October 31st

Sanskrit Pearl of the day:

विद्यार्थी सेवकः पान्थः क्षुधाऽर्तो भयकातरः ।

भाण्डारी प्रतिहारी च सप्त सुप्तान् प्रबोधयेत् ॥

- चाणक्य नीति

Transliteration:

vidyārthī sevakaḥ pānthaḥ kṣudhā'rto bhayakātaraḥ ।

bhāṇḍārī pratihārī ca sapta suptān prabodhayet ॥

- cāṇakya nīti

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

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

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

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

pada vigrahaH:

विद्यार्थी सेवकः पान्थः क्षुधा-आर्तः भय-कातरः ।

vidyārthī sevakaḥ pānthaḥ kṣudhā-ārtaḥ bhaya-kātaraḥ ।

भाण्डारी प्रतिहारी च सप्त सुप्तान् प्रबोधयेत् ॥

bhāṇḍārī pratihārī ca sapta suptān prabodhayet ॥

Alternate Transliteration:

vidyaarthI sevakaH paanthaH kShudhaa'rto bhayakaataraH ।

bhANDaarI pratihaarI ca sapta suptaan prabodhayet ॥

- chaaNakya neeti

vidyaarthI sevakaH paanthaH kShudhaa-aartaH bhaya-kaataraH ।

bhANDaarI pratihaarI ca sapta suptaan prabodhayet ॥

October 11th

Sanskrit Pearl of the day:

वृद्धकाले मृता भार्या बन्धुहस्तगतं धनम् ।

भोजनं च पराधीनं तिस्रः पुंसां विडम्बनाः ॥ 

- चाणक्य नीति

Transliteration:
vṛddhakāle mṛtā bhāryā bandhuhastagataṃ dhanam ।

bhojanaṃ ca parādhīnaṃ tisraḥ puṃsāṃ viḍambanāḥ ॥

- cāṇakya nīti

Meaning of the subhAShita:

Losing a wife in old age, wealth that has gone into the hands of relatives, and dependence on others for food—these 3 are distressing for a man.  

Commentary:

A spouse's love is indeed stronger than death. Though she may depart from this earth, she never leaves his heart. For a man, carrying on with life after her loss becomes a torment beyond words. Men are not known for expressing their emotions openly, but over the years, they grow reliant on their wives as their emotional anchors. In old age, when this trusted source of support vanishes, it shakes the very foundation of their being. The silence left behind is unbearable, and navigating life without her feels like walking through a storm without shelter.

A wealthy man is never without company. Like bees drawn to honey, relatives gather around him, eager to secure favor and fortune. They sing his praises not from love, but from greed. Trusting one’s wealth to such kin is like throwing pearls into a pit—once deceived, reclaiming what is lost becomes an uphill battle, almost nearly impossible.

Cooking a meal is more than a mere task—it is an act of love, an offering of care. True nurturing means serving food without waiting to be asked, and with affection in every gesture. However, when a man finds himself dependent on others for such simple acts, it wounds his spirit. It strikes at the very heart of his independence, and the helplessness stings like a thorn in his soul. Forced reliance turns to bitterness, and the bitterness ferments into anger, only deepening his distress.

May no man find himself stranded in these waters—grieving alone, betrayed by those he trusts, or begging for food to soothe his hunger. May life spare him such agony.

pada vigrahaH:

वृद्ध-काले मृता भार्या बन्धु-हस्त-गतं धनम् ।

vṛddha-kāle mṛtā bhāryā bandhu-hasta-gataṃ dhanam ।

भोजनं च पर-अधीनं तिस्रः पुंसां विडम्बनाः ॥ 

bhojanaṃ ca para-adhīnaṃ tisraḥ puṃsāṃ viḍambanāḥ ॥

Alternate Transliteration:

vRuddhakaale mRutaa bhaaryaa bandhuhastagataM dhanam |

bhojanaM cha paraadheenaM tisraH puMsaaM viDambanaaH ||

- chaaNakya neeti

vRuddha-kaale mRutaa bhaaryaa bandhu-hasta-gataM dhanam |

bhojanaM cha para-adheenaM tisraH puMsaaM viDambanaaH ||

December 8th

Sanskrit Pearl of the day:
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये  ।
जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥ 
- रघुवंश (कालिदास)

Transliteration:
vāgarthāviva sampṛktau vāgarthapratipattaye ।
jagataḥ pitarau vande pārvatīparameśvarau ॥
- raghuvaṃśa (kālidāsa)

Meaning of the subhAShita:

I pray to the progenitors of the universe—Pārvatī, and Parameśvara, who themselves are interspersed like speech and meaning—for the attainment of articulation and understanding.

Commentary:

There can be no meaning without speech and no speech without meaning. Whenever someone speaks, meaning inevitably accompanies it. Even if one speaks mindlessly, their speech still carries meaning—whether sensible or not! This illustrates that speech and meaning are inseparable; one cannot exist without the other. Like milk and honey stirred together, they become one, impossible to separate. Such is the union and camaraderie of Lord Shiva and Pārvatī, speech and meaning.

The renowned poet Kālidāsa seeks blessing in his prayer and invokes this inseparability of seamless articulation and understanding in his compositions. This opening verse precedes his famous epic, Raghuvaṃśa (The Dynasty of Rāma).

Meaningful speech is timeless and essential, shaping communication and the quality of life itself. The ability to connect with others—and even with ourselves—depends on it. Who wouldn’t wish to be blessed with these finest skills by the divine embodiments of eloquence and wisdom themselves?!

pada vigrahaH:
वाक्-अर्थौ इव सम्पृक्तौ वाक्-अर्थ-प्रतिपत्तये  ।
vāk-arthau iva sampṛktau vāk-artha-pratipattaye ।

जगतः पितरौ वन्दे पार्वती-परमेश्वरौ ॥
jagataḥ pitarau vande pārvatī-parameśvarau ॥

Alternate Transliteration:
vaagarthaaviva sampRuktau vaagarthapratipattaye ।
jagataH pitarau vande paarvatIparameshvarau ॥
- raghuvaMsha (kaalidaasa)

vaak-arthau iva sampRuktau vaak-artha-pratipattaye  ।

jagataH pitarau vande paarvatI-parameshvarau ॥

September 16th

Sanskrit Pearl of the day:
वृक्षान् छित्वा पशून्हत्वा कृत्वा रुधिरकर्दमम् ।
यद्येवं गम्यते स्वर्गं नरकः केन गम्यते ॥
- पञ्चतन्त्र, काकोलूकीय

Transliteration:
vṛkṣān chitvā paśūnhatvā kṛtvā rudhirakardamam ।
yadyevaṃ gamyate svargaṃ narakaḥ kena gamyate ॥
- pañcatantra, kākolūkīya

Meaning of the subhAShita:

After tearing down trees, massacring animals, (and) creating a bloody mire, if this is how heaven is attained,  (then) hell is attained by whom?! 

