December 8th

Sanskrit Pearl of the day:
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये  ।
जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥ 
- रघुवंश (कालिदास)

Transliteration:
vāgarthāviva sampṛktau vāgarthapratipattaye ।
jagataḥ pitarau vande pārvatīparameśvarau ॥
- raghuvaṃśa (kālidāsa)

Meaning of the subhAShita:

I pray to the progenitors of the universe—Pārvatī, and Parameśvara, who themselves are interspersed like speech and meaning—for the attainment of articulation and understanding.

Commentary:

There can be no meaning without speech and no speech without meaning. Whenever someone speaks, meaning inevitably accompanies it. Even if one speaks mindlessly, their speech still carries meaning—whether sensible or not! This illustrates that speech and meaning are inseparable; one cannot exist without the other. Like milk and honey stirred together, they become one, impossible to separate. Such is the union and camaraderie of Lord Shiva and Pārvatī, speech and meaning.

The renowned poet Kālidāsa seeks blessing in his prayer and invokes this inseparability of seamless articulation and understanding in his compositions. This opening verse precedes his famous epic, Raghuvaṃśa (The Dynasty of Rāma).

Meaningful speech is timeless and essential, shaping communication and the quality of life itself. The ability to connect with others—and even with ourselves—depends on it. Who wouldn’t wish to be blessed with these finest skills by the divine embodiments of eloquence and wisdom themselves?!

pada vigrahaH:
वाक्-अर्थौ इव सम्पृक्तौ वाक्-अर्थ-प्रतिपत्तये  ।
vāk-arthau iva sampṛktau vāk-artha-pratipattaye ।

जगतः पितरौ वन्दे पार्वती-परमेश्वरौ ॥
jagataḥ pitarau vande pārvatī-parameśvarau ॥

Alternate Transliteration:
vaagarthaaviva sampRuktau vaagarthapratipattaye ।
jagataH pitarau vande paarvatIparameshvarau ॥
- raghuvaMsha (kaalidaasa)

vaak-arthau iva sampRuktau vaak-artha-pratipattaye  ।

jagataH pitarau vande paarvatI-parameshvarau ॥

October 24th

Sanskrit Pearl of the day:
गगनं गगनाकारं सागरः सागरोपमः ।
रामरावणयोर्युद्धं रामरावणयोरिव ॥
- रामायण

Transliteration:
gaganaṃ gaganākāraṃ sāgaraḥ sāgaropamaḥ ।
rāmarāvaṇayoryuddhaṃ rāmarāvaṇayoriva ॥
- rāmāyaṇa

Meaning of the subhAShita:

The vastness of the sky is equal to (that of) the sky; the ocean is analogous to the ocean; the battle between Rāma and Rāvaṇa is like the battle between Rāma and Rāvaṇa!

Commentary:

This verse looks like it is repeating itself! Is that so? Not really. This figure of speech is called 'ananvaya' (comparison of an object with its own ideal). In this verse, the poet is at a loss for words to describe or give comparisons. He says the best analogy for the vastness of the sky is none other than the sky itself! Can anything be as deep and vast as an ocean? The only analogy or resemblance one can give for an ocean is—the ocean itself! Similarly, the one and only correlation one can come up with for the fierce battle between Rāma and Rāvaṇa is—the battle between Rāma and Rāvaṇa!! They fought with such ferocity and strength that no comparison could suffice the description. Finally, the poet simply implies that it was as unmatched as itself. Lord Rāma was of great valor, yet Rāvaṇa could keep up with him. He was an equal match to Rāma in his physical strength. But what brought him down was his weakness for sense pleasures and his arrogance.

This very well depicts our inner demons. The good thoughts are Rāma, and the ignoble ones are Rāvaṇa. Their internal battle is nothing short of the battle between Lord Rāma and Rāvaṇa in the Rāmāyaṇa. Just as there is no simile to the war between Rāma and Rāvaṇa, nothing can be compared to the inner turmoil each of us goes through, at our own crossroads. This brings to mind the story of the two wolves—the good one and the bad one. When the grandson asked "Which one wins," the grandfather replied, "Whichever you feed!" Who we allow to win is entirely up to us. It sure is not easy to win over evil thoughts, just like Rāvaṇa who was quite invincible.

However, once the initial bombardment is overcome, the path for the good paves its way itself. Physical strength, ignoble thoughts, and selfish motives can only survive so long. If the thought that "only the good and the ethical prevail eventually" is kept in mind, triumph comes sooner.

