November 4th

Sanskrit Pearl of the day:

परस्परविरोधे तु वयम् पञ्चश्च ते शतम् ।

परैस्तु विग्रहे प्राप्ते वयम् पञ्चाधिकम् शतम् ॥

- महाभारत

Transliteration:

parasparavirodhe tu vayam pañcaśca te śatam ।

paraistu vigrahe prāpte vayam pañcādhikam śatam ॥

- mahābhārata

Meaning of the subhAShita:

When opposing each other, we are 5, and they are 100. When against others, we are 5 plus 100. 

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, his brother Bhīma was reluctant to come to his aid. It was Yudhiṣṭhira who, with wisdom and foresight, 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!"

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

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

A family need not be flawless, but it must be united. And just as a family is a source of strength through unity, so too must we elevate that sense of unity to the level of the nation. We must know who is ours and who is not.  For in unity, there is power; in division, there is defeat.

pada vigrahaH:

परस्पर-विरोधे तु वयम् पञ्चः च ते शतम् ।

paraḥ api hitavān bandhuḥ bandhuḥ api ahitaḥ paraḥ ।

परैः तु विग्रहे प्राप्ते वयम् पञ्च-अधिकम् शतम् ॥

ahitaḥ dehajaḥ vyādhiḥ hitam āraṇyam auṣadham ॥

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 a 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, 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. And 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 continual 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, 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.

Courage, 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 with 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, 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 if 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 are teaching 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 with 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 themselves 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 at heart.

The analogy in the verses 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 built not 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 who is famished with hunger, one who is scared, one who is the safe-keeper of the storehouse, and a watchman - these 7 if sleeping must be woken up. 

Commentary:

Sleeping on any job doesn't suit well at any time.  But 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, when 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 that 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. A traveler in slumber is not moving forward, not progressing on their path. It reminds us that being alert on the journey itself is just as significant as the destination. 

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 is to awaken courage—the ability to face the unknown, to step into discomfort, and to act despite the fear. 

The Safe-Keeper of the Storehouse: This individual has the responsibility of ensuring 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 needs to be awakened. 

The Watchman: The watchman stands as the first line of defense, 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 the human condition: intellect, duty, purpose, need, courage, protection, and vigilance. When any of these aspects fall into a state of dormancy, life itself 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 curses. His legend is not only a testament to divine power but also to the 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.

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—be they 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. Now is not the time for passivity.

The 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 to 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’s a reason for her fleeting nature.

In the 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 these 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, 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 sharing; 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. And 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. It 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 3 wives! All are faithful companions—never abandoning him, never seeking another.  But only one of them deserves the prize as the most devoted one... She is ready 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, at the time of his death, she has to stay behind.  The person in this verse says he has 3 inseparable wives - hunger, thirst, and desire.  But then, hunger and thirst will let up for a little while, when they are satiated.  Within a few hours, they reunite with him.  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 may die with the body, but desire follows the soul, reincarnating with each new life. It is the truest, 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 truly feel at home anywhere!  Each language has a different vision of life.  Learning another language is to be able to see 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.  

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

Thus, whether a person is highly educated or not, one should always be mindful of how they use words and grammar. Clear, precise speech is key. Accuracy in pronunciation and grammar doesn’t just refine his 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, with 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, and there is an etiquette to 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 lines up 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 offered 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.

Acts of giving should be carried out 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 to others, one must be cautious not to betray himself in the process

There’s 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 with many masters. 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 obligation to act against their will. But 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’s 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. 

But, 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, merit often 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. A simple person is indeed rare, whose thoughts, words, and actions align.

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 urge, 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 because of specific desires.

Opposites by nature 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 eyes, friends and family bear no significance—only profit margins hold value, while relationships become inconsequential.

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 an 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 ||

October 18th

Sanskrit Pearl of the day:

कार्येषु योगी करणेषु दक्षः

रूपे च कृष्णः क्षमया तु रामः ।

भोज्येषु तृप्तः सुखदुःखमित्रं

षट्कर्मयुक्तः खलु धर्मनाथः ॥

Transliteration:

kāryeṣu yogī karaṇeṣu dakṣa:

rūpe ca kṛṣṇaḥ kṣamayā tu rāmaḥ ।

bhojyeṣu tṛptaḥ sukhaduḥkhamitraṃ

ṣaṭkarmayuktaḥ khalu dharmanāthaḥ ॥

Meaning of the subhAShita:

An ascetic in tasks, efficient in execution, Lord Kṛṣṇa in beauty, Lord Rāma in forgiveness, contented while eating, a friend in pain and pleasure - a union of (these) six skills makes a virtuous husband.

