November 5th

Sanskrit Pearl of the day:

परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः ।

परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ॥

- त्रिशतीव्याख्या

Transliteration:

paropakārāya phalanti vṛkṣāḥ paropakārāya vahanti nadyaḥ ।

paropakārāya duhanti gāvaḥ paropakārārthamidaṃ śarīram ॥

- triśatīvyākhyā

Meaning of the subhAShita:

For the benefaction of others, trees bear fruit. For the benefaction of others, the rivers flow. For the benefaction of others, cows give milk. This body is meant for benefaction of others.  

Commentary: 

The highest form of benevolence acts without personal gain, offering freely and expecting nothing in return!

Look to nature as there are countless examples. Trees bear abundant fruit, yet never partake in the harvest themselves. Rivers flow endlessly, never taking a drop to quench their own thirst. Cows give milk in abundance, even after nourishing their calves, yet drink none of it to sustain themselves.

Benevolence is the essence of many natural processes. It is a virtue to be embraced by humanity in countless ways. To feel more for others than for ourselves is to suppress selfishness and elevate the human spirit through acts of kindness. One selfless act surpasses a million well-meaning thoughts. Benevolence speaks a universal language—a language that even the blind can see and the deaf can hear.

When a choice arises, the path of benefaction is the one that leads to the greatest good.  

pada vigrahaH:

पर उपकाराय फलन्ति वृक्षाः पर उपकाराय वहन्ति नद्यः ।

para upakārāya phalanti vṛkṣāḥ para upakārāya vahanti nadyaḥ ।

पर उपकाराय दुहन्ति गावः पर उपकार अर्थम् इदं शरीरम् ॥

para upakārāya duhanti gāvaḥ para upakāra artham idaṃ śarīram ॥

Alternate Transliteration:

paropakaaraaya phalanti vRukShaaH paropakaaraaya vahanti nadyaH |

paropakaaraaya duhanti gaavaH paropakaaraarthamidaM shareeram ||

- trishateevyaakhyaa

para upakaaraaya phalanti vRukShaaH para upakaaraaya vahanti nadyaH |

para upakaaraaya duhanti gaavaH para upakaara artham idaM shareeram ||

November 1st

Sanskrit Pearl of the day:

यस्य चाप्रियमिच्छेत तस्य ब्रूयात् सदा प्रियम् ।

व्याधो मृगवधं कर्तुं गीतं गायति सुस्वरम् ॥

- चाणक्य नीति

Transliteration:

yasya cāpriyamiccheta tasya brūyāt sadā priyam ।

vyādho mṛgavadhaṃ kartuṃ gītaṃ gāyati susvaram ॥

- cāṇakya nīti

Meaning of the subhAShita:

To the one you wish harm upon, speak only words of sweetness.  A hunter with an intent to hunt the deer will sing a sweet song.  

Commentary:

This verse serves as a subtle and satirical warning, urging caution in the face of flattery. It calls the reader to be mindful of those who speak with honeyed tongues, for beneath the sweetness may lie a hidden danger. People, like sugar, can appear appealing on the surface but may harbor a deadly intent beneath. Those who constantly sing your praises might not have your best interests in their heart.

The analogy in the verse compares this deceptive flattery to a hunter who lures prey by mimicking bird calls or playing a sweet tune. Just as the melody draws the animals closer only to ensnare them, so too can the false praises of an enemy draw you in, masking their true intentions.

We must not be swayed by the smooth words of those who speak to please, for their actions may reveal a different, darker reality. 

Trust is not built in the sweetness of words alone but in the harmony between words and deeds. True trust is found where what is spoken matches what is done.

pada vigrahaH:

यस्य च अप्रियम् इच्छेत तस्य ब्रूयात् सदा प्रियम् ।

yasya ca apriyam iccheta tasya brūyāt sadā priyam ।

व्याधः मृग-वधं कर्तुं गीतं गायति सुस्वरम् ॥

vyādhaḥ mṛga-vadhaṃ kartuṃ gītaṃ gāyati susvaram ॥

Alternate Transliteration:

yasya chaapriyamichCheta tasya brUyaat sadaa priyam ।

vyaadho mRugavadhaM kartuM geetaM gaayati susvaram ॥

- chaaNakya neeti

yasya cha apriyam ichCheta tasya brUyaat sadaa priyam ।

vyaadhaH mRuga-vadhaM kartuM geetaM gaayati susvaram ॥

October 26th

Sanskrit Pearl of the day:

शक्यो वारयितुं जलेन हुतभुक् छत्रेण सूर्यातपो 

नागेन्द्रो निशिताङ्कुशेन समदो दण्डेन गोगर्दभौ ।  

व्याधिर्भेषजसङ्ग्रहैश्च विविधैर्मन्त्रप्रयोगैर्विषं 

सर्वस्यौषधमस्ति शास्त्रविहितं मूर्खस्य नास्त्यौषधम् ॥

- नीतिशतक

Transliteration:

śakyo vārayituṃ jalena hutabhuk chatreṇa sūryātapo

nāgendro niśitāṅkuśena samado daṇḍena gogardabhau ।

vyādhirbheṣajasaṅgrahaiśca vividhairmantraprayogairviṣaṃ

sarvasyauṣadhamasti śāstravihitaṃ mūrkhasya nāstyauṣadham ॥

- nītiśataka

Meaning of the subhAShita:

It is possible to restrain fire with water; the sun's heat with an umbrella; a rutting elephant with a sharp goad; cattle and donkeys with a stick; diseases with a plethora of medicines; and poison with mantras too.  There is a remedy for everything as per shāstras (books of knowledge), but none for a fool! 