Commentary:

There is a story of a little boy who came to a tree.  The tree gave him leaves to play with.  He would then climb the trunk and swing from the branches.  When the boy grew up, the tree provided him with fruit and wood to build his home.  When the man wanted more, the tree gave more, until only a stump was left.  Even then, when the weary man came by, the stump propped itself up and gave him a place to sit on!  Such is the magnanimity of the tree.  

Instead of returning favors, man loots like there is no tomorrow and until nothing is left!  What to say about the massacre of animals?    Does man realize what a bloody quagmire he is creating and letting flow?  Does he understand that he is hurting himself in the long haul? Does he even comprehend that there are repercussions for his actions?

No one wants to go to hell.  All beings aim to reach heaven.  With these aspirations, if man's actions are so merciless, one can only imagine the brutality if the aim was to reach hell instead!!  The poet sarcastically says, if these beings want to reach the garden of Eden, who else shall make it to Hades?!!

Heaven and hell can be created here and now!  We can either make the earth a green heaven or one bloody hell!  It is all in our own hands.

pada vigrahaH:
वृक्षान् छित्वा पशून् हत्वा कृत्वा रुधिर-कर्दमम् ।
vṛkṣān chitvā paśūn hatvā kṛtvā rudhira-kardamam ।

यदि एवं गम्यते स्वर्गं नरकः केन गम्यते ॥
yadi evaṃ gamyate svargaṃ narakaḥ kena gamyate ॥

Alternate Transliteration:
vRukShaan Chitvaa pashUnhatvaa kRutvaa rudhirakardamam ।
yadyevaM gamyate swargam narakaH kena gamyate ॥
- pa~nchatantra, kaakolUkIya

vRukShaan Chitvaa pashUn hatvaa kRutvaa rudhira-kardamam ।

yadi evaM gamyate swargam narakaH kena gamyate ॥

September 9th

Sanskrit Pearl of the day:
वनस्पतेरपक्वानि फलानि प्रचिनोति यः ।
स नाप्नोति रसं तेभ्यः बीजं चास्य विनश्यति ॥
- विदुरनीति

Transliteration:
vanaspaterapakvāni phalāni pracinoti yaḥ ।
sa nāpnoti rasaṃ tebhyaḥ bījaṃ cāsya vinaśyati ॥
- viduranīti

Meaning of the subhAShita:

He who plucks the unripe fruit from the fruit trees, not only doesn't acquire their juices but spoils its seed as well. 

Commentary:

Right time, right place!

When fruit is not ripe, it is not ready for picking.  Nature has designed things so perfectly that when a fruit is ripe, just a small touch is enough to detach it from the tree!  Not only does the peel separate from the fruit easily but so does the seed inside.  There is not much effort needed.  When such a perfect design is tampered with, it is quite natural that the result gets tampered with as well!  If a fruit is plucked when unripe, its juices would not have reached their culmination.  The flavors would not have developed to their entirety.  The seed inside wouldn't have reached its fullest potential either and hence wouldn't be able to sprout another plant!  Why risk so many losses?!  

Keeping patience until the fruit is ready for harvest reaps far more benefits to the person than to one who loses his patience.  Hurrying nature won't yield good results.  Trees will not ripen the fruit as per the onlooker's schedule after all!  Only time can fill in the right juices in the right proportions in the fruit.

Similarly, in all walks of life, one has to do the right things, at the right time, and in the right place.  The same action done in an untimely manner will most certainly turn out wasteful.  One cannot say, 'But I put in a lot of effort!'  For, it is not the effort alone that yields results, it is the perfect timing as well.  Just like a player cannot hit a goal even before the game starts, and expect to score, one has to put his efforts in the right direction always.

After all, doing what's right in the right way at the right time, is the key to success in all walks of life!

pada vigrahaH:
वनस्पतेः अ-पक्वानि फलानि प्रचिनोति यः ।
vanaspateḥ a-pakvāni phalāni pracinoti yaḥ ।

स न आप्नोति रसं तेभ्यः बीजं च अस्य विनश्यति ॥
sa na āpnoti rasaṃ tebhyaḥ bījaṃ ca asya vinaśyati ॥

Alternate Transliteration:
vanaspaterapakvaani phalaani prachinoti yaH ।
sa naapnoti rasaM tebhyo bIjaM chaasya vinashyati ॥
- viduranIti

vanaspateH a-pakvaani phalaani prachinoti yaH ।

sa na aapnoti rasaM tebhyaH bIjaM cha asya vinashyati ॥

August 26th

Sanskrit Pearl of the day:
वलीभिर्मुखमाक्रान्तं पलितैरङ्कितं शिरः ।
गात्राणि शिथिलायन्ते तृष्णैका तरुणायते ॥
- वैराग्यशतक

Transliteration:
valībhirmukhamākrāntaṃ palitairaṅkitaṃ śiraḥ ।
gātrāṇi śithilāyante tṛṣṇaikā taruṇāyate ॥
- vairāgyaśataka

Meaning of the subhAShita:

Face encroached by wrinkles; head marked by grays; limbs frail/feeble; appetence alone is young!

Commentary:

Human beings are composed of body, mind, and intellect. The mind and intellect are essentially a collection of thoughts. The signs of an aging body—graying hair, wrinkles, and weakening limbs—are clear indicators of approaching old age. Over time, the body’s organs grow fragile and lose coherence, having already gone through the stages of growth, maturity, peak performance in youth, and eventual decline due to time and use.

