November 11th

Sanskrit Pearl of the day:

यथैकेन न हस्तेन तालिका संप्रपद्यते ।

तथोद्यमपरित्यक्तं कर्म नोत्पादयेत् फलं ॥

- पञ्चतन्त्र

Transliteration:

yathaikena na hastena tālikā saṃprapadyate ।

tathodyamaparityaktaṃ karma notpādayet phalaṃ ॥

- pañcatantra

Meaning of the subhAShita:

Just as a clap cannot be generated with one hand, any destiny devoid of effort will not yield fruit.  

Commentary:

It takes two to tango! 

Effort and destiny—these are the partners in crime behind every result. Without them, no action bears fruit. This age-old debate between fate and free will persists, even in Vedāntic contexts. Do our outcomes lie in the hands of destiny, or is it our own free will that shapes them? Which holds the greater sway?

A simple story sheds light:

An astrologer once told a man, "You will win the lottery soon." With great anticipation, the man checked the lottery results every day for a year. Frustrated, he told a friend, "The astrologer was wrong—I never won!" His friend asked, "But did you buy a ticket?" The man replied, "Ticket? What ticket?! I never bought one!"

The moral is clear: just as sound cannot emerge from one clapping hand, destiny alone will not bring results without our effort. One can’t expect to win a lottery without buying a ticket.

Fate—destiny—is a given. Free will is how we act. A person may toil endlessly, but if it is not in his destiny, success will remain elusive. Conversely, no matter how bright a person’s fate may seem, he will not reach his potential without effort.

Actions plant the seeds of destiny while efforts cultivate them. Fate favors the fearless, and fearless take action.

If we cannot change our fate, we must change our attitude. Even if destiny is on our side, it will not unfold unless we choose to pursue it. So, life is a dance between fate and free will—rain is inevitable; whether we get wet in it or not is our choice. 

So long as I am the doer—kartā—I wield free will. So long as I am the enjoyer—bhoktā—I surrender to fate.  Without free will, there is no fate and without fate, there is no free will.  

In conclusion, fate and free will are intricately intertwined, working in harmony to shape the outcomes of our actions.    But, in the highest wisdom of Vedānta, one must transcend both. To release the attachment to both fate and free will one must surrender to the divine, dropping the ego! 

pada vigrahaH:

यथा एकेन न हस्तेन तालिका संप्रपद्यते ।

yathā ekena na hastena tālikā saṃprapadyate ।

तथा उद्यम-परित्यक्तं कर्म न उत्पादयेत् फलं ॥

tathā udyama-parityaktaṃ karma na utpādayet phalaṃ ॥

Alternate Transliteration:

yathaikena na hastena tAlikA saMprapadyate । 

tathodyamaparityaktaM karma notpAdayet phalaM ॥

- pa~nchatantra

yathaa ekena na hastena tAlikA saMprapadyate । 

tathaa udyama-parityaktaM karma na utpAdayet phalaM ॥

November 10th

Sanskrit Pearl of the day:

धृतिः, क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः ।

धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥

- मनुस्मृति

Transliteration:

dhṛtiḥ, kṣamā damo'steyaṃ śaucamindriyanigrahaḥ ।

dhīrvidyā satyamakrodho daśakaṃ dharmalakṣaṇam ॥

- manusmṛti

Meaning of the subhAShita:

Fortitude, forgiveness, self-control, non-stealing, purity, control of senses, intelligence, knowledge, truth, and calmness (non-anger)—these ten are the characteristics of Dharma.

Commentary:

Dharma is an all-encompassing word that cannot be effectively translated into English. It is best to use it as is.  These ten qualities form the very definition of dharma and guide one toward a life of virtue and spiritual fulfillment.

Fortitude is the strength to endure life's trials and adversities with courage and resilience, without losing purpose and integrity. It teaches us that hardship is a part of the journey, and it is through enduring challenges that we develop true strength.

Forgiveness is the ability to release resentment and anger and see beyond faults. It is giving up grudges and realizing that forgiving liberates the heart to foster peace within.

Self-control is the mastery of one’s desires and impulses and the ability to remain grounded despite temptations or distractions. It is about channeling instincts in a disciplined and purposeful manner, ensuring that one’s actions align with higher principles.

Non-stealing extends beyond the physical act of taking what does not belong to us. It encompasses a deeper understanding of integrity, where one refrains from taking anything—material, emotional, or intellectual—that has not been earned. It is a commitment to respect the boundaries of others and to live honestly in all circumstances.

Purity is the cleansing of the mind, body, and spirit. It is the practice of keeping one’s thoughts and actions aligned with the truth and free from corruption or malice. Purity enables clarity of purpose.

Control of the senses involves mastering the external influences that can distract or mislead us.  It is for cultivating inner focus and directing one’s energy toward higher pursuits.

Intelligence is the sharpness of the mind. It is not merely intellectual capacity, but the wisdom to apply knowledge with clarity, compassion, and discernment.

Knowledge goes hand in hand with intelligence, but it is rooted in experience and understanding of the world and the Self. Knowledge is the pursuit of truth, the continuous journey of learning, and the foundation upon which wisdom is built.

Truth is the essence of dharma. It is not just speaking accurately, but living authentically, aligned with the ultimate truths of existence. Truth requires one to shed pretense and embrace sincerity, both with oneself and with others, as it is only through truth that real growth occurs.

Calmness (non-anger), is the serene acceptance of life as it unfolds, free from wrath or frustration. It is the capacity to remain composed in the face of adversity, to approach all situations with a peaceful heart and clear mind, and to respond rather than react.

These ten virtues form the foundation and definition of Dharma (hence this word cannot be captured in its full essence with any translated word). Embracing them is not just about adhering to rules, but walking a path that leads to righteousness, peace, and fulfillment.

pada vigrahaH:

धृतिः, क्षमा दमः अस्तेयं शौचम् इन्द्रिय-निग्रहः ।

dhṛtiḥ, kṣamā damaḥ asteyaṃ śaucam indriya-nigrahaḥ ।

धीः विद्या सत्यम् अक्रोधः दशकं धर्म-लक्षणम् ॥

dhīḥ vidyā satyam akrodhaḥ daśakaṃ dharma-lakṣaṇam ॥

Alternate Transliteration:

dhRutiH, kShamaa damo.steyaM shauchamindriyanigrahaH |

dheervidyaa satyamakrodho dashakaM dharmalakShaNam ||

- manusmRuti

dhRutiH, kShamaa damaH asteyaM shaucham indriya-nigrahaH |

dheeH vidyaa satyam akrodhaH dashakaM dharma-lakShaNam ||

November 9th

Sanskrit Pearl of the day:

अहो दुर्जनसंसर्गात् मानहानिः पदे पदे ।

पावको लोहसङ्गेन मुद्गरैरभिताड्यते ॥

- सुभाषितरत्नसमुच्चय

Transliteration:

aho durjanasaṃsargāt mānahāniḥ pade pade ।

pāvako lohasaṅgena mudgarairabhitāḍyate ॥

- subhāṣitaratnasamuccaya

Meaning of the subhAShita:

Alas!  In the company of evil, one has to face contempt again and again.  Fire, in the company of iron, will get beaten with hammers (again and again). 

Commentary:

Nothing shapes a man's character more than the company he keeps.

Bad company corrupts even the most virtuous of individuals. It is far wiser to be alone than to surround oneself with the wrong crowd. Shallow morals never earn respect, and in bad company, one is destined to face disgrace and contempt time and again.

The poet wisely points out that when shaping hot iron, the fire itself is subjected to the beating as well. Fire, known as the purifier (pāvaka), cleanses all things.  Yet, even this pure element is tainted in the company of iron, which is prone to rust and decay. (This example should not be extended beyond its intended metaphor). Similarly, the company of the wicked pollutes everything it touches. In the presence of evil, we too are tainted. It drags down our honor and diminishes our worth.