Commentary:

It is often said, “Never argue with a fool, for they will drag you down to their level and beat you with experience.” 

This verse speaks of many scenarios that are difficult to deal with.  Fire is devastating—once it starts consuming things, it is almost unstoppable.  However, water can suppress it.  Though millions of miles away, the heat of the Sun can be unbearable.  Yet, it can be remediated with a handy umbrella.  It is not easy to restrain a rutting elephant, but a sharp goad will calm it down.  Donkeys and cattle wander where they please.  However, a stick in the hand of their keeper is enough to restore order.  Diseases are treated with a variety of medicines.  Even effects of poison are said to be cut with sacred syllables of specific mantras (viṣa-hṛnmantra—a mantra that can quell even snake poison).  

For everything, there is a remedy. Each affliction or challenge has its antidote, cure, or countermeasure. Yet, there is one malady that no medicine can cure, no remedy can resolve, and no mantra can dispel. That malady is the foolishness of fools!

Wise people have problems, whereas foolish people have patterns—repetitive, relentless, and unchanging. They keep repeating their mistakes and expect to get a different outcome.   Reason, logic, and persuasion hold no sway over them. 

To argue with a fool is to ensure that there are now two fools in the conversation! As the saying goes, "When you wrestle with a pig, you both get dirty, but the pig enjoys it." The best way to convince a fool is to let him have his own way! He has to work out his foolishness in his own time—if and when he chooses. 

Fools are beyond redemption—there is no swift cure for their delusions.  It is not easy to separate fools from their foolishness.   It is best to separate ourselves from the fools and better yet, to make sure we do not imbibe the traits that we so easily condemn in others. 

pada vigrahaH:

शक्यः वारयितुं जलेन हुतभुक् छत्रेण सूर्य-आतपः

śakyaḥ vārayituṃ jalena hutabhuk chatreṇa sūrya-ātapaḥ

नागेन्द्रः निशित-अङ्कुशेन समदः दण्डेन गो-गर्दभौ ।

nāgendraḥ niśita-aṅkuśena samadaḥ daṇḍena go-gardabhau । 

व्याधिः भेषज-सङ्ग्रहैः च विविधैः मन्त्र-प्रयोगैः विषं

vyādhiḥ bheṣaja-saṅgrahaiḥ ca vividhaiḥ mantra-prayogaiḥ viṣaṃ

सर्वस्य औषधम् अस्ति शास्त्र-विहितं मूर्खस्य न अस्ति औषधम् ॥

sarvasya auṣadham asti śāstra-vihitaṃ mūrkhasya na asti auṣadham ॥

Alternate Transliteration:

shakyo vaarayituM jalena hutabhuk ChatreNa sooryaatapo

naagendro nishitaa~nkushena samado daNDena gogardabhau |

vyaadhirbheShajasa~ngrahaishcha vividhairmantraprayogairviShaM

sarvasyauShadhamasti shaastravihitaM moorkhasya naastyauShadham ||

- neetishataka

shakyaH vaarayituM jalena hutabhuk ChatreNa soorya-aatapaH

naagendraH nishita-a~nkushena samadaH daNDena go-gardabhau |

vyaadhiH bheShaja-sa~ngrahaiH cha vividhaiH mantra-prayogaiH viShaM

sarvasya auShadham asti shaastra-vihitaM moorkhasya na asti auShadham ||

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 ॥

December 8th

Sanskrit Pearl of the day:
अकारणेनैव चतुराः तर्कयन्ति परेङ्गितम् ।
गर्भस्थं केतकीपुष्पम् आमोदेनेव षट्पदाः ॥

-प्रसन्नराघव 

Transliteration:
akāraṇenaiva caturāḥ tarkayanti pareṅgitam ।
garbhasthaṃ ketakīpuṣpam āmodeneva ṣaṭpadāḥ ॥
-prasannarāghava

Meaning of the subhAShita:

Without any summons, the clever inquire into others' intentions; (just as), the bees (locate) a hidden ketakI flower simply with its fragrance.

Commentary:

It is said that one's outward actions reveal his/her hidden intentions!  A person doesn't necessarily express all his thoughts in actions or words.  The reasons for this could be many—he may not have the necessary circumstances or ambiance or lack the communication skills to express himself.

However, a clever person does not necessarily have to be told!  He can assimilate the thoughts and intentions of the other just through subtle hints such as body language or other environmental factors. Like in the fable, Androcles understood that the Lion had a thorn in his foot without being told by the Lion.

The poet gives the example of the bees.  They do not need to physically see the fragrant ketakI flower before aspiring to sip its nectar.  They can follow the scent of the flower and zero in on the exact location of it even if it lies hidden or far from sight!  Similar is the way of an intelligent person.  He can grasp the intentions of other people, whether good or bad.  

Anyone can handle a situation better if he understands the other person.  If the intentions are good, they can aid each other in materializing their thoughts.  If the intentions are bad, it is certainly smart to stay away from such a situation or such a company.  Hence, in all scenarios, being adept and skillful at reading another's mind is certainly a blessing!