While the body shows inevitable signs of aging, there is one striking trait of the mind that does not follow this same cycle. It goes through the stages of growth, maturity, and enjoyment, but upon reaching its peak, it doesn’t decline. Instead, it remains insatiable, expanding ever wider and deeper. This trait is desire—known by many names: appetence, thirst, craving, longing. Regardless of the label, its effect is the same. Desire is insatiable at any stage of life.

A new craving, a fresh thirst, or an unexpected longing seems to arise endlessly. Once one desire is satiated, another takes its place, creating a perpetual cycle. Unlike the body, which visibly deteriorates with age, the mind’s thirst for more remains youthful and unrelenting. The poet insightfully observes that this unquenchable thirst is the one aspect of a person that remains frozen in its youth, defying the natural aging process that affects the body.

The yearning of desire is never fully quenched. Like drinking salty water, it only leaves one thirstier. The more desire is fed, the stronger it becomes. The easiest way to conquer it is to nip it in the bud—before it grows beyond control.

pada vigrahaH:
वलीभिः मुखम् आक्रान्तं पलितैः अङ्कितं शिरः ।
valībhiḥ mukham ākrāntaṃ palitaiḥ aṅkitaṃ śiraḥ ।

गात्राणि शिथिलायन्ते तृष्णा एका तरुणायते ॥
gātrāṇi śithilāyante tṛṣṇā ekā taruṇāyate ॥

Alternate Transliteration:
valIbhirmukhamaakraantaM palitaira~nkitaM shiraH ।
gaatraaNi shithilaayante tRuShNaikaa taruNaayate ॥
- vairaagyashataka

valIbhiH mukham aakraantaM palitaiH a~nkitaM shiraH ।

gaatraaNi shithilaayante tRuShNaa ekaa taruNaayate ॥

April 15th

Sanskrit Pearl of the day:
वरं पर्वतदुर्गेषु भ्रान्तं वनचरैः सह ।
न मूर्खजनसंपर्कः सुरेन्द्रभवनेष्वपि ॥
- नीतिशतक

Transliteration:
varaṃ parvatadurgeṣu bhrāntaṃ vanacaraiḥ saha ।
na mūrkhajanasaṃparkaḥ surendrabhavaneṣvapi ॥
- nītiśataka

Meaning of the subhAShita:

It is rather a blessing to wander in the mountains and caves with wild animals than keep the company of the foolish even if it is in the palatial quarters of Indra (the king of the demigods)!

Commentary:

It’s not so much about the ambiance as it is about the company you keep. Good company should share a common goal and foster a productive direction, creating an enjoyable and meaningful experience for everyone involved. If that’s not the case, it’s better to have no company at all.

The poet boldly states that wandering through the mountains and caves of a forest among wild animals is far more blissful than enduring the company of fools—even if the setting is Heaven itself!

The company of fools often brings adverse consequences to those around them. It yields no fruitful outcomes, rendering time and effort futile or even detrimental to one’s progress. Time and again, it has been proven: “Bad company corrupts good character.” Isn’t it wiser to preserve your sanity than to rebuild it?

As the saying humorously goes, “Go to Heaven for the climate and Hell for the company.” In reality, if the company is bad, even the climate doesn’t matter—walk away!

pada vigrahaH:
वरं पर्वत-दुर्गेषु भ्रान्तं वन-चरैः सह ।
varaṃ parvata-durgeṣu bhrāntaṃ vana-caraiḥ saha ।

न मूर्ख-जन-संपर्कः सुरेन्द्र-भवनेषु अपि ॥
na mūrkha-jana-saṃparkaḥ surendra-bhavaneṣu api ॥

Alternate Transliteration:
varaM parvatadurgeShu bhraantaM vanacharaiH saha ।
na mUrkhajanasaMparkaH surendrabhavaneShvapi ॥
- nItishataka

varaM parvata-durgeShu bhraantaM vana-charaiH saha ।

na mUrkha-jana-saMparkaH surendra-bhavaneShu api ॥

September 18th

Sanskrit Pearl of the day:
विषस्य विषयाणाञ्च दूरमत्यन्तमन्तरम् ।
उपभुक्तं विषं हन्ति विषयाः स्मरणादपि ॥


Transliteration:
viṣasya viṣayāṇāñca dūramatyantamantaram ।
upabhuktaṃ viṣaṃ hanti viṣayāḥ smaraṇādapi ॥

Meaning of the subhAShita:

The disparity between 'viṣa' (poison) and 'viṣaya' (object of sense) is enormous. viṣa kills on consumption; viṣaya kills just by reminiscing.

Commentary:

In Sanskrit, the words for 'poison' and 'objects of sense', sound almost similar. Poison is called viṣa, while sense objects are called viṣaya. The disparity in pronunciation is, after all, only one syllable.  However, their attributes have a ginormous divergence! They couldn't differ from each other more.

Viṣa kills upon consumption. One can safely hold it, see it, hear about it, or sometimes smell it. It kills only when tasted. Viṣaya, on the contrary, kills at the very recollection or thought of it!!  For example, if one thinks of a piece of jewelry, he does not have to touch it, see it, hold it, or hear the details about it. The very thought can entrap the person in its grasp! If his vāsanas (inherent tendencies) are such, then his entire day, week, or years can go by, because he can get caught up in acquiring that piece of ornament. Such is the power of sense objects. Even without being physically present in front of the person, it can take him through a vicious trap with barely any outlet. Hence, the poet says, viṣayas are far more hazardous than poison even!!

