November 7th

Sanskrit Pearl of the day:

माता मित्रं पिता चेति स्वभावात् त्रितयं हितम् ।

कार्यकारणतश्चान्ये भवन्ति हितबुद्धयः ॥

- हितोपदेश, मित्रलाभ

Transliteration:

mātā mitraṃ pitā ceti svabhāvāt tritayaṃ hitam ।

kāryakāraṇataścānye bhavanti hitabuddhayaḥ ॥

- hitopadeśa, mitralābha

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

pada vigrahaH:

माता मित्रं पिता च इति स्वभावात् त्रितयं हितम् ।

mātā mitraṃ pitā ca iti svabhāvāt tritayaṃ hitam ।

कार्य-कारणतः च अन्ये भवन्ति हित-बुद्धयः ॥

kārya-kāraṇataḥ ca anye bhavanti hita-buddhayaḥ ॥

Alternate Transliteration:

maataa mitraM pitaa cheti svabhaavaat tritayaM hitam |

kaaryakaaraNatashchaanye bhavanti hitabuddhayaH ||

- hitopadeSa, mitralaabha

maataa mitraM pitaa cha iti svabhaavaat tritayaM hitam |

kaarya-kaaraNataH cha anye bhavanti hita-buddhayaH ||

October 21st

Sanskrit Pearl of the day:

मौनं कालविलंबश्च प्रयाणं भूमिदर्शनम् ।

भृकुट्यन्यमुखीवार्ता नकारः षड्विधः स्मृतः ॥

Transliteration:

maunaṃ kālavilaṃbaśca prayāṇaṃ bhūmidarśanam ।

bhṛkuṭyanyamukhīvārtā nakāraḥ ṣaḍvidhaḥ smṛtaḥ ॥

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

pada vigrahaH:

मौनं काल-विलंबः च प्रयाणं भूमि-दर्शनम् ।

maunaṃ kāla-vilaṃbaḥ ca prayāṇaṃ bhūmi-darśanam ।

भृकुटी अन्य-मुखी-वार्ता नकारः षड्विधः स्मृतः ॥

bhṛkuṭī anya-mukhī-vārtā nakāraḥ ṣaḍvidhaḥ smṛtaḥ ॥

Alternate Transliteration:

maunaM kaalavilaMbashcha prayaaNaM bhoomidarSanam ।

bhRukuTyanyamukheevaartaa nakaaraH ShaDvidhaH smRutaH ॥

maunaM kaala-vilaMbaH ca prayaaNaM bhoomi-darSanam ।

bhRukuTI anya-mukhee-vaartaa nakaaraH ShaDvidhaH smRutaH ॥

September 30th

Sanskrit Pearl of the day:

मनो मधुकरो मेघो मद्यपो मत्कुणो मरुत् ।

मा मदो मर्कटो मत्स्यो मकारा दश चञ्चलाः ॥ 

Transliteration:

mano madhukaro megho madyapo matkuṇo marut ।

mā mado markaṭo matsyo makārā daśa cañcalāḥ ॥

Meaning of the subhAShita:

The mind, a honey bee, a cloud, a drunkard, a bedbug, the wind, Mother Lakṣmī (Goddess of wealth), an arrogant person, a monkey, a fish—these 10, starting with the alphabet 'ma' (in Sanskrit) are very unsteady.  

Commentary:

In this verse, all ten things listed begin with the syllable 'ma' when spoken in Sanskrit. Yet, their commonality extends far beyond mere phonetics. Each of them embodies instability—fickle, erratic, unpredictable, or volatile in nature.

Some of these, such as bees, bedbugs, monkeys, or fish, act purely on instinct, following impulses hardwired into their beings. Others, like clouds and the wind, are by their very nature unbound, free to roam, shift, and swirl without warning. We expect such unpredictability from animals and natural elements; it is their essence.

However, four of these require closer scrutiny. A drunkard, for example, stumbles through life in a haze, his movements as unsteady as his grasp on reality. Pride or arrogance also renders a person unstable—pride swells and deflates at the slightest provocation, causing behavior to shift unpredictably from moment to moment.

Even wealth, represented by Goddess Lakṣmī, is transient by design. Riches, like a river, must flow. Wealth has an intrinsic need to circulate and not stagnate. No one can hold onto fortune for too long.

Then there is the mind—perhaps the most volatile of all. It shifts not due to instincts or intoxication but merely because it can. The mind is a creature of whim, drifting from one thought, desire, or attachment to the next, often without reason. 

A restless mind is incapable of completing anything meaningful.  To harness this wild horse, the discretionary intellect must take the reins to keep the mind in check. After all, our minds belong to us—not the other way around. Only when bridled by wisdom does the mind find stability and purpose!

Do not let the mind run wild. Reign it in, and it will serve you. Let it wander unchecked, and it will drag you down with itself.

pada vigrahaH:

मनः मधुकरः मेघः मद्यपः मत्कुणः मरुत् ।

manaḥ madhukaraḥ meghaḥ madyapaḥ matkuṇaḥ marut ।

मा मदः मर्कटः मत्स्यः मकाराः दश चञ्चलाः ॥

mā madaḥ markaṭaḥ matsyaḥ makārāḥ daśa cañcalāḥ ॥

Alternate Transliteration:

mano madhukaro megho madyapo matkuNo marut ।

maa mado markaTo matsyo makaaraa dasha ca~ncalaaH ॥

manaH madhukaraH meghaH madyapaH matkuNaH marut ।

maa madaH markaTaH matsyaH makaaraaH dasha ca~ncalaaH ॥

May 13th

Sanskrit Pearl of the day:
मातृवत्परदारेषु परद्रव्येषु लोष्टवत् ।
आत्मवत्सर्वभूतेषु यः पश्यति स पण्डितः ॥

- चाणक्य नीति

Transliteration:
mātṛvatparadāreṣu paradravyeṣu loṣṭavat ।
ātmavatsarvabhūteṣu yaḥ paśyati sa paṇḍitaḥ ॥

- cāṇakya nīti

Meaning of the subhAShita:

Other's wives as one's own mother; other's wealth as a lump of clay; other beings like one's own self—he who sees this way is a learned person.