The intelligence to read another's mind makes one think from the other person's perspective.  This gives a vision beyond what meets the eye and he becomes less judgemental.  Blessed are people who have this attitude and so are the ones that keep such company!

pada vigrahaH:
अकारणेन एव चतुराः तर्कयन्ति पर-इङ्गितम् ।
akāraṇena eva caturāḥ tarkayanti para-iṅgitam ।

गर्भस्थं केतकी-पुष्पम् आमोदेन इव षट्पदाः ॥

garbhasthaṃ ketakī-puṣpam āmodena iva ṣaṭpadāḥ ॥

Alternate Transliteration:
akaaraNenaiva chaturaaH tarkayanti pare~ngitam ।
garbhasthaM ketakIpuShpam aamodeneva ShaTpadaaH ॥

-prasannaraaghava 

akaaraNena eva chaturaaH tarkayanti para-i~ngitam ।

garbhasthaM ketakI-puShpam aamodena iva ShaTpadaaH ॥

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 ॥

August 5th

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

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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

Make your pick!

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

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

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

ghaTaM bhidyaat paTaM Chindyaat kuryaat raasabha-rohaNam ॥

yena kena api upaayena prasiddhaH puruShaH bhavet ॥

July 8th

Sanskrit Pearl of the day:
लभेत सिकतासु तैलमपि यत्नतः पीडयन्
पिबेच्च मृगतृष्णिकासु सलिलं पिपासार्दितः ।
कदाचिदपि पर्यटन् शशविषाणमासादयेत्
न तु प्रतिनिविष्टमूर्खजनचित्तमाराधयेत् ॥
- नीतिशतक

Transliteration:
labheta sikatāsu tailamapi yatnataḥ pīḍayan
pibecca mṛgatṛṣṇikāsu salilaṃ pipāsārditaḥ ।
kadācidapi paryaṭan śaśaviṣāṇamāsādayet
na tu pratiniviṣṭamūrkhajanacittamārādhayet ॥
- nītiśataka

Meaning of the subhAShita:

It may be possible to procure oil from the sand after forceful exertion; an extremely thirsty person may get a drink of water from a mirage; sometimes after (immense) wandering one may obtain a rabbit horn; but can never ever appease the mind of a perverse fool!

Commentary:

Is there even a drop of oil in an entire heap of sand? Is there real water in a mirage? Does a hare have a horn that one could find? The answer to all these questions is, quite obviously, a resounding NO!

Yet, the poet suggests that even these virtual impossibilities might somehow be achieved. With relentless effort, one might squeeze a drop of oil from a heap of sand. An exceedingly parched traveler might imagine quenching their thirst from a mirage. And while hares don’t grow horns, an exhaustive search might just "find" one. However, all these feats—unlikely as they are—pale in comparison to the impossibility of pleasing the mind of an obstinate fool. Now, that is a task beyond impossible—an exceptional impossibility of the highest order! Any attempt to reason with or placate a fool is utterly futile.

As the saying goes, a wise man may change his mind, but a fool never will. Once a fool has decided on something, even Lord Brahma himself would fail to change their mind. A fool clings stubbornly to his stance, unmoved by reason or persuasion, no matter the cost. So why waste time trying to convince someone determined to remain unconvinced? If one chooses to be irrational without cause, why squander effort on a fruitless endeavor?

pada vigrahaH:
लभेत सिकतासु तैलम् अपि यत्नतः पीडयन्
labheta sikatāsu tailam api yatnataḥ pīḍayan

पिबेत् च मृगतृष्णिकासु सलिलं पिपास-अर्दितः ।
pibet ca mṛgatṛṣṇikāsu salilaṃ pipāsa-arditaḥ ।

कदाचित् अपि पर्यटन् शश-विषाणम् आसादयेत् 
kadācit api paryaṭan śaśa-viṣāṇam āsādayet

न तु प्रतिनिविष्ट-मूर्ख-जन-चित्तम् आराधयेत् ॥
na tu pratiniviṣṭa-mūrkha-jana-cittam ārādhayet ॥

Alternate Transliteration:
labheta sikataasu tailamapi yatnataH pIDayan
pibechcha mRugatRuShNikaasu salilaM pipaasaarditaH ।
kadaachidapi paryaTan shashaviShaaNamaasaadayet
na tu pratiniviShTamUrkhajanachittamaaraadhayet ॥
- nItishataka

labheta sikataasu tailam api yatnataH pIDayan

pibet cha mRugatRuShNikaasu salilaM pipaasa-arditaH ।

kadaachit api paryaTan shasha-viShaaNam aasaadayet

na tu pratiniviShTa-mUrkha-jana-chittam aaraadhayet ॥

June 24th

Sanskrit Pearl of the day:
उदीरितोऽर्थः पशुनापि गृह्यते
हयाश्च नागाश्च वहन्ति देशिताः ।
अनुक्तमप्यूहति पण्डितो जनः
परेङ्गितज्ञानफला हि बुद्धयः ॥
- हितोपदेश, सुहृद्भेद

Transliteration:
udīrito'rthaḥ paśunāpi gṛhyate
hayāśca nāgāśca vahanti deśitāḥ ।
anuktamapyūhati paṇḍito janaḥ
pareṅgitajñānaphalā hi buddhayaḥ ॥
- hitopadeśa, suhṛdbheda

Meaning of the subhAShita:

That which is expressed explicitly is grasped by even animals, (just as) horses and elephants execute on orders.  The intelligent perceive even that which is unsaid.  Certainly, the consequence of intelligence is an understanding of the intent of others.