To maintain integrity, we must distance ourselves from shallow and corrupt individuals. The company of the good is like entering a perfume store—whether we buy or not, we are bound to leave with its fragrance.

pada vigrahaH:

अहो दुर्जन-संसर्गात् मान-हानिः पदे पदे ।

aho durjana-saṃsargāt māna-hāniḥ pade pade ।

पावकः लोह-सङ्गेन मुद्गरैः अभिताड्यते ॥

pāvakaḥ loha-saṅgena mudgaraiḥ abhitāḍyate ॥

Alternate Transliteration:

aho durjanasaMsargaat maanahaaniH pade pade |

paavako lohasa~ngena mudgarairabhitaaDyate ||

- subhaaShitaratnasamuchchaya

aho durjana-saMsargaat maana-haaniH pade pade |

paavakaH loha-sa~ngena mudgaraiH abhitaaDyate ||

November 8th

Sanskrit Pearl of the day:
षडेते ह्यवमन्यन्ते नित्यं पूर्वोपकारिणां
आचार्यं शिक्षिताः शिष्याः कृतदाराश्च मातरम् ।
नारीं विगतकामस्तु कृतार्थश्च प्रयोजकं
नावं निस्तीर्णकान्तारा अनातुराश्च चिकित्सितम् ॥
- विदुरनीति

Transliteration:
ṣaṭ ete hi avamanyante nityaṃ pūrva upakāriṇāṃ
ācāryaṃ śikṣitāḥ śiṣyāḥ kṛtadārāḥ ca mātaram ।
nārīṃ vigata-kāmaḥ tu kṛta-arthaḥ ca prayojakaṃ
nāvaṃ nistīrṇa-kāntārāḥ anāturāḥ ca cikitsitam ॥
- viduranīti

Meaning of the subhAShita:

These six people show disrespect to those who have been their benefactors earlier: a student who has already learned to his teacher; a married man to his mother; a lustless man to a woman; one whose motive has been fulfilled to the benefactor; a person who has crossed a difficult river to the boat; a fully recovered person to the doctor. 

Commentary:

When one tolerates disrespect, he only diminishes his own worth.

A man who has no lust has no desire for a woman. After crossing a river, no one takes the boat home to honor it. But some situations are different. When one receives assistance, the least he can offer in return is gratitude. It is a sad reality that students sometimes show disrespect to their teachers. A son forgets the sacrifices his parents made for him when he finds a spouse. A patient, once healed, often forgets the doctor's skill and effort.  There are those who walk away without a word of thanks after receiving all the help they need. 

Such actions speak volumes about a person’s character. When someone disrespects you, the natural impulse is to try and win their respect.  But in reality, it reflects their values rather than our worth.  It is better to distance ourselves from those who hold such shallow views. The most effective way to end disrespect is not giving them the chance to do it again! 

Children who are allowed to be disrespectful to their parents will never have true respect for anyone. We must never take others for granted, no matter how much they love us. Sooner or later, even the most patient will tire. 

Disrespect is never justified. And above all, we must never disrespect those who stood by us in our times of need.  The more we practice gratitude and respect, the more we will find to be thankful for.

pada vigrahaH:
षट् एते हि अवमन्यन्ते नित्यं पूर्व उपकारिणां
ṣaṭ ete hi avamanyante nityaṃ pūrva upakāriṇāṃ

आचार्यं शिक्षिताः शिष्याः कृतदाराः च मातरम् ।
ācāryaṃ śikṣitāḥ śiṣyāḥ kṛtadārāḥ ca mātaram ।

नारीं विगत-कामः तु कृत-अर्थः च प्रयोजकं
nārīṃ vigata-kāmaḥ tu kṛta-arthaḥ ca prayojakaṃ

नावं निस्तीर्ण-कान्ताराः अनातुराः च चिकित्सितम् ॥
nāvaṃ nistīrṇa-kāntārāḥ anāturāḥ ca cikitsitam ॥

Alternate Transliteration:
ShaDete hyavamanyante nityaM poorvopakaariNaaM
aachaaryaM shikShitaaH shiShyaaH kRutadaaraashcha maataram ।
naareeM vigatakaamastu kRutaarthashcha prayojakaM
naavaM nisteerNakaantaaraa anaaturaashcha chikitsitam ॥
- viduranIti

ShaT ete hi avamanyante nityaM poorva upakaariNaaM
aachaaryaM shikShitaaH shiShyaaH kRutadaaraaH cha maataram ।
naareeM vigata-kaamaH tu kRuta-arthaH cha prayojakaM
naavaM nisteerNa-kaantaaraaH anaaturaaH cha chikitsitam ॥

November 7th

Sanskrit Pearl of the day:

माता मित्रं पिता चेति स्वभावात् त्रितयं हितम् ।

कार्यकारणतश्चान्ये भवन्ति हितबुद्धयः ॥

- हितोपदेश, मित्रलाभ

Transliteration:

mātā mitraṃ pitā ceti svabhāvāt tritayaṃ hitam ।

kāryakāraṇataścānye bhavanti hitabuddhayaḥ ॥

- hitopadeśa, mitralābha

Meaning of the subhAShita:

Mother, father, and friend—these 3 are well-wishers by nature.  The rest show seeming support due to an incidental motive.  

Commentary:

A true well-wisher is like a shadow, always by our side. Regardless of the circumstances, they are the ones who say, "Relax and rejuvenate. I’m here for you!" Starting from childhood, such unwavering supporters are only a handful: our Mother, our Father, and our Friend (could be one or many). 

Parents wish only well for their children, even before they are born.  They take care of their every small need, without even being asked.  Even after the children grow up and become adults, parents wish them only happiness and strive to give them comfort in every way.  

Then, there are those we meet by chance and become friends by choice. They become the family we create. Through thick and thin, their support transcends time, distance, and even silence. While parents may one day be gone, true friends remain, always wishing the best for us.

Yet, life teaches us a hard truth—not everyone who speaks kindly is a true well-wisher. Some may offer sweet words, but their motives are self-serving, and fade once their needs are fulfilled. Though we may choose to believe them for the moment, we must remain vigilant and aware of their true intentions.

The key to a fulfilling life lies in discerning who truly wishes us well. Knowing whom to lean on is integral to living a happy and successful life.

pada vigrahaH:

माता मित्रं पिता च इति स्वभावात् त्रितयं हितम् ।

mātā mitraṃ pitā ca iti svabhāvāt tritayaṃ hitam ।

कार्य-कारणतः च अन्ये भवन्ति हित-बुद्धयः ॥

kārya-kāraṇataḥ ca anye bhavanti hita-buddhayaḥ ॥

Alternate Transliteration:

maataa mitraM pitaa cheti svabhaavaat tritayaM hitam |

kaaryakaaraNatashchaanye bhavanti hitabuddhayaH ||

- hitopadeSa, mitralaabha

maataa mitraM pitaa cha iti svabhaavaat tritayaM hitam |

kaarya-kaaraNataH cha anye bhavanti hita-buddhayaH ||

November 6th

Sanskrit Pearl of the day:

शुचित्वं त्यागिता शौर्यं समानसुखदुःखता ।

दाक्षिण्यं चानुरक्तिश्च सत्यता च सुहृद्गुणाः ॥

- हितोपदेश, मित्रलाभ

Transliteration:

śucitvaṃ tyāgitā śauryaṃ samānasukhaduḥkhatā ।

dākṣiṇyaṃ cānuraktiśca satyatā ca suhṛdguṇāḥ ॥

- hitopadeśa, mitralābha

Meaning of the subhAShita:

Purity, generosity, courage, equanimity in pleasure and pain, kindness, affection, and honesty—these are the characteristics of a friend. 

Commentary:

There are friends, there is family, and then there are friends who transcend both to become family in their own right.  They are characterized by their—purity, generosity, courage, equanimity in pleasure and pain, kindness, affection, and honesty.  

Friendship is perhaps the most difficult of bonds to define. Unlike the formal ties of other relationships, it has no official seal and no prescribed structure. It is not something we are born with or born into—it is something that blossoms from our own choosing. 

A friend is one who not only accepts us as we are but gives us the space to be truly free. And in that freedom, they help shape us into who we are meant to become. A true friend is the one who walks in when the world has walked out.

They are a mirror, reflecting our truest selves, yet they also gently point out our flaws with love, kindness, and honesty. A friend is someone whose intentions are pure, whose generosity is boundless, and whose courage is unwavering.

A true friend is not there only in the joy of bright days, but especially in the darkest of times. For no friend is perfect, and those who seek perfection in friendship will find themselves alone. True friendship is when two souls can walk in opposite directions and still remain side by side.

It is these friends we meet along the way who help us understand the value of the journey. They may not always walk beside us, but they will always be there for us. In moments of joy, they make the good times richer; in moments of hardship, they make the burdens lighter. 