Commentary:

The highest reverence one can offer is to their mother. A cultured individual extends this respect to all women, seeing them as equal to his own mother. Passion and desire should be reserved solely for one's spouse. All other women are to be regarded with the same reverence as the divine mother. Ogling or harboring lustful thoughts toward others is not the mark of a cultured or learned individual.

Wealth, in the hands of a wise person, becomes a servant, but for a fool, it becomes a master. One must know how to use wealth wisely while avoiding greed or the unethical acquisition of others' possessions. A truly wise person sees the wealth of others as insignificant as a lump of clay, refusing to covet it.

"Do unto others as you would have them do unto you" is not just a saying—it is a guiding principle for life. No one wishes to be treated poorly, and if one constantly remembers this, one will refrain from mistreating others. When one realizes the deeper truth that all beings are interconnected—that "everyone is him, and he is everyone"—they will abstain from harming others in any way.

A wise person embodies these three essential virtues: reverence for women, discernment, and empathy. Make the world a kinder and more harmonious place for all.

pada vigrahaH:
मातृवत् पर-दारेषु पर-द्रव्येषु लोष्टवत् ।
mātṛvat para-dāreṣu para-dravyeṣu loṣṭavat ।

आत्मवत् सर्व-भूतेषु यः पश्यति सः पण्डितः ॥
ātmavat sarva-bhūteṣu yaḥ paśyati saḥ paṇḍitaḥ ॥

Alternate Transliteration:
maatRuvatparadaareShu paradravyeShu loShTavat ।
aatmavatsarvabhUteShu yaH pashyati sa paNDitaH ॥
- chaaNakya neeti

maatRuvat para-daareShu para-dravyeShu loShTavat ।
aatmavat sarva-bhUteShu yaH pashyati saH paNDitaH ॥

May 20th

Sanskrit Pearl of the day:
मित्रद्रोही कृतघ्नश्च यश्च विश्वासघातकः ।
ते नरा नरकं यान्ति यावच्चन्द्रदिवाकरौ ॥
- पञ्चतन्त्र, मित्रभेद

Transliteration:
mitradrohī kṛtaghnaśca yaśca viśvāsaghātakaḥ ।
te narā narakaṃ yānti yāvaccandradivākarau ॥
- pañcatantra, mitrabheda

Meaning of the subhAShita:

He who is treacherous to a friend; he who is ungrateful for rendered benefactions; he who is a traitor (slays trust—these people attain hell for as long as the sun and moon shall exist. 

Commentary:

A friend is meant to pull one out of tough times, not push them into them. When someone confides in a friend, they lower their defenses and reveal their most vulnerable self. Betraying that trust is not just a moral failure; it is a direct violation of dharma. Backstabbing a friend who has placed faith in you is indefensible and unjustifiable.

In times of need, we pray for help, but it is unethical to forget that help and later prey on those who offered it. When someone extends a helping hand in a moment of crisis, the debt of gratitude is immeasurable and lifelong. No act can fully repay the kindness of timely aid. Forgetting such help and showing ingratitude should not even be considered an option. When an action is inherently wrong, how can it align with dharma?

Trust is the delicate thread that holds the world together. Without it, life would grind to a halt. If trust didn’t exist, we wouldn't rely on the farmer’s grain, the gardener’s fruit, or even our own abilities and the support of nature. Trust is the foundation of coexistence, and breaking it is no trivial matter. As someone wisely said, "I am not upset that you lied to me, but because I can no longer believe you." Breaking trust doesn’t just damage the current relationship; it casts a shadow over all future interactions with that person. The act of shattering trust—this essential thread of life—can never be in alignment with dharma.

Actions that contradict dharma are always punishable. Whether one likes it or not, they must face the consequences of their deeds. The poet warns that those who betray trust and commit adharma are destined for hell so long as the Sun and Moon exist and this law holds good so long as the Sun and Moon shine in the sky.  Hell is not necessarily a physical place, but any state where one is deprived of happiness and peace. Betrayal of trust creates a living hell for the perpetrator, where guilt and broken bonds haunt them.

“To be trusted is a greater compliment than to be loved.” Be trustworthy, for trust is the essence of a meaningful and harmonious life.

pada vigrahaH:
मित्र-द्रोही कृतघ्नः च यः च विश्वास-घातकः ।
mitra-drohī kṛtaghnaḥ ca yaḥ ca viśvāsa-ghātakaḥ ।

ते नराः नरकं यान्ति यावत् चन्द्र-दिवाकरौ ॥
te narāḥ narakaṃ yānti yāvat candra-divākarau ॥

Alternate Transliteration:
mitradrohI kRutaghnashcha yashcha vishvaasaghaatakaH ।
te naraa narakaM yaanti yaavachchandradivaakarau ॥
- pa~nchatantra, mitrabheda

mitra-drohI kRutaghnaH cha yaH cha vishvaasa-ghaatakaH ।

te naraaH narakaM yaanti yaavat chandra-divaakarau ॥

September 4th

Sanskrit Pearl of the day:
मधु पश्यति मूढात्मा प्रपातं नैव पश्यति ।
करोति निन्दितं कर्म नरकान्न बिभेति च ॥
- देवीभागवत


Transliteration:
madhu paśyati mūḍhātmā prapātaṃ naiva paśyati ।
karoti ninditaṃ karma narakānna bibheti ca ॥
- devībhāgavata

Meaning of the subhAShita:

The foolish one sees the honey but not the chasm (that he is falling into).  He performs despicable deeds and is not afraid of going to hell either!

Commentary:

The poet vividly portrays a foolish person who is so fixated on the honey in a hive perched atop a towering branch of a tree on a mountain that he fails to notice he is walking toward the edge of a cliff. The poet highlights that only a fool would be so blind to his surroundings. Here, the honey symbolizes the alluring worldly pleasures, while the cliff represents the inevitable pain and consequences they bring. Such thoughtless actions are despicable and should be avoided at all costs.

