October 27th

Sanskrit Pearl of the day:

क्षुत्तृषाशास्त्रयो दाराः मयि जीवति नान्यगाः ।

तसामाशा महासाध्वी मुञ्चन्तं मां न मुञ्चति ॥

- सुभाषितरत्नभाण्डागार

Transliteration:

kṣuttṛṣāśāstrayo dārāḥ mayi jīvati nānyagāḥ ।

tasāmāśā mahāsādhvī muñcantaṃ māṃ na muñcati ॥

- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:

My 3 wives—hunger, thirst, and desire—will not go to anyone so long as I live.  Of them, desire is the greatest chaste one.  She won't leave me even when I am leaving! 

Commentary:

A successful marriage requires falling in love many times, always with the same person.  This is the essence of a faithful marriage.  

This verse speaks of a union in the marriage of a person with his three loyal wives; all faithful companions—never abandoning him, never seeking another. However, only one of them deserves the title of 'the most devoted one'. The one that is willing to accompany him into a realm where no one can accompany another.  This wife will not leave him even when he is leaving the world!  

No matter how devoted a wife is to her husband, she has to stay behind at the time of his death.  The person in this verse says he has three inseparable wives—hunger, thirst, and desire. Among them, hunger and thirst will let up for a little while when they are satiated, but reunite with him in a few hours. Undoubtedly, the most steadfast of them all is desire.  Desire never stops! It only increases after it is satiated.  It also increases when fulfillment is postponed! Desire, once awakened, never lets go. 

Hunger and thirst die with the body, but desire follows the soul, reincarnating with each new life. It is the truest, and most loyal of companions, ensuring that peace remains elusive.  Desires are not fulfilled unless we desire to fulfill the desires. Too often, people place their own desires above the collective good.  He who does not master desire will find himself mastered by it. 

Can anyone truly be free of desire? If not, the wisest wish would be, “If I had one desire, it would be—to be free of desires!”  For, in the absence of desire, peace prevails.

pada vigrahaH:

क्षुत्-तृष्-आशाः त्रयः दाराः मयि जीवति न अन्यगाः ।

kṣut-tṛṣ-āśāḥ trayaḥ dārāḥ mayi jīvati na anyagāḥ ।

तसाम् आशा महा-साध्वी मुञ्चन्तं मां न मुञ्चति ॥

tasām āśā mahā-sādhvī muñcantaṃ māṃ na muñcati ॥

Alternate Transliteration:

kShuttRuShaashaastrayo daaraaH

mayi jeevati naanyagaaH |

tasaamaashaa mahaasaadhvee

mu~ncantaM maaM na mu~ncati ||

- subhaaShitaratnabhaaNDaagaara

kShut-tRuSh-aashaaH trayaH daaraaH

mayi jeevati na anyagaaH |

tasaam aashaa mahaa-saadhvee

mu~ncantaM maaM na mu~ncati ||

October 19th

Sanskrit Pearl of the day:

अर्थातुराणां न सखा न बन्धुः 

कामातुराणां न भयं न लज्जा ।

क्षुधातुराणां न रुचिर्न वेला 

विद्यातुराणां न सुखं न निद्रा ॥

Transliteration:

arthāturāṇāṃ na sakhā na bandhuḥ 

kāmāturāṇāṃ na bhayaṃ na lajjā ।

kṣudhāturāṇāṃ na rucirna velā 

vidyāturāṇāṃ na sukhaṃ na nidrā ॥

Meaning of the subhAShita:

For those ambitious of wealth, there are no friends or relatives.  For those afflicted with excessive sexual urges, there is no fear nor shame. Those who are desperately hungry,  do not care for taste or time.  For those who have an intense thirst for knowledge, there are no comforts or sleep.  

Commentary:

The spirit of this verse is about priorities and what people are ready to compromise for specific desires.

By nature, opposites cannot coexist. Where light resides, darkness fades; where cold prevails, warmth withdraws; where water flows, dryness vanishes.

In human nature too, certain opposites cannot find harmony within the same being. A person entirely driven to accumulate wealth sees all people as mere business transactions. In his view, friends and family have no importance—only profit margins hold value, while relationships become insignificant.

Similarly, someone deeply indulged in physical pleasures loses all sense of shame or restraint. Like an animal led by instinct, he pursues his cravings, caring only to satisfy his body’s demands.

When hunger overwhelms, taste and nourishment lose meaning. Time and decency hold no place in his mind; he’ll eat anything, anywhere, just to silence the pangs of his stomach.

On the contrary, one who thirsts endlessly for knowledge forsakes sleep and comfort, tirelessly pursuing his ever-expanding horizon of goals. His mind, driven by an insatiable desire to learn, knows no rest.  He compromises his sleep and comforts to gain what his heart desires—knowledge.  

