuḍāyate ॥

Alternate Transliteration:
guNairuttamataaM yaati nochchairaasanasaMsthitaaH ।
praasaadashikharastho.pi kaakaH kiM garuDaayate ॥
- chaaNakya nIti

guNaiH uttamataaM yaati na uchchaiH aasana-saMsthitaaH ।

praasaada-shikharasthaH api kaakaH kiM garuDaayate ॥

April 22nd

Sanskrit Pearl of the day:
विद्या ददाति विनयं विनयाद्याति पात्रताम् ।
पात्रत्वाद्धनमाप्नोति धनाद्धर्मं ततस्सुखम् ॥
- हितोपदेश


Transliteration:
vidyā dadāti vinayaṃ vinayādyāti pātratām ।
pātratvāddhanamāpnoti dhanāddharmaṃ tatassukham ॥
- hitopadeśa

Meaning of the subhAShita:

Knowledge (vidyā) gives humility; with humility comes recognition; recognition brings wealth; through wealth (comes) virtue; and then follows happiness.

Commentary:

True knowledge does not stop at just making one knowledgeable. It teaches him humility. Arrogance is an attribute of ignorant egos. True education eliminates the ego and makes one humble. If this is not learnt, it is not 'education' in the first place, it is mere certification!

Once humility is learnt, recognition comes looking for a person. Recognition does not necessarily mean that he will be in the newspaper one fine morning! People will respect him and recognize that he is learned. His humility paves way for that recognition.

This respect and recognition bring him a good position in society and a well-paying line of work, making him wealthy!

That wealth should be put to use for accomplishing virtuous deeds (dharma). True vidyā teaches him not to misuse his wealth or authority. Instead, it teaches him that 'With great power comes great responsibility'. A responsible person does not indulge himself in non-meritorious actions.

There is no internal discord when one performs dharma. The conscience always directs the mind to do rightful deeds. When there is no internal conflict of ideas within one's mind and intellect, the person is automatically happy!

This way, vidyā leads to happiness. Hence, happiness cannot be achieved overnight. It needs patience and perseverance. True knowledge teaches this too!

pada vigrahaH:
विद्या ददाति विनयं विनयात् याति पात्रताम् ।
vidyā dadāti vinayaṃ vinayāt yāti pātratām ।

पात्रत्वात् धनम् आप्नोति धनात् धर्मं ततः सुखम् ॥
pātratvāt dhanam āpnoti dhanāt dharmaṃ tataḥ sukham ॥

Alternate Transliteration:
vidyaa dadaati vinayaM vinayaadyaati paatrataam ।
paatratvaaddhanamaapnoti dhanaaddharmaM tatassukham ॥
- hitopadesha

vidyaa dadaati vinayaM vinayaat yaati paatrataam ।

paatratvaat dhanam aapnoti dhanaat dharmaM tataH sukham ॥

April 21st

Sanskrit Pearl of the day:
तृणं लघु तृणात्तूलं तूलादपि च याचकः ।
वायुना किं न नीतोऽसौ मामयं याचयिष्यति ॥
- चाणक्य नीति


Transliteration:
tṛṇaṃ laghu tṛṇāttūlaṃ tūlādapi ca yācakaḥ ।
vāyunā kiṃ na nīto'sau māmayaṃ yācayiṣyati ॥
- cāṇakya nīti

Meaning of the subhAShita:

Grass is light, cotton is more nimble than grass, (and) a scrounger (yācaka) is more insignificant than cotton. (But) why is he not blown away by the wind? (Because wind) is (afraid) that the scrounger will solicit (something) from him (too)!

Commentary:
Whether a person is valued or not, whether he is taken seriously or not, depends on his own values and vices. A person's significance comes from his conduct, not his possessions. One may accumulate multitudes of objects following the 'beg, borrow, or steal' principle. That brings no respect to him. 

In the poet's opinion, a freeloader is more wretched and obsolete than a twig of grass or a speck of cotton! These two are so light that they are blown away by the smallest whiff of wind. Then, shouldn't a borrower or a moocher—who is more insignificant than these—be carried away by the wind?! NO! Even the wind is apprehensive of the badgering which the beggar might resort to, for something he wants!! That sure is petty.

Ethics and values account for the true weight of a person. Asking for favors constantly from friends and family is no different from being a scrounger. Just as people would avoid a beggar, will start avoiding such a person. Don't diminish your self-worth.  

pada vigrahaH:
तृणं लघु तृणात् तूलं तूलात् अपि च याचकः ।
tṛṇaṃ laghu tṛṇāt tūlaṃ tūlāt api ca yācakaḥ ।

वायुना किं न नीतः असौ माम् अयं याचयिष्यति ॥
vāyunā kiṃ na nītaḥ asau mām ayaṃ yācayiṣyati ॥

Alternate Transliteration:
tRuNaM laghu tRuNaattUlaM tUlaadapi cha yaachakaH ।
vaayunaa kiM na nIto.sau maamayaM yaachayiShyati ॥
- chaaNakya nIti

tRuNaM laghu tRuNaat tUlaM tUlaat api cha yaachakaH ।

vaayunaa kiM na nItaH asau maam ayaM yaachayiShyatI iti ॥

April 20th

Sanskrit Pearl of the day:
पादाभ्यां न स्पृशेदग्निं गुरुं ब्राह्मणमेव च ।
नैव गां न कुमारीं च न वृद्धं न शिशुं तथा ॥
- चाणक्य नीति

Transliteration:
pādābhyāṃ na spṛśedagniṃ guruṃ brāhmaṇameva ca ।
naiva gāṃ na kumārīṃ ca na vṛddhaṃ na śiśuṃ tathā ॥
- cāṇakya nīti

Meaning of the subhAShita:

Do not ever touch with (your) feet—the fire, a teacher (guru), a brahmin (learned person), a cow, an unmarried girl, the elderly, or also a child.

Commentary:

Reverence for others is part and parcel of our culture and is depicted and practiced in many symbolic forms. Showing the feet or touching others with one's feet has never been accepted as a symbol of respect or good manners. The purpose of feet is to make one mobile, not to disrespect others. Especially in the context of a few elites, it is even frowned upon!

Who are those and why?  

