October 25th

Sanskrit Pearl of the day:

हरौ रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन ।

तस्मात् सर्वप्रयत्नेन श्रीगुरुं शरणं व्रजेत् ॥

- गुरु गीता

Transliteration:

harau ruṣṭe gurustrātā gurau ruṣṭe na kaścana ।

tasmāt sarvaprayatnena śrīguruṃ śaraṇaṃ vrajet ॥

- guru gītā

Meaning of the subhAShita:

If God gets angry, the Guru will protect.  If Guru gets angry, there is none (savior).  Hence, with all possible efforts, seek refuge in the Guru. 

Commentary:

A guru is not just a teacher. While a teacher demands discipline and obedience, a guru calls for trust and humility. A teacher prepares us for the outer journey, while a guru strips our ego to guide us on the inner path.

A guru eradicates our ignorance, revealing our true nature. He lights the lamp within, leading us from the transient to the eternal. He does not simply impart knowledge—he awakens the life force within us, dispelling our darkness and illuminating the truth of who we really are. In this way, he becomes the map for navigating life’s unknown terrain.

Through his words, we encounter the divinity within. Without a guru, we would remain blind to the essence of the divine. When a person was asked, “If your guru and God appeared together, whom would you bow to first?” his reply was, “I will pray to my guru first, for he is the one who showed me God.” Such is the power of a true guru!

This verse further extols the greatness of a guru: even if the Gods are angry with us, the guru’s grace can still save us. But should the guru be enraged, no refuge remains—not even under God. Thus, it is crucial to take shelter at the guru’s feet, for that is the surest way to eternal bliss.

What the guru is—his presence, his wisdom—is more important than what he teaches. 

May the eternal flow of his wisdom quench the thirst of those who seek the truth.

pada vigrahaH:

हरौ रुष्टे गुरुः त्राता गुरौ रुष्टे न कश्चन ।

harau ruṣṭe guruḥ trātā gurau ruṣṭe na kaścana ।

तस्मात् सर्व-प्रयत्नेन श्री-गुरुं शरणं व्रजेत् ॥

tasmāt sarva-prayatnena śrī-guruṃ śaraṇaṃ vrajet ॥

Alternate Transliteration:

harau ruShTe gurustraataa gurau ruShTe na kashchana । 

tasmAt sarvaprayatnena shrIguruM sharaNaM vrajet ॥

- guru gItaa

harau ruShTe guruH traataa gurau ruShTe na kashchana । 

tasmAt sarva-prayatnena shrI-guruM sharaNaM vrajet ॥

April 30th

Sanskrit Pearl of the day:
हस्तस्य भूषणं दानं सत्यं कण्ठस्य भूषणं ।
श्रोत्रस्य भूषणं शास्त्रं भूषणैः किं प्रयोजनम् ॥

Transliteration:
hastasya bhūṣaṇaṃ dānaṃ satyaṃ kaṇṭhasya bhūṣaṇaṃ ।
śrotrasya bhūṣaṇaṃ śāstraṃ bhūṣaṇaiḥ kiṃ prayojanam ॥

Meaning of the subhAShita:

Giving is the adornment for the hand; truth is the embellishment for the throat; good counsel (scriptures) is the enhancement to the ear; what is the use of (all other) ornaments?!

Commentary:

To look pretty, one may consider dressing up with necklaces, bracelets, earrings, toe rings, finger rings, what else, and whatnot. This is promoted by society too. The poet opines that these are futile and worthless. True adornments are totally different!

True adornment for a hand is not a shiny bracelet but the act of giving—giving something to the needy, assisting someone during hardships, or extending a hand of assurance to someone in distress. The true act of giving is done in silence. It is not advertised to the world with cameras, photo-ops, or pictures. It is done with no expectations in return either. This is what beautifies a hand.