Commentary:

In a world that often presumes men bear fewer responsibilities, this verse reveals a different truth. Just as the qualities of a virtuous wife are outlined, we find the portrait of a righteous husband exemplified here.

• When he takes on a task, he works like an ascetic—undaunted and unwavering.  With singular focus and selfless intent, he works for the welfare of the whole family.
• He executes the task efficiently and effectively.  It means he does things right while doing the right things.
• In beauty, he is like Lord Kṛṣṇa. Known as Kṛṣṇa—karShati iti Kṛṣṇaḥ (the one who attracts)—his charm is not a mere physical appearance. It radiates from the core of his values and quiet charisma. He embodies a godly presence. 
• In forgiveness, he resembles Lord Rāma, who bore no grudge even toward his stepmother Kaikeyī, the catalyst of his exile. Such is his patience.
• Be it a simple meal or an extravagant spread on the table, he is contented with the food offered at home.  
• Be it pleasure or pain, he is his wife's best friend.  She entrusts him with her deepest secrets, knowing all her emotions find a home in him.

A husband of such noble character is a rare gift; he is truly worth cherishing.

pada vigrahaH:

कार्येषु योगी करणेषु दक्षः

kāryeṣu yogī karaṇeṣu dakṣaḥ

रूपे च कृष्णः क्षमया तु रामः ।

rūpe ca kṛṣṇaḥ kṣamayā tu rāmaḥ ।

भोज्येषु तृप्तः सुख-दुःख-मित्रं

bhojyeṣu tṛptaḥ sukha-duḥkha-mitraṃ

षट्-कर्मयुक्तः खलु धर्मनाथः ॥

ṣaṭ-karmayuktaḥ khalu dharmanāthaḥ ॥

Alternate Transliteration:

kaaryeShu yogee karaNeShu dakShaH

roope cha kRuShNaH kShamayaa tu raamaH |

bhojyeShu tRuptaH sukhaduHkhamitraM

ShaTkarmayuktaH khalu dharmanaathaH ||

kaaryeShu yogee karaNeShu dakShaH

roope cha kRuShNaH kShamayaa tu raamaH |

bhojyeShu tRuptaH sukha-duHkha-mitraM

ShaT-karmayuktaH khalu dharmanaathaH ||

October 17th

Sanskrit Pearl of the day:

गणयन्ति न ये सूर्यं वृष्टिं शीतञ्च कर्षकाः ।

यतन्ते सस्यलाभाय तैः साकं हि वसाम्यहम् ॥

Transliteration:

gaṇayanti na ye sūryaṃ vṛṣṭiṃ śītañca karṣakāḥ ।

yatante sasyalābhāya taiḥ sākaṃ hi vasāmyaham ॥

Meaning of the subhAShita:

Regardless of heat, rain, or cold, the farmers strive solely for their crops. I live among them.

Commentary:

Farming is a profession of hope!

Farmers nurture the entire world, embodying optimism with every seed they plant. In spring, they sow, and in autumn, they await the rewards of their labor. Through incessant rain, relentless heat, or biting cold, they press on, facing nature’s whims with resilience and faith. There can be many reasons along the way for them to not realize the benefits of their effort.  Yet, they hope that as their hoes meet the soil, Mother Earth will respond with a harvest. They pray that natural calamities or stray cattle don’t erase the fruits of their toil.

Day and night, they protect and cultivate their crops to ensure that others are fed. Farmers are our annadātā, our givers of food. Without them, no other profession could survive, for food sustains us all. Their dedication, hard work, and grit allow us to thrive, and yet no gratitude is great enough to repay them.

It is said annam na nindyāt (do not disgrace food), because, annam parabrahma swaroopam—food is the form of the divine. In this verse, God Himself declares, “I live among those who sweat and labor for the well-being of others.” What greater praise or reward could there be?!  God Himself dwells among them!

The best way to honor farmers is to respect their produce—never throw it. Food is one of the greatest gifts, and it deserves to be cherished, taken as needed, and valued to the last bite. Don't 

waste food. 

