October 28th

Sanskrit Pearl of the day:

उत्सवे व्यसने चैव दुर्भिक्षे शत्रुसङ्कटे ।

राजद्वारे स्मशाने च यस्तिष्ठति स बान्धवः ॥

- हितोपदेश

Transliteration:

utsave vyasane caiva durbhikṣe śatrusaṅkaṭe ।

rājadvāre smaśāne ca yastiṣṭhati sa bāndhavaḥ ॥

- hitopadeśa

Meaning of the subhAShita:

In celebration, in sorrow, during a calamity, during a crisis with an enemy, in front of a higher authority, in the crematorium, he who stays by, is kin (relative). 

Commentary:

In times of joy, prosperity, and abundance, it is only natural for friends and family to gather around like ants to sugar. But life as we know it is not a constant celebration. It ebbs and flows, with highs and lows, twists and turns. When sorrow strikes, the scene often changes. People scatter. The effort required to help lift someone from their misery is too much for many. In times of calamity, self-preservation trumps effort; in moments of crisis, standing by a loved one can seem too daunting. When an enemy threatens, it's easier to slip away than face the challenge together. Confronting authority, a king, or a powerful figure often drives people to retreat in fear. When death comes, only those who truly matter remain, while others step back, fearing that they will be obligated to care for the survivors.  

The poet is right: the one who stands by your side in both joy and sorrow, during calamity or crisis, in the face of an enemy or authority, and even in the crematorium—this person, regardless of bloodline, is the truest of kin. Their loyalty transcends a mere relationship; they become family.  

What makes family truly family, is the unwavering commitment to stick together no matter the circumstances. Family in its deepest sense, is the ultimate source of strength and resilience—a refuge where life begins and love knows no end. This is the foundation upon which we build our lives and the bedrock that supports us through every storm.

pada vigrahaH:

उत्सवे व्यसने च एव दुर्भिक्षे शत्रु-सङ्कटे ।

utsave vyasane ca eva durbhikṣe śatru-saṅkaṭe ।

राज-द्वारे स्मशाने च यः तिष्ठति सः बान्धवः ॥

rāja-dvāre smaśāne ca yaḥ tiṣṭhati saḥ bāndhavaḥ ॥

Alternate Transliteration:

utsave vyasane chaiva durbhikShe shatrusa~nkaTe |

raajadvaare smashaane cha yastiShThati sa baandhavaH ||

- hitopadeSa

utsave vyasane cha eva durbhikShe shatru-sa~nkaTe |

raaja-dvaare smashaane ca yaH tiShThati saH baandhavaH ||

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 ||

September 28th

Sanskrit Pearl of the day:

आदित्यचन्द्रावनिलोऽनलश्च द्यौर्भूमिरापो हृदयं यमश्च ।

अहश्च रात्रिश्च उभे च सन्ध्ये धर्मश्च जानाति नरस्य वृत्तम् ॥

- महाभारत, आदिपर्व

Transliteration:

ādityacandrāvanilo'nalaśca dyaurbhūmirāpo hṛdayaṃ yamaśca ।

ahaśca rātriśca ubhe ca sandhye dharmaśca jānāti narasya vṛttam ॥

- mahābhārata, ādiparva

Meaning of the subhAShita:

The Sun and the Moon, the wind, the fire, the sky, the earth, the waters, the heart, Lord Yama (Lord of Death), the morning, the night, the two twilights, and also Dharma—they all are aware of the full account (thoughts, character, deeds, etc.) of a person.  

Commentary:

It is said, "Character is what we do when no one is watching." This phrase captures a profound truth: our truest selves tend to emerge in the absence of an audience. When eyes are upon us, the natural instinct is to present our best selves, for no one desires to tarnish their reputation. We strive to shine, consciously or unconsciously, to avoid judgment and criticism of others.

But what if we were to realize that we are never truly alone?! What if, at every moment, we are surrounded by an audience far greater than we can comprehend?! Not just one or two observers, but an entire assembly—It comprises the very 5 elements that shape our existence. Then there is the Sun which radiates its light upon our actions, while the Moon reflects our hidden thoughts. Dawn and dusk mark the passage of our choices, while Death (Lord Yama) stands vigil, ensuring that each of our deeds is accounted for. Let us not forget Dharma, the principle of righteousness, which quietly nudges us toward virtue.

Yet, beyond these external watchers, there exists the most vigilant observer of all—our own heart. It witnesses every breath we take, every thought that crosses our mind, and every action we undertake. This internal companion never blinks, never turns away, and is the constant observer of who we truly are.

The fear of accumulating bad karma looms large over us, serving as a universal truth we cannot escape. In a world where our actions ripple outward, if we remained keenly aware of this eternal scrutiny, would we still engage in behaviors that are adhārmic (unrighteous)?!  If we were to embrace this awareness, it could transform our lives, guiding us to act with integrity, regardless of whether other people are watching. This commitment to doing the right thing at all times represents the highest form of piety.