• Fire (Agni)—It is the purest, noblest, and grandest emblem of the Supreme power. Agni is one of the 5 elements. Then, why only Agni has been mentioned here?!  There are other 4 elements too! The reason is, that fire always rises upwards unlike any other element. (All other elements flow downwards or have no specific direction). That is why havis (oblations to Gods) are offered through fire so they can be carried upwards. Also, one can pollute the air, water, sound, and space (which too, are forms of God), but there is no such thing as fire pollution!  It can never be contaminated.  Instead, it is a purifier of everything, which is why it is called pāvaka (that which purifies). Hence, reverence to the manifestation of the Supreme in its purest form as Fire is upheld.
• Guru—he/she is not just a teacher in school. A mother and father are a child's primary gurus. Anyone else whom he meets along the way and learns a lesson or two from should also be revered as a guru. Reverence to all these teachers is commanded.
• Brahmin - he is a symbol of learning. He is on a quest in the path of Brahman.  Whether he is one's guru or not, reverence is expressed for the knowledge in him.   
• Cow—it is considered the mother of all worlds (गावो लोकस्य मातरः -gāvo lokasya mātaraḥ). It is the most pious animal and is hence a symbol of piety. Reverence to the cow is therefore validated.
• Women—They are worshipped and honored, always. They bear children and nurture the world. Even Gods are displeased when they are disrespected. An unmarried young girl is even more revered because she is a symbol of piety and purity. Negligence towards her is unacceptable! 
• The elderly—They are the backbone of society. Without their guidance and experience, youngsters would be lost. They would have to start all over, with every generation having to rediscover fire, reinvent the wheel, and try to progress onward. The age and experience of the elderly are always revered.
• Children—They are as innocent as can be! A child under 5 years of age is considered closest to the Supreme. They know no malice and have no hatred. Their egos are undeveloped. That divinity in them is to be revered.

Once reverence is accepted towards these elite beings, how can they be disrespected by touching with feet?! Feet are the lowest of one's organs, do not touch the revered with them.

Be courteous as well as respectful towards the divinity in others. Keep your feet to yourself and keep your manners! 

pada vigrahaH:
पादाभ्यां न स्पृशेत् अग्निं गुरुं ब्राह्मणम् एव च ।
pādābhyāṃ na spṛśet agniṃ guruṃ brāhmaṇam eva ca ।

न एव गां न कुमारीं च न वृद्धं न शिशुं तथा ॥
na eva gāṃ na kumārīṃ ca na vṛddhaṃ na śiśuṃ tathā ॥

Alternate Transliteration:
paadaabhyaaM na spRushedagniM guruM braahmaNameva cha ।
naiva gaaM na kumaarIM cha na vRuddhaM na shishuM tathaa ॥
- chaaNakya nIti

paadaabhyaaM na spRushet agniM guruM braahmaNam eva cha ।

na eva gaaM na kumaarIM cha na vRuddhaM na shishuM tathaa ॥

April 19th

Sanskrit Pearl of the day:
मर्कटस्य सुरापानं मध्ये वृश्चिकदंशनम् ।
तन्मध्ये भूतसञ्चारो यद्वा तद्वा भविष्यति ॥
- समयोचितपद्यमालिका


Transliteration:
markaṭasya surāpānaṃ madhye vṛścika daṃśanam ।
tanmadhye bhūtasañcāro yadvā tadvā bhaviṣyati ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

A monkey who is drunk, stung by a scorpion amidst (all these), and invaded by ghosts in the thick of all this—anything can happen!

Commentary:

To begin with, he is a monkey. Then he is given alcohol to make him tipsy. (As if he needs alcohol to get jumpy :). On top of it, he gets stung by a scorpion. As if this wasn't sufficient, there is an invasion of ghosts!! What else can be expected but catastrophic chaos?!! No one can predict the outcome of such situations, and not to mention that the result will be different each time too!

This is a metaphor for the mind. The mind is already very unstable. What if it is provided with an ambiance where it can splurge on all of its whims and fancies?! To top that, what if it is provided with the means to fulfill them without any hurdles on the way?! Nobody to ask nor to question! What will be the outcome of such an individual?! Just as the verse satirically says, 'totally unpredictable!' 

Do not feed the monkey mind! Put a saddle on it and direct it in the right direction. Don't let it run wild and then end up repenting after situations go out of hand. Taming the mind is a full-time assignment. 

pada vigrahaH:
मर्कटस्य सुरापानं मध्ये वृश्चिक-दंशनम् ।
markaṭasya surāpānaṃ madhye vṛścika daṃśanam ।

तत् मध्ये भूत-सञ्चारः यत् वा तत् वा भविष्यति ॥
tat madhye bhūta-sañcāraḥ yat vā tat vā bhaviṣyati ॥

Alternate Transliteration:
markaTasya suraapaanaM madhye vRushchikadaMshanam ।
tanmadhye bhUtasa~nchaaro yadvaa tadvaa bhaviShyati ॥
- samayochitapadyamaalikaa

markaTasya suraapaanaM madhye vRushchika-damshanam ।

tat madhye bhUta-sa~nchaaraH yat vaa tat vaa bhaviShyati ॥

April 18th

Sanskrit Pearl of the day:
अत्यन्त कोपः कटुका च वाणी दरिद्रता च स्वजनेषु वैरम् ।
नीचप्रसङ्गः कुलहीनसेवा चिह्नानि देहे नरकस्थितानाम् ॥
- चाणक्य नीति


Transliteration:
atyanta kopaḥ kaṭukā ca vāṇī daridratā ca svajaneṣu vairam ।
nīcaprasaṅgaḥ kulahīnasevā cihnāni dehe narakasthitānām ॥
- cāṇakya nīti

Meaning of the subhAShita:

Excessive anger, displeasing diction, poverty, enmity in kin, company of the wretched, and servitude of the lowly—these are the signs of being in hell, even when embodied (having a bodily form).

Commentary:

Whether there is a heaven or hell afterlife or not, they certainly exist—right here, right now—while one is still living.

• Excessive anger hurts oneself the most, both physically and emotionally.
• Unpleasant diction or harsh words are not appealing to anyone, and others avoid such a person.
• Poverty is something that no one wishes for.
• Enmity with one's kin agitates the mind so much to the point that there is no peace in the mind.
• Company of the wretched not only hinders one's progress as an individual, but it also spirals him down the ladder of morals and ethics.
• The servitude of the lowly is unpleasant because one has to constantly slam his own faiths and beliefs, day in and day out, to please his master.

