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; in autumn, they await the rewards of their labor. Through incessant rain, relentless heat, or biting cold, they forge forward, facing nature’s whims with resilience and faith. There can be many reasons along the way for the benefits of their efforts to not be realized.  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 will not 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-s—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 no amount of 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. Do not 

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 24th

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

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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

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

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

gaganaM gagana-aakaaraM saagaraH saagara-upamaH ।

raama-raavaNayoH yuddhaM raama-raavaNayoH iva ॥

August 19th

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

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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

gRuhaM gRuham aTan bhikShuH shikShate na tu yaachate ।

adatvaa mat dRushaH maa bhUH datvaa tvaM tvat dRushaH bhava ॥

August 5th

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

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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

Make your pick!

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

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

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

ghaTaM bhidyaat paTaM Chindyaat kuryaat raasabha-rohaNam ॥

yena kena api upaayena prasiddhaH puruShaH bhavet ॥

March 4th

Sanskrit Pearl of the day:
गुणग्रामाभिसम्वादि नामापि हि महात्मनाम् ।
यथा सुवर्णश्रीखण्डरत्नाकरसुधाकराः ॥
- प्रसन्नराघव

Transliteration:
guṇagrāmābhisamvādi nāmāpi hi mahātmanām ।
yathā suvarṇaśrīkhaṇḍaratnākarasudhākarāḥ ॥
- prasannarāghava

Meaning of the subhAShita:

What to say about the virtues and valor of the noble—even their name shows their greatness!  Just as suvarṇa (one with an attractive color—gold), śrīkhaṇḍa (a piece of wood filled with the richness of sandal—sandalwood), ratnākara (one who holds/makes precious gems and stones—ocean), sudhākara (one who gives essence like the divine nectar—moon).

Commentary:

Nobleness is dripping from every facet of the meritorious! They are constantly looking for opportunities to do good to others.  Their nobility oozes out from all planes, so much that even their names give an indication of their virtues, meaning, their names give away their characteristics.

• Suvarṇa (gold): as the name suggests, it is cherished for its beauty and radiance.
• Śrīkhaṇḍa (sandalwood): is a piece of wood known for its rich fragrance and sacred significance.
• Ratnākara (ocean): symbolizes the ocean's ability to produce pearls, gems, and other precious treasures.
• Sudhākara (Moon): It is said that the Sun nourishes the growth of plants whereas the Moon nurtures them to attain their essence, which is poetically considered to exude coolness and nurturing essence like ambrosia.

The name is the first entity with which one identifies himself!  Especially in Sanskrit, words are derived with such precision that there is no contention to their compliance or conformity.  Each word has a declension and a root word which makes the word self-evident.  

In the past, this was likely the reason for giving meaningful and thoughtful names to children at birth. The idea was that the child would grow up embodying the qualities reflected in their name. A name was given with the hope that its essence would be realized, as it becomes an integral part of their identity for life. However, a name without substance ultimately holds little value.

The purpose of the verse is not so much for the generalization, but for upholding the fact that the nobility of the noble can be found in every aspect of their being.  They ceaselessly work for the betterment of those around them and selflessly give themselves in their entirety for the welfare of others.   That certainly is something to ponder upon, isn't it?! 

pada vigrahaH:
गुण-ग्राम-अभिसम्वादि नाम अपि हि महात्मनाम् ।
guṇa-grāma-abhisamvādi nāma api hi mahātmanām ।

यथा सुवर्ण-श्रीखण्ड-रत्नाकर-सुधाकराः ॥
yathā suvarṇa-śrīkhaṇḍa-ratnākara-sudhākarāḥ ॥

Alternate Transliteration:
guNagraamaabhisamvaadi naamaapi hi mahaatmanaam ।
yathaa suvarNashrIkhaNDaratnaakarasudhaakaraaH ॥
- prasannaraaghava

guNa-graama-abhisamvaadi naama api hi mahaatmanaam ।

yathaa suvarNa-shrIkhaNDa-ratnaakara-sudhaakaraaH ॥

October 8th

Sanskrit Pearl of the day:
गुणाः सन्ति नराणां चेत् विकसन्त्येव ते स्वयम् ।
न हि कस्तूरिकामोदः शपथेन निवार्यते ॥

Transliteration:
guṇāḥ santi narāṇāṃ cet vikasantyeva te svayam ।
na hi kastūrikāmodaḥ śapathena nivāryate ॥

Meaning of the subhAShita:

If there are efficacies in people, they shall blossom on their own.  It is not possible to ward off the perfume of musk by any means.

Commentary:

What is inherent cannot stay hidden, nor can it be changed for any reason!  Can any amount of washing or drying strip away the innate fragrance of musk?  Can any amount of coaxing make a nightingale sing less sweetly?  Can any amount of bleaching peel the colors from the feathers of a peacock?

The inherent attributes of an object are ingrained in its very existence!  That is true for the nature of people as well.  The intrinsic nature of a person cannot be masked for very long.  It shall surface one day or the other.  Whether it is a person's good attributes or evil ones, they can't lay low forever.