Let not materials possess you in your quest to possess materials. Viṣaya is a distraction from true bliss! Find your way to your bliss by shunning sense pleasures.

pada vigrahaH:
विषस्य विषयाणां च दूरम् अत्यन्तम् अन्तरम् ।
viṣasya viṣayāṇāṃ ca dūram atyantam antaram ।

उपभुक्तं विषं हन्ति विषयाः स्मरणात् अपि ॥
upabhuktaṃ viṣaṃ hanti viṣayāḥ smaraṇāt api ॥

Alternate Transliteration:
viShasya viShayaaNaa~ncha dUramatyantamantaram ।
upabhuktaM viShaM hanti viShayaaH smaraNaadapi ॥

viShasya viShayaaNaaM cha dUram atyantam antaram ।

upabhuktaM viShaM hanti viShayaaH smaraNaat api ॥

September 14th

Sanskrit Pearl of the day:
वैद्यानां शारदी माता पिता च कुसुमाकरः ।
यमदम्ष्ट्रा स्वसा प्रोक्ता हितभुक् मितभुक् रिपुः ॥

Transliteration:
vaidyānāṃ śāradī mātā pitā ca kusumākaraḥ ।
yamadamṣṭrā svasā proktā hitabhuk mitabhuk ripuḥ ॥

Meaning of the subhAShita:

For a doctor, Autumn is the mother, and Spring is the father. Winter is said to be the sister. One who eats suitable and measured portions is his enemy!

Commentary:

When does one go to a doctor? When he is sick. A doctor earns his living because sick people come to him. People fall sick easily when the weather gets cold or fluctuates constantly, like in autumn, spring, and winter. That is pretty much the whole year.  We see that except during summer, people do get sick often!  

Kith and kin come to the aid of a person's prosperity. Likewise, winter, autumn, and spring assist a doctor in keeping his practice alive (by getting people sick)! Hence, the poet humorously says these seasons are like family to him.  

On the contrary, the poet proceeds to say that he who eats suitable food in limited portions is an enemy to a doctor! No matter what season, such a person will not require medical attention. Such a person will stay fit and healthy, and won't need to see a doctor often.  Isn't it enemies who curtail the growth and prosperity of another person! So, the poet quips that such a person is a doctor's enemy!

Moral of the story: Eat healthy and eat within limits.  This will help in staying away from a doctor.  It is the biggest open secret to good health! Simply, by being conscious and aware of what is going into the mouth, one can keep illnesses at bay.

He who has health has hope. He who has hope has everything! May everyone have everything!

pada vigrahaH:
वैद्यानां शारदी माता पिता च कुसुमाकरः ।
vaidyānāṃ śāradī mātā pitā ca kusumākaraḥ ।

यम-दम्ष्ट्रा स्वसा प्रोक्ता हितभुक् मितभुक् रिपुः ॥
yama-damṣṭrā svasā proktā hitabhuk mitabhuk ripuḥ ॥

Alternate Transliteration:
vaidyaanaaM shaaradI maataa pitaa cha kusumaakaraH ।
yamadamShTraa svasaa proktaa hitabhuk mitabhuk ripuH ॥

vaidyaanaaM shaaradI maataa pitaa cha kusumaakaraH ।

yama-damShTraa svasaa proktaa hitabhuk mitabhuk ripuH ॥

August 5th

Sanskrit Pearl of the day:
विप्रयोर्विप्रवह्न्योश्च दम्पत्योः स्वामिभृत्ययोः ।
अन्तरेण न गन्तव्यं हलस्य वृषभस्य च ॥
- चाणक्य नीति

Transliteration:
viprayorvipravahnyośca dampatyoḥ svāmibhṛtyayoḥ ।
antareṇa na gantavyaṃ halasya vṛṣabhasya ca ॥
- cāṇakya nīti

Meaning of the subhAShita:

Never go between two vidvān-s (scholars); vidvān (one who knows scriptures) and the sacred fire; husband and wife; master and servant; plow and the bull.

Commentary:

Common sense! None of these scenarios has any scarcity for screaming danger.

• Spiritual scholars (vedāntin-s) are popular for their disagreements! Each has their own set of opinions and they quickly get into arguments. Going between them or being forced to take the side of one or the other is not a safe place to be in!
• A vidvān purohit (a learned scholar who performs fire rituals) worships the fire. Many types of sacrifices are offered to the fire. Being in the way is only an invitation for trouble!
• Between a husband and wife, many arguments will arise. But they themselves are the best people to resolve them. They both should remember that they both are on the same side.   Anyone else will prove to be the outsider! They would either be in a sticky situation or be the cause of creating more trouble between the couple. Neither is a likable outcome. It is best NOT to get between a husband and wife under any circumstance!
• Coming between a master and his servant isn't sensible either. The orders of the master are better when received by the subordinate himself. There won't be any miscommunication of the expectations.
• A bull drags the plow in the fields. When the pace of the moving plow is at the mercy of the bull, how sane is it to walk between the plow and the bull?!

Know your boundaries. Do not step into unfavorable situations or unwanted territories!

pada vigrahaH:
विप्रयोः विप्र-वह्न्योः च दम्पत्योः स्वामि-भृत्ययोः ।
viprayoḥ vipra-vahnyoḥ ca dampatyoḥ svāmi-bhṛtyayoḥ ।

अन्तरेण न गन्तव्यं हलस्य वृषभस्य च ॥
antareṇa na gantavyaṃ halasya vṛṣabhasya ca ॥

Alternate Transliteration:
viprayorvipravahnyoshcha dampatyoH svaamibhRutyayoH ।
antareNa na gantavyaM halasya vRuShabhasya cha ॥
- chaaNakya nIti

viprayoH vipra-vahnyoH cha dampatyoH svaami-bhRutyayoH ।

antareNa na gantavyaM halasya vRuShabhasya cha ॥

July 29th

Sanskrit Pearl of the day:
वित्तेन रक्ष्यते धर्मः विद्या योगेन रक्ष्यते ।
मृदुना रक्ष्यते भूपः सत्स्त्रिया रक्ष्यते गृहम् ॥
- चाणक्य नीति


Transliteration:
vittena rakṣyate dharmaḥ vidyā yogena rakṣyate ।
mṛdunā rakṣyate bhūpaḥ satstriyā rakṣyate gṛham ॥
- cāṇakya nīti

Meaning of the subhAShita:

Virtue is protected by wealth; knowledge is guarded by practice; gentleness protects a king; a home is secured by an excellent lady.

Commentary:

Everyone and everything has a protector!

Wealth serves as the guardian of virtue. For example, performing acts of welfare for society is a virtue, and such actions often require wealth. Since wealth is used to uphold and promote dharma, it becomes a keeper of virtue.