Importantly, the heart of all pursuits should be human dignity. No goal is worth a trade of self-respect. Dignity does not stem from how others regard us but from how steadfastly we honor ourselves, even in the most trying of times.

pada vigrahaH:

अर्थ आतुराणां न सखा न बन्धुः

artha āturāṇāṃ na sakhā na bandhuḥ

काम आतुराणां न भयं न लज्जा ।

kāma āturāṇāṃ na bhayaṃ na lajjā ।

क्षुधा अतुराणां न रुचिः न वेला

kṣudhā aturāṇāṃ na ruciḥ na velā

विद्या आतुराणां न सुखं न निद्रा ॥

vidyā āturāṇāṃ na sukhaṃ na nidrā ॥

Alternate Transliteration:

arthaaturaaNaaM na sakhaa na bandhuH

kaamaaturaaNaaM na bhayaM na lajjaa |

kShudhaaturaaNaaM na rucirna velaa

vidyaaturaaNaaM na sukhaM na nidraa ||

artha aaturaaNaaM na sakhaa na bandhuH

kaama aaturaaNaaM na bhayaM na lajjaa |

kShudhaa aturaaNaaM na ruciH na velaa

vidyaa aaturaaNaaM na sukhaM na nidraa ||

October 16th

Sanskrit Pearl of the day:

क्रोधो वैवस्वतो राजा तॄष्णा वैतरणी नदी।

विद्या कामदुघा धेनुः सन्तोषो नन्दनं वनम्॥

- चाणक्य नीति

Transliteration:

krodho vaivasvato rājā tṝṣṇā vaitaraṇī nadī।

vidyā kāmadughā dhenuḥ santoṣo nandanaṃ vanam॥

- cāṇakya nīti

Meaning of the subhAShita:

Anger is the Lord of the South (Yama, the Lord of death), and intense desire is hell's river, Vaitaraṇī (to be crossed over after death).  Knowledge is like the wish-fulfilling cow, and contentment is heaven's paradise. 

Commentary:

Both heaven and hell lie in our own reach.

Anger sits just one letter away from danger. To give wisdom over to anger is, to willingly surrender to Yama, the Lord of Death. Anger never solves anything; instead, it destroys everything good. It’s a counterfeit power—no one can be controlled by it, but will only get controlled by it. What begins in anger often ends in shame. When anger stirs, it is best to pause and consider the cost; this alone can bring the mind to calm. Otherwise, unchecked anger is a fast track to our own demise.

Equally perilous is intense desire. Desires can take any form, and once rooted, will not let the mind rest until they’re satiated—often at any cost. Strong cravings are likened to the Vaitaraṇī River from the scriptures, a filthy boundary between the living and the dead. After death, each jīva must cross it, its ease dependent on the life they led. But if one wants to create a living hell for himself here and now, having unrelenting desires is the easiest way!  

By contrast, knowledge is a wish-fulfilling cow (Kāmadhenu), a source of endless bounty. One need not seek heaven to have wishes fulfilled; true knowledge guides us to a life that itself feels heavenly. Knowledge is both power and liberation.

Contentment is finding peace in the present. Cravings have no end; the verse already compared it to the river of hell. Contentment, however, is a celestial garden, Nandanavana, where peace and joy flourish. Contentment sprouts from deep satisfaction rooted in acceptance of who we are and our situations.  The serenity obtained by this kind of satisfaction is nothing short of a heavenly grove! 

Thus, heaven or hell is in our hands. Our minds hold the power to choose—to live in anger and insatiable desire and call it hell, or to pursue knowledge and contentment and live in heavenly bliss. The choice is ours! 

pada vigrahaH:

क्रोधः वैवस्वतः राजा तॄष्णा वैतरणी नदी।

krodhaḥ vaivasvataḥ rājā tṝṣṇā vaitaraṇī nadī।

विद्या कामदुघा धेनुः सन्तोषः नन्दनं वनम्॥

vidyā kāmadughā dhenuḥ santoṣaḥ nandanaṃ vanam॥

Alternate Transliteration:

krodho vaivasvato raajaa tRUShNaa vaitaraNI nadI |

vidyaa kaamadughaa dhenuH santoSho nandanaM vanam ||

- chaaNakya neeti

krodhaH vaivasvataH raajaa tRUShNaa vaitaraNI nadI |

vidyaa kaamadughaa dhenuH santoShaH nandanaM vanam ||

August 26th

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

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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

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

valIbhiH mukham aakraantaM palitaiH a~nkitaM shiraH ।

gaatraaNi shithilaayante tRuShNaa ekaa taruNaayate ॥

February 11th

Sanskrit Pearl of the day:
यद्वाञ्छति दिवा मर्त्यः वीक्षते वा करोति वा ।
तत्स्वप्नेऽपि तदभ्यासात् ब्रूते वाथ करोति वा ॥
- पञ्चतन्त्र, मित्रभेद

Transliteration:
yadvāñchati divā martyaḥ vīkṣate vā karoti vā ।
tatsvapne'pi tadabhyāsāt brūte vātha karoti vā ॥
- pañcatantra, mitrabheda

Meaning of the subhAShita:

That which is desired, viewed, or done by a mortal during the day, (he) speaks or does the same, due to practice even in dreams.