In winter's chill or summer's heat, farmers toil so the world can eat.  Thank God for farmers—remember, He dwells among them!

pada vigrahaH:

गणयन्ति न ये सूर्यं वृष्टिं शीतं च कर्षकाः ।

gaṇayanti na ye sūryaṃ vṛṣṭiṃ śītaṃ ca karṣakāḥ ।

यतन्ते सस्य-लाभाय तैः साकं हि वसामि अहम् ॥

yatante sasya-lābhāya taiḥ sākaṃ hi vasāmi aham ॥

Alternate Transliteration:

gaNayanti na ye sUryaM vRuShTiM shIta~ncha karShakaaH |

yatante sasyalaabhaaya taiH saakaM hi vasaamyaham ||

gaNayanti na ye sUryaM vRuShTiM shItaM cha karShakaaH |

yatante sasya-laabhaaya taiH saakaM hi vasaami aham ||

October 16th

Sanskrit Pearl of the day:

क्रोधो वैवस्वतो राजा तॄष्णा वैतरणी नदी।

विद्या कामदुघा धेनुः सन्तोषो नन्दनं वनम्॥

- चाणक्य नीति

Transliteration:

krodho vaivasvato rājā tṝṣṇā vaitaraṇī nadī।

vidyā kāmadughā dhenuḥ santoṣo nandanaṃ vanam॥

- cāṇakya nīti

Meaning of the subhAShita:

Anger is the Lord of the South (Yama, Lord of death), and intense desire is hell's river, Vaitaraṇī (to be crossed over after death).  Knowledge is like the wish-fulfilling cow, and contentment is heaven's paradise. 

Commentary:

Both heaven and hell lie within our own hands.

Anger sits just one letter away from danger. To give wit over to anger is to willingly surrender to Yama, the Lord of Death. Anger never solves anything; instead, it destroys everything good. It’s a counterfeit power—no one can be controlled by it, only will get controlled by it. What begins in anger often ends in shame. When anger stirs, it is best to pause and consider the cost; this alone can bring the mind to calm. Otherwise, the verse says, unchecked anger is a fast track to our own demise.

Equally perilous is intense desire. Desires can take any form, but once rooted, they will not let the mind rest until they’re satiated—often at any cost. Strong cravings are likened to the Vaitaraṇī River from the scriptures, a filthy boundary between the living and the dead. After death, each jīva must cross it, its ease dependent on the life they led. But if one wants to create a living hell for himself here and now, having unrelenting desires is the easiest way!  

By contrast, knowledge is a wish-fulfilling cow (Kāmadhenu), a source of endless bounty. One needn’t seek heaven to have wishes fulfilled; true knowledge guides us to a life that itself feels heavenly. Knowledge is both power and liberation.

Contentment is finding peace in the present. Cravings have no end; the verse already compared it to the rivers of hell. Contentment, however, is a celestial garden, Nandanavana, where peace and joy flourish. Contentment sprouts from deep satisfaction rooted in acceptance of who we are and our situations.  The serenity obtained by this kind of satisfaction is nothing short of such a heavenly grove!     

Thus, heaven or hell is in our hands. Our minds hold the power to choose: to live in anger and insatiable desire and call it hell, or to pursue knowledge and contentment and live in heavenly bliss. The choice is ours.

pada vigrahaH:

क्रोधः वैवस्वतः राजा तॄष्णा वैतरणी नदी।

krodhaḥ vaivasvataḥ rājā tṝṣṇā vaitaraṇī nadī।

विद्या कामदुघा धेनुः सन्तोषः नन्दनं वनम्॥

vidyā kāmadughā dhenuḥ santoṣaḥ nandanaṃ vanam॥

Alternate Transliteration:

krodho vaivasvato raajaa tRUShNaa vaitaraNI nadI |

vidyaa kaamadughaa dhenuH santoSho nandanaM vanam ||

- chaaNakya neeti

krodhaH vaivasvataH raajaa tRUShNaa vaitaraNI nadI |

vidyaa kaamadughaa dhenuH santoShaH nandanaM vanam ||

October 15th

Sanskrit Pearl of the day:

भस्मना शुद्ध्यते कांस्यं ताम्रमम्लेन शुद्ध्यति ।

रजसा शुद्ध्यते नारी नदी वेगेन शुद्ध्यति ॥

- चाणक्य नीति

Transliteration:

bhasmanā śuddhyate kāṃsyaṃ tāmramamlena śuddhyati ।

rajasā śuddhyate nārī nadī vegena śuddhyati ॥

- cāṇakya nīti

Meaning of the subhAShita:

Brass is scrubbed with ashes; copper is cleansed with sour things; woman is restored through the menstrual cycle; a river is purged by its speed. 