The moral is—intrinsic characteristics need not be advertised.  True beauty is inherent and comes from character and strength.  They will shine on their own.  Nothing or nobody can dilute them!  Have faith in your innate strength and keep going!

pada vigrahaH:
गुणाः सन्ति नराणां चेत् विकसन्ति एव ते स्वयम् ।
guṇāḥ santi narāṇāṃ cet vikasanti eva te svayam ।

न हि कस्तूरिका आमोदः शपथेन निवार्यते ॥
na hi kastūrikā āmodaḥ śapathena nivāryate ॥

Alternate Transliteration:
guNaaH santi naraaNaaM chet vikasantyeva te svayam ।
na hi kastUrikaamodaH shapathena nivaaryate ॥

guNaaH santi naraaNaaM chet vikasanti eva te svayam ।

na hi kastUrikaa aamodaH shapathena nivaaryate ॥

August 1st

Sanskrit Pearl of the day:
गुणानामन्तरं प्रायः तज्ञो वेत्ति न चापरः ।
मालतीमल्लिकाऽमोदं घ्राणं वेत्ति न लोचनम् ॥
- सुभाषितरत्नसमुच्चय

Transliteration:
guṇānāmantaraṃ prāyaḥ tajño vetti na cāparaḥ ।
mālatīmallikā'modaṃ ghrāṇaṃ vetti na locanam ॥
- subhāṣitaratnasamuccaya

Meaning of the subhAShita:
The difference in the essence of attributes is perceived by an expert, not others. The fragrance of the mālatī and jasmine flowers is perceived by the nose, not the eye! 

Commentary:

Only a genius can truly recognize another genius!

Just as the eyes are designed for seeing and the nose for perceiving scents, each sense and skill has its specific domain. When it comes to the fragrance of flowers, only the nose is qualified to judge—it is the expert in that field, not the eye. The eye, on the other hand, excels in perceiving beauty and the visual appearance of its surroundings but cannot detect a scent. Each faculty has its own unique role and limits.

Similarly, the true worth of anything can only be recognized by an expert in the respective field. A jeweler alone can appraise the value of a gem. A poet is the one who can truly appreciate the beauty of poetry. A sculptor best understands the labor, precision, and artistry behind another sculptor's work.

This reinforces the idea that one’s opinion or judgment holds value only within their realm of expertise. It’s akin to the saying, “Beauty lies in the eye of the beholder,” highlighting how perception is shaped by individual understanding and mastery. 

pada vigrahaH:
गुणानाम् अन्तरं प्रायः तज्ञः वेत्ति न च अपरः ।
guṇānām antaraṃ prāyaḥ tajñaḥ vetti na ca aparaḥ ।

मालती-मल्लिका-आमोदं घ्राणं वेत्ति न लोचनम् ॥
mālatī-mallikā-āmodaṃ ghrāṇaṃ vetti na locanam ॥

Alternate Transliteration:
guNaanaamantaraM praayaH taj~no vetti na chaaparaH ।
maalatImallikaa.modaM ghraaNaM vetti na lochanam ॥
- subhaaShitaratnasamuchchaya

guNaanaam antaraM praayaH taj~naH vetti na cha aparaH ।

maalatI-mallikaa-aamodaM ghraaNaM vetti na lochanam ॥

July 12th

Sanskrit Pearl of the day:
गन्धः सुवर्णे फलमिक्षुदण्डे
नाकारि पुष्पं खलु चन्दनस्य ।
विद्वान् धनाढ्यश्च नृपश्चिरायुः
धातुः पुरा कोऽपि न बुद्धिदोऽभूत् ॥
- चाणक्य नीति


Transliteration:
gandhaḥ suvarṇe phalamikṣudaṇḍe
nākāri puṣpaṃ khalu candanasya ।
vidvān dhanāḍhyaśca nṛpaścirāyuḥ
dhātuḥ purā ko'pi na buddhido'bhūt ॥
- cāṇakya nīti

Meaning of the subhAShita:

Fragrance in gold; fruit in sugarcane; big flowers too in sandalwood; an educated who is rich; a king who lives forever—(alas!) there were no counselors for the creator earlier!

Commentary:

This poet is giving ideas to the Creator (Brahma) which would have been nice additions to creation itself! Shouldn't He have created the world as this poet suggests?!

• Gold is precious and liked by most people. What if it came with a sweet fragrance?! One could smell the fragrance of their precious gold!
• Sugarcane is definitely sweet, but what if it bore edible fruit that carried its sweetness?! The sweetness would then be readily accessible to everyone rather than having to bite the fibers to extract its sweetness.
• Sandalwood retains fragrance for decades, but what if it bloomed beautiful big flowers bearing its sweet fragrance?! They would beautify a home even as they spread their aroma.
• Riches make one's life easy and comfortable. However, what if the educated person were bestowed with lots of wealth?! Hopefully, they would put their wealth to good use!  He would have the best of both worlds and hence an envious life.
• A good king is a rare find. What if such a leader lived forever?! There would be no worries for the future or unanticipated anarchy in the country.