Birds of a feather flock together. True friendship is not merely found but nurtured through the very traits we embody.  The poet's aim is not only to guide us toward good friends but also calls upon us to cultivate the qualities in ourselves that make us worthy of such friendships.  

pada vigrahaH:

शुचित्वं त्यागिता शौर्यं समान-सुख-दुःखता ।

śucitvaṃ tyāgitā śauryaṃ samāna-sukha-duḥkhatā ।

दाक्षिण्यं च-अनुरक्तिः च सत्यता च सुहृत्-गुणाः ॥

dākṣiṇyaṃ ca-anuraktiḥ ca satyatā ca suhṛt-guṇāḥ ॥

Alternate Transliteration:

shucitvaM tyaagitaa shauryaM samaanasukhaduHkhataa |

daakShiNyaM chaanuraktishcha satyataa ca suhRudguNaaH ||

- hitopadesha, mitralaabha

shucitvaM tyaagitaa shauryaM samaana-sukha-duHkhataa |

daakShiNyaM cha-anuraktiH cha satyataa ca suhRut-guNaaH ||

November 5th

Sanskrit Pearl of the day:

परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः ।

परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ॥

- त्रिशतीव्याख्या

Transliteration:

paropakārāya phalanti vṛkṣāḥ paropakārāya vahanti nadyaḥ ।

paropakārāya duhanti gāvaḥ paropakārārthamidaṃ śarīram ॥

- triśatīvyākhyā

Meaning of the subhAShita:

For the benefaction of others, trees bear fruit. For the benefaction of others, the rivers flow. For the benefaction of others, cows give milk. This body is meant for benefaction of others.  

Commentary: 

The highest form of benevolence acts without personal gain, offering freely and expecting nothing in return!

Look to nature as there are countless examples. Trees bear abundant fruit, yet never partake in the harvest themselves. Rivers flow endlessly, never taking a drop to quench their own thirst. Cows give milk in abundance, even after nourishing their calves, yet drink none of it to sustain themselves.

Benevolence is the essence of many natural processes. It is a virtue to be embraced by humanity in countless ways. To feel more for others than for ourselves is to suppress selfishness and elevate the human spirit through acts of kindness. One selfless act surpasses a million well-meaning thoughts. Benevolence speaks a universal language—a language that even the blind can see and the deaf can hear.

When a choice arises, the path of benefaction is the one that leads to the greatest good.  

pada vigrahaH:

पर उपकाराय फलन्ति वृक्षाः पर उपकाराय वहन्ति नद्यः ।

para upakārāya phalanti vṛkṣāḥ para upakārāya vahanti nadyaḥ ।

पर उपकाराय दुहन्ति गावः पर उपकार अर्थम् इदं शरीरम् ॥

para upakārāya duhanti gāvaḥ para upakāra artham idaṃ śarīram ॥

Alternate Transliteration:

paropakaaraaya phalanti vRukShaaH paropakaaraaya vahanti nadyaH |

paropakaaraaya duhanti gaavaH paropakaaraarthamidaM shareeram ||

- trishateevyaakhyaa

para upakaaraaya phalanti vRukShaaH para upakaaraaya vahanti nadyaH |

para upakaaraaya duhanti gaavaH para upakaara artham idaM shareeram ||

November 4th

Sanskrit Pearl of the day:

परस्परविरोधे तु वयं पञ्चश्च ते शतम् ।

परैस्तु विग्रहे प्राप्ते वयं पञ्चाधिकम् शतम् ॥

- महाभारत

Transliteration:

parasparavirodhe tu vayaṃ pañcaśca te śatam ।

paraistu vigrahe prāpte vayaṃ pañcādhikam śatam ॥

- mahābhārata

Meaning of the subhAShita:

When opposing each other, we are 5 and they are a hundred. When against others, we are 5 plus one hundred. 

Commentary:

Unity is Strength!

This timeless truth is famously articulated by Yudhiṣṭhira in the Mahābhārata. When their ill-intentioned cousin Duryodhana was captured by an enemy, Yudhiṣṭhira's brother Bhīma was reluctant to come to his aid. But Yudhiṣṭhira urged Bhīma to set aside personal grudges and offer help in Duryodhana's moment of peril.  He said, "pitted against each other, we are 5 people against their hundred.  Whereas against a common enemy, we are a unified 105!"

Familial matters must be resolved internally, within the confines of the family. Though family disputes are inevitable and conflicts may simmer within the walls, there is a higher purpose when facing external threats. In times of adversity, bonds of kinship must transcend individual differences. When united against a common foe, the strength of that unity is unmatched.

This principle of unity extends far beyond a family unit. It is the cornerstone of communities, cities, states, and nations. When a common enemy seeks to undermine the very fabric of society, it is imperative to stand together.  Divided we are weak, but unified we resist. If we allow ourselves to be consumed by internal strife we invite the enemy inside, making it easier for them to divide and conquer. It is critical and crucial to stay as one unit. 

A family need not be flawless, but it must be united! Just as a family is a source of strength through unity, we must also elevate this sense to the national level. It’s essential to discern who truly belongs in our lives and who does not.  For, in unity there is power and in division there is defeat.

pada vigrahaH:

परस्पर-विरोधे तु वयं पञ्चः च ते शतम् ।

paraspara-virodhe tu vayaṃ pañcaḥ ca te śatam ।

परैः तु विग्रहे प्राप्ते वयं पञ्च-अधिकम् शतम् ॥

paraiḥ tu vigrahe prāpte vayaṃ pañca-adhikam śatam ॥

Alternate Transliteration:

parasparavirodhe tu vayam pa~jchashcha te shatam |

paraistu vigrahe praapte vayam pa~ncaadhikam shatam ||

- mahaabhaarata

paraspara-virodhe tu vayam pa~nchaH cha te shatam |

paraiH tu vigrahe praapte vayam pa~nca-adhikam shatam ||

November 3rd

Sanskrit Pearl of the day:

पात्रे त्यागी गुणे रागी संविभागी च बन्धुषु ।

शास्त्रे बोद्धा रणे योद्धा स वै पुरुष उच्यते ॥

Transliteration:

pātre tyāgī guṇe rāgī saṃvibhāgī ca bandhuṣu ।

śāstre boddhā raṇe yoddhā sa vai puruṣa ucyate ॥

Meaning of the subhAShita:

Gives to the deserving, inspired by noble qualities (in others), shares with kin, knowledgeable in the scriptures, courageous on the battlefield—such a person is called a man. 

Commentary:

The true measure of man lies not in the power he holds, but in what he chooses to do with it.  These are the characteristics that make a man a gentleman. 

It is not enough for him to be content with little or to be born into privilege. The mark of a good man is not in his accumulation, but in his willingness to share—generously and humbly—with those who are deserving. This is the essence of goodness.

A man of true character recognizes that it is his character, above all, that defines him. It is through the cultivation of this character that he gains the ability to see and honor the good in others. Such insight, in turn, propels him toward continued self-improvement.

In giving, we receive far more than we give away. Sharing with our kin not only creates abundance, but it reveals the heart of a compassionate spirit. The more we share, the more we find ourselves enriched—by both the world and the depths of our own humanity.

Every man is born with the same potential and the same innate gifts. But it is through the pursuit of wisdom, often found in sacred teachings, that a man becomes refined, cultured, and truly whole.

True courage is not the absence of fear, but the resolve to press forward even when one’s strength is spent. It is not the power of the body that matters, but the strength of the spirit that carries a man through dark times. In moments of crisis, it is the courage to face adversity with dignity and valor, that defines his greatness.

True strength is not in a man’s attitude or bravado. It lies in the standards he holds himself to and in the integrity with which he lives. These are the traits that mark a man of a higher caliber. It is far more valuable to think as a man of action and to act as a man of thought. Education, wealth, or social standing—these things do not make a man. It is the virtues he embodies and the character he builds, that shape his legacy. 

pada vigrahaH:

पात्रे त्यागी गुणे रागी संविभागी च बन्धुषु ।

pātre tyāgī guṇe rāgī saṃvibhāgī ca bandhuṣu ।

शास्त्रे बोद्धा रणे योद्धा सः वै पुरुषः उच्यते ॥

śāstre boddhā raṇe yoddhā saḥ vai puruṣaḥ ucyate ॥

Alternate Transliteration:

paatre tyaagee guNe raagee saMvibhaagee cha bandhuShu |

shaastre boddhaa raNe yoddhaa sa vai puruSha uchyate ||

paatre tyaagee guNe raagee saMvibhaagee cha bandhuShu |

shaastre boddhaa raNe yoddhaa saH vai puruShaH uchyate ||

November 2nd

Sanskrit Pearl of the day:

कृते प्रतिकृतं कुर्याद् हिंसेन प्रतिहिंसनम् ।

तत्र दोषो न पतति दुष्टे दुष्टं समाचरेत् ॥

- चाणक्य नीति

Transliteration:

kṛte pratikṛtaṃ kuryād hiṃsena pratihiṃsanam ।

tatra doṣo na patati duṣṭe duṣṭaṃ samācaret ॥

- cāṇakya nīti

Meaning of the subhAShita:

When wronged, show resistance; when harmed, retaliate.  Blame won't befall (you) when wickedness is used against the vile.  