Commentary:

Habituation is what it is!

The thoughts and actions we entertain regularly are seeds that inevitably take root in our subconscious minds, growing stronger with time. Psychiatrists often point out that dreams are reflections of our strongest desires or deepest fears.

When we sleep, the dominant impressions from our waking hours tend to resurface. Dreams are like unscripted movies—random snippets of memories and emotions stitched together without the supervision of an editor. Sometimes, they may appear chaotic and meaningless; at other times, they bring startling clarity. Many inventors and thinkers have woken up with solutions to problems that eluded them during their waking hours. Why? Because their minds were persistently engaged with those thoughts, allowing their subconscious to connect the dots in unexpected ways.

The mind does not discriminate between positive or negative thoughts. It simply shapes and amplifies whatever dominates our focus. Dreams, then, become the creative canvas where these latent thoughts take form.

As the saying goes, "Dreams are like stars... one may never touch them, but if followed, they will lead to unseen heights." A great man said, "Dream is not what you see in sleep but is the thing which doesn't let you sleep!" Big dreams require big thoughts, actions, and visions during our waking hours. 

Fill your days with purpose, positivity, and relentless pursuit of your goals, and you’ll soon find yourself turning dreams into reality. Dream it, live it, achieve it!

pada vigrahaH:
यत् वाञ्छति दिवा मर्त्यः वीक्षते वा करोति वा ।
yat vāñchati divā martyaḥ vīkṣate vā karoti vā ।

तत् स्वप्ने अपि तत् अभ्यासात् ब्रूते वा अथ करोति वा ॥
tat svapne api tat abhyāsāt brūte vā atha karoti vā ॥

Alternate Transliteration:
yadvaa~nChati divaa martyaH vIkShate vaa karoti vaa ।
tatsvapne.pi tadabhyaasaat brUte vaatha karoti vaa ॥
- pa~nchatantra, mitrabheda

yat vaa~nChati divaa martyaH vIkShate vaa karoti vaa ।

tat svapne api tat abhyaasaat brUte vaa atha karoti vaa ॥

December 31st

Sanskrit Pearl of the day:
यद्यदालिखति मनोऽऽशावर्तिकाभिर्हृदयफलके ।
तत्तद्बाल इव विधिर्निभृतं हसित्वा प्रोञ्छति ॥
- सप्‍तशती

Transliteration:
yadyadālikhati mano''śāvartikābhirhṛdayaphalake ।
tattadbāla iva vidhirnibhṛtaṃ hasitvā proñchati ॥
- sap‍taśatī

Meaning of the subhAShita:

Whatever the mind inscribes (paints) on the canvas of the heart with the brushes of desire, fate stealthily (and) smilingly wipes it all out like a little child!

Commentary:

"Man proposes; God disposes!"

Not all desires bloom into fruition, no matter how meticulously one plans or how fervently one hopes. People often paint their hearts with vibrant shades of dreams and expectations, yet it is destiny that holds the ultimate brushstroke. The poet beautifully likens destiny to a mischievous child who stealthily erases those dreams with a playful smile, leaving behind no trace of the effort or longing that preceded it. Destiny, like this child, operates silently and unannounced, altering outcomes as it sees fit.

What does this mean for us? It reminds us that while we can strive with all our might, the final outcome often lies beyond our control. Effort is ours to give, but the results remain in the hands of destiny. Yet, this is not a cause for despair. Often, when a cherished aspiration goes unfulfilled, it is because a higher reason is at play—something better aligned with the greater good. Viewing setbacks through this lens can ease the sting of disappointment.

Effort remains vital, for destiny itself is shaped by the vices and virtues of one's past. Each person is the architect of their fate, building their future through present actions. As someone wisely said, "Fate is nothing but the deeds committed in a prior state of existence."