In real life, it is all too easy to slip from honorable and fall into despicable deeds. One must remain vigilant, constantly aware of his actions, and strive to avoid those that lack virtue. Scriptures warn that those who indulge in unworthy deeds will face dire consequences, often depicted as hell. A fool, despite knowing the immorality of his actions, is so entranced by the immediate allure—like the sweetness of honey—that he ignores the dangers ahead, just as the man walking toward the cliff overlooks the peril beneath him.

It is said, "Go to heaven for the climate and to hell for the company." Let this not be your fate! Each individual creates his own heaven or hell. Therefore, build your own heaven, and inspire those around you to do the same.

pada vigrahaH:
मधु पश्यति मूढ-आत्मा प्रपातं न एव पश्यति ।
madhu paśyati mūḍha-ātmā prapātaṃ na eva paśyati ।

करोति निन्दितं कर्म नरकात् न बिभेति च ॥
karoti ninditaṃ karma narakāt na bibheti ca ॥

Alternate Transliteration:
madhu pashyati mUDhaatmaa prapaataM naiva pashyati ।
karoti ninditaM karma narakaanna bibheti cha ॥
- devIbhaagavata

madhu pashyati mUDha-aatmaa prapaataM na eva pashyati ।

karoti ninditaM karma narakaat na bibheti cha ॥

August 17th

Sanskrit Pearl of the day:
मृदुमप्यवमन्यन्ते तीक्ष्णादुद्विजते जनः ।
मा तीक्ष्णो मा मृदुर्भूः त्वं तीक्ष्णो भव मृदुर्भव ॥
- महाभारत, शान्तिपर्व


Transliteration:
mṛdumapyavamanyante tīkṣṇādudvijate janaḥ ।
mā tīkṣṇo mā mṛdurbhūḥ tvaṃ tīkṣṇo bhava mṛdurbhava ॥
- mahābhārata, śāntiparva

Meaning of the subhAShita:

People show contempt towards the soft (and) are agitated by the harsh. Don't be (over) harsh or soft.  Be both harsh AND soft!

Commentary:

When a person is overly soft, people often show contempt towards him, dismiss his presence, and disregard his words. On the other hand, when someone is harsh and assertive, it may intimidate people initially but ultimately it agitates and alienates them. 

So, what is the ideal way to be? The poet advises that one should strike a balance—be neither excessively soft nor overly harsh. Both extremes have their drawbacks and advantages. Instead, the key lies in mastering the art of being both soft and harsh as the situation demands. The emphasis on and is vital here. While it may seem paradoxical, this approach ensures the right response at the right time.

Under challenging circumstances, one must exhibit firmness and tenacity. Buckling under pressure is not an option. Yet, when faced with situations that call for humility and compassion, a tough demeanor serves no purpose. In such moments, a heart that can empathize and melt with kindness is indispensable.

The essence lies in balance—showing strength when it is necessary and softness when it is appropriate. The right temperament for the right moment is what truly defines wisdom. Be harsh and soft in equal measure, but always in harmony with the situation!

pada vigrahaH:
मृदुम् अपि अवमन्यन्ते तीक्ष्णात् उद्विजते जनः ।
mṛdum api avamanyante tīkṣṇāt udvijate janaḥ ।

मा तीक्ष्णः मा मृदुः भूः त्वं तीक्ष्णः भव मृदुः भव ॥
mā tīkṣṇaḥ mā mṛduḥ bhūḥ tvaṃ tīkṣṇaḥ bhava mṛduḥ bhava ॥

Alternate Transliteration:
mRudumapyavamanyante tIkShNaadudvijate janaH ।
maa tIkShNo maa mRudurbhUH tvaM tIkShNo bhava mRudurbhava ॥
- mahaabhaarata, shaantiparva

mRudum api avamanyante tIkShNaat udvijate janaH ।

maa tIkShNaH maa mRuduH bhUH tvaM tIkShNaH bhava mRuduH bhava ॥

August 4th

Sanskrit Pearl of the day:
मांसभक्षैः सुरापानैः मूर्खैश्चाक्षरवर्जितैः ।
पशुभिः पुरुषाकारैः भाराक्रान्ता च मेदिनी ॥
- चाणक्य नीति


Transliteration:
māṃsabhakṣaiḥ surāpānaiḥ mūrkhaiścākṣaravarjitaiḥ ।
paśubhiḥ puruṣākāraiḥ bhārākrāntā ca medinī ॥
- cāṇakya nīti

Meaning of the subhAShita:

Meat-eaters, alcohol consumers, the foolish and uneducated—the earth is weighed down and engulfed with these animals in the form of humans.

Commentary:

People who weigh down the earth are those who entertain fallacies. Those who do not support the sustenance of dharma are dead weight on earth! They are just animals in a human semblance, says the poet.

Humans were designed to be vegetarian. Hence, meat-eaters are considered to be weighing the earth down! Not just figuratively, but literally as well. By killing animals for food, man is not just spoiling his God-given blueprint but also creating an imbalance in the natural ecosystem. Hence, he is a burden to the well-being of the planet.

Those who consume alcohol do not have much presence of mind nor can they perform any deeds of essence under its influence. Their tendencies are closer to beasts than human beings as their intellect gets fogged up and negated.

The foolish and the uneducated cannot do much for the benefit of the planet either. Hence, they are equated to animals as well.

Human birth is a rare and precious blessing, meant to be used for self-improvement and the greater good of society. If not, one’s life becomes a wasted opportunity, no better than that of an animal.

pada vigrahaH:
मांस-भक्षैः सुरापानैः मूर्खैः च अक्षर-वर्जितैः ।
māṃsa-bhakṣaiḥ surāpānaiḥ mūrkhaiḥ ca akṣara-varjitaiḥ ।

पशुभिः पुरुष-आकारैः भारा आक्रान्ता च मेदिनी ॥
paśubhiḥ puruṣa-ākāraiḥ bhārā ākrāntā ca medinī ॥

Alternate Transliteration:
maaMsabhakShaiH suraapaanaiH mUrkhaishchaakSharavarjitaiH ।
pashubhiH puruShaakaaraiH bhaaraakraantaa cha medinI ॥
- chaaNakya nIti

maaMsa-bhakShaiH suraapaanaiH mUrkhaiH cha akShara-varjitaiH ।

pashubhiH puruSha-aakaaraiH bhaaraa aakraantaa cha medinI ॥

July 25th

Sanskrit Pearl of the day:
मूर्खस्तु परिहर्तव्यः प्रत्यक्षो द्विपदः पशुः ।
भिनत्ति वाक्यशूलेन अदृष्टः कण्ठको यथा ॥
- चाणक्य नीति


Transliteration:
mūrkhastu parihartavyaḥ pratyakṣo dvipadaḥ paśuḥ ।
bhinatti vākyaśūlena adṛṣṭaḥ kaṇṭhako yathā ॥
- cāṇakya nīti

Meaning of the subhAShita:

A foolish person should be shunned just like a two-legged animal. He pierces with verbal spears, just as an invisible thorn does.