We are always being watched. Now, it is time to turn the lens inward and truly observe our watchers. To recognize the multitude of eyes—both seen and unseen—that scrutinize our every move can lead us to live authentically. Real character manifests in our ability to act rightly and consistently, in all circumstances.

May we cultivate this spirit within ourselves, becoming more attuned to the silent witnesses of our lives. Let our actions reflect the highest ideals, regardless of the audience, for true character flourishes in every moment and through every choice.

pada vigrahaH:

आदित्य-चन्द्रौ अनिलः अनलः च द्यौः भूमिः आपः हृदयं यमः च ।

āditya-candrau anilaḥ analaḥ ca dyauḥ bhūmiḥ āpaḥ hṛdayaṃ yamaḥ ca ।

अहः च रात्रिः च उभे च सन्ध्ये धर्मः च जानाति नरस्य वृत्तम् ॥

ahaḥ ca rātriḥ ca ubhe ca sandhye dharmaḥ ca jānāti narasya vṛttam ॥

Alternate Transliteration:

aadityachandravanilo.nalashcha dhyour bhoomiraapo hRudayam yamashcha ।

ahashcha raatrishcha ube cha sandhye dharmashcha jaanaati narasya vRuttam ॥

- mahaabhaarata, aadiparva

aaditya-chandrau anilaH analaH cha dhyouH bhoomiH aapaH hRudayam yamaH cha ।

ahaH cha raatriH cha ube cha sandhye dharmaH cha jaanaati narasya vRuttam ॥

November 20th

Sanskrit Pearl of the day:
अनायासेन मरणं विना दैन्येन जीवनम् ।
देहान्ते तव सायुज्यं देहि मे पार्वतीपते ॥
Transliteration:
anāyāsena maraṇaṃ vinā dainyena jīvanam ।
dehānte tava sāyujyaṃ dehi me pārvatīpate ॥

Meaning of the subhAShita:

Death without exertion, life without affliction, your proximity (attainment of your abode) upon leaving the body—grant me these, O husband of Pārvati! 

Commentary:

Upon being asked 'What do you want?', one may seek a plethora of wishes—a big house, a bigger bank balance, plentiful youth, good children, lots of friends, good health—the list can be endless!

However, the author of this verse has very simple, yet profound and eternal wishes to ask for!

No matter how many riches one is showered with if he is enduring a painful existence in his body, who would not want to be liberated from that pain?!  The best ambiance and the greatest food will prove repulsive for someone who is suffering from miseries of any kind—it could be some physical pain, being on life support, or a mental affliction too.  Everyone wants to live a fruitful and satisfying life and pass away peacefully without much effort, exertion, or toil.  This is certainly something to pray for!

While living, there can be multitudes of scarcities—there are places where there is not enough drinking water, enough food to eat, or a shelter to sleep under.  Such scenarios are not pleasant and one would want to be released from the affliction of any kind of poverty.  This is surely something to pray for so that life's goals can be pursued without strife.

Throughout our lives, we are taught to engage in good deeds to be liberated from the bondage of birth and death.  Attaining the union with the Lord is the final goal for everyone.  If one is granted the abode of the Lord Himself, a merger with the Lord of Pārvati, and being one with Parashiva Himself, what more would one ever want?!!

Think about it...  Aren't these the aspects one should contemplate upon and ask for?! 

pada vigrahaH:
अनायासेन मरणं विना दैन्येन जीवनम् ।
anāyāsena maraṇaṃ vinā dainyena jīvanam ।

देह-अन्ते तव सायुज्यं देहि मे पार्वती-पते ॥
deha-ante tava sāyujyaṃ dehi me pārvatī-pate ॥

Alternate Transliteration:
anaayaasena maraNaM vinaa dainyena jeevanam ।
dehaante tava saayujyaM dehi me paarvatIpate ॥

anaayaasena maraNaM vinaa dainyena jeevanam ।

deha-ante tava saayujyaM dehi me paarvatI-pate ॥

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 ॥

December 17th

Sanskrit Pearl of the day:
अहन्यहनि भूतानि गच्छन्तीह यमालयम् ।
शेषाः स्थावरमिच्छन्ति किमाश्चर्यमतः परम् ॥
- महाभारत, वनपर्व

Transliteration:
ahanyahani bhūtāni gacchantīha yamālayam ।
śeṣāḥ sthāvaramicchanti kimāścaryamataḥ param ॥
- mahābhārata, vanaparva

Meaning of the subhAShita:

Every day,  beings go to the abode of Yama (death).  The rest desire for immortality.  What can be more astonishing than this?!

Commentary:

Day in and day out, mortal beings see death in one form or another.  It could be the passing of a near and dear one or road kill on the street.  Although the reality of life (rather, death) is evident from the very moment of birth, beings want to believe that somehow they will be spared that trouble!  What can be a more astonishing phenomenon than that!  Isn't this denial the biggest wonder of the world?! 