If we desire better outcomes tomorrow, we must act with integrity and diligence today. Let us set our best foot forward with unwavering faith in the process!

pada vigrahaH:
यत् यत् आलिखति मनः आशा-वर्तिकाभिः हृदय-फलके ।
yat yat ālikhati manaḥ āśā-vartikābhiḥ hṛdaya-phalake ।

तत् तत् बाल इव विधिः निभृतं हसित्वा प्रोञ्छति ॥
tat tat bāla iva vidhiḥ nibhṛtaṃ hasitvā proñchati ॥

Alternate Transliteration:
yadyadaalikhati mano..shaavartikaabhirhRudayaphalake ।
tattadbaala iva vidhirnibhRutaM hasitvaa pro~nChati ॥
- saptashatI

yat yat aalikhati manaH aashaa-vartikaabhiH hRudaya-phalake ।

tat tat baala iva vidhiH nibhRutaM hasitvaa pro~nChati ॥

December 24th

Sanskrit Pearl of the day:
किं मित्रमन्ते सुकृतं न लोकाः
किं ध्येयमीशस्य पदं न शोकाः ।
किं काम्यमव्याजसुखं न भोगाः
किं जल्पनीयं हरिनाम नान्यत् ॥
- रसगङ्गाधर

Transliteration:
kiṃ mitramante sukṛtaṃ na lokāḥ
kiṃ dhyeyamīśasya padaṃ na śokāḥ ।
kiṃ kāmyamavyājasukhaṃ na bhogāḥ
kiṃ jalpanīyaṃ harināma nānyat ॥
- rasagaṅgādhara

Meaning of the subhAShita:

Who is a friend in the end?  Good deed(s), not people.  What should be contemplated upon?!  The Lord's feet, not sorrows.  What should be desired?  Un-abound happiness, not indulgences.  What should be prattled?  Only the name of Śrī Hari, nothing else.

Commentary:

A friend in need is a friend indeed.  True friends are hard to find.  A single rose can be my garden, a single friend my world!  All these statements are nice to quote and very true as well.  But they can only go so far.  After passing on, one's best friends are his vices and virtues alone!  One needs to keep this in mind at all times.  Befriend many, but at the same time, keep your sights on the friends who accompany you through the entire journey here and hereafter!

Given the nature of the mind, it constantly keeps churning up thoughts.  It is its very nature.  It does not stay still.  Throughout the waking hours, it jumps from one thought to another, from one town to another, and even from one world to another.  There is no stopping it.  Isn't that why it is said to be faster than the wind and as restless as a monkey?! Thoughts are the very existence and thriving purposes of the mind.  In that case, why not feed it something healthy?  Think of the Lord's lotus feet.  Contemplate and meditate on His prowess and presence in the very existence of all beings!  

When there is a mind, there are thoughts in it. It is quite natural to have thoughts of something desirable!  So, why not desire something more eternal and long-lasting?! In aspiring for something trivial with a modest shelf life, isn't one wasting precious time instead of focusing on something that lasts forever?  What lasts forever is the ultimate Bliss. It is attained by treading the path of dharma, not chasing after sense pleasures.

With a mind that has thoughts oriented only toward desires, what can be said about the speech coming forth?  With so many thoughts and desires, it is only predictable that there will be a lot of chattering.  Many a time, mindless too...  Instead of gossip, why not make the words the Lord's name?!

With virtue as a friend, with the mind and desires under check, even mindless prattling automatically becomes nothing but the name of the Lord! Knowing the right goals and priorities will put us on the right path, without a doubt.

pada vigrahaH:
किं मित्रम् अन्ते सुकृतं न लोकाः
kiṃ mitram ante sukṛtaṃ na lokāḥ

किं ध्येयम् ईशस्य पदं न शोकाः  ।
kiṃ dhyeyam īśasya padaṃ na śokāḥ ।

किं काम्यम् अव्याज-सुखं न भोगाः 
kiṃ kāmyam avyāja-sukhaṃ na bhogāḥ

किं जल्पनीयं हरि-नाम न अन्यत् ॥
kiṃ jalpanīyaṃ hari-nāma na anyat ॥

Alternate Transliteration:
kiM mitramante sukRutaM na lokaaH
kiM dhyeyamIshasya padaM na shokaaH ।
kiM kaamyamavyaajasukhaM na bhogaaH
kiM jalpanIyaM harinaama naanyat ॥
- rasaga~ngaadhara

kiM mitram ante sukRutaM na lokaaH

kiM dhyeyam Ishasya padaM na shokaaH ।

kiM kaamyam avyaaja-sukhaM na bhogaaH

kiM jalpanIyaM hari-naama na anyat ॥

December 10th

Sanskrit Pearl of the day:
लोभात् क्रोधः प्रभवति लोभात् कामः प्रजायते  ।
लोभात् मोहश्च नाशश्च लोभः पापस्य कारणम् ॥
- हितोपदेश

Transliteration:
lobhāt krodhaḥ prabhavati lobhāt kāmaḥ prajāyate ।
lobhāt mohaśca nāśaśca lobhaḥ pāpasya kāraṇam ॥
- hitopadeśa

Meaning of the subhAShita:

From greed originates anger; greed gives rise to lust/desire; from greed (come) attachment and ruin.  Greed is the cause of sin.