The purpose of the throat or neck is not to show off a sparkling necklace! Truth is the true embellishment of the neck. How can one tell small white lies here and there, a couple big ones elsewhere, and then hope to achieve the eternal purpose of life—the quest for truth?! Speaking the truth is always the very purpose of having a voice!

Flashy earrings may entice the eye from the outside. But the reason these sense organs were given to us was to understand the scriptures, and listen to and abide by good counsel. This enhances both the presence and the purpose of the ears.

Beauty is skin deep and external ornaments can only beautify us so much. Instead, make use of these faculties to beautify the soul from within.  These are true adornments that will last a lifetime and thereafter!

pada vigrahaH:
हस्तस्य भूषणं दानं सत्यं कण्ठस्य भूषणं ।
hastasya bhūṣaṇaṃ dānaṃ satyaṃ kaṇṭhasya bhūṣaṇaṃ ।

श्रोत्रस्य भूषणं शास्त्रं भूषणैः किं प्रयोजनम् ॥
śrotrasya bhūṣaṇaṃ śāstraṃ bhūṣaṇaiḥ kiṃ prayojanam ॥

Alternate Transliteration:
hastasya bhUShaNaM daanaM satyaM kaNThasya bhUShaNaM ।
shrotrasya bhUShaNaM shaastraM bhUShaNaiH kiM prayojanam ॥

hastasya bhUShaNaM daanaM satyaM kaNThasya bhUShaNaM ।

shrotrasya bhUShaNaM shaastraM bhUShaNaiH kiM prayojanam ॥

April 25th

Sanskrit Pearl of the day:
हस्ती अङ्कुशमात्रेण वाजी हस्तेन ताड्यते ।
शृङ्गी लगुडहस्तेन खड्गहस्तेन दुर्जनः ॥
- चाणक्य नीति


Transliteration:
hastī aṅkuśamātreṇa vājī hastena tāḍyate ।
śṛṅgī laguḍahastena khaḍgahastena durjanaḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

An elephant is (restrained) with just a goad; a horse is hit with the hand; a horned animal with a stick in the hand; an evil-doer with a sword in the hand.

Commentary:

There is a restraining factor for everything and everyone. One simply needs to figure out what works with any particular one. Tried and tested are some of these methods—

• An elephant is controlled by showing a goad (aṅkuśa). It is afraid of the stab of the goad and will do as it is told.
• A horse heeds to patting by the hand of his master. He knows he has no choice but to heed.
• Horned animals like cows, goats, etc. are kept in line by brandishing a stick. They are afraid of the stick and will not dare to wander away.
• But an evil-doer doesn't budge for any mild strategies. He should be stopped with a sword in hand, says the poet! This doesn't literally mean, to pick up a sword and wage a war. But at the same time, it is also giving a 'go-ahead', if an extreme step needs to be taken. One has to be strong enough to stand up for himself and for the values he believes in. If a wicked man wants to bring someone down, he should do everything in his power to protect dharma. However, this doesn't warrant anyone to fight for unjust reasons, just because it is in his favor.

Apply the right tool for the right purpose. Pulling out an axe to cut a fingernail is neither justified nor makes sense!  Use your judgment.

pada vigrahaH:
हस्ती अङ्कुश-मात्रेण वाजी हस्तेन ताड्यते ।
hastī aṅkuśa-mātreṇa vājī hastena tāḍyate ।

शृङ्गी लगुड-हस्तेन खड्ग-हस्तेन दुर्जनः ॥
śṛṅgī laguḍa-hastena khaḍga-hastena durjanaḥ ॥

Alternate Transliteration:
hastI a~nkushamaatreNa vaajI hastena taaDyate ।
shRu~ngI laguDahastena khaDgahastena durjanaH ॥
- chaaNakya nIti

hastI a~nkusha maatreNa vaajI hastena taaDyate ।

shRu~ngI laguDa hastena khaDga hastena durjanaH ॥

March 2nd

Sanskrit Pearl of the day:
हीयते हि मतिस्तात हीनैः सह समागमात् ।
समैश्च समतामेति विशिष्टैश्च विशिष्टताम् ॥
- हितोपदेश


Transliteration:
hīyate hi matistāta hīnaiḥ saha samāgamāt ।
samaiśca samatāmeti viśiṣṭaiśca viśiṣṭatām ॥
- hitopadeśa

Meaning of the subhAShita:

Oh, Sir! In the company of the inferior, intellect attains inferiority; with equals, it attains evenness; with the distinguished, it excels!