Commentary:

When one is pricked by a thorn, it hurts, and the immediate instinct is to remove it. But what if the thorn is invisible or lodged so deep that it cannot be reached? The poet likens a foolish person to such a thorn—difficult to get rid of and a constant source of irritation. Similarly, an ignorant individual uses rude and thoughtless words as verbal spears, relentlessly poking and provoking others just to elicit a reaction.

The poet takes this comparison further, equating such a person to an animal with only two legs. While most animals have four legs, this two-legged "animal" exhibits behavior no different from theirs. Animals act instinctively, often unaware of the emotions or feelings of others. Yet, even animals have been known to display compassion in unexpected circumstances. But this two-legged "animal," devoid of empathy and reason, seems beyond remedy. The wisest course of action is simply to avoid such a person.

Humans are celebrated as "the cleverest living beings." Let us live up to that reputation and not devolve into "two-legged fools." A little wisdom and empathy can preserve the dignity of being truly human.

pada vigrahaH:
मूर्खः तु परिहर्तव्यः प्रत्यक्षः द्विपदः पशुः ।
mūrkhaḥ tu parihartavyaḥ pratyakṣaḥ dvipadaḥ paśuḥ ।

भिनत्ति वाक्य-शूलेन अ-दृष्टः कण्ठकः यथा ॥
bhinatti vākya-śūlena a-dṛṣṭaḥ kaṇṭhakaḥ yathā ॥

Alternate Transliteration:
mUrkhastu parihartavyaH pratyakSho dvipadaH pashuH ।
bhinatti vaakyashUlena adRuShTaH kaNThako yathaa ॥
- chaaNakya nIti

mUrkhaH tu parihartavyaH pratyakShaH dvipadaH pashuH ।

bhinatti vaakya-shUlena a-dRuShTaH kaNThakaH yathaa ॥

July 4th

Sanskrit Pearl of the day:
मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यजेः ।
क्षमाऽऽर्जवदयाशौचं सत्यं पीयूषवत् पिबेः ॥
- अष्टावक्रगीता


Transliteration:
muktimicchasi cettāta viṣayān viṣavattyajeḥ ।
kṣamā''rjavadayāśaucaṃ satyaṃ pīyūṣavat pibeḥ ॥
- aṣṭāvakragītā

Meaning of the subhAShita:

Oh son, if you desire freedom, shun 'objects of sense', as if poison. Drink forgiveness, honesty, compassion, cleanliness, and truth, as if (they are) divine nectar.

Commentary:

Pleasing the palate, indulging in material pleasures, possessions, etc., only make a person more miserable. It sucks him into a vicious circle that keeps him tangled up, wanting more and more. If one eats his favorite food, he won't be satiated with that one time. If he has a weakness for it, he will want to keep eating it. This is true for any type of possession, be it jewelry, land, money, or wealth. Any amount will not please him and he will keep slogging to attain more. At no point will such a person say 'no' to more wealth even if he is already spilling over with it. The biggest downside of this temperament is that it won't help one to attain the liberation he should be working towards. The poet hence says,  "shun material pleasures that appease only the senses, as if they were poison". They truly are poison to one's spiritual growth!

On the contrary—forgiveness, honesty, compassion, cleanliness, and truth—clear up one's mind and prepare him for aiming toward a higher goal. Forgiveness and compassion teach him selflessness and how to feel for his fellow beings. This is one step closer to God. Truth and honesty are essentially what one must strive in life for. Cleanliness is Godliness. Each of these qualifiers takes one closer to the Supreme in their own unique way. The poet urges those on the quest for liberation to drink up these traits as if they were the divine nectar. None would say 'no' to the divine nectar. Then why not inculcate these attitudes with the same vigor when their benefits may even surpass the goodness of divine nectar?!

Freeing oneself from all shackles is nothing but liberation. Do not waste energy and tangle yourself in the cycle of desires!

pada vigrahaH:
मुक्तिम् इच्छसि चेत् तात विषयान् विषवत् त्यजेः ।
muktim icchasi cet tāta viṣayān viṣavat tyajeḥ ।

क्षमा-आर्जव-दया-शौचं सत्यं पीयूषवत् पिबेः ॥
kṣamā-ārjava-dayā-śaucaṃ satyaṃ pīyūṣavat pibeḥ ॥

Alternate Transliteration:
muktimichChasi chettaata viShayaan viShavattyajeH ।
kShamaa..rjavadayaashauchaM satyaM pIyUShavat pibeH ॥
- aShTaavakragItaa

muktim ichChasi chet taata viShayaan viShavat tyajeH ।

kShamaa-aarjava-dayaa-shauchaM satyaM pIyUShavat pibeH ॥

June 22nd

Sanskrit Pearl of the day:
मूर्खा यत्र न पूज्यन्ते धान्यं यत्र सुसञ्चितम् ।
दाम्पत्ये कलहो नास्ति तत्र श्रीः स्वयमागता ॥
- चाणक्य नीति

Transliteration:
mūrkhā yatra na pūjyante dhānyaṃ yatra susañcitam ।
dāmpatye kalaho nāsti tatra śrīḥ svayamāgatā ॥
- cāṇakya nīti

Meaning of the subhAShita:

(In a place) where the foolish are not revered, where grain is collected abundantly, where there is no strife in the marriage—wealth comes by itself.