Under these circumstances, life becomes a living hell! He doesn't have to wait for the afterlife to get a taste of it!! One should get out of such situations as soon as he possibly can.

The mind can choose whether to make our life merry or miserable! What we make of our lives is in our own hands—heaven or hell. 

pada vigrahaH:

अत्यन्त कोपः कटुका च वाणी दरिद्रता च स्वजनेषु वैरम् ।
atyanta kopaḥ kaṭukā ca vāṇī daridratā ca svajaneṣu vairam ।

नीचप्रसङ्गः कुलहीन-सेवा चिह्नानि देहे नरक स्थितानाम् ॥
nīcaprasaṅgaḥ kulahīna-sevā cihnāni dehe naraka sthitānām ॥

Alternate Transliteration:
atyanta kopaH kaTukaa cha vaaNI daridrataa cha swajaneShu vairam ।
nIchaprasa~ngaH kulahInasevaa chihnaani dehe narakasthitaanaam ॥
- chaaNakya nIti

atyanta kopaH kaTukaa cha vaaNI daridrataa cha swajaneShu vairam ।

nIchaprasa~ngaH kulahIna-sevaa chihnaani dehe naraka sthitaanaam ॥

April 17th

Sanskrit Pearl of the day:
परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम् ।
वर्जयेत्तादृशं मित्रं विषकुम्भं पयोमुखम् ॥
- चाणक्य नीति


Transliteration:
parokṣe kāryahantāraṃ pratyakṣe priyavādinam ।
varjayettādṛśaṃ mitraṃ viṣakumbhaṃ payomukham ॥
- cāṇakya nīti

Meaning of the subhAShita:

Disrupting his work in his absence (and) speaking sweetly in his presence—shun such a friend as if (he were) milk at the mouth of a pot of poison.

Commentary:

If there is a thin layer of milk at the brim of a pot of poison, would anyone drink it?! Would he be able to distill just the milk and throw away the poison? No! The same is the case with a person who has sweet words to speak about someone but then stabs him in the back at the first chance he gets. A person's character is all blended into one, just as milk and poison in the above example.

One can be a friend, a relative, or a neighbor, but can still be a hypocrite. Trusting hypocritical people is very difficult to understand.  Trust is the cornerstone of any relationship. Where there is no trust, no bond can hold ground. The poet says, shun such people and stay away, for your own benefit.

An open foe may be a curse, but a pretend friend is even worse! Be a true friend, not a foe in the garb of a friend.

pada vigrahaH:
परोक्षे कार्य हन्तारं प्रत्यक्षे प्रिय वादिनम् ।
parokṣe kārya hantāraṃ pratyakṣe priya vādinam ।

वर्जयेत् तादृशं मित्रं विष कुम्भं पयोमुखम् ॥
varjayet tādṛśaṃ mitraṃ viṣa kumbhaṃ payomukham ॥

Alternate Transliteration:
parokShe kaaryahantaaraM pratyakShe priyavaadinam ।
varjayettaadRushaM mitraM viShakumbhaM payomukham ॥
- chaaNakya nIti

parokShe kaarya hantaaraM pratyakShe priya vaadinam ।

varjayet taadRushaM mitraM viSha kumbhaM payomukham ॥

April 16th

Sanskrit Pearl of the day:
पठन्ति चतुरो वेदान् धर्मशास्त्राण्यनेकशः  ।
आत्मानं नैव जानन्ति दर्वी पाकरसं यथा ॥
- चाणक्य नीति


Transliteration:
paṭhanti caturo vedān dharmaśāstrāṇyanekaśaḥ ।
ātmānaṃ naiva jānanti darvī pākarasaṃ yathā ॥
- cāṇakya nīti

Meaning of the subhAShita:

Those who do not know the ātmā (Self) (after having) read all the 4 Vedas and dharmaśāstrās (scriptures) galore,  (they) are just like the ladle (that) doesn't know the flavor of the food.

Commentary:

A clever person may be versatile in his knowledge about all the 4 Vedic scriptures and other dharmaśāstrās. He may have them all memorized too. But if he has not understood or known the ātmā, or never seen the Self, then all his knowledge is futile!

A ladle is dipped and stirred in the food, all the time. It is in contact with the food from the beginning of the cooking, until the minute it is served. But still, it has never enjoyed the flavors of the food that it assisted in cooking! Similar is the knowledge of scriptures associated with a person who has never experienced the ātmā within himself.

Memory is not wisdom. Chanting multitudes of verses or earning multiple degrees only makes one a learned individual, not a realized one!  

pada vigrahaH:
पठन्ति चतुरो वेदान् धर्म-शास्त्राणि अनेकशः ।
paṭhanti caturo vedān dharma-śāstrāṇi anekaśaḥ ।

आत्मानं न एव जानन्ति दर्वी पाकरसं यथा ॥
ātmānaṃ na eva jānanti darvī pākarasaṃ yathā ॥

Alternate Transliteration:
paThanti chaturo vedaan dharma-shaastraaNyanekashaH ।
aatmaanaM naiva jaananti darvI paakarasaM yathaa ॥
- chaaNakya nIti

paThanti chaturo vedaan dharmashaastraaNi anekashaH ।

aatmaanaM na eva jaananti darvI paakarasaM yathaa ॥

April 15th

Sanskrit Pearl of the day:
परनिन्दासु पाण्डित्यं स्वेषु कार्येष्वनुद्यमः ।
प्रद्वेषश्च गुणज्ञेषु पन्थानो ह्यापदां त्रयः ॥
- सुभाषितसुधानिधि


Transliteration:
paranindāsu pāṇḍityaṃ sveṣu kāryeṣvanudyamaḥ ।
pradveṣaśca guṇajñeṣu panthāno hyāpadāṃ trayaḥ ॥
- subhāṣitasudhānidhi

Meaning of the subhAShita:

Erudition in criticizing others, languidness toward one's own duties, hatred towards the meritorious—these 3 are the paths towards trouble.