The poet mournfully says, 'Alas! There weren't any intelligent people around Brahma to give proper counsel when he was creating the world.'

The world mentioned above would certainly be great!  But then, doesn't the Creator know what's best for everyone?! If everything was perfect and everyone had all their wishes granted, would there be any point in the existence of the world itself?! 

He will not put all the arrows in one quiver, meaning, He will not put all attributes into one object! He knows what is best and wants people to work with what is available.  It is as though His message is: "The world is not a utopia, but a reality!  Learn to live with imperfections!!"

One needs to appreciate anything for what it is, rather than count its shortcomings. One has to bring out the best of what there is and be content! That's what makes you a leader. 

pada vigrahaH:
गन्धः सुवर्णे फलम् इक्षुदण्डे
gandhaḥ suvarṇe phalam ikṣudaṇḍe

नाकारि पुष्पं खलु चन्दनस्य ।
nākāri puṣpaṃ khalu candanasya ।

विद्वान् धनाढ्यः च नृपः चिरायुः
vidvān dhanāḍhyaḥ ca nṛpaḥ cirāyuḥ

धातुः पुरा कः अपि न बुद्धिदः अभूत् ॥
dhātuḥ purā kaḥ api na buddhidaḥ abhūt ॥

Alternate Transliteration:
gandhaH suvarNe phalamikShudaNDe
naakaari puShpaM khalu chandanasya ।
vidvaan dhanaaDhyashcha nRupashchiraayuH
dhaatuH puraa ko.pi na buddhido.bhUt ॥
- chaaNakya nIti

gandhaH suvarNe phalam ikShudaNDe

naakaari puShpaM khalu chandanasya ।

vidvaan dhanaaDhyaH cha nRupaH chiraayuH

dhaatuH puraa kaH api na buddhidaH abhUt ॥

May 14th

Sanskrit Pearl of the day:
गते शोको न कर्तव्यः भविष्यं नैव चिन्तयेत् ।
वर्तमानेन कालेन प्रवर्तन्ते विचक्षणाः ॥
- चाणक्य नीति


Transliteration:
gate śoko na kartavyaḥ bhaviṣyaṃ naiva cintayet ।
vartamānena kālena pravartante vicakṣaṇāḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

Do not anguish about the past, do not think about the future. The intelligent preside only in the present time.

Commentary:

There is no point crying over spilt milk!

Also, do not count the chickens before the eggs hatch either!!

Past deeds are happened and gone. They are finished and must be forgotten. No matter how much one thinks about them or frets about them, there is nothing that he can do to erase or change what has already happened.

The future is not here yet. Man proposes God disposes! The outcome of the future is in nobody's hands. So, what is the point of wasting the present time worrying about the future?!

Shouldn't we focus our energy on our current actions and leave the future result to, well..., the future?!

The past is history, the future is a mystery, and today is a gift. Hence it is called the present!  Live in the present—it makes it easier to handle the past and brightens the prospects of the future as well. 

pada vigrahaH:
गते शोकः न कर्तव्यः भविष्यं न एव चिन्तयेत् ।
gate śokaḥ na kartavyaḥ bhaviṣyaṃ na eva cintayet ।

वर्तमानेन कालेन प्रवर्तन्ते विचक्षणाः ॥
vartamānena kālena pravartante vicakṣaṇāḥ ॥

Alternate Transliteration:
gate shoko na kartavyaH bhaviShyaM naiva chintayet ।
vartamaanena kaalena pravartante vichakShaNaaH ॥
- chaaNakya nIti

gate shokaH na kartavyaH bhaviShyaM na eva chintayet ।

vartamaanena kaalena pravartante vichakShaNaaH ॥

May 11th

Sanskrit Pearl of the day:
गर्वाय परपीडायै दुर्जनस्य धनं बलम् ।
सुजनस्य तु दानाय रक्षणाय च ते सदा ॥

Transliteration:
garvāya parapīḍāyai durjanasya dhanaṃ balam ।
sujanasya tu dānāya rakṣaṇāya ca te sadā ॥

Meaning of the subhAShita:

The wealth and power of an evildoer are for vanity and afflicting others. In a good person, they are always (used) for—giving, and protecting.

Commentary:

Sins are not committed by—wealth or power. The person in charge of those possessions does. His attitude, priorities, and how he puts them to use is what changes the course.

Wealth in the hands of an evildoer becomes a tool to boost his pride and arrogance. Authority and power given to such a person are misused to inflict harm on people around him. He will be so consumed by his own selfish and evil motives that he can't see beyond himself.

The same exact wealth, in the hands of a noble and pious individual, would be put to use for giving others, for the betterment of society. A high position given to him would be used for the protection and prosperity of others.