Commentary:

Where does wealth accumulate? Where there is prosperity! 

Where is prosperity? In places where:

• the foolish are not revered! This means places where knowledge and education are valued. There is an avenue for intellectual growth and maybe because of the ambiance, even the foolish get an opportunity to turn a new leaf!
• the grain is collected abundantly! When everyone is fed and content, most trouble is warded off. Many crimes happen due to a scarcity of food. When there is an abundance of grain, prosperity is the next step. It also means there is no squandering and there is prudence in spending.  Also, saving for a rainy day is a given priority.
• no strife in marriage! A family is the basic unit of any society with the man and lady of the house being the lead roles in the household. A constant rift between them will take a toll on their responsibilities toward their children and their education... pretty much everything important gets impacted! When these essential aspects are compromised, how can prosperity be expected?! Harmony between a husband and wife is reflected in the atmosphere of the household.

In a place where these 3 points are given priority, prosperity will automatically follow! Any person who contributes to prosperity will prosper in turn!

pada vigrahaH:
मूर्खाः यत्र न पूज्यन्ते धान्यं यत्र सुसञ्चितम् ।
mūrkhāḥ yatra na pūjyante dhānyaṃ yatra susañcitam ।

दाम्पत्ये कलहो न अस्ति तत्र श्रीः स्वयम् आगता ॥
dāmpatye kalaho na asti tatra śrīḥ svayam āgatā ॥

Alternate Transliteration:
mUrkhaa yatra na pUjyante dhaanyaM yatra susa~nchitam ।
daampatye kalaho naasti tatra shrIH svayamaagataa ॥
- chaaNakya nIti

mUrkhaaH yatra na pUjyante dhaanyaM yatra susa~nchitam ।

daampatye kalaho na asti tatra shrIH svayam aagataa ॥

June 17th

Sanskrit Pearl of the day:
माधुर्यमक्षरव्यक्तिः पदच्छेदस्तु सुस्वरः ।
धैर्यं लयसमर्थं च षडेते पाठकागुणाः ॥
- पाणिनीयशिक्षा


Transliteration:
mādhuryamakṣaravyaktiḥ padacchedastu susvaraḥ ।
dhairyaṃ layasamarthaṃ ca ṣaḍete pāṭhakāguṇāḥ ॥
- pāṇinīyaśikṣā

Meaning of the subhAShita:

Sweetness in tone, clarity of syllables, isolation of words, proper intonation, confidence, accompanied with rhythm—these are the 6 attributes of a (good) reader.

Commentary:

Six traits make one a good reader—Tenderness in tone, accuracy in pronouncing each individual syllable, the breakup of words in the right places, an appropriate tone of voice, poise and certainty in reading, and proper rhythm.

These traits make one's reading clear, conveying the message accurately, and making the content appealing.

This inherently means one must also keep in mind—not to read with a harsh, hoarse voice; not swallow up the syllables in a hurry; not fuse words together, making sure to give just enough pause between words; raise and drop the voice appropriately depending on the bhāva (feeling) being expressed; the stride, the voice and the hold of the reader should reflect confidence every step of the way; the reading should be paced aptly too. 

A good reader makes a good speaker.  Today a reader, tomorrow a leader! Acquire the right skills from the get-go.

pada vigrahaH:
माधुर्यम् अक्षर-व्यक्तिः पदच्छेदः तु सुस्वरः ।
mādhuryam akṣara-vyaktiḥ padacchedaḥ tu susvaraḥ ।

धैर्यं लय-समर्थं च षट् एते पाठका-गुणाः ॥
dhairyaṃ laya-samarthaṃ ca ṣaṭ ete pāṭhakā-guṇāḥ ॥

Alternate Transliteration:
maadhuryamakSharavyaktiH padachChedastu susvaraH ।
dhairyaM layasamarthaM cha ShaDete paaThakaaguNaaH ॥
- paaNinIyashikShaa

maadhuryam akShara-vyaktiH padachChedaH tu susvaraH ।

dhairyaM laya-samarthaM cha ShaT ete paaThakaa-guNaaH ॥

May 9th

Sanskrit Pearl of the day:
मूर्खस्य पञ्चचिन्हानि गर्वो दुर्वचनं तथा ।
क्रोधश्च दृढवादश्च परवाक्येष्वनादरः ॥

Transliteration:
mūrkhasya pañcacinhāni garvo durvacanaṃ tathā ।
krodhaśca dṛḍhavādaśca paravākyeṣvanādaraḥ ॥

Meaning of the subhAShita:

Five signs of foolish people are—vanity, despicable words, anger, relentless argument, and lack of respect for others' words.

Commentary:

One's acumen and intelligence are gauged through his conduct and mannerisms. This poet opines that there are five stark symptoms of a fool—

• Arrogance is a trait of the ignorant. It diminishes wisdom. It forces one to falter, make mistakes, and feeds the ego.
• Using obnoxious and despicable words is not only disrespectful to others, but it also brings down one's stature. Being hurtful and offensive to others is not warranted under any circumstance.
• Anger takes one to trouble, pride keeps him there. The wise do not opt for trouble, only a dunce does.
• Intellectual conversations and an exchange of ideas are pro-active towards growth and learning. However, a dunce finds it amusing to relentlessly argue on a baseless point! He keeps insisting on his viewpoint without purpose or proper evidence.
• It is not enough if one expresses his opinion. He needs to heed the opinions of others too. Showing negligence or disrespect towards others is a screaming symbol of idiotism.