Commentary:

A thorn must be removed with a thorn!

We must tread carefully with what we entertain, for, we teach others how to treat us by what we permit, prevent, or reinforce. These actions establish boundaries not just for us, but for everyone around us. Often, people resist hearing the truth because they fear it will shatter their illusions. But the truth is this: when wrong is tolerated, the wrongdoer is empowered to continue his behavior. Unchecked, the downward spiral of situations becomes inevitable.

Problems must be addressed at their root, not just snipped at their branches. One may prune the branches of a thorny bush to avoid a few scrapes in the short term, but eventually, those branches will grow back. The only lasting solution is to uproot the bush entirely, to ensure the thorns never return.

The poet wisely asserts that wrong must be met with resistance and that harm must be countered with force. A defender’s right to protect himself from evil-doers is indisputable. Injustice should never be allowed to persist under the guise of tolerance.

There is a delicate balance between tolerance and permissiveness. One must give but never allow oneself to be used. One must love but never let their heart be abused. One must trust but never be naive. One must listen to others but never lose their own voice.

Injustice must never be tolerated.  

pada vigrahaH:

कृते प्रतिकृतं कुर्यात् हिंसेन प्रतिहिंसनम् ।

kṛte pratikṛtaṃ kuryāt hiṃsena pratihiṃsanam ।

तत्र दोषः न पतति दुष्टे दुष्टं समाचरेत् ॥

tatra doṣaḥ na patati duṣṭe duṣṭaṃ samācaret ॥

Alternate Transliteration:

kRute pratikRutaM kuryaad hiMsena pratihiMsanam ।

tatra doSho na patati duShTe duShTaM samaacharet ॥

- chaaNakya neeti

kRute pratikRutaM kuryaat hiMsena pratihiMsanam ।

tatra doShaH na patati duShTe duShTaM samaacharet ॥

November 1st

Sanskrit Pearl of the day:

यस्य चाप्रियमिच्छेत तस्य ब्रूयात् सदा प्रियम् ।

व्याधो मृगवधं कर्तुं गीतं गायति सुस्वरम् ॥

- चाणक्य नीति

Transliteration:

yasya cāpriyamiccheta tasya brūyāt sadā priyam ।

vyādho mṛgavadhaṃ kartuṃ gītaṃ gāyati susvaram ॥

- cāṇakya nīti

Meaning of the subhAShita:

To the one you wish harm upon, speak only words of sweetness.  A hunter with an intent to hunt the deer will sing a sweet song.  

Commentary:

This verse serves as a subtle and satirical warning, urging caution in the face of flattery. It calls the reader to be mindful of those who speak with honeyed tongues, for beneath the sweetness may lie a hidden danger. People, like sugar, can appear appealing on the surface but may harbor a deadly intent beneath. Those who constantly sing your praises might not have your best interests in their heart.

The analogy in the verse compares this deceptive flattery to a hunter who lures prey by mimicking bird calls or playing a sweet tune. Just as the melody draws the animals closer only to ensnare them, so too can the false praises of an enemy draw you in, masking their true intentions.

We must not be swayed by the smooth words of those who speak to please, for their actions may reveal a different, darker reality. 

Trust is not built in the sweetness of words alone but in the harmony between words and deeds. True trust is found where what is spoken matches what is done.

pada vigrahaH:

यस्य च अप्रियम् इच्छेत तस्य ब्रूयात् सदा प्रियम् ।

yasya ca apriyam iccheta tasya brūyāt sadā priyam ।

व्याधः मृग-वधं कर्तुं गीतं गायति सुस्वरम् ॥

vyādhaḥ mṛga-vadhaṃ kartuṃ gītaṃ gāyati susvaram ॥

Alternate Transliteration:

yasya chaapriyamichCheta tasya brUyaat sadaa priyam ।

vyaadho mRugavadhaM kartuM geetaM gaayati susvaram ॥

- chaaNakya neeti

yasya cha apriyam ichCheta tasya brUyaat sadaa priyam ।

vyaadhaH mRuga-vadhaM kartuM geetaM gaayati susvaram ॥

October 31st

Sanskrit Pearl of the day:

विद्यार्थी सेवकः पान्थः क्षुधाऽर्तो भयकातर ।

भाण्डारी प्रतिहारी च सप्त सुप्तान् प्रबोधयेत् ॥

- चाणक्य नीति

Transliteration:

vidyārthī sevakaḥ pānthaḥ kṣudhā'rto bhayakātara ।

bhāṇḍārī pratihārī ca sapta suptān prabodhayet ॥

- cāṇakya nīti

Meaning of the subhAShita:

A student, a servant, a traveler, one famished with hunger, one who is scared, one who is the safe-keeper of the storehouse, and a watchman—if sleeping, these 7 must be woken up. 

Commentary:

Sleeping on the job doesn't suit anyone.  However, sleepers in certain roles are required to be awakened without any delay.  The wisdom embedded in this verse highlights the essential nature of responsibility and the urgency of these roles in the greater scheme of life.

The Student: A student in slumber is akin to a mind lying dormant, missing the opportunity to absorb and cultivate wisdom. Awakening the student means stirring the intellect and ensuring his learning does not stop. 

The Servant: When a servant sleeps, the work that needs to be done goes unattended. A servant’s role is vital to maintaining balance and harmony, and his slumber is a lapse in the steady rhythm of life.

The Traveler: Life is a journey, and every traveler has a destination. When he is supposed to be traveling, a traveler who is sleepy is not progressing on his path. This reminds us that being alert on the journey is just as significant as the destination itself. 

The Famished One: Hunger is a primal force that demands immediate attention; it cannot be left unattended. Awakening the famished person is a call to acknowledge our needs—whether for food, love, care, or connection—and to address them with urgency. 

The Scared One: The fearful one is caught in the paralyzing grip of anxiety, hesitation, or uncertainty. To awaken the scared one means to awaken courage—the ability to face the unknown, step into discomfort, and act despite fear. 

The Safe-Keeper of the Storehouse: This individual has the responsibility to ensure that valuable resources are protected, preserved, and distributed as needed. If he falls asleep, everything he is safeguarding is at risk. Sleep, in this case, represents neglect or apathy toward his role and hence he needs to be awakened. 

The Watchman: The watchman stands as the first line of defense, and must be ever alert and aware of potential dangers. A sleeping watchman exposes the vulnerable to harm. He has to be watchful of what may threaten society and hence needs to be awakened.

In essence, these seven figures represent different facets of human temperaments: intellect, duty, purpose, need, courage, protection, and vigilance. When any of these aspects fall into a state of dormancy, life becomes disordered. We must awaken them from slumber, not just to survive, but to thrive.

pada vigrahaH:

विद्यार्थी सेवकः पान्थः क्षुधा-आर्तः भय-कातर ।

vidyārthī sevakaḥ pānthaḥ kṣudhā-ārtaḥ bhaya-kātara ।

भाण्डारी प्रतिहारी च सप्त सुप्तान् प्रबोधयेत् ॥

bhāṇḍārī pratihārī ca sapta suptān prabodhayet ॥

Alternate Transliteration:

vidyaarthI sevakaH paanthaH kShudhaa'rto bhayakaatara ।

bhANDaarI pratihaarI ca sapta suptaan prabodhayet ॥

- chaaNakya neeti

vidyaarthI sevakaH paanthaH kShudhaa-aartaH bhaya-kaatara ।

bhANDaarI pratihaarI ca sapta suptaan prabodhayet ॥

October 30th

Sanskrit Pearl of the day:

अग्रतश्चतुरो वेदाः पृष्ठतः सशरं धनुः ।

इदं शास्त्रं इदं शस्त्रं शापदपि शरदपि ॥

Transliteration:

agrataścaturo vedāḥ pṛṣṭhataḥ saśaraṃ dhanuḥ ।

idaṃ śāstraṃ idaṃ śastraṃ śāpadapi śaradapi ॥

Meaning of the subhAShita:

In front (in his mouth), are the 4 Vedas.  Behind him are bow and arrows.  These are scriptures, these are weapons.  (Evil-doers are vanquished) with curses also, arrows also.  

Commentary:

This verse extols the glory of Bhagavān Paraśurāma, the sixth incarnation of Lord Viṣṇu. Known for his fierce eradication of corrupt Kṣatriyas, Paraśurāma is said to have vanquished evil 21 times—sometimes with weapons, other times with His curses. His legend is not only a testament to divine power but also to His unwavering commitment to uphold righteousness.