The sad truth is that most evil is done by people who can't make up their minds whether to be good or evil. The function of wisdom is to discriminate between good and evil. Surely, humans have an inherent disposition to extract good out of even evil. Let's make sure that this inborn tendency gets enough room to grow and enhance the quality of living for everyone.  

True wealth is not of the pocket but of the heart and the mind.  Similarly, power is not of the muscle/position, it too, is of the mind and the heart.  

pada vigrahaH:
गर्वाय पर-पीडायै दुर्जनस्य धनं बलम् ।
garvāya para-pīḍāyai durjanasya dhanaṃ balam ।

सुजनस्य तु दानाय रक्षणाय च ते सदा ॥
sujanasya tu dānāya rakṣaṇāya ca te sadā ॥

Alternate Transliteration:
garvaaya parapIDaayai durjanasya dhanaM balam ।
sujanasya tu daanaaya rakShaNaaya cha te sadaa ॥

garvaaya para-pIDaayai durjanasya dhanaM balam ।

sujanasya tu daanaaya rakShaNaaya cha te sadaa ॥

April 23rd

Sanskrit Pearl of the day:
गुणैरुत्तमतां याति नोच्चैरासनसंस्थिताः ।
प्रासादशिखरस्थोऽपि काकः किं गरुडायते ॥
- चाणक्य नीति


Transliteration:
guṇairuttamatāṃ yāti noccairāsanasaṃsthitāḥ ।
prāsādaśikharastho'pi kākaḥ kiṃ garuḍāyate ॥
- cāṇakya nīti

Meaning of the subhAShita:

Excellence is attained through efficacy, not by clinging to a tall throne. Can a crow transform into an eagle by simply sitting on a pinnacle?

Commentary:

A 'great big throne' is only an indication or a physical representation of one's greatness. One's greatness comes from his own vices and virtues. The way he builds his personality is entirely upon himself. He could choose to keep more vices than virtues, or vice versa. But, it is foolish to think that anyone physically sitting on a throne will become great!

The metaphor given here is that of a crow who poses and sits on the pinnacle of a mountain and thinks he has become an eagle! The eagle is deemed as the king of birds. He gets that title not because he sits on the highest altitudes, but because he carries with him, the grace and tenacity, of a king. That is what qualifies him for the title. If a crow imitates an eagle and sits on the apex of a tree, it won't automatically instill in him the rest of the eagle's natural qualities.

An eagle's wings may be silken, but its claws are made of steel! And if you want to fly with the eagles, you should stop swimming with the ducks. Titles or designations don't matter for the truly excellent. Their actions are true to their nature and they continue working, irrespective of the accolades they may or may not receive.

pada vigrahaH:
गुणैः उत्तमतां याति न उच्चैः आसन-संस्थिताः ।
guṇaiḥ uttamatāṃ yāti na uccaiḥ āsana-saṃsthitāḥ ।

प्रासाद-शिखरस्थः अपि काकः किं गरुडायते ॥
prāsāda-śikharasthaḥ api kākaḥ kiṃ garuḍāyate ॥

Alternate Transliteration:
guNairuttamataaM yaati nochchairaasanasaMsthitaaH ।
praasaadashikharastho.pi kaakaH kiM garuDaayate ॥
- chaaNakya nIti

guNaiH uttamataaM yaati na uchchaiH aasana-saMsthitaaH ।

praasaada-shikharasthaH api kaakaH kiM garuDaayate ॥

March 25th

Sanskrit Pearl of the day:
गुरोरप्यवलिप्‍तस्य कार्याकार्यमजानतः ।
उत्पथं प्रतिपन्नस्य कार्यं भवति शासनम् ॥
- महाभारत


Transliteration:
gurorapyavalip‍tasya kāryākāryamajānataḥ ।
utpathaṃ pratipannasya kāryaṃ bhavati śāsanam ॥
- mahābhārata

Meaning of the subhAShita:

Even though he is a teacher or elderly, if he is haughty, astray, or doesn't distinguish between befitting and unfit deeds, one should not hesitate to chastise him.

Commentary:

As much as the culture professes—respecting elders and doing service to them—it also gives the youngsters the authority to call them out on their blunders and correct them when they go astray!

When a grown-up takes a wrong step, whether knowingly or unknowingly, youngsters are not just given the leniency to correct them, rather the verse says that it becomes their prime responsibility! Dharma should be upheld irrespective of age or position. The outcome of deeds will not change whether performed by a teacher, parent, or a king. That means virtue and righteousness (dharma) have no distinctions of designations. Whether it is a king, soldier, father, son, mother, daughter, teacher, or student—dharma has to be upheld and advocated by everyone.