If we really think about it, the root cause of all fears is: the fear of death.  Be it claustrophobia, hydrophobia, or whatever other phobia, the main underlying cause is the fear that one might die in those circumstances. The 'fear of the unknown' is so intense that it overbears all other knowledge. 

So much so that most people would rather choose unhappiness over uncertainty! One would rather stay in sorrow rather than face the unknown. He would embrace the 'ignorance is bliss' philosophy and pretend that the unknown shall never come to him just so he doesn't have to face that 'fear of the unknown'!  

Someone was asked, "If death meant just leaving the stage long enough to change costume and return as a new character...would you slow down or speed up?"  If one knew more about what happens after life, the fear might not have been so gripping.  

This is one field of knowledge in which science has not been able to explain or prove much.  Science believes only upon seeing proof.  However, spirituality begins where science stops! Philosophy first believes completely and then perceives its authenticity.  This method of learning is the key to vedāntic knowledge.  Scriptures given by the rishis (sages) come to aid here.  They were scientists of the highest order who experienced life beyond life.  Certainly, there is merit to what they have written!

“One day your life will flash before your eyes. Make sure it is worth watching.”

pada vigrahaH:
अहनि अहनि भूतानि गच्छन्ति इह यम-आलयम् ।
ahani ahani bhūtāni gacchanti iha yama-ālayam ।

शेषाः स्थावरम् इच्छन्ति किम् आश्चर्यम् अतः परम् ॥
śeṣāḥ sthāvaram icchanti kim āścaryam ataḥ param ॥

Alternate Transliteration:
ahanyahani bhUtaani gachChantIha yamaalayam ।
sheShaaH sthaavaramichChanti kimaashcharyamataH param ॥
- mahaabhaarata, vanaparva

ahani ahani bhUtaani gachChanti iha yama-aalayam ।

sheShaaH sthaavaram ichChanti kim aashcharyam ataH param ॥

October 1st

Sanskrit Pearl of the day:
कृतस्य करणं नास्ति मृतस्य मरणं तथा ।
गतस्य शोचनं नास्ति ह्येतद्वेदविदां मतम् ॥

Transliteration:
kṛtasya karaṇaṃ nāsti mṛtasya maraṇaṃ tathā ।
gatasya śocanaṃ nāsti hyetadvedavidāṃ matam ॥

Meaning of the subhAShita:

There is no doing of that which is (already) done just as there is no death to the already dead. There is no sorrow for that which has passed—this is the opinion of those who are cognizant of the Vedas.

Commentary:

Do not cry over spilt milk!

Once a task is done, it cannot be undone. Once a seed sprouts, it cannot re-sprout. Once a child grows, they cannot grow again from the beginning. Similarly, there is no second death for someone who has already passed. If these truths are universally accepted, why not embrace the reality that there is no point in lamenting what is already gone?

When undoing or redoing is not an option, why waste time dwelling in sorrow? Those who understand the essence of the Vedas recognize this truth. They accept the past as it is and move forward, leaving their grief behind.

Truly, it is never worth crying over spilt milk.

pada vigrahaH:
कृतस्य करणं न अस्ति मृतस्य मरणं तथा ।
kṛtasya karaṇaṃ na asti mṛtasya maraṇaṃ tathā ।

गतस्य शोचनं न अस्ति हि एतत् वेद-विदां मतम् ॥
gatasya śocanaṃ na asti hi etat veda-vidāṃ matam ॥

Alternate Transliteration:
kRutasya karaNaM naasti mRutasya maraNaM tathaa ।
gatasya shochanaM naasti hyetadvedavidaaM matam ॥

kRutasya karaNaM na asti mRutasya maraNaM tathaa ।

gatasya shochanaM na asti hi etat veda-vidaaM matam ॥

September 5th

Sanskrit Pearl of the day:
देहे पातिनि का रक्षा यशो रक्ष्यमपातवत् ।
नरः पातितकायोऽपि यशःकायेन जीवति ॥
- सुभाषितरत्नभाण्डागार


Transliteration:
dehe pātini kā rakṣā yaśo rakṣyamapātavat ।
naraḥ pātitakāyo'pi yaśaḥkāyena jīvati ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

Why protect the body that is bound to fall off?  Honor should be protected from falling. Even when the body is thrown, the being lives through his honor.

Commentary:

Immortality is not for the body. 

If one wishes to live eternally, the footprints he needs to leave behind are not his physical ones, but those of his deeds. Desirous of immortality, many beings have performed penances to live forever. We all have to die at one point or the other. What is the point of protecting the physical body that is eventually bound to be discarded? 

However, whether one is alive or not, the seeds of the deeds he has sown live on. His valor and honor never die. Not only his glory lives on but his deeds live on too. For, his life will prove to be an inspiration for many, for generations to come! This way, the society at large benefits not only from his deeds alone but also from the actions of those who are inspired by him. As such, he becomes immortal through his venerable actions!