Commentary:

'Stay', 'fetch', 'run', 'dance', 'jump'—even animals respond to such instructions.  A horse can run when whipped.  An elephant can lug the load as per orders from the mahout. Dogs can sit or fetch as per instructions. Animals, especially the domesticated ones, promptly do what they are told.  Doing what is asked of them is not difficult for animals.  They do not have to use much intelligence or make challenging decisions that require special skills.

Shouldn't the intelligence of man set him apart?!  The intelligence of man allows him to understand and perceive even untold words.  The ability to perceive is greater than the knowledge received. 

Empathy is the art of imagining oneself in other people's shoes, understanding their feelings and perspectives, and using that understanding to guide one's own actions! One must take the initiative to show empathy. 

The author of the verse says the consequence of proper intelligence is—the ability to perceive the untold stories! Show empathy, take charge, take initiative. Taking initiative means doing the right thing without being told! 

pada vigrahaH:
उदीरितः अर्थः पशुना अपि गृह्यते
udīritaḥ arthaḥ paśunā api gṛhyate

हयाः च नागाः च वहन्ति देशिताः ।
hayāḥ ca nāgāḥ ca vahanti deśitāḥ ।

अनुक्तम् अपि ऊहति पण्डितः जनः
anuktam api ūhati paṇḍitaḥ janaḥ

पर-इङ्गित-ज्ञान-फलाः हि बुद्धयः ॥
para-iṅgita-jñāna-phalāḥ hi buddhayaḥ ॥

Alternate Transliteration:
udIrito.rthaH pashunaapi gRuhyate
hayaashcha naagaashcha vahanti deshitaaH ।
anuktamapyUhati paNDito janaH
pare~ngitaj~naanaphalaa hi buddhayaH ॥
- hitopadesha, suhRudbheda

udIritaH arthaH pashunaa api gRuhyate

hayaaH cha naagaaH cha vahanti deshitaaH ।

anuktam api Uhati paNDitaH janaH

para-i~ngita-j~naana-phalaaH hi buddhayaH ॥

May 6th

Sanskrit Pearl of the day:
दुर्जनः परिहर्तव्यः विद्ययाऽलङ्‍कृतोऽपि सन् ।
मणिना भूषितः सर्पः किमसौ न भयङ्करः ॥
- नीतिशतक

Transliteration:
durjanaḥ parihartavyaḥ vidyayā'laṅ‍kṛto'pi san ।
maṇinā bhūṣitaḥ sarpaḥ kimasau na bhayaṅkaraḥ ॥
- nītiśataka

Meaning of the subhAShita:

An evildoer should be evaded even if ornate with knowledge!  Just because it is adorned with a jewel,  isn't a snake scary?

Commentary:

Someone said, 'If you see a snake, just kill it.  For God's sake! Do not appoint a committee on snakes!' Such is the reputation of a snake.  The enticement of a beautiful jewel on its head will not overtake the fear it generates in the hearts of people.  It is still regarded as a scary creature and people will stay away from it.  

Similarly, a person's knowledge, versatility, or expertise in different arenas, will not draw people to him if his mind is evil.  Those around him are bound to be hurt.  Many times, the evilness of his intentions may not even be evident to those around him.  Especially if he is a learned man, he would have mastered the art of deceit!  Hence, the author says, just because a snake is bedecked with a shiny jewel on its head, it doesn't make it any less scary.  

An evildoer adorned with vidyā (knowledge) is just the same.  If knowledge is a jewel, his evil thoughts are his fangs! Hence, one should avoid the evildoer just as he would a snake!

Knowledge and viciousness do not go hand in hand.  One day or the other, his malevolence will be exposed and ostracized. True knowledge should make one humble and pious.  Aim for true vidyā.   Respect, lovability, and piety will follow automatically.

pada vigrahaH:
दुर्जनः परिहर्तव्यः विद्यया अलङ्‍कृतः अपि सन् ।
durjanaḥ parihartavyaḥ vidyayā alaṅ‍kṛtaḥ api san ।

मणिना भूषितः सर्पः किम् असौ न भयङ्करः ॥
maṇinā bhūṣitaḥ sarpaḥ kim asau na bhayaṅkaraḥ ॥

Alternate Transliteration:
durjanaH parihartavyaH vidyayaa.la~nkRuto.pi san ।
maNinaa bhUShitaH sarpaH kimasau na bhaya~nkaraH ॥
- nItishataka

durjanaH parihartavyaH vidyayaa ala~nkRutaH api san ।

maNinaa bhUShitaH sarpaH kim asau na bhaya~nkaraH ॥

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 ॥

February 4th

Sanskrit Pearl of the day:
यदीच्छसि वशीकर्तुं जगदेकेन कर्मणा ।
परापवादसस्येभ्यः गां चरन्तीं निवारय ॥
- चाणक्य नीति

Transliteration:
yadīcchasi vaśīkartuṃ jagadekena karmaṇā ।
parāpavādasasyebhyaḥ gāṃ carantīṃ nivāraya ॥
- cāṇakya nīti

Meaning of the subhAShita:

If desirous of captivating the world with just one action, avert the cow grazing on the pastures of berating others.