Your dharma requires you to get out of your own way! Do not hesitate to stand up for and uphold dharma, no matter what.

pada vigrahaH:
गुरोः अपि अवलिप्‍तस्य कार्य-अकार्यम् अजानतः ।
guroḥ api avalip‍tasya kārya-akāryam ajānataḥ ।

उत्पथं प्रतिपन्नस्य कार्यं भवति शासनम् ॥
utpathaṃ pratipannasya kāryaṃ bhavati śāsanam ॥

Alternate Transliteration:
gurorapyavaliptasya kaaryaakaaryamajaanataH ।
utpathaM pratipannasya kaaryaM bhavati shaasanam ॥
- mahaabhaarata

guroH api avaliptasya kaarya-akaaryam ajaanataH ।

utpathaM pratipannasya kaaryaM bhavati shaasanam ॥

February 15th

Sanskrit Pearl of the day:
गर्भे व्याधौ श्मशाने च पुराणे या मतिर्भवेत् ।
सा यदि स्थिरतां याति को न मुच्येत बन्धनात् ॥
- गरुडपुराण


Transliteration:
garbhe vyādhau śmaśāne ca purāṇe yā matirbhavet ।
sā yadi sthiratāṃ yāti ko na mucyeta bandhanāt ॥
- garuḍapurāṇa

Meaning of the subhAShita:

Who will not be freed from bondage if the attitude/disposition pertinent - when in the womb, during sickness, at a funeral, and while (listening to) spiritual teachings—remains undeterred?!

Commentary:

Moods and temperaments are like monkeys, jumping from one branch to another. It is very difficult to predict how they will change or what they land on next. But apathy is inherently ingrained in every being. It surfaces occasionally—

1. When in the womb, it is said that the जीव (jīva, soul) is filled with detachment. After spending months in the womb, the jīva feels like it never wants to come back into the world and go through all that pain ever again. This is प्रसूति-वैराग्य (prasūti-vairāgya).  It could also mean—during labor pains, it is so painful that a woman thinks she will never again give birth to another child!  But then, the pain is soon forgotten. Life moves on and family grows again. 
2. In sickness, we automatically pray to the Lord and feel dispassionate towards worldly comforts and pleasures. No one wants to deck themselves up and be pompous when unwell. No indulgence with favorite foods either.  During these times, all vanities and delicacies look meaningless. This is आपद्-वैराग्य (āpad-vairāgya).
3. At a funeral, everyone sees the momentariness of life when a loved one is being taken away. They see that when a person passes away, he doesn't take any of his worldly possessions with him. Although this is common knowledge, it will aid as a reality check and induce the feeling of detachment in the onlookers. This is श्मशान-वैराग्य (śmaśāna-vairāgya).
4. While listening to mythological teachings or spiritual scriptures, there is a sudden stir in the mind and the mind then simulates an aversion to materialistic indulgences. There is instantaneous dispassion towards mundane possessions. This is पुराण-वैराग्य (purāṇa-vairāgya).

Although tentatively, these situations go beyond the mundane level and break all bondages.  When there are no bondages, there is a sense of dispassion.  All these situations bring out what is already in us - a feeling of apathy (this word is not as effective as - वैराग्य 'vairāgya'). The verse says, that if only this detachment/dispassion attains firm rooting and remains unwavering, then there is no stopping from achieving mokṣa (salvation).

We already have in us, what is needed to attain nirvāṇa, but if we desire it, we need to be consistent!

pada vigrahaH:

गर्भे व्याधौ श्मशाने च पुराणे या मतिः भवेत् ।
garbhe vyādhau śmaśāne ca purāṇe yā matiḥ bhavet ।

सा यदि स्थिरतां याति कः न मुच्येत बन्धनात् ॥
sā yadi sthiratāṃ yāti kaḥ na mucyeta bandhanāt ॥

Alternate Transliteration:
garbhe vyaadhau shmashaane cha puraaNe yaa matirbhavet ।
saa yadi sthirataaM yaati ko na muchyeta bandhanaat ॥
- garuDapuraaNa

garbhe vyaadhau shmashaane cha puraaNe yaa matiH bhavet ।

saa yadi sthirataaM yaati kaH na muchyeta bandhanaat ॥

January 31st

Sanskrit Pearl of the day:
गुरवो बहवः सन्ति शिष्यवित्तापहारकाः ।
दुर्लभः स गुरुर्लोके शिष्यचित्तापहारकः ॥
- समयोचितपद्यमालिका


Transliteration:
guravo bahavaḥ santi śiṣyavittāpahārakāḥ ।
durlabhaḥ sa gururloke śiṣyacittāpahārakaḥ ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

There are many teachers who take away wealth from the students. (However,) a teacher who captures the mind/thoughts of the students is hard to find in this world.

Commentary:

Teachers are held in very high esteem. It is said 'आचार्य देवो भव (ācārya devo bhava)' meaning, 'teacher is God himself'. Unfortunately, in the current world where education should be pivotal to the betterment of society, the people in charge of educating a whole new generation are not as dedicated to their duties as they should be. 

The entire education system is driven by monetary benefits for everyone involved, except the child and his family. Education is very expensive. The fees and other expenses are such an appalling burden on the parents that it makes their lives so stressful.  The true intent of education is lost in the process. 