Commentary:

Eloquence and scholarship should be shown by appreciating an achievement or by doing good to those around. Instead, if these faculties are applied in criticizing others, it will not be beneficial for anyone! It only brews resentful feelings in the criticizer and the criticized, causing a rift between the two, and bringing on more trouble.

There are no compromises when it comes to one's duties—they have to be accomplished by oneself. If someone else performs them for him, then it would not be called 'his' duty, to begin with. Non-industriousness and laziness towards one's own duties is an open invitation for trouble!

When in the company of meritorious and talented, the best thing to do is to learn from them and compare opinions. Having an intellectual conversation with such people only adds to one's own knowledge base and value base. Instead, if one breeds contempt and hatred towards them, he not only hates the people but also inherently tends to hate their values as well. Who is the loser by doing so?! Isn't he putting himself at a disadvantage and in turn, putting himself in trouble?

Think about it. Is it really worth the effort to gossip about others, procrastinate our duties, or hate anyone?!

Stay away from actions that bring trouble.

pada vigrahaH:
पर-निन्दासु पाण्डित्यं स्वेषु कार्येषु अनुद्यमः ।
para-nindāsu pāṇḍityaṃ sveṣu kāryeṣu anudyamaḥ ।

प्रद्वेषः च गुणज्ञेषु पन्थानः हि आपदां त्रयः ॥
pradveṣaḥ ca guṇajñeṣu panthānaḥ hi āpadāṃ trayaḥ ॥

Alternate Transliteration:
paranindaasu paaNDityaM sveShu kaaryeShvanudyamaH ।
pradveShashcha guNaj~neShu panthaano hyaapadaaM trayaH ॥
- subhaaShitasudhaanidhi

para-nindaasu paaNDityaM sveShu kaaryeShu anudyamaH ।

pradveShaH cha guNaj~neShu panthaanaH hi aapadaaM trayaH ॥

April 14th

Sanskrit Pearl of the day:
शतेषु जायते शूरः सहस्रेषु च पण्डितः ।
वक्ता दशसहस्रेषु दाता भवति वा न वा ॥
- व्यासस्मृति


Transliteration:
śateṣu jāyate śūraḥ sahasreṣu ca paṇḍitaḥ ।
vaktā daśasahasreṣu dātā bhavati vā na vā ॥
- vyāsasmṛti

Meaning of the subhAShita:

In a hundred a brave one is born, in a thousand a scholar, and in ten thousand an orator.  Does a giver (even) exist or not?!

Commentary:

Not everyone born is brave enough to tackle all kinds of tasks. People have phobias ranging from claustrophobia (fear of enclosed small spaces) to hydrophobia (fear of water) to a simple triskaidekaphobia (fear of number 13)! A very brave person is one in a hundred.

Anyone can be educated, but a true scholar is one in a thousand.

'Oration' is a skill in itself. One could be the most knowledgeable person, but when asked to present his ideas, he could become speechless!  Someone hilariously once said, 'I'd rather be in the casket than give the Eulogy!' :)  Not everyone has the talent for public speaking.  One in ten thousand is born a good orator.

Then, the poet suspects if a true giver is born or not. A true giver is one who 'gives and forgets' without any prejudices. If such people are rarely born, then how can one write any statistics as to "one in how many is born?!"

This is one verse where the poet would be pleased to be disproved!  Being generous is a rare trait and unfortunately, not many people imbibe it.  No one has ever become poor by giving. So, give!

pada vigrahaH:
शतेषु जायते शूरः सहस्रेषु च पण्डितः ।
śateṣu jāyate śūraḥ sahasreṣu ca paṇḍitaḥ ।

वक्ता दशसहस्रेषु दाता भवति वा न वा ॥
vaktā daśasahasreṣu dātā bhavati vā na vā ॥

Alternate Transliteration:
shateShu jaayate shUraH sahasreShu cha paNDitaH ।
vaktaa dashasahasreShu daataa bhavati vaa na vaa ॥
- vyaasasmRuti

shateShu jaayate shUraH sahasreShu cha paNDitaH ।

vaktaa dashasahasreShu daataa bhavati vaa na vaa ॥

April 13th

Sanskrit Pearl of the day:
यथा चित्तं तथा वाचः यथा वाचस्तथा क्रियाः ।
चित्ते वाचि क्रियायाञ्च साधूनामेकरूपता ॥
- सुभाषितरत्नभाण्डागार

Transliteration:
yathā cittaṃ tathā vācaḥ yathā vācastathā kriyāḥ ।
citte vāci kriyāyāñca sādhūnāmekarūpatā ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

As is the mind so is the speech; as is the speech so is the action; there is uniformity in the mind, diction, and action of the noble.

Commentary:

One may say something, think something else, and then execute something completely different! There is no connection to what they think, say, or do. It is very difficult to understand such people or predict their actions. Such people are not taken seriously nor are their opinions valued much by others. The trustability factor for them goes down drastically.

But the noble have uniformity in their thoughts, words, and deeds. They think through their actions before acting and then stick to them. Their actions are coherent with their words. With such a person, one can trust that he will do as he says and say what he thinks. There is synchrony and no hypocrisy. 

Thoughts become evident as words, words manifest as deeds, deeds develop into habits, and habits harden into character!  With an alignment of these 3 faculties, individuals come to be known as noble people. Such people lead a much happier and more peaceful life.

Keep your thoughts, words, and actions all in harmony!

pada vigrahaH:
यथा चित्तं तथा वाचः यथा वाचः तथा क्रियाः ।
yathā cittaṃ tathā vācaḥ yathā vācaḥ tathā kriyāḥ ।

चित्ते वाचि क्रियायां च साधूनाम् एक-रूपता ॥
citte vāci kriyāyāṃ ca sādhūnām eka-rūpatā ॥

Alternate Transliteration:
yathaa chittaM tathaa vaachaH yathaa vaachastathaa kriyaaH ।
chitte vaachi kriyaayaa~ncha saadhUnaamekarUpataa ॥
- subhaaShitaratnabhaaNDaagaara

yathaa chittaM tathaa vaachaH yathaa vaachaH tathaa kriyaaH ।

chitte vaachi kriyaayaaM cha saadhUnaam eka-rUpataa ॥

April 12th

Sanskrit Pearl of the day:
पुष्पे गन्धं तिले तैलं काष्ठेऽग्निं पयसि घृतम् ।
इक्षौ गुडं तथा देहे पश्यात्मानं विवेकतः ॥
- चाणक्य नीति


Transliteration:
puṣpe gandhaṃ tile tailaṃ kāṣṭhe'gniṃ payasi ghṛtam ।
ikṣau guḍaṃ tathā dehe paśyātmānaṃ vivekataḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

(Just as) fragrance in a flower, oil in the sesame seeds, fire in a log, ghee in the milk, (and) jaggery in sugarcane—through wisdom, see the ātmā (Self) in the body.