With this backstory, what lesson can we draw from this verse? When the security and well-being of our world are under attack, we must not hesitate to use all means at our disposal—whether intellect or force—with śāstra or śastra, to protect it.

When danger rises on the horizon, we cannot afford the luxury of hesitation or retreat. We must face it head-on, with full resolve and every ounce of our energy. To do otherwise is nothing short of cowardice.

Those who stand at the front lines—warriors, leaders, or protectors—must embody a blend of tact, courage, and tenacity. The defense of the nation requires not just strategic thinking but also the willingness to act with force and ferocity when needed. The war front is not the time for passivity.

Protection of one’s safety and security is not optional; it is an absolute duty and way of life. Only by guarding these steadfastly can we ensure a future worth living.

pada vigrahaH:

अग्रतः चतुरः वेदाः पृष्ठतः सशरं धनुः ।

agrataḥ caturaḥ vedāḥ pṛṣṭhataḥ saśaraṃ dhanuḥ ।

इदं शास्त्रं इदं शस्त्रं शापत् अपि शरत् अपि ॥

idaṃ śāstraṃ idaṃ śastraṃ śāpat api śarat api ॥

Alternate Transliteration:

agratashchaturo vedaaH pRuShThataH sasharaM dhanuH |

idaM shaastraM idaM shastraM shaapadapi sharadapi ||

agrataH chaturaH vedaaH pRuShThataH sasharaM dhanuH |

idaM shaastraM idaM shastraM shaapat api sharat api ||

October 29th

Sanskrit Pearl of the day:

उत्साहसम्पन्नमदीर्घसूत्रं 

क्रियावधिज्ञं व्यसनेष्वसक्तम् ।

शूरं कृतज्ञं दृढसौहृदं च 

लक्ष्मीः स्वयं याति निवासहेतोः ॥

Transliteration:

utsāhasampannamadīrghasūtraṃ 

kriyāvadhijñaṃ vyasaneṣvasaktam ।

śūraṃ kṛtajñaṃ dṛḍhasauhṛdaṃ ca 

lakṣmīḥ svayaṃ yāti nivāsahetoḥ ॥

Meaning of the subhAShita:

Goddess Lakṣmī (the epitome of prosperity) will willingly go reside with a person who—is filled with enthusiasm, does not procrastinate, has acumen in his work, is disinterested in vices (like addiction), is brave, has gratitude, and makes firm friendships.  

Commentary:

Everyone seeks success and prosperity. Goddess Lakṣmī, the embodiment of all things prosperous, represents this very aspiration. Yet, she is often elusive—rarely comes easily to all. 

There is a reason for her fleeting nature. In pursuit of success, many tend to gravitate towards the easy road—laziness, procrastination, ineptitude, distractions, fear, ingratitude, and betrayal. These choices are tempting because they serve selfish desires, providing immediate, though shallow, satisfaction. However, true prosperity is not born from such seeds.

True prosperity is sown in the fertile soil of gratitude and nourished by unwavering persistence. Prosperity flourishes when one aligns with a clear purpose and pursues it with relentless passion. The journey toward prosperity is carved through hard work, resilience, and integrity. It is measured not in fleeting achievements, but in courage and character.

Success is a journey, and prosperity is the reward for every step taken with intention and resolve. A life lived with purpose, passion, and perseverance will naturally unfold into prosperity.

When qualities like gratitude, purpose, persistence, and character are embraced, success will come knocking at the door, uninvited but inevitable!

pada vigrahaH:

उत्साह-सम्पन्नम् अदीर्घसूत्रं 

utsāha-sampannam adīrghasūtraṃ 

क्रिय-अवधिज्ञं व्यसनेषु असक्तम् ।

kriya-avadhijñaṃ vyasaneṣu asaktam ।

शूरं कृतज्ञं दृढ-सौहृदं च 

śūraṃ kṛtajñaṃ dṛḍha-sauhṛdaṃ ca 

लक्ष्मीः स्वयं याति निवास-हेतोः ॥

lakṣmīḥ svayaṃ yāti nivāsa-hetoḥ ॥

Alternate Transliteration:

utsaahasampannamadeerghasootraM 

kriyaavadhij~naM vyasaneShvasaktam |

shUraM kRutaj~naM dRuDhasauhRudaM cha 

lakShmeeH svayaM yaati nivaasahetoH ||

utsaaha-sampannam adeerghasootraM 

kriya-avadhij~jaM vyasaneShu asaktam |

shUraM kRutaj~naM dRuDha-sauhRudaM cha 

lakShmeeH svayaM yaati nivaasa-hetoH ||

October 28th

Sanskrit Pearl of the day:

उत्सवे व्यसने चैव दुर्भिक्षे शत्रुसङ्कटे ।

राजद्वारे स्मशाने च यस्तिष्ठति स बान्धवः ॥

- हितोपदेश

Transliteration:

utsave vyasane caiva durbhikṣe śatrusaṅkaṭe ।

rājadvāre smaśāne ca yastiṣṭhati sa bāndhavaḥ ॥

- hitopadeśa

Meaning of the subhAShita:

In celebration, in sorrow, during a calamity, during a crisis with an enemy, in front of a higher authority, in the crematorium, he who stays by, is kin (relative). 

Commentary:

In times of joy, prosperity, and abundance, it is only natural for friends and family to gather around like ants to sugar. But life as we know it is not a constant celebration. It ebbs and flows, with highs and lows, twists and turns. When sorrow strikes, the scene often changes. People scatter. The effort required to help lift someone from their misery is too much for many. In times of calamity, self-preservation trumps effort; in moments of crisis, standing by a loved one can seem too daunting. When an enemy threatens, it's easier to slip away than face the challenge together. Confronting authority, a king, or a powerful figure often drives people to retreat in fear. When death comes, only those who truly matter remain, while others step back, fearing that they will be obligated to care for the survivors.  

The poet is right: the one who stands by your side in both joy and sorrow, during calamity or crisis, in the face of an enemy or authority, and even in the crematorium—this person, regardless of bloodline, is the truest of kin. Their loyalty transcends a mere relationship; they become family.  

What makes family truly family, is the unwavering commitment to stick together no matter the circumstances. Family in its deepest sense, is the ultimate source of strength and resilience—a refuge where life begins and love knows no end. This is the foundation upon which we build our lives and the bedrock that supports us through every storm.

pada vigrahaH:

उत्सवे व्यसने च एव दुर्भिक्षे शत्रु-सङ्कटे ।

utsave vyasane ca eva durbhikṣe śatru-saṅkaṭe ।

राज-द्वारे स्मशाने च यः तिष्ठति सः बान्धवः ॥

rāja-dvāre smaśāne ca yaḥ tiṣṭhati saḥ bāndhavaḥ ॥

Alternate Transliteration:

utsave vyasane chaiva durbhikShe shatrusa~nkaTe |

raajadvaare smashaane cha yastiShThati sa baandhavaH ||

- hitopadeSa

utsave vyasane cha eva durbhikShe shatru-sa~nkaTe |

raaja-dvaare smashaane ca yaH tiShThati saH baandhavaH ||

October 27th

Sanskrit Pearl of the day:

क्षुत्तृषाशास्त्रयो दाराः मयि जीवति नान्यगाः ।

तसामाशा महासाध्वी मुञ्चन्तं मां न मुञ्चति ॥

- सुभाषितरत्नभाण्डागार

Transliteration:

kṣuttṛṣāśāstrayo dārāḥ mayi jīvati nānyagāḥ ।

tasāmāśā mahāsādhvī muñcantaṃ māṃ na muñcati ॥

- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

My 3 wives—hunger, thirst, and desire—will not go to anyone so long as I live.  Of them, desire is the greatest chaste one.  She won't leave me even when I am leaving! 

Commentary:

A successful marriage requires falling in love many times, always with the same person.  This is the essence of a faithful marriage.  

This verse speaks of a union in the marriage of a person with his three loyal wives; all faithful companions—never abandoning him, never seeking another. However, only one of them deserves the title of 'the most devoted one'. The one that is willing to accompany him into a realm where no one can accompany another.  This wife will not leave him even when he is leaving the world!  

No matter how devoted a wife is to her husband, she has to stay behind at the time of his death.  The person in this verse says he has three inseparable wives—hunger, thirst, and desire. Among them, hunger and thirst will let up for a little while when they are satiated, but reunite with him in a few hours. Undoubtedly, the most steadfast of them all is desire.  Desire never stops! It only increases after it is satiated.  It also increases when fulfillment is postponed! Desire, once awakened, never lets go. 