Teachers should focus on making children better people so that they, in turn, make the world a better place. Value-based education, which inspires students and gets them excited about learning should be the goal. How often do we come across such inspiring teachers, whom we will never forget and be thankful for?! Sure, we have all had a handful of them! But how wonderful would it be if each and every teacher was like that?!

A good education can change anyone, whereas a good teacher can change everything!  Teachers are the guiding lights for society and future generations.  Salutations to such inspirers in our lives.

pada vigrahaH:

गुरवः बहवः सन्ति शिष्य-वित्त-अपहारकाः ।
guravaḥ bahavaḥ santi śiṣya-vitta-apahārakāḥ ।

दुर्लभः सः गुरुः लोके शिष्य-चित्त-अपहारकः ॥
durlabhaḥ saḥ guruḥ loke śiṣya-citta-apahārakaḥ ॥

Alternate Transliteration:
guravo bahavaH santi shiShyavittaapahaarakaaH ।
durlabhaH sa gururloke shiShyachittaapahaarakaH ॥
- samayochitapadyamaalikaa

guravaH bahavaH santi shiShya vitta apahaarakaaH ।

durlabhaH saH guruH loke shiShya chitta apahaarakaH ॥

January 14th

Sanskrit Pearl of the day:
गौरवं प्राप्यते दानात् न तु वित्तस्य सञ्चयात् ।
स्थितिरुच्चैः पयोदानां पयोधीनामधः स्थितिः ॥
- सुभाषितरत्नसमुच्चय

Transliteration:
gauravaṃ prāpyate dānāt na tu vittasya sañcayāt ।
sthitiruccaiḥ payodānāṃ payodhīnāmadhaḥ sthitiḥ ॥
- subhāṣitaratnasamuccaya

Meaning of the subhAShita:

Respectability comes from giving and not collecting. Clouds (attain) a higher position and the oceans, a lower one.

Commentary:

What kinds of teachings has God not given us? He has left us hints to all kinds of essentials in nature itself. Even the code of conduct is given to us in nature!

By nature, clouds exist high up in the sky, and the oceans lie down below. The poet beautifully explains this by saying—the clouds give away all the water they contain and disintegrate themselves in due course. Once the rain falls they (clouds), even cease to exist. Hence, they were given an exalted position (in the sky).  On the contrary, the oceans collect all the water that comes their way (even turning the freshwater salty). That is why they haven't reached heights!

The essence is: that giving has more value than accumulating or pooling. It could be money, resources, knowledge, wealth, or anything of the like. Sharing with our fellow beings brings a higher permanence to the giver, and also to what he gives. If one shares knowledge with others, that knowledge gets passed down for generations ahead and will live forever. Greed and stinginess have never been approved in any culture. Sharing wealth will not only benefit the receiver but will instill the spirit of giving in himself too. 

Anyone who 'gives', attains higher respect than the one who 'collects' all for himself. For, it is in giving that we receive!  Giving is always an honorable act.

pada vigrahaH:
गौरवं प्राप्यते दानात् न तु वित्तस्य सञ्चयात् ।
gauravaṃ prāpyate dānāt na tu vittasya sañcayāt ।

स्थितिः उच्चैः पयोदानां पयोधीनां अधः स्थितिः ॥
sthitiḥ uccaiḥ payodānāṃ payodhīnāṃ adhaḥ sthitiḥ ॥

Alternate Transliteration:
gauravaM praapyate daanaat na tu vittasya sa~nchayaat ।
sthitiruchchaiH payodAnAM payodhInaamadhaH sthitiH ॥
- subhaaShitaratnasamuchchaya

gauravaM praapyate daanaat na tu vittasya sa~nchayaat ।

sthitiH uchchaiH payodAnAM payodhInaaM adhaH sthitiH ॥

December 26th

Sanskrit Pearl of the day:
गिरिर्महान् गिरेरब्धिः महानब्धेर्नभो महत् ।
नभसोऽपि महद्ब्रह्मा ततोप्याशा गरीयसी ॥
- कुवलयानन्द


Transliteration:
girirmahān girerabdhiḥ mahānabdhernabho mahat ।
nabhaso'pi mahadbrahmā tatopyāśā garīyasī ॥
- kuvalayānanda

Meaning of the subhAShita:

A mountain is huge; an ocean is larger than the mountain, the sky is larger than the ocean, Brahma is larger than the sky, and desire is even bigger than Him (Brahma).

Commentary:

It is a known fact that mountains are huge. The oceans are larger because they can easily hide many mountains in them. The sky is even larger, as it spans many such oceans and the whole earth. The 'brahma tatva' (divine factor) that created all of these is certainly greater—for being able to make all of these.

But then, there is one little thing that doesn't even have a form which is born in one's mind.  It is greater than Brahma himself! It is 'DESIRE'. It is not easy to quench the thirst of desire. Like the moles in the game of Whack-a-mole, desires keep popping up from nowhere. We whack a mole and another one pops up from a different hole.  Similarly,  if one wish is satisfied, another pops up. If that is satiated then a different one arises. This is a never-ending cycle. Brahma himself can get tired, quenching one's desires.  

