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 action 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 circles. 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." The man, with great anticipation, checked the lottery results every day for a year. Frustrated, he complained to 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 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, without effort, he will not reach his potential.

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

If we cannot change our fate, we must change our attitude. Even if destiny is on our side, it won’t unfold unless we choose to pursue it. So, life is a dance between fate and free will—rain is inevitable; whether we get wet 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 foundation 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 to see beyond faults. It is giving up grudges and realizing that forgiving liberates the heart to foster peace within.

Self-control is the mastery over one’s desires and impulses, and an 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—be it 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 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 to cultivate inner focus, 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, or 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 of dharma. Embracing them is not just about adhering to rules, but about 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), can cleanse all things, yet even this pure element is tainted when constantly exposed to iron—something prone to rust and decay. (This example should not be extended beyond its intended lesson.) 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 our 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 with 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!" These unwavering supporters are few: 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 every small need of the children, even without being asked for.  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, fading 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 the pivotal 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 intention, offering freely and expecting nothing in return!

Look to nature, and 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 intentions. 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 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 ॥