Commentary:

Everyone desires to win the hearts of those around them. Imagine a magic trick—one that requires no money, talent, or effort to master—yet guarantees admiration, acceptance, and success in life. No need for prestigious degrees or trophies from elite institutions. Sounds too good to be true, doesn't it? But such a mantra does exist!

The secret? Simply avoid the tongue-tempting habit of criticizing, gossiping, or berating others. The poet beautifully compares this habit to the mindless grazing of a cow in pastures. Just as grazing is instinctive to a cow, for some, passing judgment on others feels natural. The poet urges: "Ward off that cow within you, the one that mindlessly grazes on the pastures of fault-finding!" The result? A life that blooms effortlessly, free from unnecessary conflict.

Criticizing others may feel easy, but it undermines one's ability to stay in the good books of others. Blame, after all, is the lazy person's escape from making sense of chaos. It’s said that a person can fail countless times, but they only truly become a failure when they start blaming others.

Take responsibility for your actions. The moment you do, you’ll see yourself—and the world around you—differently. Success isn't about pulling others down; it’s about rising while uplifting those around you. By aligning in harmony with others, you'll find yourself truly "on top of the world." Otherwise, you risk becoming a lonely soul, left with no one but yourself.

pada vigrahaH:
यदि इच्छसि वशीकर्तुं जगत् एकेन कर्मणा ।

yadi icchasi vaśīkartuṃ jagat ekena karmaṇā ।

पर-अपवाद-सस्येभ्यः गां चरन्तीं निवारय ॥
para-apavaada-sasyebhyaH gaaM charantIM nivaaraya ॥

Alternate Transliteration:
yadIchChasi vashIkartuM jagadekena karmaNaa ।
paraapavaadasasyebhyaH gaaM charantIM nivaaraya ॥
- chaaNakya nIti

yadi ichChasi vashIkartuM jagat ekena karmaNaa ।

para-apavāda-sasyebhyaḥ gāṃ carantīṃ nivāraya ॥

October 15th

Sanskrit Pearl of the day:
अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्यः कुशलो नरः ।
सर्वतः सारमादद्यात् पुष्पेभ्य इव षट्पदः ॥
-भागवत

Transliteration:
aṇubhyaśca mahadbhyaśca śāstrebhyaḥ kuśalo naraḥ ।
sarvataḥ sāramādadyāt puṣpebhya iva ṣaṭpadaḥ ॥
-bhāgavata

Meaning of the subhAShita:

Whether the indoctrination is infinitesimal or ginormous, a skilled person learns the essence of everything, just as the bees collect nectar.

Commentary:

Bees do not discriminate.  Whether it is a huge sunflower or a tiny little jasmine, they suck the nectar from it with the same eagerness and alertness!  For the bee, each drop of nectar is precious irrespective of its origin.  In the end, each drop collectively makes the hive complete!

Such should be the interest, attentiveness, and curiosity while learning any kind of knowledge.  Be it a profound text or a small law of nature, each doctrine has its own special place and need.  Certainly, one must extract the essence of all knowledge with all eagerness.

Being conscious of one's own ignorance is the greatest step towards knowledge. Knowledge is power.  Get powerful!

pada vigrahaH:
अणुभ्यः च महद्भ्यः च शास्त्रेभ्यः कुशलः नरः ।
aṇubhyaḥ ca mahadbhyaḥ ca śāstrebhyaḥ kuśalaḥ naraḥ ।

सर्वतः सारम् आदद्यात् पुष्पेभ्यः इव षट्पदः ॥
sarvataḥ sāram ādadyāt puṣpebhyaḥ iva ṣaṭpadaḥ ॥

Alternate Transliteration:
aNubhyashcha mahadbhyashcha shaastrebhyaH kushalo naraH ।
sarvataH saaramaadadyaat puShpebhya iva ShaTpadaH ॥
- bhaagavata

aNubhyaH cha mahadbhyaH cha shaastrebhyaH kushalaH naraH ।

sarvataH saaram aadadyaat puShpebhyaH iva ShaTpadaH ॥

September 16th

Sanskrit Pearl of the day:
शनैःशनैर्विनीयन्ते तर्जनैस्तोषणैरपि ।
नवा इवाश्वाः कुशलैः बालाश्चपलचेतसः ॥
- हरिहरसुभाषित


Transliteration:
śanaiḥśanairvinīyante tarjanaistoṣaṇairapi ।
navā ivāśvāḥ kuśalaiḥ bālāścapalacetasaḥ ॥
- hariharasubhāṣita

Meaning of the subhAShita:

Skillful people discipline their agile-minded children slowly and gradually through both reprimands and rewards, (just) as they would, (train) new horses.

Commentary:

Taming a new horse is a skillful job. The trainer handles the new horse with both love and sternness. He talks very lovingly to the horse while feeding and training it. But he gets very stern when the horse does not heed his commands too! It is an integral part of training a horse. A horse trained thus can be handled by anyone later, not just the trainer!

Almost the same rules apply when it comes to raising children. Their minds are agile and nimble by nature. If one has to discipline them, he can not always please them. Their demands might be far from being satiable.  In yielding to their whims and fancies, one cannot bring home a tiger because the child asked and will be upset otherwise!  Children too, must understand that every demand they put forth cannot be met. Showing them that they are loved and cared for is a very essential part of their upbringing. But hugs and kisses are for a later time when they are not being disciplined for their tantrums. 