Commentary:

We can see and touch a flower, but not its fragrance. The fragrance is only smelt. When sesame seeds are held in the hand, the oil in them is felt. A piece of wood has the potential to burn, so the fire in it is presumed. Butter and ghee are integral in the milk. Although it is not possible to see them separately in milk, their presence is acknowledged. The sweetness of the jaggery is already present in the sugarcane. Although it is not recognizable by touch or sight, it is understood.

These were all perceived through deduction. Similarly, the ātmā in the body is perceived through one's intellect. This is the only way one can connect to the Supreme. No one has ever touched, seen, smelt, heard, or tasted the soul literally. Yet, it is that very vital force of life which makes one alive! Without the presence of the ātmā in the body, one would be considered dead.

Hence, question not the presence of the ātmā, question your understanding!  Perceive it through wisdom.

pada vigrahaH:
पुष्पे गन्धं तिले तैलं काष्ठे अग्निं पयसि घृतम् ।
puṣpe gandhaṃ tile tailaṃ kāṣṭhe agniṃ payasi ghṛtam ।

इक्षौ गुडं तथा देहे पश्य आत्मानं विवेकतः ॥
ikṣau guḍaṃ tathā dehe paśya ātmānaṃ vivekataḥ ॥

Alternate Transliteration:
puShpe gandhaM tile tailaM kaaShThe.gniM payasi ghRutam ।
ikShau guDaM tathaa dehe pashyaatmaanaM vivekataH ॥
- chaaNakya nIti

puShpe gandhaM tile tailaM kaaShThe agniM payasi ghRutam ।

ikShau guDaM tathaa dehe pashya aatmaanaM vivekataH ॥

April 11th

Sanskrit Pearl of the day:
उपकारिषु यः साधुः साधुत्वे तस्य को गुणः ।
अपकारिषु यः साधुः स साधुः सद्भिरुच्यते ॥
- पञ्चतन्त्र

Transliteration:
upakāriṣu yaḥ sādhuḥ sādhutve tasya ko guṇaḥ ।
apakāriṣu yaḥ sādhuḥ sa sādhuḥ sadbhirucyate ॥
- pañcatantra

Meaning of the subhAShita:

What is the efficacy of showing virtue toward one's benefactor? Noble people say that 'he who can be virtuous to his wrongdoers too, is great!'

Commentary:

Being kind and courteous to one's benefactor is the easiest kind of deed. Since he did good to me, I will do good to him too! What is the greatness in that? The virtuous deeds done by both cancel each other out. 

However, great is he who can overlook the misgivings of another and yet, be nice and helpful to his wrongdoers. That takes a lot more of one's greatness and generosity. He needs to forget and forgive the wrong that was done to him. At the same time, he needs to take a further step by helping the person who wronged him. 

When one can see past the misdeeds of another, he belongs to a league of a different order instantaneously! The logic of 'a thorn is removed by a thorn' does not work in this case. His broadness of mind and greatness of virtue will have the ability to change the wrongdoer internally. Then, the thorn gets removed automatically, without a requirement to use another thorn.

Forget and forgive. Look past the follies of others.  Do not regret being nice to wrongdoers.  Afterall, everyone can only offer what's in their hearts! 

pada vigrahaH:
उपकारिषु यः साधुः साधुत्वे तस्य कः गुणः ।
upakāriṣu yaḥ sādhuḥ sādhutve tasya kaḥ guṇaḥ ।

अपकारिषु यः साधुः सः साधुः सद्भिः उच्यते ॥
apakāriṣu yaḥ sādhuḥ saḥ sādhuḥ sadbhiḥ ucyate ॥

Alternate Transliteration:
upakaariShu yaH saadhuH saadhutve tasya ko guNaH ।
apakaariShu yaH saadhuH sa saadhuH sadbhiruchyate ॥
- pa~nchatantra

upakaariShu yaH saadhuH saadhutve tasya kaH guNaH ।

apakaariShu yaH saadhuH saH saadhuH sadbhiH uchyate ॥

April 10th

Sanskrit Pearl of the day:
धनधान्यप्रयोगेषु विद्यासङ्ग्रहणेषु च ।
आहारे व्यवहारे च त्यक्तलज्जः सुखी भवेत् ॥
- चाणक्य नीति


Transliteration:
dhanadhānyaprayogeṣu vidyāsaṅgrahaṇeṣu ca ।
āhāre vyavahāre ca tyaktalajjaḥ sukhī bhavet ॥
- cāṇakya nīti

Meaning of the subhAShita:

In dealing with money and riches, earning knowledge, eating, and comportment—he who is not shy prospers.

Commentary:

When one is running a business and dealing with money and materials, he can not afford to be shy. He can't feel inhibited in asking for money from his customers. Otherwise, in no time, he will run into losses and his business will fall apart.

A person on a quest for knowledge cannot permit himself to be shy. On the path of learning, it is natural to have many questions. One needs to be bold to get his doubts clarified. As they say, 'He who asks a question might seem like a fool for five minutes; he who does not, remains one forever!' Shyness cannot be proactive towards learning. 

While eating, one cannot entertain shyness. He would have to say what he wants and what he doesn't. One may be able to accommodate and be guarded for a day or two, but in the long run, he is better off expressing his preferences.

One's conduct or approach towards people is very crucial in progressing in his career or in society. He should be able to express his views and ideas as and when appropriate. If he is of a bashful nature, he will not be able to present himself or his thoughts accurately.

Shyness, in any of the above scenarios, will not make a person happy. When he is not happy, he can not prosper.