What we do for ourselves fades away with us, but what we do for others and the world leaves a lasting legacy. That is true immortality. While death is inevitable for all, the aim should not be to live forever but to create something that will endure long after we're gone!

pada vigrahaH:
देहे पातिनि का रक्षा यशः रक्ष्यम् अपातवत् ।
dehe pātini kā rakṣā yaśaḥ rakṣyam apātavat ।

नरः पातित-कायः अपि यशः-कायेन जीवति ॥
naraḥ pātita-kāyaḥ api yaśaḥ-kāyena jīvati ॥

Alternate Transliteration:
dehe paatini kaa rakShaa yasho rakShyamapaatavat ।
naraH paatitakaayo.pi yashaHkaayena jIvati ॥
- subhaaShitaratnabhaaNDaagaara

dehe paatini kaa rakShaa yashaH rakShyam apaatavat ।

naraH paatita-kaayaH api yashaH-kaayena jIvati ॥

July 31st

Sanskrit Pearl of the day:
यावत्स्वस्थो ह्ययं देहः यावन्मृत्युश्च दूरतः ।
तावदात्महितं कुर्यात् प्राणान्ते किं करिष्यति ॥
- चाणक्य नीति

Transliteration:
yāvatsvastho hyayaṃ dehaḥ yāvanmṛtyuśca dūrataḥ ।
tāvadātmahitaṃ kuryāt prāṇānte kiṃ kariṣyati ॥
- cāṇakya nīti

Meaning of the subhAShita:

So long as the body is healthy, (and) so long as death is far away (when younger), perform deeds beneficial for the soul. What can (one) do at the end of life (when death is near)? 

Commentary:

When in good health, most time and energy are spent accumulating wealth, possessions, and material gains. The youthful years are often consumed by the pursuit of pleasure. However, indulgences in seeking enjoyment only hinder the soul’s progress. The poet wisely advises that when one is healthy and strong, one should engage in actions that benefit the soul. No one knows when their last breath will come, but it’s certain that youth fades, old age comes, and death follows. During the years when death seems distant, it is the ideal time to perform virtuous deeds. What can one accomplish on their deathbed when they are barely able to care for themselves?

The common misconception among the young is that virtuous deeds can be postponed until later in life. The reality is that one should begin the journey toward spiritual growth as early as possible. A single lifetime is often not enough to reflect on and achieve everything; one cannot expect to accomplish it all in the later years. Additionally, the accumulation of unwanted tendencies (vāsanas) in this life makes it harder to unlearn and relearn in the later stages.

NOW is the time to act. Procrastination is not an option when it comes to the soul. Every day should be a reflection: are your actions helping your soul evolve, or are they causing it to stagnate? Only through consistent reflection and proactive steps can one move toward spiritual progress.

pada vigrahaH:
यावत् स्वस्थः हि अयं देहः यावत् मृत्युः च दूरतः ।
yāvat svasthaḥ hi ayaṃ dehaḥ yāvat mṛtyuḥ ca dūrataḥ ।

तावत् आत्म-हितं कुर्यात् प्राण-अन्ते किं करिष्यति ॥
tāvat ātma-hitaṃ kuryāt prāṇa-ante kiṃ kariṣyati ॥

Alternate Transliteration:
yaavatsvastho hyayaM dehaH yaavanmRutyushcha dUrataH ।
taavadaatmahitaM kuryaat praaNaante kiM kariShyati ॥
- chaaNakya nIti

yaavat svasthaH hi ayaM dehaH yaavat mRutyuH cha dUrataH ।

taavat aatma-hitaM kuryaat praaNa-ante kiM kariShyati ॥

June 28th

Sanskrit Pearl of the day:
एकः प्रसूयते जन्तुः एक एव प्रलीयते ।
एकोऽनुभुङ्क्ते सुकृतम् एक एव च दुष्कृतम् ॥
- भागवत


Transliteration:
ekaḥ prasūyate jantuḥ eka eva pralīyate ।
eko'nubhuṅkte sukṛtam eka eva ca duṣkṛtam ॥
- bhāgavata

Meaning of the subhAShita:

A being is born alone (and) will perish alone. He enjoys the fruit of his good deeds alone, and also (suffers the fruit) of the bad deeds alone.

Commentary:

A being is alone at birth and he dies alone as well. In between, during his life, he tries all possible tricks and trades to beat the loneliness, to no avail. One might have numerous friends and family around him, but then, when he passes on, he goes alone. None can keep him company on the onward journey, except, his vices and virtues.

If one performs good deeds in his lifetime, he alone gets to reap the benefit of those virtues. He cannot say, 'I think I have enough virtues in my share, maybe I'll share some with my spouse', or, 'I have collected ample merits, I would love to leave it for my children as an inheritance'!!

Likewise with vices too. One has to bear the brunt of his misdeeds all on his own as well. By simply saying that he was corrupt because he wanted to provide for his family, his family would not be able to shoulder accountability for his actions. He has to take it upon himself! He has no choice, actually. It comes with him automatically and he has to suffer the brunt—alone.