The only remedy for desire arises from the same place where the desire itself arises from - one's own mind.  The mind itself has to understand the facade of desires.  They are baseless and have no end either. So, Dropping desires like a hot potato is the best way.  When the mindlessness of desires is understood, the mind finds a surefire cure for its endless problems.  It will finally be at peace. 

Do not let desires rule (and ruin) your life!  Freedom from desire leads to inner peace. 

pada vigrahaH:

गिरिः महान् गिरेः अब्धिः महान् अब्धेः नभः महत् ।
giriḥ mahān gireḥ abdhiḥ mahān abdheḥ nabhaḥ mahat ।

नभसः अपि महत् ब्रह्मा ततः अपि आशा गरीयसी ॥
nabhasaḥ api mahat brahmā tataḥ api āśā garīyasī ॥

Alternate Transliteration:
girirmahaan girerabdhiH mahaanabdhernabho mahat ।
nabhaso.pi mahadbrahmaa tatopyaashaa garIyasI ॥
- kuvalayaananda

giriH mahaan gireH abdhiH mahaan abdheH nabhaH mahat ।

nabhasaH api mahat brahmaa tataH api aashaa garIyasI ॥

December 3rd

Sanskrit Pearl of the day:
गङ्गा पापं शशी तापं दैन्यं कल्पतरुस्तथा ।
पापं तापं च दैन्यं च घ्नन्ति सन्तो महाशयाः ॥
- सुभाषितरत्नभाण्डागार


Transliteration:
gaṅgā pāpaṃ śaśī tāpaṃ dainyaṃ kalpatarustathā ।
pāpaṃ tāpaṃ ca dainyaṃ ca ghnanti santo mahāśayāḥ ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

Gaṅgā (eradicates) sin; moon (eliminates) heat; kalpataru (terminates) poverty; (but) well-meaning noble quench sin, heat, and poverty.

Commentary:

As per belief, the river Gaṅgā is said to wash away one's sins.  The moon quells the heat of the sun.  Allegory says that 'kalpataru', the tree, quenches poverty (as it showers one with all his wishes). River Gaṅgā, the moon, and the kalpataru can satiate only one kind of thirst each. But noble people, with their good intentions, can quench all these three hardships, single-handedly.  They are generous, kind and patient.  They try and soothe away the hardships of people with all effort.  

Such is the effect of the company and proximity of the noble: no ill consequence shall linger, no wish shall be left unturned, and no thirst shall be left unquenched.

pada vigrahaH:

गङ्गा पापं शशी तापं दैन्यं कल्पतरुः तथा  ।
gaṅgā pāpaṃ śaśī tāpaṃ dainyaṃ kalpataruḥ tathā ।

पापं तापं च दैन्यं च घ्नन्ति सन्तः महाशयाः ॥
pāpaṃ tāpaṃ ca dainyaṃ ca ghnanti santaḥ mahāśayāḥ ॥

Alternate Transliteration:
ga~ngaa paapaM shashI taapaM dainyaM kalpatarustathaa ।
paapaM taapaM cha dainyaM cha ghnanti santo mahaashayaaH ॥
- subhaaShitaratnabhaaNDaagaara

ga~ngaa paapaM shashI taapaM dainyaM kalpataruH tathaa ।

paapaM taapaM cha dainyaM cha ghnanti santaH mahaashayaaH ॥

November 27th

Sanskrit Pearl of the day:
गुशब्दस्त्वन्धकारः रुशब्दस्तु तन्निवारकः ।
अन्धकार निरोधत्वात् गुरुरित्यभिधीयते ॥

Transliteration:
guśabdastvandhakāraḥ ruśabdastu tannivārakaḥ ।
andhakāra nirodhatvāt gururityabhidhīyate ॥

Meaning of the subhAShita:

The syllable 'gu' stands for darkness; the syllable 'ru' stands for removal of that (darkness). Due to the removal of darkness, (he) is called a 'guru' (teacher).

Commentary:

Ignorance is considered as 'darkness'. Knowledge, on the contrary, is regarded as light. Just as there can't be darkness where there is light, there can't be ignorance where there is knowledge. The person who helps eradicate the darkness regarding our own true nature will be termed a 'guru'.  

All questions bow down in front of the exclamatory experience of the Guru!

There is not a thing in this world that can match what we receive from a guru. A guru is someone to whom each and every one of us is highly indebted.