Hence, pack up your shyness and speak up! There is no substitute for you!!

pada vigrahaH:
धन-धान्य-प्रयोगेषु विद्या-सङ्ग्रहणेषु च ।
dhana-dhānya-prayogeṣu vidyā-saṅgrahaṇeṣu ca ।

आहारे व्यवहारे च त्यक्त-लज्जः सुखी भवेत् ॥
āhāre vyavahāre ca tyakta-lajjaḥ sukhī bhavet ॥

Alternate Transliteration:
dhanadhaanyaprayogeShu vidyaasa~ngrahaNeShu cha ।
aahaare vyavahaare cha tyaktalajjaH sukhI bhavet ॥
- chaaNakya nIti

dhana-dhaanya-prayogeShu vidyaa-sa~ngrahaNeShu cha ।

aahaare vyavahaare cha tyakta-lajjaH sukhI bhavet ॥

April 9th

Sanskrit Pearl of the day:
दुर्जनस्य च सर्पस्य वरं सर्पो न दुर्जनः ।
सर्पो दंशति कालेन दुर्जनस्तु पदे पदे ॥
- चाणक्य नीति


Transliteration:
durjanasya ca sarpasya varaṃ sarpo na durjanaḥ ।
sarpo daṃśati kālena durjanastu pade pade ॥
- cāṇakya nīti

Meaning of the subhAShita:

Between an evildoer and a snake, the snake is a blessing, not the evildoer. A snake strikes in due course of time, (whereas) an evildoer (will strike) again and again.

Commentary:

A snake, whether poisonous or not, is one of the most feared animals. But the verse says that even this creature is a blessing when weighed against an evildoer (durjana)!

The reason is that a snake strikes when it feels threatened. But a durjana won't give a respite; he will strike constantly, becoming a cause of pain, and keeps inflicting suffering upon others. He doesn't even need a reason, he simply rejoices in others' sorrow and will keep coming back again and again.

Nothing is easier than to denounce an evildoer and nothing is more difficult than to understand him. Beware of evildoers, keep them at bay! 

pada vigrahaH:
दुर्जनस्य च सर्पस्य वरं सर्पः न दुर्जनः ।
durjanasya ca sarpasya varaṃ sarpaḥ na durjanaḥ ।

सर्पः दंशति कालेन दुर्जनः तु पदे पदे ॥
sarpaḥ daṃśati kālena durjanaḥ tu pade pade ॥

Alternate Transliteration:
durjanasya cha sarpasya varaM sarpo na durjanaH ।
sarpo daMshati kaalena durjanastu pade pade ॥
- chaaNakya nIti

durjanasya cha sarpasya varaM sarpaH na durjanaH ।

sarpaH daMshati kaalena durjanaH tu pade pade ॥

April 8th

Sanskrit Pearl of the day:
आहारनिद्राभयमैथुनञ्च सामान्यमेतत् पशुभिर्नराणाम् ।
धर्मोहि तेषामधिको विशेषः धर्मेण हीनाः पशुभिस्समानाः ॥
- चाणक्य नीति


Transliteration:
āhāranidrābhayamaithunañca sāmānyametat paśubhirnarāṇām ।
dharmohi teṣāmadhiko viśeṣaḥ dharmeṇa hīnāḥ paśubhissamānāḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

Food, sleep, fear, and mating - these are equal in animals and humans. Virtue (dharma) alone is distinctive in them. (Those) devoid of dharma are equal to animals.

Commentary:

Eating when hungry; sleeping aligned with circadian rhythms; fear when threatened; copulating for procreating; - these traits are common to both animals and humans. 

So, how do we distinguish ourselves? Being clothed and speaking multiple languages—just these don't qualify one to claim as a species of a higher order! What sets humans apart is their ability to follow a path of virtue (dharma). Their intellect paves the way for them to think through the multitudes of paths they can take. A true human sticks to the path that qualifies as dharma. That ability to make decisions in coherence with dharma is what makes him human. Otherwise, he would be showing the same traits as the rest of the beings, which are called animals. Hence if one doesn't follow the path of virtue, then he is as good as an animal!

The one faculty that sets us apart from other beings is dharma. Do not forgo that for any reason.

Be human, follow dharma!

pada vigrahaH:

आहार-निद्रा-भय-मैथुनं च सामान्यम् एतत् पशुभिः नराणाम् ।
āhāra-nidrā-bhaya-maithunaṃ ca sāmānyam etat paśubhiḥ narāṇām ।

धर्मः हि तेषाम् अधिकः विशेषः धर्मेण हीनाः पशुभिः समानाः ॥
dharmaḥ hi teṣām adhikaḥ viśeṣaḥ dharmeṇa hīnāḥ paśubhiḥ samānāḥ ॥

Alternate Transliteration:
aahaaranidraabhayamaithuna~ncha saamaanyametat pashubhirnaraaNaam ।
dharmohi teShaamadhiko visheShaH dharmeNa hInaaH pashubhissamaanaaH ॥
- chaaNakya nIti

aahaara-nidraa-bhaya-maithunaM cha saamaanyam etat pashubhiH naraaNaam ।

dharmaH hi teShaam adhikaH visheShaH dharmeNa hInaaH pashubhiH samaanaaH ॥

April 7th

Sanskrit Pearl of the day:
विद्याविनयोपेता हरति न चेतांसि कस्य मनुजस्य ।
मणिकाञ्चनसंयोगो जनयति लोकस्य लोचनानन्दम् ॥
- हरिहरसुभाषित


Transliteration:
vidyāvinayopetā harati na cetāṃsi kasya manujasya ।
maṇikāñcanasaṃyogo janayati lokasya locanānandam ॥
- hariharasubhāṣita

Meaning of the subhAShita:

Knowledge in union with modesty - whose heart doesn't it steal? Gems in combination with gold entice the eyes of everyone.

Commentary:

Shiny gems and stones catch anyone's eye due to their lustre. But they can't be worn by themselves. The gems need to be cut, shaped and embellished in gold so they are readily wearable. Only when they are set in gold, do they stand out uniquely and appeal to the eyes of the beholder.

Similarly, it is not enough if one is just educated. Education has to be in union with modesty and humility in order to be appealing. Education with arrogance and no humility is comparable to raw diamonds. Even though it is a so-called precious gem, it is not valued the same as a well-cut diamond. Chances are, it could even go unnoticed. He might catch an occasional eye but to the rest of the world, he is as good as a useless piece of rock, unless cut and set in gold.