Knowledge, or vidyā, is safeguarded through practice. Simply earning and accumulating knowledge isn’t enough; it must be applied and practiced daily. Without use, knowledge deteriorates, becoming rusty and ineffective. Thus, practice is the protector of knowledge.

Gentleness protects a king. This might seem unusual, but it holds true. Gentleness here refers to the king’s treatment of his subjects. By handling them with care and respect, he earns their loyalty and trust, minimizes internal enemies, and ensures a stable and enduring reign. A gentle demeanor is, therefore, the guardian of a king.

The most essential unit of society is the home, and its guardian is the lady of the house. She is the foundation, managing the family’s needs, instilling values, disciplining children, ensuring health, and maintaining harmony.

An intelligent woman imparts the right values to her children. A well-rounded woman nourishes her family with thoughtful choices. A level-headed woman prioritizes her household’s needs and keeps everyone balanced. Together, these qualities define her excellence and secure the home. She creates a safe haven, allowing everyone to thrive and be their best selves.

As the saying goes, “गृहिणी गृहमुच्यते” (gṛhiṇī gṛhamucyate)—the home is defined by the lady. It should be understood as “गृहम् उच्यते” (gṛham ucyate—upholds the house), not “गृहं मुच्यते” (gṛhaṃ mucyate—lets go of the household). A woman has the power to make or break a home—it is truly in her hands!

pada vigrahaH:

वित्तेन रक्ष्यते धर्मः विद्या योगेन रक्ष्यते ।
vittena rakṣyate dharmaḥ vidyā yogena rakṣyate ।

मृदुना रक्ष्यते भूपः सत्-स्त्रिया रक्ष्यते गृहम् ॥
mṛdunā rakṣyate bhūpaḥ sat-striyā rakṣyate gṛham ॥

Alternate Transliteration:
vittena rakShyate dharmaH vidyaa yogena rakShyate ।
mRudunaa rakShyate bhUpaH satstriyaa rakShyate gRuham ॥
- chaaNakya nIti

vittena rakShyate dharmaH vidyaa yogena rakShyate ।

mRudunaa rakShyate bhUpaH sat-striyaa rakShyate gRuham ॥

July 7th

Sanskrit Pearl of the day:
विद्या विवादाय धनं मदाय
शक्तिः परेषां परिपीडनाय ।
खलस्य साधोर्विपरीतमेतत्
ज्ञानाय दानाय च रक्षणाय ॥

Transliteration:
vidyā vivādāya dhanaṃ madāya
śaktiḥ pareṣāṃ paripīḍanāya ।
khalasya sādhorviparītametat
jñānāya dānāya ca rakṣaṇāya ॥

Meaning of the subhAShita:

Knowledge is for argument, wealth is for insolence, strength is for tormenting others—evil people are opposite of the noble (who use the) same for awareness, giving, and protecting (respectively).

Commentary:

Possessions are not the problem, it is how they are put to use that cause concern!

Knowledge is applied for different purposes by different people. Evil individuals apply their entire knowledge base to argue with others and to show off their prowess, whereas noble people are interested in learning more for their own awareness and becoming better people than they were yesterday.

Money in an evil man's hand makes him arrogant and reckless. He walks around with the notion that the entire world is under his rule and everyone else is meant to serve him. That same asset in a noble person's hand will be used for the benefit of others. His giving nature makes the resources available to those in need.

Strength is a faculty that can be dangerous when placed in the wrong hands—or rather, on the wrong shoulders! Evil individuals use their strength to torture and torment others; they are entertained by seeing others in pain and will not hesitate to use it for the wrong purposes. Whereas, noble people use the same strength to help the weak, and to make sure they are protected and taken care of.

No evil can happen to a good man, either here or hereafter. His goodness won't die with him either. The seeds he has sown outlive him and benefit society long after he is gone. This makes the world a better place to live in!

pada vigrahaH:
विद्या विवादाय धनं मदाय
vidyā vivādāya dhanaṃ madāya

शक्तिः परेषां परिपीडनाय ।
śaktiḥ pareṣāṃ paripīḍanāya ।

खलस्य साधोः विपरीतम् एतत्
khalasya sādhoḥ viparītam etat

ज्ञानाय दानाय च रक्षणाय ॥
jñānāya dānāya ca rakṣaṇāya ॥

Alternate Transliteration:
vidyaa vivaadaaya dhanaM madaaya
shaktiH pareShaaM paripIDanaaya ।
khalasya saadhorviparItametat
j~naanaaya daanaaya cha rakShaNaaya ॥

vidyaa vivaadaaya dhanaM madaaya

shaktiH pareShaaM paripIDanaaya ।

khalasya saadhoH viparItam etat

j~naanaaya daanaaya cha rakShaNaaya ॥

May 8th

Sanskrit Pearl of the day:
विद्वत्वं च नृपत्वं च नैव तुल्यं कदाचन ।
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥
- सुभाषितरत्नभाण्डागार


Transliteration:
vidvatvaṃ ca nṛpatvaṃ ca naiva tulyaṃ kadācana ।
svadeśe pūjyate rājā vidvān sarvatra pūjyate ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

Scholarliness and kingship can never be equated. A king is respected in his own land, (whereas) a scholar is revered everywhere.

Commentary:

A king is the Lord of his own land or country. All his subjects respect him for the office he holds. But that only goes so far. Beyond his land, he cannot execute his authority, or he may not even be recognized.

Knowledge and scholarship have no boundaries of any kind. Knowledge is the universal truth; it holds significance at all times and on all lands. Therefore, a scholar is revered everywhere.