Life is even more lonely when one doesn't know himself. Be prudent.  Find comfort in your own company!  Because happiness is—being able to enjoy one's own company!  

pada vigrahaH:
एकः प्रसूयते जन्तुः एकः एव प्रलीयते ।
ekaḥ prasūyate jantuḥ ekaḥ eva pralīyate ।

एकः अनुभुङ्क्ते सुकृतम् एकः एव च दुष्कृतम् ॥
ekaḥ anubhuṅkte sukṛtam ekaḥ eva ca duṣkṛtam ॥

Alternate Transliteration:
ekaH prasUyate jantuH eka eva pralIyate ।
eko.nubhu~nkte sukRutam eka eva cha duShkRutam ॥
- bhaagavata

ekaH prasUyate jantuH ekaH eva pralIyate ।

ekaH anubhu~nkte sukRutam ekaH eva cha duShkRutam ॥

June 4th

Sanskrit Pearl of the day:
नाकाले म्रियते जन्तुः विद्धः शरशतैरपि ।
कुशकण्टकविद्धोऽपि प्राप्‍तकालो न जीवति ॥
- महाभारत

Transliteration:
nākāle mriyate jantuḥ viddhaḥ śaraśatairapi ।
kuśakaṇṭakaviddho'pi prāp‍takālo na jīvati ॥
- mahābhārata

Meaning of the subhAShita:

A living being, even when pierced by a hundred arrows, will not die if it is not its time. Come its time, it will not survive even the touch of a straw thorn.

Commentary:

It's all in good time! Each and every being comes to this world with his very own baggage. One has to run out of all the deeds and actions that are meant to be exhausted in that life. When the purpose of his life has not been achieved, no matter what happens, he is going to live. 

Time and again, we have heard or seen that some people survived the deadliest crash or came out of the worst epidemic, etc. These are examples of the very fact that their life's purpose has not been attained yet. The verse says that if the time is not ripe, he will live through to see another sunrise even if pierced by a hundred arrows.

On the contrary, if his assignment here is done, nothing or nobody has the ability to hold him back. When his time is up, no reason is necessary. A healthy person could drop dead in an instant. Sometimes, a person who has survived the most impossible circumstances could pass on due to most trivial of reasons. He could trip on a pebble and die. Or, as the verse says, he could be pricked by a strand of hay which becomes the reason for his death. These become only 'nimitta-mātra' (mere causes)—means to an end, so to speak—figuratively and literally!

Hence, there is no point in living life in perpetual fear of death. It is inevitable and there is nothing one can do about it! Shouldn't we live life to the fullest when we are alive?! That's why someone once said, “If you can't change your fate, change your attitude”. Think about it...

pada vigrahaH:
न अकाले म्रियते जन्तुः विद्धः शर-शतैः अपि ।
na akāle mriyate jantuḥ viddhaḥ śara-śataiḥ api ।

कुश-कण्टक-विद्धः अपि प्राप्‍त-कालः न जीवति ॥
kuśa-kaṇṭaka-viddhaḥ api prāp‍ta-kālaḥ na jīvati ॥

Alternate Transliteration:
naakaale mriyate jantuH viddhaH sharashatairapi ।
kushakaNTakaviddho.pi praaptakaalo na jIvati ॥
- mahaabhaarata

na akaale mriyate jantuH viddhaH shara-shataiH api ।

kusha-kaNTaka-viddhaH api praapta-kaalah na jIvati ॥

March 13th

Sanskrit Pearl of the day:
कुग्रामवासः कुजनस्य सेवा
कुभोजनं क्रोधमुखी च भार्या  ।
मूर्खश्च पुत्रो विधवा च कन्या
दहन्ति चैतानि जनं विनाग्निम् ॥
- सुभाषितरत्नसमुच्चय

Transliteration:
kugrāmavāsaḥ kujanasya sevā
kubhojanaṃ krodhamukhī ca bhāryā ।
mūrkhaśca putro vidhavā ca kanyā
dahanti caitāni janaṃ vināgnim ॥
- subhāṣitaratnasamuccaya

Meaning of the subhAShita:

Life in an ill-fated village; serving evil people; banal food; a wrathful wife; a stupid son; and a widowed daughter—these (six) burn one without the requirement of fire.

Commentary:

 Death is not the greatest loss in life. The greatest loss is what dies inside us while we live.

1. Living in unfavorable circumstances and conditions is not fun. Living among people who do not have value for dharma or living in an ambiance that brings misery is not pleasant either.
2. When subservient to evil people, one must kill his own conscience. There is no hell worse than having to silence one's inner voice and slug along life, under an evildoer.
3. All the efforts and endeavors one undertakes, are for the sake of his stomach. At the end of the day, whether one is rich or poor, his efforts are to satiate his palette. If the food is stale and unhealthy, that will negate all his efforts put into earning it.  He would neither enjoy eating such food nor does it assist in nurturing his health. It only aids in slowly killing the person.
4. A wife is the backbone of the household in many respects. She needs to be strong, yet pleasant because she serves as the shock absorber for the entire family. If the shock absorber is not efficient the family will not be cushioned from calamities. If the spouse is always wrathful and angry-faced instead of peaceful and relaxed, one will not look forward to coming to a place called home. The pleasantness of the husband and wife towards each other is an integral part of a successful household.
5. Every parent wants their children to prosper in life. With this in mind, they equip their children with education, for, that alone is the tool for leading a happy life. What if the son is a dullard and refuses to learn?! The parents of such children suffer anxiety throughout their lives.
6. No parent wants to see their offspring suffer pain of any order. How can parents see their daughter suffer the loss of her husband?!  Sorrow of the child is like a death sentence to the parents.