Hunger and thirst die with the body, but desire follows the soul, reincarnating with each new life. It is the truest, and most loyal of companions, ensuring that peace remains elusive.  Desires are not fulfilled unless we desire to fulfill the desires. Too often, people place their own desires above the collective good.  He who does not master desire will find himself mastered by it. 

Can anyone truly be free of desire? If not, the wisest wish would be, “If I had one desire, it would be—to be free of desires!”  For, in the absence of desire, peace prevails.

pada vigrahaH:

क्षुत्-तृष्-आशाः त्रयः दाराः मयि जीवति न अन्यगाः ।

kṣut-tṛṣ-āśāḥ trayaḥ dārāḥ mayi jīvati na anyagāḥ ।

तसाम् आशा महा-साध्वी मुञ्चन्तं मां न मुञ्चति ॥

tasām āśā mahā-sādhvī muñcantaṃ māṃ na muñcati ॥

Alternate Transliteration:

kShuttRuShaashaastrayo daaraaH

mayi jeevati naanyagaaH |

tasaamaashaa mahaasaadhvee

mu~ncantaM maaM na mu~ncati ||

- subhaaShitaratnabhaaNDaagaara

kShut-tRuSh-aashaaH trayaH daaraaH

mayi jeevati na anyagaaH |

tasaam aashaa mahaa-saadhvee

mu~ncantaM maaM na mu~ncati ||

October 26th

Sanskrit Pearl of the day:

शक्यो वारयितुं जलेन हुतभुक् छत्रेण सूर्यातपो 

नागेन्द्रो निशिताङ्कुशेन समदो दण्डेन गोगर्दभौ ।  

व्याधिर्भेषजसङ्ग्रहैश्च विविधैर्मन्त्रप्रयोगैर्विषं 

सर्वस्यौषधमस्ति शास्त्रविहितं मूर्खस्य नास्त्यौषधम् ॥

- नीतिशतक

Transliteration:

śakyo vārayituṃ jalena hutabhuk chatreṇa sūryātapo

nāgendro niśitāṅkuśena samado daṇḍena gogardabhau ।

vyādhirbheṣajasaṅgrahaiśca vividhairmantraprayogairviṣaṃ

sarvasyauṣadhamasti śāstravihitaṃ mūrkhasya nāstyauṣadham ॥

- nītiśataka

Meaning of the subhAShita:

It is possible to restrain the fire with water; the Sun's heat with an umbrella; a rutting elephant with a sharp goad; cattle and donkeys with a stick; diseases with a plethora of medicines; and poison with mantras too.  There is a remedy for everything as per shāstras (books of knowledge), but none for a fool. 

Commentary:

It is often said, “Never argue with a fool, for they will drag you down to their level and beat you with experience.” 

This verse speaks of many scenarios that are difficult to deal with.  Fire is devastating.  Once it starts consuming things, it is almost unstoppable.  But, water can suppress it.  Though millions of miles away, the heat of the Sun can be unbearable.  Yet, it can be remediated with a handy umbrella.  It is not easy to restrain a rutting elephant.  But a sharp goad will calm it down.  Donkeys and cattle wander where they please.  A stick in the hand of their keeper is enough to restore order.  Diseases are treated with a variety of medicines.  Even poison is said to be cut with sacred syllables of specific mantras (viṣa-hṛnmantra - mantras that quell even snake poison).  

For everything, there seems to be a remedy. Each affliction, each challenge, has its antidote, its cure, its countermeasure. But there is one malady that no medicine can cure, no remedy can resolve, and no mantra can dispel. And that malady is the foolishness of fools.

Wise people have problems, whereas foolish people have patterns—repetitive, relentless, and unchanging. They keep repeating their mistakes and expect to get a different outcome.   Reason, logic, and persuasion hold no sway over them. 

To argue with a fool is to ensure that there are now two fools in the conversation, for, as the saying goes, "When you wrestle with a pig, you both get dirty, but the pig enjoys it." The best way to convince a fool is to let him have his own way! He will figure out his foolishness in his own time—if and when he chooses. 

Fools are beyond redemption—there is no swift cure for their delusions.  It is not easy to separate fools from their foolishness.   It is best to separate ourselves from the fools and better yet, to make sure we do not imbibe these traits that we so easily condemn in others.

pada vigrahaH:

शक्यः वारयितुं जलेन हुतभुक् छत्रेण सूर्य-आतपः

śakyaḥ vārayituṃ jalena hutabhuk chatreṇa sūrya-ātapaḥ

नागेन्द्रः निशित-अङ्कुशेन समदः दण्डेन गो-गर्दभौ ।

nāgendraḥ niśita-aṅkuśena samadaḥ daṇḍena go-gardabhau । 

व्याधिः भेषज-सङ्ग्रहैः च विविधैः मन्त्र-प्रयोगैः विषं

vyādhiḥ bheṣaja-saṅgrahaiḥ ca vividhaiḥ mantra-prayogaiḥ viṣaṃ

सर्वस्य औषधम् अस्ति शास्त्र-विहितं मूर्खस्य न अस्ति औषधम् ॥

sarvasya auṣadham asti śāstra-vihitaṃ mūrkhasya na asti auṣadham ॥

Alternate Transliteration:

shakyo vaarayituM jalena hutabhuk ChatreNa sooryaatapo

naagendro nishitaa~nkushena samado daNDena gogardabhau |

vyaadhirbheShajasa~ngrahaishcha vividhairmantraprayogairviShaM

sarvasyauShadhamasti shaastravihitaM moorkhasya naastyauShadham ||

- neetishataka

shakyaH vaarayituM jalena hutabhuk ChatreNa soorya-aatapaH

naagendraH nishita-a~nkushena samadaH daNDena go-gardabhau |

vyaadhiH bheShaja-sa~ngrahaiH cha vividhaiH mantra-prayogaiH viShaM

sarvasya auShadham asti shaastra-vihitaM moorkhasya na asti auShadham ||

October 25th

Sanskrit Pearl of the day:

हरौ रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन ।

तस्मात् सर्वप्रयत्नेन श्रीगुरुं शरणं व्रजेत् ॥

- गुरु गीता

Transliteration:

harau ruṣṭe gurustrātā gurau ruṣṭe na kaścana ।

tasmāt sarvaprayatnena śrīguruṃ śaraṇaṃ vrajet ॥

- guru gītā

Meaning of the subhAShita:

If God gets angry, the Guru will protect.  If Guru gets angry, there is none (savior).  Hence, with all possible efforts, seek refuge in the Guru. 

Commentary:

A guru is not just a teacher. While a teacher demands discipline and obedience, a guru calls for trust and humility. A teacher prepares us for the outer journey, while a guru strips us bare to guide us on the inner path.

A guru eradicates our ignorance, revealing our true nature. He lights the lamp within, leading us from the transient to the eternal. He doesn’t simply impart knowledge—he awakens the life force within us, dispels our darkness, and illuminates the truth of who we really are. In this way, he becomes the map for navigating life’s unknown terrain.

Through his words, we encounter the divinity within. Without the guru, we would remain blind to the essence of the divine. When asked, “If your guru and God appeared together, whom would you bow to first?” the reply was, “I will pray to my guru first, for he is the one who showed me God.” Such is the power of a true guru!

This verse further extols the greatness of a guru: even if the Gods are angry with us, the guru’s grace can still save us. But should the guru be enraged, no refuge remains—not even from God. Thus, it is crucial to take shelter at the guru’s feet, for that is the surest way to eternal bliss.

What the guru is—his presence, his wisdom—is more important than what he teaches. May the eternal flow of his wisdom quench the thirst of those who seek the truth.

pada vigrahaH:

हरौ रुष्टे गुरुः त्राता गुरौ रुष्टे न कश्चन ।

harau ruṣṭe guruḥ trātā gurau ruṣṭe na kaścana ।

तस्मात् सर्व-प्रयत्नेन श्री-गुरुं शरणं व्रजेत् ॥

tasmāt sarva-prayatnena śrī-guruṃ śaraṇaṃ vrajet ॥

Alternate Transliteration:

harau ruShTe gurustraataa gurau ruShTe na kashchana । 

tasmAt sarvaprayatnena shrIguruM sharaNaM vrajet ॥

- guru gItaa

harau ruShTe guruH traataa gurau ruShTe na kashchana । 

tasmAt sarva-prayatnena shrI-guruM sharaNaM vrajet ॥

October 24rd

Sanskrit Pearl of the day:

यद्यपि बहु नाधीषे पुत्र तथापि त्वं पठ व्याकरणम् ।

स्वजनः श्वजनो माऽभूत् सकलं शकलं सकृत् शकृत् ॥

Transliteration:

yadyapi bahu nādhīṣe putra tathāpi tvaṃ paṭha vyākaraṇam ।

svajanaḥ śvajano mā'bhūt sakalaṃ śakalaṃ sakṛt śakṛt ॥

Meaning of the subhAShita:

Oh son, even if you don't study much, be sure to study grammar.  May your own people (svajana) never become dog people (śvajana), everything (sakalaṃ) become part (śakala), and instantly (sakṛt) become excreta (śakṛt)!  