Gaining knowledge is much more beneficial than conquering kingdoms!

pada vigrahaH:
विद्वत्वं च नृपत्वं च न एव तुल्यं कदाचन ।
vidvatvaṃ ca nṛpatvaṃ ca na eva tulyaṃ kadācana ।

स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥
svadeśe pūjyate rājā vidvān sarvatra pūjyate ॥

Alternate Transliteration:
vidvatvaM cha nRupatvaM cha naiva tulyaM kadaachana ।
svadeshe pUjyate raajaa vidvaan sarvatra pUjyate ॥
- subhaaShitaratnabhaaNDaagaara

vidvatvaM cha nRupatvaM cha na eva tulyaM kadaachana ।

svadeshe pUjyate raajaa vidvaan sarvatra pUjyate ॥

April 22nd

Sanskrit Pearl of the day:
विद्या ददाति विनयं विनयाद्याति पात्रताम् ।
पात्रत्वाद्धनमाप्नोति धनाद्धर्मं ततस्सुखम् ॥
- हितोपदेश


Transliteration:
vidyā dadāti vinayaṃ vinayādyāti pātratām ।
pātratvāddhanamāpnoti dhanāddharmaṃ tatassukham ॥
- hitopadeśa

Meaning of the subhAShita:

Knowledge (vidyā) gives humility; with humility comes recognition; recognition brings wealth; through wealth (do) virtue; and then follows happiness.

Commentary:

True knowledge does not stop at simply making one knowledgeable. It teaches him humility. Arrogance is an attribute of ignorant egos. True education eliminates the ego and makes one humble. If this is not learnt, it is not 'education' in the first place, it is mere certification!

Once humility is learnt, recognition comes looking for that person. Recognition does not necessarily mean he will be in the news the next morning! People will respect him and recognize that he is learned. His humility paves the way for that recognition.

This respect and recognition bring him a good position in society and a well-paying line of work, making him wealthy!

That wealth should be put to use for accomplishing virtuous deeds (dharma). True vidyā teaches him not to misuse his wealth or authority. Instead, it teaches him that 'With great power comes great responsibility'. A responsible person does not indulge himself in non-meritorious actions.

There is no internal discord when one performs dharma. The conscience always directs the mind to do rightful deeds. When there is no internal conflict of ideas within one's mind and intellect, the person is automatically happy!

This way, vidyā leads to happiness, step by step. Hence, happiness cannot be achieved overnight. It needs patience and perseverance. True knowledge teaches this too!

pada vigrahaH:
विद्या ददाति विनयं विनयात् याति पात्रताम् ।
vidyā dadāti vinayaṃ vinayāt yāti pātratām ।

पात्रत्वात् धनम् आप्नोति धनात् धर्मं ततः सुखम् ॥
pātratvāt dhanam āpnoti dhanāt dharmaṃ tataḥ sukham ॥

Alternate Transliteration:
vidyaa dadaati vinayaM vinayaadyaati paatrataam ।
paatratvaaddhanamaapnoti dhanaaddharmaM tatassukham ॥
- hitopadesha

vidyaa dadaati vinayaM vinayaat yaati paatrataam ।

paatratvaat dhanam aapnoti dhanaat dharmaM tataH sukham ॥

April 7th

Sanskrit Pearl of the day:
विद्याविनयोपेता हरति न चेतांसि कस्य मनुजस्य ।
मणिकाञ्चनसंयोगो जनयति लोकस्य लोचनानन्दम् ॥
- हरिहरसुभाषित


Transliteration:
vidyāvinayopetā harati na cetāṃsi kasya manujasya ।
maṇikāñcanasaṃyogo janayati lokasya locanānandam ॥
- hariharasubhāṣita

Meaning of the subhAShita:

Knowledge in union with modesty—whose heart doesn't it steal?! Gems in combination with gold entice the eyes of everyone.

Commentary:

Shiny gems and stones catch anyone's eye due to their luster. But they can't be worn by themselves. The gems need to be cut, shaped, and embellished in gold so they are readily wearable. Only when they are set in gold, do they stand out uniquely and appeal to the eyes of the beholder.

Similarly, it is not enough if one is just educated. To make it appealing, education has to be in union with modesty and humility. Education with arrogance and no humility is comparable to raw diamonds. Even though it is a precious gem, it will not be valued the same as a well-cut diamond will be; chances are, it could even go unnoticed. Likewise, a person with only education might catch an occasional eye but to the rest of the world, he is as good as a useless piece of rock, unless cut and set in gold.

Don't just be educated, be humble and educated!

pada vigrahaH:
विद्या-विनय-उपेता हरति न चेतांसि कस्य मनुजस्य ।
vidyā-vinaya-upetā harati na cetāṃsi kasya manujasya ।

मणि-काञ्चन-संयोगः जनयति लोकस्य लोचन-आनन्दम् ॥
maṇi-kāñcana-saṃyogaḥ janayati lokasya locana-ānandam ॥

Alternate Transliteration:
vidyaavinayopetaa harati na chetaaMsi kasya manujasya ।
maNikaa~nchanasamyogo janayati lokasya lochanaanandam ॥
- hariharasubhaaShita

vidyaa vinaya upetaa harati na chetaaMsi kasya manujasya ।

maNi-kaa~nchana-saMyogaH janayati lokasya lochana aanandam ॥

March 27th

Sanskrit Pearl of the day:
विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनम्
विद्या भोगकरी यशस्सुखकरी विद्या गुरूणां गुरुः ।
विद्या बन्धुजनो विदेशगमने विद्याऽपरा देवता
विद्या राजसु पूजिता न हि धनं विद्याविहीनः पशुः ॥
- नीतिशतक

Transliteration:
vidyā nāma narasya rūpamadhikaṃ pracchannaguptaṃ dhanam
vidyā bhogakarī yaśassukhakarī vidyā gurūṇāṃ guruḥ ।
vidyā bandhujano videśagamane vidyā'parā devatā
vidyā rājasu pūjitā na hi dhanaṃ vidyāvihīnaḥ paśuḥ ॥
- nītiśataka

Meaning of the subhAShita:
'Knowledge' is the name of that which enhances the beauty of man; it is his hidden stash of treasure; knowledge brings him name, fame, and happiness; knowledge is the teacher of all teachers; knowledge is his kith and kin when on foreign land; knowledge is God itself; knowledge is worshipped amongst kings, not money.  One without vidyā (knowledge) is equivalent to an animal.

Commentary:

Education and knowledge change a person. It molds and shapes him to have finesse and poise. A good fashion sense won't necessarily give him composure and equilibrium. The way one conducts himself at all times is a result of his vidyā, which gives him discipline and humility.