May Rāma's victory over Rāvaṇa inspire us to fight our inner war with the same tenacity as He did! May everyone achieve merits in all their noble endeavors always!

P.S.: This verse is part of a four-line verse. Since the subhāṣita aspect is covered in these two lines already, only the extraction from the verse is taken.

pada vigrahaH:
गगनं गगन-आकारं सागरः सागर-उपमः ।
gaganaṃ gagana-ākāraṃ sāgaraḥ sāgara-upamaḥ ।

राम-रावणयोः युद्धं राम-रावणयोः इव ॥
rāma-rāvaṇayoḥ yuddhaṃ rāma-rāvaṇayoḥ iva ॥

Alternate Transliteration:
gaganaM gaganaakaaraM saagaraH saagaropamaH ।
raamaraavaNayoryuddhaM raamaraavaNayoriva ॥
- raamaayaNa

gaganaM gagana-aakaaraM saagaraH saagara-upamaH ।

raama-raavaNayoH yuddhaM raama-raavaNayoH iva ॥

September 25th

Sanskrit Pearl of the day:
दशकूपसमा वापी दशवापीसमो ह्रदः  ।
दशह्रदसमः पुत्रः दशपुत्रसमो द्रुमः ॥  
- मत्स्यपुराण

Transliteration:
daśakūpasamā vāpī daśavāpīsamo hradaḥ ।
daśahradasamaḥ putraḥ daśaputrasamo drumaḥ ॥
- matsyapurāṇa

Meaning of the subhAShita:

A pond is equal to ten wells.  A dansk of water (reservoir) is worth ten (such) ponds.  (Then again) ten (such) reservoirs are the same as a son (offspring).  (Whereas) a tree is equal to ten (such) sons.

Commentary:

Water is an integral part of life's existence. In fact, humanity has sent spaceships to distant celestial bodies solely to detect the presence of water. Where there is water, there is life. Naturally, a water well becomes an invaluable resource for all living beings. A water well, after all, represents a small but vital body of water. Yet, a single pond can be considered equivalent to ten such wells, and the water from ten ponds can easily be contained in a reservoir.

Even so, a good, cultured, and educated son is considered far more valuable than even ten reservoirs. This is because a son fulfills his parents’ deep longing for progeny and carries forward their lineage. Yet, surprisingly, there is something that can far exceed the value of even ten such sons—and that is a tree.

Why is this so? How can a single tree be more valuable than 10 sons, 100 reservoirs, 1,000 ponds, or even 10,000 wells? The answer lies in the tree's unparalleled ability to sustain life. Over its lifetime, a tree attracts rain-bearing clouds that provide water surpassing the combined capacity of all those wells, ponds, and reservoirs.

But what about the role of a son? While a son may bring joy to his own family and continue the family line, a tree’s contributions extend far beyond the immediate. A tree serves countless beings selflessly. A person who plants a seedling today may never live to enjoy its fruit or shade, yet that act of planting holds profound significance. The fruits of the tree will one day nourish birds, animals, and humans alike. The tree will bring rain clouds, quenching the thirst of future generations. It will provide shade to the weary and shelter to many creatures. By planting a sapling, one performs an act of service that benefits countless beings, often unknowingly.

Even more remarkable, a tree’s legacy outlives the planter and his descendants. For generations, it continues to serve by offering fruit, water, shade, and shelter. It is for this reason that a tree is considered more valuable than so many sons and water bodies combined.

Now, consider the impact of cutting down a tree. By felling one tree, we metaphorically destroy the equivalent of countless sons and dry up innumerable sources of water. It is an act of immeasurable loss.

It has been said that trees are the best antiques and that groves were God’s first temples. Let us strive to protect these timeless temples now and always.

pada vigrahaH:
दश-कूप-समा वापी दश-वापी-समो ह्रदः  ।
daśa-kūpa-samā vāpī daśa-vāpī-samo hradaḥ ।

दश-ह्रद-समः पुत्रः दश-पुत्र-समः द्रुमः ॥
daśa-hrada-samaḥ putraḥ daśa-putra-samaḥ drumaḥ ॥

Alternate Transliteration:
dashakUpasamaa vaapI dashavaapIsamo hradaH  ।
dashahradasamaH putraH dashaputrasamo drumaH ॥
- matsyapuraaNa

dasha-kUpa-samaa vaapI dasha-vaapI-samo hradaH ।

dasha-hrada-samaH putraH dasha-putra-samaH drumaH ॥