Revere Gurus always!

pada vigrahaH:

गु-शब्दः तु अन्धकारः रु-शब्दः तु तत् निवारकः ।
gu-śabdaḥ tu andhakāraḥ ru-śabdaḥ tu tat nivārakaḥ ।

अन्धकार-निरोधत्वात् गुरुः इति अभिधीयते ॥
andhakāra-nirodhatvāt guruḥ iti abhidhīyate ॥

Alternate Transliteration:
gushabdastvandhakaaraH rushabdastu tannivaarakaH ।
andhakaara nirodhatvaat gururityabhidhIyate ॥

gu-shabdaH tu andhakaaraH ru-shabdaH tu tat nivaarakaH ।

andhakaara-nirodhatvaat guruH iti abhidhIyate ॥

November 26th

Sanskrit Pearl of the day:
गच्छत्पिपीलिका याति योजनानां शतान्यपि ।
अगच्छन् वैनतेयोऽपि पदमेकं न गच्छति ॥

Transliteration:
gacchatpipīlikā yāti yojanānāṃ śatānyapi ।
agacchan vainateyo'pi padamekaṃ na gacchati ॥

Meaning of the subhAShita:

A moving ant can conquer a thousand miles. Despite being an eagle, he won't traverse a foot if immobile.

Commentary:

An ant is small and covers a very minuscule distance on the ground, with every step. But if he keeps at it, he can traverse miles together. (A 'yojana' is a measure of about 9 miles, hence 100 yojanas were rounded off to 1000 miles here.)

On the other hand,  an eagle has a majestic glide. His wingspan allows him to reach great distances, very quickly. However, if he is immobile and lazy, just the fact that he is an eagle won't do much good! He has to put his prowess and skills to use.  Only then can he achieve his goal. This is almost like the 'hare and the tortoise' race where 'slow and steady wins the race'.  Laziness has no room among the determined.

The message here is that: Industriousness will help one achieve his goals in life. Just possessing the means and power required to achieve them is not enough!

pada vigrahaH:
गच्छत्-पिपीलिका याति योजनानां शतानि अपि ।
gacchat-pipīlikā yāti yojanānāṃ śatāni api ।

अगच्छन् वैनतेयः अपि पदम् एकं न गच्छति ॥
agacchan vainateyaḥ api padam ekaṃ na gacchati ॥

Alternate Transliteration:
gachChatpipIlikaa yaati yojanaanaaM shataanyapi ।
agachChan vainateyo.pi padamekaM na gachChati ॥

gachChat-pipIlikaa yaati yojanaanaaM shataani api ।

agachChan vainateyaH api padam ekaM na gachChati ॥

November 20th

Sanskrit Pearl of the day:
गतानुगतिको लोके न कोऽपि पारमार्थिकः ।
गङ्गासैकतलिङ्गेन नष्‍टं मे ताम्रभाजनम् ॥

Transliteration:
gatānugatiko loke na ko'pi pāramārthikaḥ ।
gaṅgāsaikataliṅgena naṣ‍ṭaṃ me tāmrabhājanam ॥

Meaning of the subhAShita:

People of the world are just followers, nobody gets the real meaning. (In the episode of) the sand 'liṅgam' on (the banks of) Gaṅgā, I lost my copper pot.

Commentary:

This verse has the background of a parable.  Here, a person had a copper pot filled with coins. One day, he planned to undertake a pilgrimage.  Instead of carrying his accumulated wealth, and risking losing it, he wanted to hide it and procure it upon his return.  So he dug a hole in the sand on the banks of the river Gaṅgā.  He hid the pot and filled up the hole. How is he to locate where he buried his pot?  To identify the location upon his return, he made a 'liṅgam' (a representation of Lord Śiva) on that spot, did a small pooja (worship), and left.  This way, he could come back and retrieve his stash from below the liṅgam.

But alas! Without knowing why he was making the liṅgam, the onlookers thought it was a ritual that was supposed to be done upon visiting the sacred place! Each and every visitor thenceforward started making their own liṅgam and worshipping, all around the first one.

Upon his return, the person who hid the pot was perplexed to see the numerous liṅgam-s, all over the place. Obviously, he couldn't locate the one he had made to mark the secret location!

In utter despair, he said that the entire world simply and blindly follows anything that anyone does, without a rhyme or reason.  They are like herded sheep who do not think rationally, but will simply follow the crowd!

Anything one does or follows should have a purpose. If the purpose or meaning of the action is not understood, the result of that action can't be of much use either.

Unfortunately, most people would rather die than think and many of them do!  Think through every action and its purpose.

pada vigrahaH:

गत-अनुगतिकः लोके न कः अपि पारमार्थिकः ।
gata-anugatikaḥ loke na kaḥ api pāramārthikaḥ ।

गङ्गा-सैकत-लिङ्गेन नष्‍टं मे ताम्र-भाजनम् ॥
gaṅgā-saikata-liṅgena naṣ‍ṭaṃ me tāmra-bhājanam ॥

Alternate Transliteration:
gataanugatiko loke na ko.pi paaramaarthikaH ।
ga~ngaasaikatali~ngena naShTaM me taamrabhaajanam ॥

gata-anugatikaH loke na kaH api paaramaarthikaH ।

ga~ngaa-saikata-li~ngena naShTaM me taamra-bhaajanam ॥