Vidyā is a hidden stash of treasure that can neither be lost nor stolen by anyone. A bag of coins can be destroyed for many reasons, but knowledge is ingrained in oneself. The more knowledge he shares, the more it multiplies through others—contrary to any rule of math!

Knowledge also brings bliss, name, and fame. The satisfaction that comes from learning is unmatched by anything else in this world. Man's basic nature is inquisitiveness. This unquenchable thirst for knowledge is quelled through learning. The mindset of a knowledgeable person is miles away from the one who is not as insightful. Knowledge is the teacher of all teachers.

Knowledge has no barriers or boundaries. It is universal all across the world. It has no limitations and helps one carry himself even in foreign lands. His vidyā becomes his friend and family.

Eons ago, kings patronized learned people in their courts. Whatever the job title, knowledge always gets a higher priority than wealth. All presidents and politicians profess 'learning before earning'!

The poet even calls a person devoid of vidyā, equivalent to an animal.  The faculty that sets us apart from animals, is knowledge. Let us get learning and stay human.

Knowledge is divine! Emphasize learning!

pada vigrahaH:
विद्या नाम नरस्य रूपम् अधिकं प्रच्छन्न-गुप्तं धनम्
vidyā nāma narasya rūpam adhikaṃ pracchanna-guptaṃ dhanam

विद्या भोगकरी यशः सुखकरी विद्या गुरूणां गुरुः ।
vidyā bhogakarī yaśaḥ sukhakarī vidyā gurūṇāṃ guruḥ ।

विद्या बन्धु-जनः विदेश-गमने विद्या अपरा देवता
vidyā bandhu-janaḥ videśa-gamane vidyā aparā devatā

विद्या राजसु पूजिता न हि धनं विद्या-विहीनः पशुः ॥
vidyā rājasu pūjitā na hi dhanaṃ vidyā-vihīnaḥ paśuḥ ॥

Alternate Transliteration:
vidyaa naama narasya rUpamadhikaM prachChannaguptaM dhanam
vidyaa bhogakarI yashassukhakarI vidyaa gurUNaaM guruH ।
vidyaa bandhujano videshagamane vidyaa&paraa devataa
vidyaa raajasu pUjitaa na hi dhanaM vidyaavihInaH pashuH ॥
- nItishataka

vidyaa naama narasya rUpam adhikaM prachChanna-guptaM dhanam

vidyaa bhogakarI yashaH sukhakarI vidyaa gurUNaaM guruH ।

vidyaa bandhu-janaH videsha-gamane vidyaa aparaa devataa

vidyaa raajasu pUjitaa na hi dhanaM vidyaa-vihInaH pashuH ॥

February 26th

Sanskrit Pearl of the day:
वयमिह परितुष्टा वल्कलैस्त्वं दुकूलैः
सम इह परितोषो निर्विशेषो विशेषः  ।
स तु भवति दरिद्रो यस्य तृष्णा विशाला
मनसि च परितुष्टे कोऽर्थवान् को दरिद्रः ॥
- वैराग्यशतक, भर्तृहरि


Transliteration:
vayamiha parituṣṭā valkalaistvaṃ dukūlaiḥ
sama iha paritoṣo nirviśeṣo viśeṣaḥ ।
sa tu bhavati daridro yasya tṛṣṇā viśālā
manasi ca parituṣṭe ko'rthavān ko daridraḥ ॥
- vairāgyaśataka, bhartṛhari

Meaning of the subhAShita:

Here, we (ascetics) are happy in our tree bark clothes (valkala) and you are happy in your silken robes. The contentment is equal, nothing special about that. He is poor whose thirst is endless. When there is contentment at heart—who is rich, who is poor?

Commentary:

Richness and poverty don't come from the number of possessions one has!

In this beautiful shloka, Bhartṛhari says, there is no big difference between the sages and the rich people. It doesn't matter if one lives in a huge bungalow or in the wilderness of the forests. It doesn't matter if one eats from plates of gold using silver cutlery, or just plucks fruit from the trees. It doesn't matter if one lives in rags or in riches. If they are satisfied and contented with what they have then they both are equally rich! 

One's wealth must be measured on the scale of his contentment rather than by his monetary possessions. He who is content with his possessions is the richest being. He who is discontented and tirelessly thirsts for more and more is really poor. Even if he is the king of the world, if he does not have तृप्ति (tṛpti, contentment), he is the poorest, neediest person on earth.

The richest man is not he who has the most but he who needs the least! Being satisfied and thankful for what we have is the best way to be.

pada vigrahaH:
वयम् इह परितुष्टाः वल्कलैः त्वं दुकूलैः
vayam iha parituṣṭāḥ valkalaiḥ tvaṃ dukūlaiḥ

समः इह परितोषः निर्विशेषः विशेषः ।
samaḥ iha paritoṣaḥ nirviśeṣaḥ viśeṣaḥ ।

स तु भवति दरिद्रः यस्य तृष्णा विशाला
sa tu bhavati daridraḥ yasya tṛṣṇā viśālā

मनसि च परितुष्टे कः अर्थवान् कः दरिद्रः ॥
manasi ca parituṣṭe kaḥ arthavān kaḥ daridraḥ ॥

Alternate Transliteration:
vayamiha parituShTaa valkalaistvaM dukUlaiH
sama iha paritoSho nirvisheSho visheShaH ।
sa tu bhavati daridro yasya tRuShNaa vishaalaa
manasi cha parituShTe ko.rthavaan ko daridraH ॥
- vairaagyashataka, bhartRuhari

vayam iha parituShTaaH valkalaiH tvaM dukUlaiH

samaH iha paritoShaH nirvisheShaH visheShaH ।

sa tu bhavati daridraH yasya tRuShNaa vishaalaa

manasi cha parituShTe kaH arthavaan kaH daridraH ॥

January 26th

Sanskrit Pearl of the day:
वैद्यराज नमस्तुभ्यं यमराज सहोदरः ।
यमस्तु हरति प्राणान् वैद्यः प्राणान् धनानि च ॥

Transliteration:
vaidyarāja namastubhyaṃ yamarāja sahodaraḥ ।
yamastu harati prāṇān vaidyaḥ prāṇān dhanāni ca ॥

Meaning of the subhAShita:

Salutations to you O' doctor, the brother of 'yamarāja'. Yama takes life whereas a doctor, (takes) life as well as money!

