August 26th

Sanskrit Pearl of the day:
वलीभिर्मुखमाक्रान्तं पलितैरङ्कितं शिरः ।
गात्राणि शिथिलायन्ते तृष्णैका तरुणायते ॥
- वैराग्यशतक

Transliteration:
valībhirmukhamākrāntaṃ palitairaṅkitaṃ śiraḥ ।
gātrāṇi śithilāyante tṛṣṇaikā taruṇāyate ॥
- vairāgyaśataka

Meaning of the subhAShita:

Face encroached by wrinkles; head marked by grays; limbs frail/feeble; appetence alone is young!

Commentary:

Human beings are composed of body, mind, and intellect. The mind and intellect are essentially a collection of thoughts. The signs of an aging body—graying hair, wrinkles, and weakening limbs—are clear indicators of approaching old age. Over time, the body’s organs grow fragile and lose coherence, having already gone through the stages of growth, maturity, peak performance in youth, and eventual decline due to time and use.

While the body shows inevitable signs of aging, there is one striking trait of the mind that does not follow this same cycle. It goes through the stages of growth, maturity, and enjoyment, but upon reaching its peak, it doesn’t decline. Instead, it remains insatiable, expanding ever wider and deeper. This trait is desire—known by many names: appetence, thirst, craving, longing. Regardless of the label, its effect is the same. Desire is insatiable at any stage of life.

A new craving, a fresh thirst, or an unexpected longing seems to arise endlessly. Once one desire is satiated, another takes its place, creating a perpetual cycle. Unlike the body, which visibly deteriorates with age, the mind’s thirst for more remains youthful and unrelenting. The poet insightfully observes that this unquenchable thirst is the one aspect of a person that remains frozen in its youth, defying the natural aging process that affects the body.

The yearning of desire is never fully quenched. Like drinking salty water, it only leaves one thirstier. The more desire is fed, the stronger it becomes. The easiest way to conquer it is to nip it in the bud—before it grows beyond control.

pada vigrahaH:
वलीभिः मुखम् आक्रान्तं पलितैः अङ्कितं शिरः ।
valībhiḥ mukham ākrāntaṃ palitaiḥ aṅkitaṃ śiraḥ ।

गात्राणि शिथिलायन्ते तृष्णा एका तरुणायते ॥
gātrāṇi śithilāyante tṛṣṇā ekā taruṇāyate ॥

Alternate Transliteration:
valIbhirmukhamaakraantaM palitaira~nkitaM shiraH ।
gaatraaNi shithilaayante tRuShNaikaa taruNaayate ॥
- vairaagyashataka

valIbhiH mukham aakraantaM palitaiH a~nkitaM shiraH ।

gaatraaNi shithilaayante tRuShNaa ekaa taruNaayate ॥

August 19th

Sanskrit Pearl of the day:
गृहं गृहमटन् भिक्षुः शिक्षते न तु याचते ।
अदत्वा मद्दृशो मा भूः दत्वा त्वं त्वद्दृशो भव ॥

Transliteration:
gṛhaṃ gṛhamaṭan bhikṣuḥ śikṣate na tu yācate ।
adatvā maddṛśo mā bhūḥ datvā tvaṃ tvaddṛśo bhava ॥

Meaning of the subhAShita:

Roaming from home to home, the cadger is not begging but teaching: "By not giving, do not become like me; remain like yourself, by giving."

Commentary:

Why does a beggar go from house to house seeking alms? Is it simply because he lacks enough to sustain himself? The poet suggests otherwise! The poet believes that a beggar goes door to door not merely to survive but to impart a profound lesson to those he meets. He seems to say, "By giving alms, you remain well-to-do like right now—don't end up on the streets like me by being miserly and close-fisted!"

How does the poet justify this perspective? The hands that give are the same hands that receive. A person living comfortably in society has likely benefited from countless blessings, favors, and acts of generosity to achieve their current state. By giving to those in need, one strengthens the cycle of receiving blessings in return. On the contrary, withholding generosity leads to an eventual depletion of one's merits. Over time, the miser risks falling into the same desperate state as the beggar himself. The beggar, therefore, serves as a living reminder, as if warning the stingy, "Without giving, your fate will one day mirror mine!"