All these circumstances above are equated to death. When a person dies, he is burnt on a pyre with fire. However, all of these circumstances are capable of burning a person alive, without the need for external fire.

Some of these circumstances are destiny. But whatever is within our control, shouldn't we take charge of those?!  Shouldn't we make sure that our own lives and the lives of those around us are as happy as we can make?!

pada vigrahaH:
कुग्राम-वासः कुजनस्य सेवा
kugrāma-vāsaḥ kujanasya sevā

कुभोजनं क्रोध-मुखी च भार्या ।
kubhojanaṃ krodha-mukhī ca bhāryā ।

मूर्खः च पुत्रः विधवा च कन्या
mūrkhaḥ ca putraḥ vidhavā ca kanyā

दहन्ति च एतानि जनं विना अग्निम् ॥
dahanti ca etāni janaṃ vinā agnim ॥

Alternate Transliteration:
kugraamavaasaH kujanasya sevaa
kubhojanaM krodhamukhI cha bhaaryaa ।
mUrkhashcha putro vidhavaa cha kanyaa
dahanti chaitaani janaM vinaagnim ॥
- subhaaShitaratnasamuchchaya

kugraama-vaasaH kujanasya sevaa

kubhojanaM krodha-mukhI cha bhaaryaa ।

mUrkhaH cha putraH vidhavaa cha kanyaa

dahanti cha etaani janaM vinaa agnim ॥

March 5th

Sanskrit Pearl of the day:
अरे भज हरेर्नाम क्षेमधाम क्षणे क्षणे ।
बहिस्सरति निःश्वासे विश्वासः कः प्रवर्तते ॥
- गुरुकौमुदी

Transliteration:
are bhaja harernāma kṣemadhāma kṣaṇe kṣaṇe ।
bahissarati niḥśvāse viśvāsaḥ kaḥ pravartate ॥
- gurukaumudī

Meaning of the subhAShita:

Oh (self)! Chant the auspicious name of Śrīhari every second. Where is the faith that the breath that has gone out will come back in?!

Commentary:

One should be thinking of the Almighty (Nārāyaṇa) constantly. One can choose any deity, that is a personal choice. But connection and faith are common to all choices! The verse says, 'Do not procrastinate thinking of the Lord, even for one moment. What is the guarantee that the air that is breathed out will come back in?!' 

We breathe in and breathe out constantly which is proof enough that we are alive. But one thing that is certain for every being is—death. There is no saying who will breathe their last and at which moment. 

We cannot save good deeds for another day. Every single deed, action, and thought should always be accompanied by 'arpaṇa bhāva' (spirit of offering). It makes life worthwhile. There must be no selfishness.  This makes one live life without regrets because every action has already been executed with a higher perspective in mind.  One's life becomes satisfactory, significant, and meaningful.

Stay connected with the higher power always. Pray when you wake up, pray when you eat. Pray when you are sad, pray when you are happy. Pray when you laugh, pray when you go to sleep.

Remember, prayer is a powerful tool! 

pada vigrahaH:
अरे भज हरेः नाम क्षेम-धाम क्षणे क्षणे ।
are bhaja hareḥ nāma kṣema-dhāma kṣaṇe kṣaṇe ।

बहिः सरति निःश्वासे विश्वासः कः प्रवर्तते ॥
bahiḥ sarati niḥśvāse viśvāsaḥ kaḥ pravartate ॥

Alternate Transliteration:
are bhaja harernaama kShemadhaama kShaNe kShaNe ।
bahissarati niHshvaase vishvaasaH kaH pravartate ॥
- gurukaumudI

are bhaja hareH naama kShema-dhaama kShaNe kShaNe ।

bahiH sarati niHshvaase vishvaasaH kaH pravartate ॥

February 27th

Sanskrit Pearl of the day:
कृपणेन समो दाता न भूतो न भविष्यति ।
अस्पृशन्नेव वित्तानि यः परेभ्यः प्रयच्छति ॥
- सुभाषितरत्नभाण्डागार

Transliteration:
kṛpaṇena samo dātā na bhūto na bhaviṣyati ।
aspṛśanneva vittāni yaḥ parebhyaḥ prayacchati ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

A 'giver' parallel to a miser has never been nor will be!  Without ever touching the wealth he gives it to others!!