Commentary:

Poverty wants much, but avarice... everything!  A poor person wants many things to make ends meet.  He is satiated after that.  But he who is excessively greedy always wants something, whether he needs it or not.  Greed is like a monster, standing with his mouth wide open, to devour everything that comes its way.  The more that greed is fed, the more hungry it gets!

Along with all the havoc greed causes it is the originator of anger.  When the greedy do not get what their heart desires, the first response is, getting angry.  Anger breeds resentment, another unhealthy emotion.  Anger first burns the one who is angry even before causing any harm to the person he is angry with!

Greed gives rise to lust.  Lust is never quenched and is flamed further with indulgence.

Greed conjoined with lust and anger can only lead towards attachment and destruction, all of which lead one towards committing sin.  They say hell has 3 gates—lust, anger, and greed.  All of these can originate from greed.  The best remedy to protect oneself from spiraling down this ladder of fall is to keep greed at bay.

pada vigrahaH:
लोभात् क्रोधः प्रभवति लोभात् कामः प्रजायते ।
lobhāt krodhaḥ prabhavati lobhāt kāmaḥ prajāyate ।

लोभात् मोहः च नाशः च लोभः पापस्य कारणम् ॥
lobhāt mohaḥ ca nāśaḥ ca lobhaḥ pāpasya kāraṇam ॥

Alternate Transliteration:
lobhaat krodhaH prabhavati lobhaat kaamaH prajaayate ।
lobhaat mohashcha naashashcha lobhaH paapasya kaaraNam ॥
- hitopadesha

lobhaat krodhaH prabhavati lobhaat kaamaH prajaayate ।

lobhaat mohaH cha naashaH cha lobhaH paapasya kaaraNam ॥

November 19th

Sanskrit Pearl of the day:
जीर्यन्ति जीर्यतः केशाः दन्ता जीर्यन्ति जीर्यतः ।
चक्षुःश्रोत्रे च जीर्येते तृष्णैका तु न जीर्यते ॥
- महाभारत, अनुशासनपर्व

Transliteration:
jīryanti jīryataḥ keśāḥ dantā jīryanti jīryataḥ ।
cakṣuḥśrotre ca jīryete tṛṣṇaikā tu na jīryate ॥
- mahābhārata, anuśāsana parva

Meaning of the subhAShita:

Hairs ripen with age; teeth wear out with age; eyes and ears get feeble too.  But alas! (the thirst of) desire is not placated!

Commentary:

As time passes, hair turns gray, teeth fall out, and hearing and vision decline. The skin wrinkles, the back hunches, and the limbs weaken. The effects of aging become visible in every part of the body.

At this stage, one might expect to have come to terms with the impermanence of material things, including the body. But no! Desires remain strong, and persistence only intensifies. The craving for self-gratification and material possessions grows with greater urgency as if there is a looming deadline to fulfill every need in the limited time left. Desires are inherently such that the more they are indulged, the more they multiply. There is no end to wants. Trying to quench an unquenchable thirst only drains one’s energy, causing the true purpose of life to be lost in the process.

Can one simply cut off all desires in old age? Not likely! It all depends on the training of the mind. If one has been accustomed to indulging in likes and dislikes throughout life, it’s unrealistic to expect sudden changes in old age. It’s not about magically renouncing everything to become a saint. Instead, one must consistently guide the mind, keeping it focused on the higher purpose of life and constantly reminding oneself of the transient nature of the world.

Start early—put a leash on desires. Isn’t it easier to train a horse with reins than to tame a wild one running recklessly?

pada vigrahaH:
जीर्यन्ति जीर्यतः केशाः दन्ताः जीर्यन्ति जीर्यतः ।
jīryanti jīryataḥ keśāḥ dantāḥ jīryanti jīryataḥ ।

चक्षुः-श्रोत्रे च जीर्येते तृष्णा एका तु न जीर्यते ॥
cakṣuḥ-śrotre ca jīryete tṛṣṇā ekā tu na jīryate ॥

Alternate Transliteration:
jIryanti jIryataH keshaaH dantaa jIryanti jIryataH ।
chakShuHshrotre cha jIryete tRuShNaikaa tu na jIryate ॥
- mahaabhaarata, anushaasanaparva

jIryanti jIryataH keshaaH dantaaH jIryanti jIryataH ।

chakShuH-shrotre cha jIryete tRuShNaa ekaa tu na jIryate ॥

September 18th

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


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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

viShasya viShayaaNaaM cha dUram atyantam antaram ।

upabhuktaM viShaM hanti viShayaaH smaraNaat api ॥

August 29th

Sanskrit Pearl of the day:
न पश्यति च जन्मान्धः कामान्धो नैव पश्यति ।
न पश्यति मदोन्मत्तः स्वार्थी दोषान्न पश्यति ॥
- चाणक्य नीति


Transliteration:
na paśyati ca janmāndhaḥ kāmāndho naiva paśyati ।
na paśyati madonmattaḥ svārthī doṣānna paśyati ॥
- cāṇakya nīti

Meaning of the subhAShita:

A person born blind cannot see; one blinded by desire does not see; he who is intoxicated with pride will not see; nor is the selfish (able to) see - (his own) defects.