Raising children is not a 'one rule for all situations' policy. Only then can the child grow up to be a confident adult who can not only take care of himself but also value his values. He will grow up to be a respectful human being, who also respects the thoughts and needs of those around him. Such children become easily compatible with most people later on in their lives. 

Isn't this the cherished treasure children should be left with?!

pada vigrahaH:
शनैः शनैः विनीयन्ते तर्जनैः तोषणैः अपि ।
śanaiḥ śanaiḥ vinīyante tarjanaiḥ toṣaṇaiḥ api ।

नवाः इव अश्वाः कुशलैः बालाः चपल-चेतसः ॥
navāḥ iva aśvāḥ kuśalaiḥ bālāḥ capala-cetasaḥ ॥

Alternate Transliteration:
shanaiHshanairvinIyante tarjanaistoShaNairapi ।
navaa ivaashvaaH kushalaiH baalaashchapalachetasaH ॥
- hariharasubhaaShita

shanaiH shanaiH vinIyante tarjanaiH toShaNaiH api ।

navaaH iva ashvaaH kushalaiH baalaaH chapala-chetasaH ॥

September 3rd

Sanskrit Pearl of the day:
साहित्यसङ्गीतकलाविहीनः 

साक्षात्पशुः पुच्छविषाणहीनः ।
तृणं न खादन्नपि जीवमानः 

तद्भागधेयं परमं पशूनाम् ॥
- नीतिशतक


Transliteration:
sāhityasaṅgītakalāvihīnaḥ 

sākṣātpaśuḥ pucchaviṣāṇahīnaḥ ।
tṛṇaṃ na khādannapi jīvamānaḥ 

tadbhāgadheyaṃ paramaṃ paśūnām ॥

- nītiśataka

Meaning of the subhAShita:

He who is devoid of (the knowledge of) literary compositions, music/melody or art forms, is an embodiment of an animal without a tail and horns. The animals are fortunate that he survives without eating up the grass (of their share)!

Commentary:

The poet asserts that those who lack knowledge of literature, and scriptures, or have no appreciation for music and the arts (collectively referred to as vidyā) are no better than animals—without a tail or horns, yet equally devoid of the higher faculties that define humanity. He goes further, humorously suggesting that real animals should be grateful, for humans who lack such knowledge don't even graze on their share of food!

The underlying message is clear: a human must not only appreciate various forms of art but also place a high value on learning itself, in all its dimensions. Vidyā, or knowledge, is the very attribute that distinguishes humans from animals. Without it, how different are we from the creatures of the wild?

Knowledge nourishes the soul, just as food nourishes the body. Feed your soul with wholesome knowledge, in abundant, divine portions.

pada vigrahaH:
साहित्य-सङ्गीत-कला-विहीनः 
sāhitya-saṅgīta-kalā-vihīnaḥ 

साक्षात् पशुः पुच्छ-विषाण-हीनः ।

sākṣāt paśuḥ puccha-viṣāṇa-hīnaḥ ।

तृणं न खादन्न् अपि जीवमानः 
tṛṇaṃ na khādann api jīvamānaḥ 

तत् भागधेयं परमं पशूनाम् ॥

tat bhāgadheyaṃ paramaṃ paśūnām ॥

Alternate Transliteration:
saahityasa~ngItakalaavihInaH 

saakShaatpashuH puchChaviShaaNahInaH ।
tRuNaM na khaadannapi jIvamaanaH 

tadbhaagadheyaM paramaM pashUnaam ॥
- nItishataka

saahitya-sa~ngIta-kalaa-vihInaH 

saakShaat pashuH puchCha-viShaaNa-hInaH ।

tRuNaM na khaadann api jIvamaanaH 

tat bhaagadheyaM paramaM pashUnaam ॥

August 28th

Sanskrit Pearl of the day:
बुद्धिर्यस्य बलं तस्य निर्बुद्धेस्तु कुतो बलम् ।
वने सिंहो मदोन्मत्तः शशकेन निपातितः ॥
- चाणक्य नीति

Transliteration:
buddhiryasya balaṃ tasya nirbuddhestu kuto balam ।
vane siṃho madonmattaḥ śaśakena nipātitaḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

He who has wisdom has strength. Where is that strength for the foolish? The intoxicated lion in the forest got thrown down by the rabbit. (In the Panchatantra story of The Lion and the Rabbit.)

Commentary:

One doesn’t always need physical strength to overcome an opponent. Often, a bit of extra wisdom is all it takes to turn the tide in one’s favor. With the ability to think quickly and strategically, a person can navigate even the most challenging situations.

In a story from the Panchatantra, a small hare defeats a mighty lion through cleverness. The hare convinces the lion that another lion, claiming to be the true King of the Jungle, resides in a well. The lion, unable to recognize his own reflection in the water, leaps into the well to confront the "other" lion, ultimately meeting his demise.

Even physical power is rendered useless without wisdom. One must know how to wisely direct their strength, or else their efforts will be in vain.