Commentary:

As is the company, so will the intellect—prosper or fail.

Just as one rotten apple spoils the whole lot, a company of the forsaken makes one perform actions that are forbidden. There isn't any positive growth. On the contrary, there is deterioration. At any cost, one should keep away from such influences.

Being with equals does no harm to one's thinking or his prospects. They do not drop in the growth chart, but they do not attain greater heights either. Their progress plateaus and knowledge stagnates. Although this is not as bad as the previous type of association, it isn't very beneficial either.

Association with the distinguished and wise makes even a dull-witted person wise. There is no downside to this kind of company. One does not fall off from his level of intellect nor does he stagnate. However small, there is growth for sure! One should always aim higher than himself and keep his eyes on goals that make him better with each passing day. This is possible only when the company kept is stellar.

Keep good company!

pada vigrahaH:
हीयते हि मतिः तात हीनैः सह समागमात् ।
hīyate hi matiḥ tāta hīnaiḥ saha samāgamāt ।

समैः च समताम् एति विशिष्टैः च विशिष्टताम् ॥
samaiḥ ca samatām eti viśiṣṭaiḥ ca viśiṣṭatām ॥

Alternate Transliteration:

hIyate hi matistaata hInaiH saha samaagamaat ।

samaishcha samataameti vishiShTaishcha vishiShTataam ॥

- hitopadesha

hIyate hi matiH taata hInaiH saha samaagamaat ।

samaiH cha samataam eti vishiShTaiH cha vishiShTataam ॥

November 11th

Sanskrit Pearl of the day:
हंसः श्वेतो बकः श्वेतः को भेदो बकहंसयोः ।
नीरक्षीरविवेके तु हंसो हंसो बको बकः ॥

Transliteration:
haṃsaḥ śveto bakaḥ śvetaḥ ko bhedo bakahaṃsayoḥ ।
nīrakṣīraviveke tu haṃso haṃso bako bakaḥ ॥

Meaning of the subhAShita:

The swan is white; the stork is white. What's the difference between the swan and the stork? When it comes to the knowledge of water and milk—a swan is a swan, and a stork is a stork.

Commentary:

Allegory says that a swan has the ability to separate milk from water. If a bowl of milk mixed with water is offered, it supposedly will only take the milk particles leaving behind the water! The stork obviously does not possess this skill. He might look like a swan; travel with a swan; fly, walk, or even act like a swan—but that doesn't make him a swan.

The metaphor of the swan and stork is given to people. They have to be who they are. It won't do any good to talk, walk, or pretend to be someone else... External appearances don't make a difference, it's what's inside that matters!

Be yourself, everyone else is already taken! Beauty begins the moment you decide to be real.  

pada vigrahaH:
हंसः श्वेतः बकः श्वेतः कः भेदः बक हंसयोः ।
haṃsaḥ śvetaḥ bakaḥ śvetaḥ kaḥ bhedaḥ baka haṃsayoḥ ।

नीर क्षीर विवेके तु हंसः हंसः बकः बकः ॥
nīra kṣīra viveke tu haṃsaḥ haṃsaḥ bakaḥ bakaḥ ॥

Alternate Transliteration:
haMsaH shvetao bakaH shvetaH ko bhedo bakahaMsayoH ।
nIrakShIraviveke tu haMso haMso bako bakaH ॥

haMsaH shvetaH bakaH shvetaH kaH bhedaH baka haMsayoH ।

nIra kShIra viveke tu haMsaH haMsaH bakaH bakaH ॥