Wise men speak because they have something to say; fools because they have to say something!  Choose to be wise!!

pada vigrahaH:
मूर्खस्य पञ्च चिन्हानि गर्वः दुर्वचनं तथा ।
mūrkhasya pañca cinhāni garvaḥ durvacanaṃ tathā ।

क्रोधः च दृढवादः च पर-वाक्येषु अनादरः ॥
krodhaḥ ca dṛḍhavādaḥ ca para-vākyeṣu anādaraḥ ॥

Alternate Transliteration:
mUrkhasya pa~nchachinhaani garvo durvachanaM tathaa ।
krodhashcha dRuDhavaadashcha paravaakyeShvanaadaraH ॥

mUrkhasya pa~ncha chinhaani garvaH durvachanaM tathaa ।

krodhaH cha dRuDhavaadaH cha para-vaakyeShu anaadaraH ॥

April 19th

Sanskrit Pearl of the day:
मर्कटस्य सुरापानं मध्ये वृश्चिकदंशनम् ।
तन्मध्ये भूतसञ्चारो यद्वा तद्वा भविष्यति ॥
- समयोचितपद्यमालिका


Transliteration:
markaṭasya surāpānaṃ madhye vṛścika daṃśanam ।
tanmadhye bhūtasañcāro yadvā tadvā bhaviṣyati ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

A monkey who is drunk, stung by a scorpion amidst (all these), and invaded by ghosts in the thick of all this—anything can happen!

Commentary:

To begin with, he is a monkey. Then he is given alcohol to make him tipsy. (As if he needs alcohol to get jumpy :). On top of it, he gets stung by a scorpion. As if this wasn't sufficient, there is an invasion of ghosts!! What else can be expected but catastrophic chaos?!! No one can predict the outcome of such situations, and not to mention that the result will be different each time too!

This is a metaphor for the mind. The mind is already very unstable. What if it is provided with an ambiance where it can splurge on all of its whims and fancies?! To top that, what if it is provided with the means to fulfill them without any hurdles on the way?! Nobody to ask nor to question! What will be the outcome of such an individual?! Just as the verse satirically says, 'totally unpredictable!' 

Do not feed the monkey mind! Put a saddle on it and direct it in the right direction. Don't let it run wild and then end up repenting after situations go out of hand. Taming the mind is a full-time assignment. 

pada vigrahaH:
मर्कटस्य सुरापानं मध्ये वृश्चिक-दंशनम् ।
markaṭasya surāpānaṃ madhye vṛścika daṃśanam ।

तत् मध्ये भूत-सञ्चारः यत् वा तत् वा भविष्यति ॥
tat madhye bhūta-sañcāraḥ yat vā tat vā bhaviṣyati ॥

Alternate Transliteration:
markaTasya suraapaanaM madhye vRushchikadaMshanam ।
tanmadhye bhUtasa~nchaaro yadvaa tadvaa bhaviShyati ॥
- samayochitapadyamaalikaa

markaTasya suraapaanaM madhye vRushchika-damshanam ।

tat madhye bhUta-sa~nchaaraH yat vaa tat vaa bhaviShyati ॥

April 1st

Sanskrit Pearl of the day:
मनसि वचसि काये पुण्यपीयूषपूर्णाः 
त्रिभुवनमुपकारश्रेणिभिः प्रीणयन्तः ।
परगुणपरमाणून् पर्वतीकृत्य नित्यं
निजहृदि विकसन्तः सन्ति सन्तः कियन्तः ॥
- नीतिशतक

Transliteration:
manasi vacasi kāye puṇyapīyūṣapūrṇāḥ
tribhuvanamupakāraśreṇibhiḥ prīṇayantaḥ ।
paraguṇaparamāṇūn parvatīkṛtya nityaṃ
nijahṛdi vikasantaḥ santi santaḥ kiyantaḥ ॥
- nītiśataka

Meaning of the subhAShita:

Those who are filled to the brim with the nectar of puṇya (fruit of virtuous deeds) are pleasing the world with their benevolence through mind, speech, and body (actions).  How many noble people like them are there (in the world), who always delight their heart in making a mountain out of an iota of good in others?!

Commentary:

The three mediums of interactions one can have with the world are—through the mind, speech, and actions— by thinking good or evil about the world around him; by speaking well or in an unruly manner with others; or by behaving kindly or violently.

Noble people choose the better of all these faculties!  They are constantly brimming with nobility in all aspects of their interactions with the world.  They are so focused on doing good for everyone that they will not harp on the shortcomings of others.  They go one step further and take delight in the smallest achievements and contributions of others without an ounce of resentment for them.  

But alas!  The poet asks, "How many such people can one find in the world today, who rejoice and make a mountain of a molehill upon seeing even an iota of good in others?"

Everyone is busy finding faults in others or sabotaging someone else's endeavors.  Why not make an effort to celebrate the good in others, thus making the world a better place?  Everyone appreciates being appreciated!  In fact, one will put in more effort to give his best when he knows his efforts are valued.  So, why not show people that they are valued and admired?!  Every individual certainly has some good in them!  Whether it is perceived or not depends on the onlooker. Why don't we become the ones who enjoy the good in everyone?!

'Value' of anything is always more expensive than its 'price!'  When this is the way with objects, what to speak of people then?! It is said, “Try not to become a man of success, rather become a man of value.”  Because, when we value others, it is quite natural for them to reciprocate the same.

Value people. Interact pleasantly.

pada vigrahaH:

मनसि वचसि काये पुण्य-पीयूष-पूर्णाः 

manasi vacasi kāye puṇya-pīyūṣa-pūrṇāḥ

त्रि-भुवनम् उपकार-श्रेणिभिः प्रीणयन्तः ।

tri-bhuvanam upakāra-śreṇibhiḥ prīṇayantaḥ ।

पर-गुण-परमाणून् पर्वतीकृत्य नित्यं

para-guṇa-paramāṇūn parvatīkṛtya nityaṃ

निजहृदि विकसन्तः सन्ति सन्तः कियन्तः ॥

nijahṛdi vikasantaḥ santi santaḥ kiyantaḥ ॥

Alternate Transliteration:

manasi vachasi kaaye puNyapIyUShapUrNaaH
tribhuvanamupakaarashreNibhiH prINayantaH |
paraguNaparamaaNUn parvatIkRutya nityaM
nijahRudi vikasantaH santi santaH kiyantaH ||
- nItishataka

manasi vachasi kaaye puNya-pIyUSha-pUrNaaH
tri-bhuvanam upakaara-shreNibhiH prINayantaH |
para-guNa-paramaaNUn parvatIkRutya nityaM
nijahRudi vikasantaH santi santaH kiyantaH ||

March 31st

Sanskrit Pearl of the day:
माता शत्रुः पिता वैरी येन बालो न पाठितः ।
न शोभते सभामध्ये हंसमध्ये बको यथा ॥
- चाणक्य नीति


Transliteration:
mātā śatruḥ pitā vairī yena bālo na pāṭhitaḥ ।
na śobhate sabhāmadhye haṃsamadhye bako yathā ॥
- cāṇakya nīti

Meaning of the subhAShita:

Mother is an enemy, father is a foe—by whom children are not taught. He (the child) does not shine in a gathering, just as a stork amidst swans.