Victory does not always belong to the strongest. It belongs to the wisest!

pada vigrahaH:
बुद्धिः यस्य बलं तस्य निर्-बुद्धेः तु कुतः बलम् ।
buddhiḥ yasya balaṃ tasya nir-buddheḥ tu kutaḥ balam ।

वने सिंहः मद-उन्मत्तः शशकेन निपातितः ॥
vane siṃhaḥ mada-unmattaḥ śaśakena nipātitaḥ ॥

Alternate Transliteration:
buddhiryasya balaM tasya nirbuddhestu kuto balam ।
vane siMho madonmattaH shashakena nipaatitaH ॥
- chaaNakya nIti

buddhiH yasya balaM tasya nir-buddheH tu kutaH balam ।

vane siMhaH mada-unmattaH shashakena nipaatitaH ॥

August 27th

Sanskrit Pearl of the day:
प्रातरुत्थानं युद्धं च संविभागं च बन्धुषु ।
स्वयमाक्रम्य भुक्तं च शिक्षेच्चत्वारि कुक्कुटात् ॥
- चाणक्य नीति


Transliteration:
prātarutthānaṃ yuddhaṃ ca saṃvibhāgaṃ ca bandhuṣu ।
svayamākramya bhuktaṃ ca śikṣeccatvāri kukkuṭāt ॥
- cāṇakya nīti

Meaning of the subhAShita:

Waking up in the morning, aggressiveness, sharing with kin, even seizing and feeding oneself—learn these 4 (attributes) from a rooster.

Commentary:

Waking up early, readiness to fight, sharing, and not ignoring one's needs—4 precious lessons anyone could use. A rooster possesses all of these!

• Waking up early not only keeps one healthy and alert, but also gives more time to undertake productive tasks throughout the day. Who doesn't want an extra hour to finish up the day's chores? The best way to do it is by waking up in the early hours of the morning.
• One needs to have faith in himself and his beliefs. If need be, he should be able to defend himself. 'If need be' being instrumental. We are not talking about 'standing ready to fight for no good reason'. When one's rudimentary beliefs are being questioned, one should have the courage and confidence to stand up for himself. This is very essential.
• Whether it is a morsel of grain or a whole barn full, sharing with friends and family is more enticing than eating alone! Understanding this eliminates selfish motives. Be it food, knowledge, or resources—sharing makes anything more delectable.
• Paying attention to one’s own basic needs is just as important as sharing with others. Sharing is not an act of subservience, nor does it mean sacrificing everything while neglecting oneself. Prioritizing personal well-being fosters self-confidence, which can become a powerful driving force for future accomplishments.

Every being can be a source of learning. The uniqueness of each one makes them special and essential to the larger tapestry of creation. After all, the Creator would not have put effort into bringing that being into existence without a purpose!  

pada vigrahaH:
प्रातः उत्थानं युद्धं च संविभागं च बन्धुषु ।
prātaḥ utthānaṃ yuddhaṃ ca saṃvibhāgaṃ ca bandhuṣu ।

स्वयम् आक्रम्य भुक्तं च शिक्षेत् चत्वारि कुक्कुटात् ॥
svayam ākramya bhuktaṃ ca śikṣet catvāri kukkuṭāt ॥

Alternate Transliteration:
praatarutthaanaM yuddhaM cha saMvibhaagaM cha bandhuShu ।
svayamaakramya bhuktaM cha shikShechchatvaari kukkuTaat ॥
- chaaNakya nIti

praataH utthaanaM yuddhaM cha saMvibhaagaM cha bandhuShu ।

svayam aakramya bhuktaM cha shikShet chatvaari kukkuTaat ॥

August 12th

Sanskrit Pearl of the day:
निर्विषेणापि सर्पेण कर्तव्या महती फणा ।
विषमस्तु न चाप्यस्तु घटाटोपो भयङ्करः ॥
- चाणक्य नीति


Transliteration:
nirviṣeṇāpi sarpeṇa kartavyā mahatī phaṇā ।
viṣamastu na cāpyastu ghaṭāṭopo bhayaṅkaraḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

Even for a snake without poison, the hood has many purposes. Whether there is poison or not, its hissing has to be scary!

Commentary:

This verse is an extension of the story 'The Snake and the Hermit'. In this story, it is said that there was a snake who used to bite and injure passersby. People were scared to go where the snake might be.  This made the snake sad.  It thought, "Why do people avoid my presence?"  Once a hermit passing by told the snake that biting is not the right thing to do, and that's why people avoid its presence. 

The hermit went away, only to come back after a few days, to see a very ailing and injured snake. Upon asking, the snake explained that acting upon the hermit's advice it had given up biting. When some children realized this, they started pelting stones at the snake. Therefore, he was now weak and frail. The hermit told the snake, "I certainly advised you not to bite, but I never stopped you from hissing! That is your God-given defense mechanism and you need to use it for your own sake. Never forget that!"

Whether a snake bites or not, his hissing is scary enough to ward off offenders. The same holds good in society. One doesn't have to hurt others, but if he is bold enough to show that he can defend himself and his beliefs, he will be a survivor. These are survival skills.  It is one's birthright to defend himself by all means!