Don't just be educated, be humble and educated!

pada vigrahaH:
विद्या-विनय-उपेता हरति न चेतांसि कस्य मनुजस्य ।
vidyā-vinaya-upetā harati na cetāṃsi kasya manujasya ।

मणि-काञ्चन-संयोगः जनयति लोकस्य लोचन-आनन्दम् ॥
maṇi-kāñcana-saṃyogaḥ janayati lokasya locana-ānandam ॥

Alternate Transliteration:
vidyaavinayopetaa harati na chetaaMsi kasya manujasya ।
maNikaa~nchanasamyogo janayati lokasya lochanaanandam ॥
- hariharasubhaaShita

vidyaa vinaya upetaa harati na chetaaMsi kasya manujasya ।

maNi-kaa~nchana-saMyogaH janayati lokasya lochana aanandam ॥

April 6th

Sanskrit Pearl of the day:
कामं क्रोधं तथा लोभं स्वादं शृङ्गारकौतुके ।
अतिनिद्राऽतिसेवा च विद्यार्थी ह्यष्टवर्जयेत् ॥
- चाणक्य नीति


Transliteration:
kāmaṃ krodhaṃ tathā lobhaṃ svādaṃ śṛṅgārakautuke ।
atinidrā'tisevā ca vidyārthī hyaṣṭavarjayet ॥
- cāṇakya nīti

Meaning of the subhAShita:

These 8 should be shunned by a student—desire, anger, avarice, taste, eroticism, vehemence, too much sleep, and overly tending.

Commentary:

The only goal of a student must be earning knowledge (vidyā)! To keep his focus on the goal he should avoid disruptive situations with conscious effort. For that, a student must shun the following 8 undesirable attributes.

1. Desire—deviates from the goal and takes all the energy into fulfilling that desire.
2. Anger—clouds judgment.
3. Avarice (greed)—delineates from the ethics being learnt.
4. Taste—weaknesses of the palate draw away from learning in many ways: health, alertness, and aptitude.
5. Eroticism—this has no place in a student's life. Indulgence and learning do not go hand in hand as they take the individual in completely opposite directions. 
6. Vehemence—learning takes a lot of patience and thinking. Getting emotional and becoming impatient is not coherent with learning.
7. Oversleep—rest is required but in proper proportions. Sleeping too much mars alertness and paves the way for laziness. Losing precious time that could be utilized in learning is a whole other issue.
8. Overly tending—tending to elders and teachers is very much professed. But being unduly subservient dispels one's ability to think on his own. One of the requirements for learning is inquisitiveness. An excessively subservient learner takes every word literally and does not inculcate independent thinking.

Beware of these 8 hurdles on the path of learning. Obstacles must be overcome through strategy and learning from experiences.  When that is done, you are already halfway towards success!

pada vigrahaH:
कामं क्रोधं तथा लोभं स्वादं शृङ्गार-कौतुके ।
kāmaṃ krodhaṃ tathā lobhaṃ svādaṃ śṛṅgāra-kautuke ।

अति-निद्रा अति-सेवा च विद्यार्थी हि अष्ट-वर्जयेत् ॥
ati-nidrā ati-sevā ca vidyārthī hi aṣṭa-varjayet ॥

Alternate Transliteration:
kaamaM krodhaM tathaa lobhaM svaadaM shRu~ngaarakautuke ।
atinidraa.tisevaa cha vidyaarthI hyaShTavarjayet ॥
- chaaNakya nIti

kaamaM krodhaM tathaa lobhaM svaadaM shRu~ngaara-kautuke ।

ati-nidraa ati-sevaa cha vidyaarthI hi aShTa-varjayet ॥

April 5th

Sanskrit Pearl of the day:
कर्मायत्तं फलं पुंसां बुद्धिः कर्मानुसारिणी ।
तथापि सुधियाश्चऽऽर्याः सुविचार्यैव कुर्वते ॥
- चाण्क्य नीति

Transliteration:
karmāyattaṃ phalaṃ puṃsāṃ buddhiḥ karmānusāriṇī ।
tathāpi sudhiyāśca''ryāḥ suvicāryaiva kurvate ॥
- cāṇkya nīti

Meaning of the subhAShita:

Beings attain the results per their actions; (and) actions conform to the intellect. Therefore, the intelligent, noble individuals execute after reflection.

Commentary:
Every action has a repercussion. This is called the fruit of an action. One's deeds dictate what kind of life he would lead now and for a long time to come. A person undertakes actions per his intellect. 

However, when once the intellect has transformed into the deed, it can not be taken back. It will yield fruit, no matter what. Noble people are aware of this fact. Hence, they apply their intellect and think their actions through, before putting them into action. 

Once the thoughts are set on the wheels of action, there is no stopping them, until the result is attained. In that case, isn't it smart to be thoughtful in the right sense?

Look before you leap. Reflect before you act. 

Work smarter, not harder! 

pada vigrahaH:
कर्म-अयत्तं फलं पुंसां बुद्धिः कर्म अनुसारिणी ।
karma-ayattaṃ phalaṃ puṃsāṃ buddhiḥ karma anusāriṇī ।

तथा अपि सुधियाः च आर्याः सुविचार्य एव कुर्वते ॥
tathā api sudhiyāḥ ca āryāḥ suvicārya eva kurvate ॥

Alternate Transliteration:
karmaayattaM phalaM puMsaaM buddhiH karmaanusaariNI ।
tathaapi sudhiyaashcha..ryaaH suvichaaryaiva kurvate ॥
- chaaNkya nIti

karma-ayattaM phalaM puMsaaM buddhiH karma anusaariNI ।

tathaa api sudhiyaaH cha aaryaaH suvichaarya eva kurvate ॥

April 4th

Sanskrit Pearl of the day:
आत्मापराधवृक्षस्य फलान्येतानि देहिनाम् ।
दारिद्र्यरोगदुःखानि बन्धनव्यसनानि च ॥
- चाण्क्य नीति


Transliteration:
ātmāparādhavṛkṣasya phalānyetāni dehinām ।
dāridryarogaduḥkhāni bandhanavyasanāni ca ॥
- cāṇkya nīti

Meaning of the subhAShita:

For beings, these are the fruit from the tree of follies of the self: poverty, disease, suffering, restraint, and adversity.