Commentary:

Blindness comes in many forms. One is a physical deficiency where the eyes do not function and are deemed blind. They cannot see anything, let alone faults. This is the only type of real blindness.  However, there are other forms of figurative blindness and they are even worse.  The only thing worse than blindness is, 'having sight but no vision.' 

• One who has excessive desires cannot see beyond those desires. He will stop at nothing to achieve his wants and needs. All he can think of is how to acquire the objects of his interest. How can he see his own flaws?
• One who is intoxicated with pride can see nothing but himself! In his opinion, he is the best one there is! With such an attitude, how can he see any shortcomings?
• A selfish person is even worse. He can see nothing beyond himself and his needs. He tirelessly works towards his own best interests. How can such a person see any inadequacies, be it in himself or in his deeds!

The huge difference is in 'cannot' see and 'does not' see! If it is actual blindness that cannot be cured, they have an excuse. But the rest..., are just an excuse (of existence)!

There is no respite from self-inflicted fallacies! Strive to rise above them. 

pada vigrahaH:
न पश्यति च जन्म-अन्धः काम-अन्धो न एव पश्यति ।
na paśyati ca janma-andhaḥ kāma-andho na eva paśyati ।

न पश्यति मद-उन्मत्तः स्वार्थी दोषान् न पश्यति ॥
na paśyati mada-unmattaḥ svārthī doṣān na paśyati ॥

Alternate Transliteration:
na pashyati cha janmaandhaH kaamaandho naiva pashyati ।
na pashyati madonmattaH svaarthI doShaanna pashyati ॥
- chaaNakya nIti

na pashyati cha janma-andhaH kaama-andho na eva pashyati ।

na pashyati mada-unmattaH svaarthI doShaan na pashyati ॥

July 4th

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


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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

muktim ichChasi chet taata viShayaan viShavat tyajeH ।

kShamaa-aarjava-dayaa-shauchaM satyaM pIyUShavat pibeH ॥

May 2nd

Sanskrit Pearl of the day:
लोभमूलानि पापानि रसमूलाश्च व्याधयः ।
इष्टमूलानि शोकानि त्रीणि त्यक्त्वा सुखी भव ॥

Transliteration:
lobhamūlāni pāpāni rasamūlāśca vyādhayaḥ ।
iṣṭamūlāni śokāni trīṇi tyaktvā sukhī bhava ॥

Meaning of the subhAShita:

Greed emanates sins; gratification of the palate is the root of diseases; (and) desire is the source of grievances. Abandon these 3 and attain happiness!

Commentary:

No one wants to commit a crime or sin. Every person's internal hard-wiring warns him against performing actions that are not in line with dharma. Everyone has this conscience. Yet, what is the reason for so much crime and sin in the world?! The motivation is greed! Greed-driven actions lead to sin. The intense eagerness to possess an object of interest makes one perform sin.

It is said, 'You are what you eat.' This means one's health is a mirror image of his eating habits. Eating habits originate in one's weakness for his tastebuds. If he yields to them every time, diseases are bound to show up.

If one is sad it is because he is disappointed. This disappointment arises from the anticipation of a particular outcome from any circumstance. More than expectation itself, it is the insistence of that expectation to become a reality that causes sorrow. This insistence is born from desires!

The poet says, to lead a happy life, stay away from these three troublemakers—greed, too much zeal for taste, and desires.

1. Earth can provide enough to satisfy every man's needs, but not enough for one man's greed.
2. Eat healthy, stay healthy.
3. Moderate your desires.

Remembering these 3 points can make life much happier!

pada vigrahaH:
लोभ-मूलानि पापानि रस-मूलाः च व्याधयः ।
lobha-mūlāni pāpāni rasa-mūlāḥ ca vyādhayaḥ ।

इष्ट-मूलानि शोकानि त्रीणि त्यक्त्वा सुखी भव ॥
iṣṭa-mūlāni śokāni trīṇi tyaktvā sukhī bhava ॥

Alternate Transliteration:
lobhamUlaani paapaani rasamUlaashcha vyaadhayaH ।
iShTamUlaani shokaani trINi tyaktvaa sukhI bhava ॥

lobha-mUlaani paapaani rasa-mUlaaH cha vyaadhayaH ।

iShTa-mUlaani shokaani trINi tyaktvaa sukhI bhava ॥

March 26th

Sanskrit Pearl of the day:
बह्वाशी अल्पसन्तुष्टः सुनिद्रः शीघ्रचेतनः ।
प्रभुभक्तिश्च शौर्यञ्च मन्तव्याः षट् शुनो गुणाः ॥
- चाणक्य नीति


Transliteration:
bahvāśī alpasantuṣṭaḥ sunidraḥ śīghracetanaḥ ।
prabhubhaktiśca śauryañca mantavyāḥ ṣaṭ śuno guṇāḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

Has many desires; is satiated with little; sleeps deeply; quick to alert; faithfulness to the master; and courage—these 6 efficacies of a dog are honorable.