Commentary:

Cleanliness is next to godliness.  

Chaos theory reminds us that everything in the universe naturally drifts toward disorder. To maintain harmony, continuous effort is required. Yet, what preserves balance for one may not work for another.

Take brass and copper: each demands its own kind of care—ashes for brass, sour agents like lemon or tamarind for copper. A river, by contrast, cleans itself through its relentless flow, never giving debris a chance to settle.

The most fascinating example lies in the verse’s reflection on women. The poet says a woman's body is restored through her menstrual cycle.  Modern Science echoes this and has proven that menstrual cycles keep women healthy and help them live longer.  Excess toxins are flushed out reducing heart diseases.  It is the secret to keeping them youthful and energetic too.  Their hormonal functions are in harmony due to their cycles. They are in touch with nature through their cycles.  The benefits are manifold. It is, in essence, a natural reset button—an extraordinary gift from nature that rejuvenates and restores women.  They are blessed by nature that they can renew their own vigor without any external interference, frequently. 

Menstruation is not a taboo, it is a blessing from Mother Nature.  Mother Nature truly knows how to weave wonders into the very fabric of life!

pada vigrahaH:

भस्मना शुद्ध्यते कांस्यं ताम्रम् अम्लेन शुद्ध्यति ।

bhasmanā śuddhyate kāṃsyaṃ tāmram amlena śuddhyati ।

रजसा शुद्ध्यते नारी नदी वेगेन शुद्ध्यति ॥

rajasā śuddhyate nārī nadī vegena śuddhyati ॥

Alternate Transliteration:

hasmanaa shuddhyate kaaMsyaM taamramamlena shuddhyati |

rajasaa shuddhyate naaree nadee vegena shuddhyati ||

- chaaNakya neeti

bhasmanaa shuddhyate kaaMsyaM taamram amlena shuddhyati |

rajasaa shuddhyate naaree nadee vegena shuddhyati ||

October 14th

Sanskrit Pearl of the day:

स्वादुकाव्यरसोन्मिश्रं वाक्यार्थमुपभुञ्जते  |

प्रथमालीढमधवः पिबन्ति कटुभेषजम् || 

- काव्यप्रदीप

Transliteration:

svādukāvyarasonmiśraṃ vākyārthamupabhuñjate |

prathamālīḍhamadhavaḥ pibanti kaṭubheṣajam ||

Meaning of the subhAShita:

The essence of harsh truth soaked in the poetic charm is ingested better.  (Just as) bitter medicine is gulped after enjoying the honey first. 

Commentary:

Poetry emerges when emotions find clarity in thought; and thought gracefully takes shape in words. Yet, expressing feelings isn’t always simple. Even when one manages to articulate his thoughts, he fears offending others. How, then, can he communicate the truth yet not cause any discomfort? Poetry is the answer.  When thoughts are put across poetically, the audience gets enticed by the beauty of the words so much that even unpleasant advice becomes palatable.  

Poetry entices with beauty. The poet says, like honey given before bitter medicine, it sweetens harsh truths. Just as a child accepts medicine when it follows honey, a listener embraces difficult advice when it’s wrapped in poetic elegance. Poetry masks bitterness with charm, making the lessons of life easier to accept.

This is the magic of Subhāṣitas too.  They are wise aphorisms in poetic form. They distill life’s harsh realities and vital truths into captivating verses. When words are arranged with care, even the most unpleasant truths become palatable, inspiring action and reflection by the listener with ease.

Poetry invites us to delight in it, much like a child marvels at the first snowfall. It teaches that the eloquence of brevity is not merely an art but a bridge between thought and heart.

pada vigrahaH:

स्वादु-काव्य-रस-उन्मिश्रं वाक्य-अर्थम् उपभुञ्जते ।

svādu-kāvya-rasa-unmiśraṃ vākya-artham upabhuñjate ।

प्रथम-आलीढ-मधवः पिबन्ति कटु-भेषजम् ॥

prathama-ālīḍha-madhavaḥ pibanti kaṭu-bheṣajam ॥

Alternate Transliteration:

svaadukaavyarasonmishraM vaakyaarthamupabhu~njate |

prathamaaleeDhamadhavaH pibanti kaTubheShajam ||

- kaavyapradeepa

svaadu-kaavya-rasa-unmishraM vaakya-artham upabhu~njate |

prathama-aaleeDha-madhavaH pibanti kaTu-bheShajam ||