Commentary:

With languages, one can feel at home anywhere!  Each language has a different vision of life.  Learning another language means seeing the world through a new window.  It is not just mastering different words for the same things, but learning another way to think about things themselves.  

However, knowing a language is only half the battle. Learning it grammatically is crucial. In any language, grammar is the framework that supports everything else. Without it, the language collapses, much like a body without a skeleton. Grammar provides the structure and the logic of speech—and can be as attractive as essential.

This lesson is humorously illustrated in this verse, where a teacher (or father) emphasizes the importance of correct speech. The verse plays on the subtle differences between three pairs of words that sound nearly identical in Sanskrit:

• svajanaḥ (one’s own people) vs. śvajanaḥ (dog people)
• sakalaṃ (everything) vs. śakalaṃ (a portion)
• sakṛt (immediately) vs. śakṛt (excrement)

Imagine the confusion—indeed, the hilarity—if the wrong word were to be used in the wrong context! It’s the same as the classic English example: "Let’s eat, Grandma!" vs. "Let’s eat Grandma!" The first invites Grandma to join the meal, and the second suggests something far more alarming—eating Grandma herself as food! That little comma makes all the difference.

Hence, whether one is highly educated or not, one should always be mindful of how one uses words and grammar. Clear and precise speech is key. Accuracy in pronunciation and grammar doesn’t just refine communication, it enriches it. 

In the end, language is more than a tool for conversation. It’s a doorway to wisdom. Let’s use it wisely, paying careful attention to its rules and structure.

pada vigrahaH:

यदि अपि बहु ना अधीषे पुत्र तथा अपि त्वं पठ व्याकरणम् ।

yadi api bahu nā adhīṣe putra tathā api tvaṃ paṭha vyākaraṇam ।

स्वजनः श्वजनः मा अभूत् सकलं शकलं सकृत् शकृत् ॥

svajanaḥ śvajanaḥ mā abhūt sakalaṃ śakalaṃ sakṛt śakṛt ॥

Alternate Transliteration:

yadyapi bahu naadheeShe putra tathaapi tvaM paTha vyaakaraNam |

svajanaH shvajano maa.bhoot sakalaM shakalaM sakRut shakRut ||

yadi api bahu naa adheeShe putra tathaa api tvaM paTha vyaakaraNam |

svajanaH shvajanaH maa abhoot sakalaM shakalaM sakRut shakRut ||

October 23rd

Sanskrit Pearl of the day:

स्त्रियो हि नाम खल्वेता निसर्गादेव पण्डिताः ।  

पुरुषाणां तु पाण्डित्यं शास्त्रैरेवोपदिश्यते ॥

- मृच्छकटिक

Transliteration:

striyo hi nāma khalvetā nisargādeva paṇḍitāḥ ।

puruṣāṇāṃ tu pāṇḍityaṃ śāstrairevopadiśyate ।।

- mṛcchakaṭika

Meaning of the subhAShita:

Women indeed, are certainly intelligent by nature itself.  On the other hand, men attain their intellect through the study of scriptures alone. 

Commentary:

Women are NOT equal to men!!  This may sound shocking, but consider the words that follow: "Men are not nearly as evolved as women, nor as intelligent, evidently." A woman who thinks she is intelligent will demand equal rights with men. But a woman who IS intelligent does not.  She just is!

As this verse says, it is written in the fabric of nature itself: women are born intelligent. This intelligence is not of the mind alone, but of the soul, the body, and the heart. A woman is graced with the singular gift of bringing new life into this world, holding that fragile life within her body, protecting it, and nurturing it through the most formative years. To do this, she requires a sharp intuition, a deep knowing that surpasses logic. Even in the animal kingdom, it is often the female who protects, nurtures, and tends to the young. She is instinctively attuned to the needs of her offspring, often with greater sensitivity and care than her male counterpart.

Intuition, then, is the most natural of feminine qualities. With inimitable certainty, a woman knows what is best for herself and her family. Even the simplest, most uneducated woman possesses the innate wisdom to care for her loved ones, to manage her household, to make decisions that protect and provide. This wisdom does not stem from formal learning but from the deep well of her intuition.  She uses her intelligence to find reasons to support her intuition. It is her superpower and it flows effortlessly.  

In contrast, the path of the man is a different journey. A man’s intellect must be earned, not inherited. As the saying goes, "I’d rather trust a woman’s instinct than a man’s reason." This doesn’t mean a man can’t be intelligent—he can—but his intellect requires conscious effort, not the natural ease of a woman’s intuition. The true measure of intelligence is the ability to change, to learn, to grow. As the poet suggests, man must acquire knowledge through study, honing his intellect through wisdom.  He must work tirelessly to sharpen his mind, hone his reasoning, and cultivate his own instincts through study and discipline. A man’s intellect must be built—through learning, reflection, and striving. With effort, he too, can gain what is not inherently his.   

A woman's greatness is revealed not by the lights that shine upon her but by the light that shines from within.  This inner brilliance, her natural, intuitive power, is what truly elevates her. In a world that recognizes this inherent wisdom in women, harmony will reign.

pada vigrahaH:

स्त्रियो हि नाम खलु एताः निसर्गात् एव पण्डिताः ।

striyo hi nāma khalu etāḥ nisargāt eva paṇḍitāḥ । 

पुरुषाणां तु पाण्डित्यं शास्त्रैः एव उपदिश्यते ॥

puruṣāṇāṃ tu pāṇḍityaṃ śāstraiḥ eva upadiśyate ॥

Alternate Transliteration:

striyo hi naama khalvetaa nisargaadeva paNDitaaH |

puruShaaNaaM tu paaNDityaM shaastrairevopadishyate ||

- mRucCakaTika

striyo hi naama khalu etaaH nisargaat eva paNDitaaH |

puruShaaNaaM tu paaNDityaM shaastraiH eva upadishyate ||

October 22nd

Sanskrit Pearl of the day:

अनादरो विलंबश्च वैमुख्यं चाप्रियं वचः ।

पश्चाद्भवति संतापो दानदूषणपञ्चकम् ॥

Transliteration:

anādaro vilaṃbaśca vaimukhyaṃ cāpriyaṃ vacaḥ ।

paścādbhavati saṃtāpo dānadūṣaṇapañcakam ॥

Meaning of the subhAShita:

5 pollutants of charity (giving) are—(giving with) contempt, (giving) too late, (giving by) turning the face away (looking down upon), (giving) with distasteful words, and lamenting after (giving).  

Commentary:

The smallest act of kindness holds more value than the grandest of intentions. It is said that the deeds of giving form the very foundation of the world, but there is an etiquette to that benevolence as well. A gift, no matter how generous, can lose its essence if accompanied by the wrong attitude or actions.

Here are five ways in which the spirit of giving can be tarnished:

• Contempt towards the receiver—Giving should not carry an air of superiority. Instead, it is a privilege to be in a position to help. We must be grateful that we have been blessed with abundance, which allows us to extend support to others.
• Untimely assistance—Charity loses its impact when given after the moment of need has passed. True giving is timely and responsive. It aligns with the receiver's circumstances, bringing relief when it matters most.
• Belittling or disregarding the receiver—When offering aid, showing indifference or treating the recipient as inferior only devalues the act of kindness. Giving must be done with love and empathy, acknowledging the dignity of the person receiving it.
• Offering laced with harsh words—If help is extended with unkind words, it becomes a burden rather than a blessing. It is like salting a wound, worsening the receiver's pain instead of healing it. Generosity should carry warmth, not sting.
• Regret or Complaint After Giving—When we lament or regret what we have given, the act becomes meaningless. True charity leaves no room for sorrow over what has been shared, it is a joyful expression of abundance and care.