Commentary:

There is a lesson to learn from every being!

Actually 6, from a dog. A dog has many desires and eats well when food is offered. But if there isn't any food, he is just as happy. He is a sound sleeper, yet he stirs at the slightest noise. He is ever faithful to his master. The master's own kith and kin may leave his side, but the dog he fed will never leave him. Unlike some humans, backstabbing is a concept unknown to him. He is brave and will risk his life if required, to save his master.

Doesn't philosophy tell us to be happy with what we have?! Doesn't philosophy tell us to be aware and alert in the mind always?! Faithfulness is never put down in any school of thought. Courage is of course needed, not just for survival, but for venturing out into the unknown as well. Hence, there are valuable lessons to be learnt from every being, even a dog.

Great is his soul, who can recognize the greatness in another being, irrespective of his lineage, social stature, acquaintances, or even if it belongs to a different species! There is something of value in everyone. 

pada vigrahaH:
बहु-आशी अल्प-सन्तुष्टः सुनिद्रः शीघ्र-चेतनः ।
bahu-āśī alpa-santuṣṭaḥ sunidraḥ śīghra-cetanaḥ ।

प्रभु-भक्तिः च शौर्यं च मन्तव्याः षट् शुनः गुणाः ॥
prabhu-bhaktiḥ ca śauryaṃ ca mantavyāḥ ṣaṭ śunaḥ guṇāḥ ॥

Alternate Transliteration:
bahvaashI alpasantuShTaH sunidraH shIghrachetanaH ।
prabhubhaktishcha shaurya~ncha mantavyaaH ShaT shuno guNaaH ॥
- chaaNakya nIti

bahu-aashI alpa-santuShTaH sunidraH shIghra-chetanaH ।

prabhu-bhaktiH cha shauryaM cha mantavyaaH ShaT shunaH guNaaH ॥

March 23rd

Sanskrit Pearl of the day:
अणुमात्रं मनस्तस्मात् आशा नाम लतोद्गता ।
तस्या नालमुपघ्नाय भुवनानि चतुर्दश ॥
- आश्चर्यचूडामणि व्याख्या


Transliteration:
aṇumātraṃ manastasmāt āśā nāma latodgatā ।
tasyā nālamupaghnāya bhuvanāni caturdaśa ॥
- āścaryacūḍāmaṇi vyākhyā

Meaning of the subhAShita:

The mind is merely the size of an atom (and) in it a creeper named 'desire' sprouts. For its tendrils to spread, the fourteen worlds (fall short).

Commentary:

As per common knowledge, a pint-sized jug holds a pint of water; a quart-sized mug, a quart of juice; a gallon-sized pail, a gallon of liquid. Yet, man can turn this common sense rule upside down in a jiffy!

The mind is barely the size of an atom. It is imaginary and doesn't even take physical space. But when 'seeds of wants' are sown, a creeper named 'desire' sprouts. Very quickly, it encompasses everything that comes its way, obscuring the true value of the people around. Also, it keeps growing at such a monstrous pace that as much room is given, its potential to grow keeps increasing exponentially! The poet says that even the 14 worlds seem small under the radius of desire!! It encompasses anything and everything, without even considering its authenticity or validity.

All desire seeks only the end of desire! The best way to stop the weed of desire from spreading to destructive proportions is—by nipping it in the bud.

As soon as desire knocks on the door, hold up a sign: 'Desire, beware!' It prevents us from cognizing the true value of what we already possess! 

pada vigrahaH:

अणु-मात्रं मनः तस्मात् आशा नाम लता उद्गता ।
aṇu-mātraṃ manaḥ tasmāt āśā nāma latā udgatā ।

तस्याः नालम् उपघ्नाय भुवनानि चतुर्दश ॥
tasyāḥ nālam upaghnāya bhuvanāni caturdaśa ॥

Alternate Transliteration:
aNumaatraM manastasmaat aashaa naama latodgataa ।
tasyaa naalamupaghnaaya bhuvanaani chaturdasha ॥
- aashcharyachUDaamaNi vyaakhyaa

aNu-maatraM manaH tasmaat aashaa naama lataa udgataa ।

tasyaaH naalam upaghnaaya bhuvanaani chaturdasha ॥

March 17th

Sanskrit Pearl of the day:
अधना धनमिच्छन्ति वाचं चैव चतुष्पदाः ।
मानवाः स्वर्गमिच्छन्ति मोक्षमिच्छन्ति देवताः ॥
- चाणक्य नीति


Transliteration:
adhanā dhanamicchanti vācaṃ caiva catuṣpadāḥ ।
mānavāḥ svargamicchanti mokṣamicchanti devatāḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

The penniless desire money, the four-footed desire speech, humans desire heaven, (and) the Gods desire absolution.