In truth, giving benefits the giver far more than the receiver. The joy and fulfillment derived from selfless giving far surpass the fleeting satisfaction of receiving. Give with an open heart, for in doing so, you enrich your own life and spirit immeasurably!

pada vigrahaH:
गृहं गृहम् अटन् भिक्षुः शिक्षते न तु याचते ।
gṛhaṃ gṛham aṭan bhikṣuḥ śikṣate na tu yācate ।

अदत्वा मत् दृशः मा भूः दत्वा त्वं त्वत् दृशः भव ॥
adatvā mat dṛśaḥ mā bhūḥ datvā tvaṃ tvat dṛśaḥ bhava ॥

Alternate Transliteration:
gRuhaM gRuhamaTan bhikShuH shikShate na tu yaachate ।
adatvaa maddRusho maa bhUH datvaa tvaM tvaddRusho bhava ॥

gRuhaM gRuham aTan bhikShuH shikShate na tu yaachate ।

adatvaa mat dRushaH maa bhUH datvaa tvaM tvat dRushaH bhava ॥

August 12th

Sanskrit Pearl of the day:
इदमेव हि पाण्डित्यं चातुर्यमिदमेव हि ।
इदमेव सुबुद्धित्वम् आयादल्पतरो व्ययः ॥
- समयोचितपद्यमालिका

Transliteration:
idameva hi pāṇḍityaṃ cāturyamidameva hi ।
idameva subuddhitvam āyādalpataro vyayaḥ ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

This alone is erudition, this alone is dexterity, this alone is good intellect—expense must be less than revenue.

Commentary:

Not stretching beyond means!

What one possesses, only that, he can expend.  What one owns, only that, he can give.  What one earns, only that, he can spend.  Isn't this a straightforward philosophy?  

The poet opines that this alone is erudition, dexterity, and good intellect.  Although these are different facets of decision-making, they have been mentioned individually to emphasize that 'all these have to give the same end result'—spending less than what is earned.  There is no choice about it.  For, owing to someone is a burden of the heaviest kind.   The heaviest interest a debtor pays is his dignity and his self-respect!

The most sensible way to avoid this scenario is: to live within one's means; not stretching beyond what he can afford, always having something stored for a rainy day...  Even ants do that!  Shouldn't humans do this more ardently?

Spending is quick, earning is slow.  Beware!  Earn slowly, and spend even more slowly.

pada vigrahaH:
इदम् एव हि पाण्डित्यं चातुर्यम् इदम् एव हि ।

idam eva hi pāṇḍityaṃ cāturyam idam eva hi ।

इदम् एव सु-बुद्धित्वम् आयात् अल्पतरः व्ययः ॥
idam eva su-buddhitvam āyāt alpataraḥ vyayaḥ ॥

Alternate Transliteration:
idameva hi paaNDityaM chaaturyamidameva hi ।
idameva subuddhitvam aayaadalpataro vyayaH ॥
- samayochitapadyamaalikaa

idam eva hi paaNDityaM chaaturyam idam eva hi ।

idam eva su-buddhitvam aayaat alpataraH vyayaH ॥

August 5th

Sanskrit Pearl of the day:
घटं भिद्यात् पटं छिन्द्यात् कुर्याद्रासभरोहणम् ।
येन केनाप्युपायेन प्रसिद्धः पुरुषो भवेत् ॥

Transliteration:
ghaṭaṃ bhidyāt paṭaṃ chindyāt kuryādrāsabharohaṇam ।
yena kenāpyupāyena prasiddhaḥ puruṣo bhavet ॥

Meaning of the subhAShita:

Destroy a pot, tear up a cloth(banner), (or) mount a donkey (too)!  By one means or another, become a famous person!!

Commentary:

"By hook or crook, achieve thy goal" - this seems to be the tagline that some people ardently believe in!  

The poet sarcastically says, to become famous, some will resort to any measure.  This could mean breaking things and making noise, tearing stuff and attracting attention, or even riding a donkey to make it to the headlines!  

This is appalling to some, whereas it comes naturally to a few others.  They create all kinds of melodrama to get the spotlight onto themselves.  People whose pictures make it to the newspaper are either famous or infamous. So, to claim fame of any type, one can choose to be either a good cop or a great thief. Pictures of both people shall be published!­! 

 
It is up to each individual to choose their path to becoming famous or infamous. Fame, they say, is merely the advantage of being known to people you neither know nor care about. Both fame and famous people are fleeting. So, why compromise honesty and morality for the sake of illusion? Should we chase something so transient and unreal?

Make your pick!

pada vigrahaH:
घटं भिद्यात् पटं छिन्द्यात् कुर्यात् रासभ-रोहणम् ।
ghaṭaṃ bhidyāt paṭaṃ chindyāt kuryāt rāsabha-rohaṇam ।

येन केन अपि उपायेन प्रसिद्धः पुरुषः भवेत् ॥
yena kena api upāyena prasiddhaḥ puruṣaḥ bhavet ॥

Alternate Transliteration:
ghaTaM bhidyaat paTaM Chindyaat kuryaadraasabharohaNam ।
yena kenaapyupaayena prasiddhaH puruSho bhavet ॥

ghaTaM bhidyaat paTaM Chindyaat kuryaat raasabha-rohaNam ॥

yena kena api upaayena prasiddhaH puruShaH bhavet ॥