Commentary:

Before any doctor gets offended, this verse needs to be explained :).

Here, the poet says that a doctor is a brother of Lord Yama (Lord of death). Because, while Yama takes away life, a doctor takes both the patient's life as well as his wealth! Obviously, a doctor's job is 'saving lives' and not 'taking lives'! (One can see that there is no scarcity of humor in Sanskrit literature.)

There is certainly no scarcity of doctors who charge exuberantly. But if philosophy is to be seen in this verse, it can be interpreted as - destiny is not in man's hands. The doctor can try his level best, but things may go south for the patient.  Because, 'Man proposes, God disposes'. A doctor can only put his best effort into saving a life. However, though the final word is not his, the blame sure goes to the doctor! (May this verse NOT serve as a license for malpractice :)

It is a good reminder not to get ahead of ourselves, and forget the driving force behind everything in this world. Any and everything we do will yield results just as He proposes. Isn't that humbling?! He will make what needs to happen, happen. 

pada vigrahaH:
वैद्यराज नमः तुभ्यं यमराज-सहोदरः ।
vaidyarāja namaḥ tubhyaṃ yamarāja-sahodaraḥ ।

यमः तु हरति प्राणान् वैद्यः प्राणान् धनानि च ॥
yamaḥ tu harati prāṇān vaidyaḥ prāṇān dhanāni ca ॥

Alternate Transliteration:
vaidyaraaja namastubhyaM yamaraaja sahodaraH ।
yamastu harati praaNaan vaidyaH praaNaan dhanaani cha ॥

vaidyaraaja namaH tubhyaM yamaraaja-sahodaraH ।

yamaH tu harati praaNaan vaidyaH praaNaan dhanaani cha ॥

January 20th

Sanskrit Pearl of the day:
वज्रादपि कठोराणि मृदूनि कुसुमादपि ।
लोकोत्तराणां चेतांसि को हि विज्ञातुमर्हति ॥
- उत्तररामचरित


Transliteration:
vajrādapi kaṭhorāṇi mṛdūni kusumādapi ।
lokottarāṇāṃ cetāṃsi ko hi vijñātumarhati ॥
- uttararāmacarita

Meaning of the subhAShita:

Who can understand the minds of the extraordinary, which are firmer than diamonds and as tender as flowers?

Commentary:

The firmness of a diamond and the tenderness of a flower are two contradictory aspects. Finding them together is a wonder in itself. The minds of exceptional people are a combination of both these natures. 

They are firm and hard in certain things.  For example, they do not trade their beliefs just because it is easier. They will fight hard with tenacity for what they firmly believe in. They are strong in times of crisis and will not fret about things beyond their control.

However, they do not exhibit the same tenacity regarding humanity and humility. They are very tender and compassionate towards their fellow beings. They cannot see the hardships of others and do nothing about it. They strive with all their might to put an end to their suffering. Their dedication to their endeavors is exemplary.

Aren't exceptional people a blend of extraordinary combinations?! They are firm and steadfast towards their goals while having a gentle and calm demeanor. 

pada vigrahaH:

वज्रात् अपि कठोराणि मृदूनि कुसुमात् अपि ।
vajrāt api kaṭhorāṇi mṛdūni kusumāt api ।

लोकोत्तराणां चेतांसि कः हि विज्ञातुम् अर्हति ॥
lokottarāṇāṃ cetāṃsi kaḥ hi vijñātum arhati ॥

Alternate Transliteration:
vajraadapi kaThoraaNi mRudUni kusumaadapi ।
lokottaraaNaaM chetaaMsi ko hi vi~jnaatumarhati ॥
- uttararaamacharita

vajraat api kaThoraaNi mRudUni kusumaat api ।

lokottaraaNaaM chetaaMsi kaH hi vi~jnaatum arhati ॥

December 30th

Sanskrit Pearl of the day:
विद्या मित्रं प्रवासेषु भार्या मित्रं गृहेषु च ।
व्याधितस्यौषधं मित्रं धर्मो मित्रं मृतस्य च ॥
- चाणक्य नीति


Transliteration:
vidyā mitraṃ pravāseṣu bhāryā mitraṃ gṛheṣu ca ।
vyādhitasyauṣadhaṃ mitraṃ dharmo mitraṃ mṛtasya ca ॥
- cāṇakya nīti

Meaning of the subhAShita:

Knowledge is a friend when on a journey, a wife is a friend at home, medicine is the friend of the sick, and virtue is the friend of the dead.

Commentary:

When traveling, knowledge is one thing that can be carried painlessly. Knowledge is the tool that can help one thrive in a foreign land.

At home, the wife is the best friend one can trust and rely upon. She is the cornerstone of the family and can withstand any kind of weathering the family has to face.

For a sick person, medicine is a friend. The medicine may taste bitter, but it is in the person's best interest to gulp it down because it is only going to make him feel better.

The virtuous deeds and actions performed during one's lifetime are his friends after passing on. No amount of wealth, family, or friends will accompany him beyond the graveyard. It is only his merits and demerits that will follow him and decide his path of onward travel.

Know your friends in each aspect of life because they are your greatest blessings.  

pada vigrahaH:

विद्या मित्रं प्रवासेषु भार्या मित्रं गृहेषु च ।
vidyā mitraṃ pravāseṣu bhāryā mitraṃ gṛheṣu ca ।

व्याधितस्य औषधं मित्रं धर्मः मित्रं मृतस्य च ॥
vyādhitasya auṣadhaṃ mitraṃ dharmaḥ mitraṃ mṛtasya ca ॥

Alternate Transliteration:
vidyaa mitraM pravaaseShu bhaaryaa mitraM gRuheShu cha ।
vyaadhitasyauShadhaM mitraM dharmo mitraM mRutasya cha ॥
- chaaNakya nIti

vidyaa mitraM pravaaseShu bhaaryaa mitraM gRuheShu cha ।

vyaadhitasya auShadhaM mitraM dharmaH mitraM mRutasya cha ॥