It is not the strongest nor the most intelligent species that survives; the most adaptable one sustains! He who can face any impending events fearlessly and tactfully is a survivor in this world.

pada vigrahaH:
निर्-विषेण अपि सर्पेण कर्तव्या महती फणा ।
nir-viṣeṇa api sarpeṇa kartavyā mahatī phaṇā ।

विषम् अस्तु न च अपि अस्तु घटाटोपः भयङ्करः ॥
viṣam astu na ca api astu ghaṭāṭopaḥ bhayaṅkaraḥ ॥

Alternate Transliteration:
nirviSheNaapi sarpeNa kartavyaa mahatI phaNaa ।
viShamastu na chaapyastu ghaTaaTopo bhaya~nkaraH ॥
- chaaNakya nIti

nir-viSheNa api sarpeNa kartavyaa mahatI phaNaa ।

viSham astu na cha api astu ghaTaaTopaH bhaya~nkaraH ॥

August 11th

Sanskrit Pearl of the day:
प्रभूतं कार्यमल्पं वा यन्नरः कर्तुमिच्छति ।
सर्वारम्भेण तत्कार्यं सिंहादेकं प्रचक्षते ॥
- चाणक्य नीति


Transliteration:
prabhūtaṃ kāryamalpaṃ vā yannaraḥ kartumicchati ।
sarvārambheṇa tatkāryaṃ siṃhādekaṃ pracakṣate ॥
- cāṇakya nīti

Meaning of the subhAShita:

He (a wise man) who is desirous of doing a task, be it a significant or trivial one, looks it over once from start (to finish), in the very beginning. (Learn a thing or two) from the lion.

Commentary:

A lion first approaches stealthily, crouching silently as it watches every move of its prey, waiting for the perfect moment to pounce. This is its hunting style. Each time, it must remain equally cautious to avoid alerting its prey—whether it is hunting a massive elephant or a tiny hare. The lion’s focus is unwavering, its attention fully locked on the prey. It mentally runs through the entire process from start to finish before putting it into action.

There is a concept called siṃhāvalokana. A lion, while covering great distances, pauses occasionally to look back and assess how far it has traveled. It meticulously reviews the land it has crossed, reinforcing its understanding of the territory it has claimed.

Similarly, one should approach any task—be it grand or seemingly insignificant—with the same level of dedication and forethought. Whether the task earns global recognition or is carried out in solitude with no applause, it should be executed with fervor and prudence. Visualizing the plan beforehand makes execution smoother, while periodically looking back ensures no critical details are overlooked.

Dedication is not about meeting the expectations of others; it is about meeting one’s own standards and offering the best to others. True dedication encompasses forethought, vision, and careful judgment.

pada vigrahaH:
प्रभूतं कार्यम्-अल्पं वा यत् नरः कर्तुम् इच्छति ।
prabhūtaṃ kāryam-alpaṃ vā yat naraḥ kartum icchati ।

सर्व-आरम्भेण तत् कार्यं सिंहात् एकं प्रचक्षते ॥
sarva-ārambheṇa tat kāryaṃ siṃhāt ekaṃ pracakṣate ॥

Alternate Transliteration:
prabhUtaM kaaryamalpaM vaa yannaraH kartumichChati ।
sarvaarambheNa tatkaaryaM siMhaadekaM prachakShate ॥
- chaaNakya nIti

prabhUtaM kaaryam-alpaM vaa yat naraH kartum ichChati ।

sarva-aarambheNa tat kaaryaM siMhaat ekaM prachakShate ॥

August 10th

Sanskrit Pearl of the day:
अहिं नृपञ्च शार्दूलं कीटञ्च बालकं तथा ।
परश्वानञ्च मूर्खञ्च सप्‍त सुप्‍तान्न बोधयेत् ॥
- चाणक्य नीति

Transliteration:
ahiṃ nṛpañca śārdūlaṃ kīṭañca bālakaṃ tathā ।
paraśvānañca mūrkhañca sap‍ta sup‍tānna bodhayet ॥
- cāṇakya nīti

Meaning of the subhAShita:

A snake, king, tiger, insect, child, others' dog, and foolish person too—(these) 7 sleepers should not be woken up (or advised)!

Commentary:

A snake can be poisonous, a king can get angry, a tiger kills, an insect bites, a child cries and somebody else's dog barks at strangers. Waking up any of these is, quite understandably, not a pleasant circumstance. For one's own good, he is better off letting them sleep.

But why the foolish? 'Waking' here doesn't literally mean from a slumber.  Ignorance is equated to darkness as well as sleep.  It is dangerous to wake him because he is arrogant and uninterested in listening to anyone's words. Initiating a conversation with such a person is futile, even if it is for his betterment.  

The minute a foolish person begins to talk, he causes trouble for everyone around him due to his imprudence and absurdity. He asks questions that the wise can not answer. For, he won't accept anything for an answer! He has a closed, blocked mind that is unwilling to accept anyone's view or think logically by himself. Such a person is better left alone so that one does not invite trouble onto himself. 

Keep trouble at bay. Do not trouble the trouble until the trouble troubles you, if not double trouble will trouble you.   

pada vigrahaH:
अहिं नृपं च शार्दूलं कीटं च बालकं तथा ।
ahiṃ nṛpaṃ ca śārdūlaṃ kīṭaṃ ca bālakaṃ tathā ।

पर-श्वानं च मूर्खं च सप्‍त सुप्‍तान् न बोधयेत् ॥
para-śvānaṃ ca mūrkhaṃ ca sap‍ta sup‍tān na bodhayet ॥

Alternate Transliteration:
ahiM nRupa~ncha shaardUlaM kITa~ncha baalakaM tathaa ।
parashvaana~ncha mUrkha~ncha sapta suptaanna bodhayet ॥
- chaaNakya nIti

ahiM nRupaM cha shaardUlaM kITaM cha baalakaM tathaa ।

para-shvaanaM cha mUrkhaM cha sapta suptaan na bodhayet ॥