Commentary:

This is a very interesting scenario! The poet says a miser is the 'giver' of the best order! A miser is someone who hoards money and wealth, not sharing it with anyone or even using it for his own purposes. How can he be called the 'greatest philanthropist ever'?!

Wealth can have one of 3 contingencies—given to, indulged in, or destroyed. A miser neither gives nor indulges in his own wealth. Therefore, his collection is certain to attain the third advent and fall into the hands of someone else. It might get lost, stolen, or, even death may have the final word.

Under any of these circumstances, the miser's wealth falls into others' hands, without him even lifting a finger, so to speak. If one wants to give anything to anyone, he must pick it up and hand it to the other person. Therefore, the giver has to touch the object first. But a miser 'gives' without ever touching the object.  In that case, doesn't it make a miser a greater giver?! (Sarcastically said, of course!)

However, the real problem is that the miser is doing no good, knowingly or willingly. His wealth will fall into someone else's hands and therefore he cannot control how his wealth will be utilized. Instead, isn't it better to do good with one's own hands than be miserly?! This will aid in the betterment of those around him and certainly in the betterment of himself as well.

We make a living by what we get, but we make a life by what we give. Blessed are those who can give without remembering, and take without forgetting! Give generously. 

pada vigrahaH:
कृपणेन समः दाता न भूतः न भविषयति ।
kṛpaṇena samaḥ dātā na bhūtaḥ na bhaviṣayati ।

अस्पृशन् एव वित्तानि यः परेभ्यः प्रयच्छति ॥
aspṛśan eva vittāni yaḥ parebhyaḥ prayacchati ॥

Alternate Transliteration:
kRupaNena samo daataa na bhUto na bhaviShyati ।
aspRushanneva vittaani yaH parebhyaH prayachChati ॥
- subhaaShitaratnabhaaNDaagaara

kRupaNena samaH daataa na bhUtaH na bhaviShayati ।

aspRushan eva vittaani yaH parebhyaH prayachChati ॥

February 15th

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


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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

pada vigrahaH:

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

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

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

garbhe vyaadhau shmashaane cha puraaNe yaa matiH bhavet ।

saa yadi sthirataaM yaati kaH na muchyeta bandhanaat ॥

February 13th

Sanskrit Pearl of the day:
इन्द्रियाणि पुरा जित्वा जितं त्रिभुवनं त्वया ।
स्मरद्भिरिव तद्वैरम् इन्द्रियैरेव निर्जितः ॥
- रामायण, युद्धकाण्ड

Transliteration:
indriyāṇi purā jitvā jitaṃ tribhuvanaṃ tvayā ।
smaradbhiriva tadvairam indriyaireva nirjitaḥ ॥
- rāmāyaṇa, yuddhakāṇḍa

Meaning of the subhAShita:

Formerly, after winning over your senses, the three worlds were conquered by you. As if in memory of that enmity you were defeated by those same senses.
(A verse by lamenting Maṇḍodarī to Rāvaṇa's cadaver).

Commentary:

In the great first epic Rāmāyaṇa, we see that Rāvaṇa was an exceptional scholar who had performed numerous penances. He had the intellect and the endurance required to perform them but for all wrong reasons. These achievements don't come easy. One has to win over his sense organs, defeat and restrain them to show them who the boss is—so to speak! But Rāvaṇa had achieved all of these quite easily.  He had become a jitendriya, by winning over his sense organs.  

Yet he gave in and yielded to his sense-pleasures when he heard about Sītā from his sister (Śūrpanakhā). Chastity was blown to the wind. He succumbed so much to his sense organs that he wouldn't listen to any advice from anyone, including his own brother (Vibhīṣaṇa), or his wife (Maṇḍodarī). Upon his death, Maṇḍodarī lamented saying, "To him who had won over them earlier, they became the cause for his downfall now.  He had conquered his senses earlier. Now it was as if his senses came back to avenge their defeat!" 

Sense pleasures are the entities that bring bondage. For example, if one yields to his sense organ—tongue, he will either like or dislike the food he eats. The minute there is राग-द्वेष (rāga-dveṣa, love or hate) there is a reaction to it. Along with that comes bondage constraints and so on. Hence, the objects of pleasure for the sense organs are nothing but harbingers of trouble. It is not an easy task to win over them. They are so powerful that if they are not kept under check constantly, even after winning over them once, they will return to strike harder than ever.