Commentary:

The fruit of one's actions has to be borne by oneself. There is no bypassing this rule. Every being comes to the world with his own baggage. He would have to unload it on his own account to attain mukti (liberation). Unrighteous deeds come as baggage of unpleasant circumstances in one birth or another. They could show up as poverty and hardships, diseases and illnesses, pain and suffering, restraint and binding, and/or vices and adversities.  Everyone would have faced some or all of these circumstances at one point in their life or another.  

When faced with such circumstances, the quickest way to overcome them is to live a life of dharma. Not only does this hasten the process of unloading the unpleasant luggage, but it also stops the accumulation of more baggage for future births.

Hence, dharma (virtuous deeds) is a prescription for people with baggage of all shapes and sizes!

pada vigrahaH:

आत्म-अपराध-वृक्षस्य फलानि एतानि देहिनाम् ।
ātma-aparādha-vṛkṣasya phalāni etāni dehinām ।

दारिद्र्य-रोग-दुःखानि बन्धन-व्यसनानि च ॥
dāridrya-roga-duḥkhāni bandhana-vyasanāni ca ॥

Alternate Transliteration:
aatmaaparaadhavRukShasya phalaanyetaani dehinaam ।
daaridryarogaduHkhaani bandhanavyasanaani cha ॥
- chaaNkya nIti

aatma-aparaadha-vRukShasya phalaani etaani dehinaam ।

daaridrya-roga-duHkhaani bandhana-vyasanaani cha ॥

April 3rd

Sanskrit Pearl of the day:
आचारः कुलमाख्याति देशमाख्याति भाषणम् ।
संभ्रमः स्नेहमाख्याति वपुराख्याति भोजनम् ॥
- चाणक्य नीति


Transliteration:
ācāraḥ kulamākhyāti deśamākhyāti bhāṣaṇam ।
saṃbhramaḥ snehamākhyāti vapurākhyāti bhojanam ॥
- cāṇakya nīti

Meaning of the subhAShita:

(A person's) comportment tells about his lineage; speech mentions his land; excitement communicates affection; form declares food traits.

Commentary:

A person's conduct and composure give hints about his upbringing. A person's reaction to situations speaks about his personality and his family background.

The way a person speaks gives clues about his country; he may speak a certain language or dialect, in a certain style or accent. This gives information about his whereabouts and motherland.

The expression on one's face upon seeing another person speaks volumes about his affection towards him. When a near or dear one comes, his eyes light up with excitement. The same expression is not shown towards a 'not so dear' friend. The excitement is directly proportional to the fondness of the person.

A person's physical form declares his food habits. The body is nurtured by the food consumed. Hence the body's form gives away food habits.

Keep good friends, and know your traits.

pada vigrahaH:

आचारः कुलम् आख्याति देशम् आख्याति भाषणम् ।
ācāraḥ kulam ākhyāti deśam ākhyāti bhāṣaṇam ।

संभ्रमः स्नेहम् आख्याति वपुः आख्याति भोजनम् ॥
saṃbhramaḥ sneham ākhyāti vapuḥ ākhyāti bhojanam ॥

Alternate Transliteration:
aachaaraH kulamaakhyaati deshamaakhyaati bhaaShaNam ।
saMbhramaH snehamaakhyaati vapuraakhyaati bhojanam ॥
- chaaNakya nIti

aachaaraH kulam aakhyaati desham aakhyaati bhaaShaNam ।

saMbhramaH sneham aakhyaati vapuH aakhyaati bhojanam ॥

April 2nd

Sanskrit Pearl of the day:
यथा चतुर्भिः कनकं परीक्ष्यते निघर्षणच्छेदनतापताडनैः ।
तथा चतुर्भिः पुरुषः परीक्ष्यते त्यागेन शीलेन गुणेन कर्मणा ॥
- चाणक्य नीति


Transliteration:
yathā caturbhiḥ kanakaṃ parīkṣyate nigharṣaṇacchedanatāpatāḍanaiḥ ।
tathā caturbhiḥ puruṣaḥ parīkṣyate tyāgena śīlena guṇena karmaṇā ॥
- cāṇakya nīti

Meaning of the subhAShita:

Just as gold is tested through rubbing, cutting, heating, and beating; a man is examined on four (fronts)—liberality, character, efficacy (and) action.

Commentary:

Gold is the most malleable and ductile element. It can be beaten into the thinnest sheets or stretched to make the longest threads. Its luster is unique too. A goldsmith, who works day in and day out with the metal, checks for the authenticity of the gold brought to him. His modus operandi is rubbing it against a rough touchstone. Real gold won't lose its shine or leave streaks. In this process of evaluation, he beats it, heats it, and cuts.

Similarly, the testing grounds for a person are:

1. Liberality—how generous he is in his giving; it could be his wealth, services, or even compassion.
2. Character—his values and morals come under this umbrella.
3. Efficacy—his nature, temperament, and attributes in general.
4. Action—deeds. There must be an alignment in what is thought, said, and done. Actions speak louder than words. 

A person is graded based on these 4 aspects.  Know your moral grounds.

pada vigrahaH:
यथा चतुर्भिः कनकं परीक्ष्यते निघर्षण-छेदन-ताप-ताडनैः ।
yathā caturbhiḥ kanakaṃ parīkṣyate nigharṣaṇa-chedana-tāpa-tāḍanaiḥ ।

तथा चतुर्भिः पुरुषः परीक्ष्यते त्यागेन शीलेन गुणेन कर्मणा ॥
tathā caturbhiḥ puruṣaḥ parīkṣyate tyāgena śīlena guṇena karmaṇā ॥

Alternate Transliteration:
yathaa chaturbhiH kanakaM parIkShyate nigharShaNachChedanataapataaDanaiH ।
tathaa chaturbhiH puruShaH parIkShyate tyaagena shIlena guNena karmaNaa ॥
- chaaNakya nIti

yathaa chaturbhiH kanakaM parIkShyate nigharShaNa-Chedana-taapa-taaDanaiH ।

tathaa chaturbhiH puruShaH parIkShyate tyaagena shIlena guNena karmaNaa ॥