Commentary:

As parents, the prime duty of a mother and father is to educate their children and equip them with necessary life skills. Parents need to take a very active role in helping their children become good-hearted, responsible adults with deep-rooted values. This is what keeps society strong and surviving. This is the gift parents give to their children and leave to the world. It is alright if they do not make a small fortune to last 3 generations, but they must educate their children. Such children make the world a happier place to live in and will be happy people themselves.

Otherwise, children will not shine in their lives and might even become a bane of society. They will prove to be misfits in their surroundings, just as a limp stork is amidst a group of graceful swans. Swans are known for their grace. A crane is wobbly and limps in comparison to a swan. A crane in the middle of a group of swans would stick out like a sore thumb. Nobody wants to be a sore thumb. While growing up, children do not realize the importance of learning or its applicability. So, it becomes all the more important for parents to teach them all the tricks and trades for leading a successful life. This includes—education, good values, and self-confidence.

Parents who do not do this for their children are as good as their foes because they are contributing to their downfall, just as rivals would.

Adults, equip youngsters with knowledge. 

Youngsters, allow them to!

pada vigrahaH:
माता शत्रुः पिता वैरी येन बालः न पाठितः ।
mātā śatruḥ pitā vairī yena bālaḥ na pāṭhitaḥ ।

न शोभते सभा-मध्ये हंस-मध्ये बको यथा ॥
na śobhate sabhā-madhye haṃsa-madhye bako yathā ॥

Alternate Transliteration:
maataa shatruH pitaa vairI yena baalo na paaThitaH ।
na shobhate sabhaamadhye haMsamadhye bako yathaa ॥
- chaaNakyanIti

maataa shatruH pitaa vairI yena baalaH na paaThitaH ।

na shobhate sabhaa-madhye haMsa-madhye bako yathaa ॥

March 14th

Sanskrit Pearl of the day:
मनसा चिन्तितं कार्यं वाचा नैव प्रकाशयेत् ।
मन्त्रेण रक्षयेद्‍गूढं  कार्ये चापि नियोजयेत् ॥
- चाणक्य नीति


Transliteration:
manasā cintitaṃ kāryaṃ vācā naiva prakāśayet ।
mantreṇa rakṣayed‍gūḍhaṃ kārye cāpi niyojayet ॥
- cāṇakya nīti

Meaning of the subhAShita:

Do not manifest the deed that was thought in your mind into words. Protect it as if it were a secret spell and enjoin it with action, too.

Commentary:

It is generally seen that when one thinks of performing a deed, especially a good one, he wants remuneration from everyone around him. So, well ahead of time, he creates a lot of commotion about it so that all eyes are on him while he is executing his idea. This is a big NO-NO, for many reasons—

• He may not start the job he spoke about for multiple reasons.
• His ideas may change.
• The available resources may change and hence alter the outcome he anticipated.
• He may not be able to complete the job due to unanticipated obstacles. 
• The very pressure to perform that particular task, to keep his word, may end up affecting his performance. 

Many such unforeseen circumstances may be encountered. 

Feeding one's need for attention and appreciation will not allow him to offer his best to the task at hand. Most of all, bragging is done in the spirit of feeding the ego rather than doing the (good) deed itself! Hence, work more and talk less. Just perform the task and let the outcome speak for you. 

pada vigrahaH:
मनसा चिन्तितं कार्यं वाचा न एव प्रकाशयेत् ।
manasā cintitaṃ kāryaṃ vācā na eva prakāśayet ।

मन्त्रेण रक्षयेत् गूढं कार्ये च अपि नियोजयेत् ॥
mantreṇa rakṣayet gūḍhaṃ kārye ca api niyojayet ॥

Alternate Transliteration:
manasaa chintitaM kaaryaM vaachaa naiva prakaashayet ।
mantreNa rakShayedgUDhaM kaarye chaapi niyojayet ॥
- chaaNakya nIti

manasaa chintitaM kaaryaM vaachaa na eva prakaashayet ।

mantreNa rakShayet gUDhaM kaarye cha api niyojayet ॥

February 17th

Sanskrit Pearl of the day:
मन्त्रबलेन भुजङ्गाः मुग्धकुरगाश्च कूटयन्त्रेण ।
स्थलजालेन विहङ्गाः गृह्यते मानवाश्च दम्भेन ॥
- कलाविलास


Transliteration:
mantrabalena bhujaṅgāḥ mugdhakuragāśca kūṭayantreṇa ।
sthalajālena vihaṅgāḥ gṛhyate mānavāśca dambhena ॥
- kalāvilāsa

Meaning of the subhAShita:

Snakes through spells; innocent deer through crafty devices; birds through ground traps; and humans are (all) captured through deceit (hypocrisy).

Commentary:

The snake charmer's mystical spells and musical rhythms capture reptiles. A snare or trap is set to catch an unsuspecting, innocent deer. Birds flying high in the sky are easily trapped by laying a net with seeds on the ground. Some type of physical tool is required to catch these creatures. 

People, however, are taken down through deceit. Human tendencies are strange. Flattery makes people fall for tricks easily.  A few nice words and incentives (no matter how false) are sufficient to win people over. Falsities and charades are everywhere, the problem is in identifying them. Because there are two ingredients to deceit—a good bit of truth and a few little lies. One needs to be aware and identify falsehoods. 

The cheater must be aware of a major issue too—deceit and hypocrisy might work in winning something, but it is the hypocrite who will end up being a loser. Over time, he will lose the trust of people.  He can eventually find it hard to trust himself too. He who doesn't trust himself will lose self-confidence. One without self-confidence is a cripple and stops himself from achieving his very best!