The acts of giving should be undertaken with quiet dignity, not as a performance for recognition or publicity. True charity lies not in the size of the gift but in the purity of the heart with which it is offered. Give joyfully, give abundantly. 

pada vigrahaH:

अनादरः विलंबः च वैमुख्यं च अप्रियं वचः ।

anādaraḥ vilaṃbaḥ ca vaimukhyaṃ ca apriyaṃ vacaḥ ।

पश्चात् भवति संतापः दान-दूषण-पञ्चकम् ॥

paścāt bhavati saṃtāpaḥ dāna-dūṣaṇa-pañcakam ॥

Alternate Transliteration:

anaadaro vilaMbashcha vaimukhyaM chaapriyaM vacaH ।

pashchaadbhavati saMtaapo daanadUShaNapa~nchakam ॥

anaadaraH vilaMbaH cha vaimukhyaM cha apriyaM vacaH ।

pashchaat bhavati saMtaapaH daana-dUShaNa-pa~nchakam ॥

October 21st

Sanskrit Pearl of the day:

मौनं कालविलंबश्च प्रयाणं भूमिदर्शनम् ।

भृकुट्यन्यमुखीवार्ता नकारः षड्विधः स्मृतः ॥

Transliteration:

maunaṃ kālavilaṃbaśca prayāṇaṃ bhūmidarśanam ।

bhṛkuṭyanyamukhīvārtā nakāraḥ ṣaḍvidhaḥ smṛtaḥ ॥

Meaning of the subhAShita:

Silence, delaying, going away, looking at the ground, (raising) an eyebrow, talking about something else (or to someone else)—these are six ways of saying 'no'. 

Commentary:

When agreeing with others, one must be cautious not to betray oneself in the process. 

There is a saying: "All the mistakes I’ve made were when I said 'yes' when I truly wanted to say 'no.'" A person who lacks the strength to say ‘no’ ends up being a follower to many. He becomes a yes-man to everyone. By complying with everything and everyone, he loses track of his own direction and desires too.

It is vital that one feels free from acting against their own will due to obligation. So, how does one say 'no' gracefully, without creating discomfort or offense?

The verse suggests six simple approaches. Silence is one option, as is delaying the response. Sometimes, just walking away or diverting your gaze can be enough—staring at the ground, for instance. Another way is a raised eyebrow, as if to say, "Are you serious?" or simply changing the topic to move on smoothly. These methods ease the difficulty of saying 'no.'

For the right reasons, it is okay to say 'no.'  There is no need to feel guilty about setting boundaries.  One needs to take care of his own time and resources in a way he deems suitable for himself.  Saying 'no' can be a powerful form of self-care, not selfishness.  It is okay to say 'no!' to people, places, and things that drain one's energy! 

Choosing 'yes' or 'no' both require careful thought. Half the troubles in life can be traced back to either saying 'yes' too soon or not saying 'no' soon enough!  Think, decide, and commit without regret.

pada vigrahaH:

मौनं काल-विलंबः च प्रयाणं भूमि-दर्शनम् ।

maunaṃ kāla-vilaṃbaḥ ca prayāṇaṃ bhūmi-darśanam ।

भृकुटी अन्य-मुखी-वार्ता नकारः षड्विधः स्मृतः ॥

bhṛkuṭī anya-mukhī-vārtā nakāraḥ ṣaḍvidhaḥ smṛtaḥ ॥

Alternate Transliteration:

maunaM kaalavilaMbashcha prayaaNaM bhoomidarSanam ।

bhRukuTyanyamukheevaartaa nakaaraH ShaDvidhaH smRutaH ॥

maunaM kaala-vilaMbaH ca prayaaNaM bhoomi-darSanam ।

bhRukuTI anya-mukhee-vaartaa nakaaraH ShaDvidhaH smRutaH ॥

October 20th

Sanskrit Pearl of the day:

नागुणी गुणिनं वेत्ति गुणी गुणिषु मत्सरी ।

गुणी च गुणरागी च विरलः सरलो जनः ॥

Transliteration:

nāguṇī guṇinaṃ vetti guṇī guṇiṣu matsarī ।

guṇī ca guṇarāgī ca viralaḥ saralo janaḥ ॥

Meaning of the subhAShita:

A person devoid of virtues does not cognize virtue (in others). Those with virtues are jealous of others with merit.  A person with simplicity who is virtuous and also appreciates virtue (in others) is rare to come by.    

Commentary:

Simplicity is the ultimate sophistication.

Simple people keep things simple! They honor in others what they value in themselves, free of double standards. 

However, in society, we often see those with merit viewing others as competition, pulling each other down instead of lifting each other up. In this struggle, often merit loses its own worth.

Those without excellence may fail to recognize it in others, leaving merit unrewarded in their eyes as well.

The poet laments that the truly virtuous—the rare few, who live in harmony with their values and admire virtue in others—are hard to find. 

True virtue, after all, lies in balance—the golden mean between excess and deficiency. Indeed, a simple person whose thoughts, words, and actions align, is rare.

pada vigrahaH:

न अगुणी गुणिनं वेत्ति गुणी गुणिषु मत्सरी ।

na aguṇī guṇinaṃ vetti guṇī guṇiṣu matsarī ।

गुणी च गुण-रागी च विरलः सरलः जनः ॥

guṇī ca guṇa-rāgī ca viralaḥ saralaḥ janaḥ ॥

Alternate Transliteration:

naaguNI guNinaM vetti guNI guNiShu matsarI ।

guNI cha guNaraagI cha viralaH saralo janaH ॥

na aguNI guNinaM vetti guNI guNiShu matsarI ।

guNI cha guNa-raagI cha viralaH saralaH janaH ॥

October 19th

Sanskrit Pearl of the day:

अर्थातुराणां न सखा न बन्धुः

कामातुराणां न भयं न लज्जा ।

क्षुधातुराणां न रुचिर्न वेला

विद्यातुराणां न सुखं न निद्रा ॥

Transliteration:

arthāturāṇāṃ na sakhā na bandhuḥ

kāmāturāṇāṃ na bhayaṃ na lajjā ।

kṣudhāturāṇāṃ na rucirna velā

vidyāturāṇāṃ na sukhaṃ na nidrā ॥

Meaning of the subhAShita:

For those ambitious of wealth, there are no friends or relatives.  For those afflicted with excessive sexual urges, there is no fear nor shame. Those who are desperately hungry,  do not care for taste or time.  For those who have an intense thirst for knowledge, there are no comforts or sleep.  

Commentary:

The spirit of this verse is about priorities and what people are ready to compromise for specific desires.

By nature, opposites cannot coexist. Where light resides, darkness fades; where cold prevails, warmth withdraws; where water flows, dryness vanishes.

In human nature too, certain opposites cannot find harmony within the same being. A person entirely driven to accumulate wealth sees all people as mere business transactions. In his view, friends and family have no importance—only profit margins hold value, while relationships become insignificant.

Similarly, someone deeply indulged in physical pleasures loses all sense of shame or restraint. Like an animal led by instinct, he pursues his cravings, caring only to satisfy his body’s demands.

When hunger overwhelms, taste and nourishment lose meaning. Time and decency hold no place in his mind; he’ll eat anything, anywhere, just to silence the pangs of his stomach.

On the contrary, one who thirsts endlessly for knowledge forsakes sleep and comfort, tirelessly pursuing his ever-expanding horizon of goals. His mind, driven by an insatiable desire to learn, knows no rest.  He compromises his sleep and comforts to gain what his heart desires—knowledge.  

Importantly, the heart of all pursuits should be human dignity. No goal is worth a trade of self-respect. Dignity does not stem from how others regard us but from how steadfastly we honor ourselves, even in the most trying of times.

pada vigrahaH:

अर्थ आतुराणां न सखा न बन्धुः

artha āturāṇāṃ na sakhā na bandhuḥ

काम आतुराणां न भयं न लज्जा ।

kāma āturāṇāṃ na bhayaṃ na lajjā ।

क्षुधा अतुराणां न रुचिः न वेला

kṣudhā aturāṇāṃ na ruciḥ na velā

विद्या आतुराणां न सुखं न निद्रा ॥

vidyā āturāṇāṃ na sukhaṃ na nidrā ॥

Alternate Transliteration:

arthaaturaaNaaM na sakhaa na bandhuH

kaamaaturaaNaaM na bhayaM na lajjaa |

kShudhaaturaaNaaM na rucirna velaa

vidyaaturaaNaaM na sukhaM na nidraa ||

artha aaturaaNaaM na sakhaa na bandhuH

kaama aaturaaNaaM na bhayaM na lajjaa |

kShudhaa aturaaNaaM na ruciH na velaa

vidyaa aaturaaNaaM na sukhaM na nidraa ||