Awareness and incessant अनुष्ठान (anuṣṭhāna, practice) are keys to keeping a level head.  There are many traps along the way.  Hence, being vigilant of ourselves is very essential.  

pada vigrahaH:
इन्द्रियाणि पुरा जित्वा जितं त्रिभुवनं त्वया ।
indriyāṇi purā jitvā jitaṃ tribhuvanaṃ tvayā ।

स्मरद्भिः इव तत् वैरम् इन्द्रियैः एव निर्जितः ॥
smaradbhiḥ iva tat vairam indriyaiḥ eva nirjitaḥ ॥

Alternate Transliteration:
indriyaaNi puraa jitvaa jitaM tribhuvanaM tvayaa ।
smaradbhiriva tadvairam indriyaireva nirjitaH ॥
- raamaayaNa, yuddhakaaNDa

indriyaaNi puraa jitvaa jitaM tribhuvanaM tvayaa ।

smaradbhiH iva tat vairam indriyaiH eva nirjitaH ॥

February 6th

Sanskrit Pearl of the day:
शरीरं ज्ञानजननं रोगो विष्णुस्मृतिप्रदः ।
विपद्वैराग्यजननी त्रयं सुखकरं सताम् ॥
- रसगङ्गाधर

Transliteration:
śarīraṃ jñānajananaṃ rogo viṣṇusmṛtipradaḥ ।
vipadvairāgyajananī trayaṃ sukhakaraṃ satām ॥
- rasagaṅgādhara

Meaning of the subhAShita:

The following three (aspects) are comforting to the noble: the mortal body—that houses knowledge, sickness–that brings to mind Lord Viṣṇu, trouble–that brings detachment. 

Commentary:

The most complicated problems are the most powerful opportunities to learn and grow! 

1. One would think that to attain salvation, one should be rid of the birth and death cycle.  But the noble are thankful for the mortal body. The reason is—it is impossible to attain knowledge without a body. So, they welcome the idea of being born, so they can acquire knowledge!
2. Nobody asks to fall sick. But when ill, as a natural response, the Lord is remembered in times of sickness and hardships. The noble feel blessed to fall sick if it will make them remember the Almighty!
3. Who wants trouble? Everyone tries to avoid coming face to face with trouble. But the noble have a different take on it. Along with trouble comes a valuable lesson: the lesson of detachment. When in trouble, we realize that we have no say in the final verdict and recognize how trivial our attachments are. Noble people value this and hence welcome trouble with open arms.

Noble people see the brighter side of any aspect of life when others would normally be unable to. They make the best of any situation and turn it into an opportunity to grow.

Is there any better way of seeing the best in everything?! There is always something to be grateful for! 

pada vigrahaH:
शरीरं ज्ञान-जननं रोगः विष्णु-स्मृतिप्रदः ।
śarīraṃ jñāna-jananaṃ rogaḥ viṣṇu-smṛtipradaḥ ।

विपत् वैराग्य-जननी त्रयं सुखकरं सताम् ॥
vipat vairāgya-jananī trayaṃ sukhakaraṃ satām ॥

Alternate Transliteration:
sharIraM j~naanajananaM rogo viShNusmRutipradaH ।
vipadvairaagyajananI trayaM sukhakaraM sataam ॥
- rasaga~ngaadhara

sharIraM j~naana-jananaM rogaH viShNu-smRutipradaH ।

vipat vairaagya-jananI trayaM sukhakaraM sataam ॥

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 ॥

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 ॥

November 4th

Sanskrit Pearl of the day:
अजरामरवत् प्राज्ञः विद्यामर्थं च साधयेत् ।
गृहीत इव केशेषु मृत्युना धर्ममाचरेत् ॥
- समयोचितपद्यमालिका

Transliteration:
ajarāmaravat prājñaḥ vidyāmarthaṃ ca sādhayet ।
gṛhīta iva keśeṣu mṛtyunā dharmamācaret ॥
- samayocitapadyamālikā

Meaning of the subhAShita:
Intelligent people pursue knowledge and wealth as if (they are) ageless and eternal. (But) they tread (on the path) of dharma, as if, death were holding them by the hair.

Commentary:

It is well known that one should perform virtuous deeds before passing on from this life. Procrastinating those deeds for old age is not an option for the learned. Intelligent people perform meritorious actions at all times, as if, death were grabbing them by their hair, ready to snatch their life away.  To them, each action would seem as if it was their last deed. Only then, can one perform dharma throughout their life!

But, when learning and earning, their perspective shifts completely in the opposite direction.  They pursue these two fields with the same vibrancy as they did in their youth as if they are timeless and ageless.  There is no end to learning. One lifetime is just not enough for all the learning that can be done, so they waste no time. To them, sitting idle and not being productive is not an option. They strive to contribute to society and earn wealth in due course.

Keep learning, keep growing.  Engage in righteous deeds always.

pada vigrahaH:
अजर-अमरवत् प्राज्ञः विद्याम् अर्थं च साधयेत् ।
ajara-amaravat prājñaḥ vidyām arthaṃ ca sādhayet ।

गृहीत इव केशेषु मृत्युना धर्मम् आचरेत् ॥
gṛhīta iva keśeṣu mṛtyunā dharmam ācaret ॥

Alternate Transliteration:
ajaraamaravat praaj~naH vidyaamarthaM cha saadhayet ।
gRuhIta iva kesheShu mRutyunaa dharmamaacharet ॥
- samayochitapadyamaalikaa

ajara-amaravat praaj~naH vidyaam arthaM cha saadhayet ।

gRuhIta iva kesheShu mRutyunaa dharmam aacharet ॥