Stay away from hypocrisy! Beware of hypocrites! And at the same time, be cautious about becoming a hypocrite yourself!! Be true to yourself.

pada vigrahaH:

मन्त्र-बलेन भुजङ्गाः मुग्ध-कुरगाः च कूट-यन्त्रेण ।
mantra-balena bhujaṅgāḥ mugdha-kuragāḥ ca kūṭa-yantreṇa ।

स्थल-जालेन विहङ्गाः गृह्यते मानवाः च दम्भेन ॥
sthala-jālena vihaṅgāḥ gṛhyate mānavāḥ ca dambhena ॥

Alternate Transliteration:
mantrabalena bhuja~ngaaH mugdhakuragaashcha kUTayantreNa ।
sthalajaalena viha~ngaaH gRuhyate maanavaashcha dambhena ॥
- kalaavilaasa

mantra-balena bhuja~ngaaH mugdha-kuragaaH cha kUTa-yantreNa ।

sthala-jaalena viha~ngaaH gRuhyate maanavaaH cha dambhena ॥

October 24th

Sanskrit Pearl of the day:
मन्त्रे तीर्थे द्विजे दैवे दैवज्ञे भेषजे गुरौ ।
यादृशी भावना यत्र सिद्धिर्भवति तादृशी ॥
- समयोचितपद्यमालिका


Transliteration:
mantre tīrthe dvije daive daivajñe bheṣaje gurau ।
yādṛśī bhāvanā yatra siddhirbhavati tādṛśī ॥
- samayocitapadyamālikā

Meaning of the subhAShita:

The usefulness of mantras, pilgrimages, brāhmaṇas (knower of Brahman), deities, seekers/knowers of God, doctors, and teachers will be proportional to the faith we put in them.

Commentary:

Vedic chants, prayers, places of worship, brāhmaṇas (brāhmaṇa here is not a Brāhmin in the community, but a brāhmaṇa - one who knows Brahman) and their knowledge, Gods and Goddesses, ascetics, doctors, and teachers—all these groups contribute to society in their own special ways. How useful they are to us depends on how much faith we put in them!

There are lots of examples of this in real life where a particular treatment was fruitful to one person and not to another. In a Placebo effect, they are not even given a real medicine but they seem to get better just because they believe the medication will help them! 

A particular teacher might be thought of as a 'wonderful one' by one student, whereas a 'hopeless one' by another. The first student learns much more than the other one, from the same teacher.  

Miracles seem to happen to some people and not to others. The list goes on. 

The mysterious ingredient behind these differences in results is, probably, the faith with which they started off, in the first place. People who have more trust end up getting better results!

Trust is the highest form of human motivation. It brings out the very best in people. Begin with trust.  Even if the results end up being bad, accept it as God's will. He knows what's best for whom. He never lets anyone down, anywhere, anytime!

pada vigrahaH:
मन्त्रे तीर्थे द्विजे दैवे दैवज्ञे भेषजे गुरौ ।
mantre tīrthe dvije daive daivajñe bheṣaje gurau ।

यादृशी भावना यत्र सिद्धिः भवति तादृशी ॥
yādṛśī bhāvanā yatra siddhiḥ bhavati tādṛśī ॥

Alternate Transliteration:
mantre tIrthe dvije daive daivajne bheShaje gurou ।
yaadRushee bhaavanaa yatra siddhirbhavati taadRushee ॥
- samayochitapadyamaalikaa

mantre tIrthe dvije daive daivaj~je bheShaje gurou ।

yaadRushee bhaavanaa yatra siddhiH bhavati taadRushee ॥

October 3rd

Sanskrit Pearl of the day:
मूलं भुजङ्गैः शिखरं प्लवङ्गैः
शाखा विहङ्गैः कुसुमानि भृङ्गैः ।
श्रितं सदा चन्दनपादपस्य
परोपकाराय सतां विभूतयः ॥


Transliteration:
mūlaṃ bhujaṅgaiḥ śikharaṃ plavaṅgaiḥ
śākhā vihaṅgaiḥ kusumāni bhṛṅgaiḥ ।
śritaṃ sadā candanapādapasya
paropakārāya satāṃ vibhūtayaḥ ॥

Meaning of the subhAShita:

The base with serpents, the tops with monkeys, the branches with birds, flowers with bees—(just) as (all these parts of) a sandal tree are always occupied, similarly, the wealth of the noble is for the benevolence (of others).

Commentary:

The description of the sandal tree here is very vivid. The tree not only makes its surroundings fragrant, but it also hosts a hoard of other beings. Snakes love to dwell by their roots, monkeys dangle from the high branches, an infinite number of birds make their nests in the cozy branches, and then, some bees are attracted to its flowers. The sandal tree is teeming with activity.  Its very existence is for the benefit of others. 

Such is the nature of the noble. Altruism is engrained in their every breath. Everything they do is for the good of others. paropakāra (para-upakāra - helping others) is their defining trait.

The highest benevolence acts without purpose, without selfishness.  Their selfless pursuits make the noble, well, 'noble'! 

pada vigrahaH:

मूलं भुजङ्गैः शिखरं प्लवङ्गैः
mūlaṃ bhujaṅgaiḥ śikharaṃ plavaṅgaiḥ

शाखाः विहङ्गैः कुसुमानि भृङ्गैः ।
śākhāḥ vihaṅgaiḥ kusumāni bhṛṅgaiḥ ।

श्रितं सदा चन्दन पादपस्य
śritaṃ sadā candana pādapasya

पर-उपकाराय सतां विभूतयः ॥
para-upakārāya satāṃ vibhūtayaḥ ॥

Alternate Transliteration:
mUlaM bhuja~ngaiH shikharaM plava~ngaiH
shaakhaa viha~ngaiH kusumaani bhRu~ngaiH ।
shritaM sadaa chandanapaadapasya
paropakaaraaya sataaM vibhUtayaH ॥

mUlaM bhuja~ngaiH shikharaM plava~ngaiH

shaakhaaH viha~ngaiH kusumaani bhRu~ngaiH ।

shritaM sadaa chandana paadapasya

para-upakaaraaya sataaM vibhUtayaH ॥