Commentary:

Desire is a very strong noose. Everybody comes under its grip and escaping its snare is a very tough ordeal.

1. The poor aspire for money. Money has an astonishing trait—no matter how much one has, he is not satiated. The more he indulges in it, the more his thirst increases!
2. Even the 4 legged animals are not spared from the clutches of desire. They long for the one faculty which was not bestowed upon them—the power of speech. They envy humans who possess this capability and constantly aspire to get this ability for themselves.
3. Humans have an idea of heaven as a place of bliss. They aspire to attain that. All their actions and thoughts are geared towards a ladder to raise them to that spot.
4. Gods are not spared from 'desire' either. The Gods in heaven too, shall run out of their virtues and come back into the circle of life. So, their aspiration is liberation, absolution, nirvāṇa.

Hence, no one is devoid of desires. Everyone has them in one form or the other. It is up to oneself to choose what kind of desire he wants to possess. It could be to acquire more wealth or to attain mokṣa (absolution).

If there is no choice but to have a desire, then why not have one that aims at a higher good?!

pada vigrahaH:

अधनाः धनम् इच्छन्ति वाचं च एव चतुष्पदाः ।
adhanāḥ dhanam icchanti vācaṃ ca eva catuṣpadāḥ ।

मानवाः स्वर्गम् इच्छन्ति मोक्षम् इच्छन्ति देवताः ॥
mānavāḥ svargam icchanti mokṣam icchanti devatāḥ ॥

Alternate Transliteration:
adhanaa dhanamichChanti vaachaM chaiva chatuShpadaaH ।
maanavaaH swargamichChanti mokShamichChanti devataaH ॥
- chaaNakya nIti

adhanaaH dhanam ichChanti vaachaM cha eva chatuShpadaaH ।

maanavaaH swargam ichChanti mokSham ichChanti devataaH ॥

March 10th

Sanskrit Pearl of the day:
ईर्ष्यी घृणी त्वसन्तुष्टः क्रोधनो नित्यशङ्कितः ।
परभाग्योपजीवी च षडेते दुःखभागिनः ॥
- हितोपदेश, मित्रलाभ


Transliteration:
īrṣyī ghṛṇī tvasantuṣṭaḥ krodhano nityaśaṅkitaḥ ।
parabhāgyopajīvī ca ṣaḍete duḥkhabhāginaḥ ॥
- hitopadeśa, mitralābha

Meaning of the subhAShita:

The jealous, the repugnant, the un-contented, the resentful, the ever-doubting, and those living off of other people's wealth—these six are eligible for sorrow.

Commentary:

Some people want to see everything go wrong for others because, in their heads, nothing is going right for them! 

1. Jealousy towards others yields no good. A jealous person is plotting constantly against his perceived enemy. Hence he can never be peaceful.
2. Repugnance, distaste, or aversion towards anyone or anything can breed no beautiful thoughts along with them. Such a person is always miserable.
3. One with no contentment is constantly working his mind towards acquiring something more to satisfy him. There is no calmness in such a mind.
4. A resentful and angry person is never happy with anything or anyone. He expresses displeasure every step of the way. How can pleasure even come near such a person?
5. A doubting Thomas, a skeptic, has no trust in any aspect of life. He needs constant assurance and physical evidence to make him believe every single dimension of his own life. Such an individual probably can't even sleep in peace.
6. A person living off of someone else's wealth has to constantly think of that someone literally! If the other person loses his source of income, so does he... The parasitic guilt that accompanies the scenario is a whole different issue to deal with. How can such a person be happy!

Any person who is—not at peace, always miserable, not calm, not happy, not pleasant nor satisfied—how can delight come near such an individual! The verse even says, such a person almost deserves to be sorrowful, meaning he can't escape sorrow.

Don't worry, be happy!

pada vigrahaH:
ईर्ष्यी घृणी तु असन्तुष्टः क्रोधनः नित्य-शङ्कितः ।
īrṣyī ghṛṇī tu asantuṣṭaḥ krodhanaḥ nitya-śaṅkitaḥ ।

पर-भाग्य-उपजीवी च षट् एते दुःख-भागिनः ॥
para-bhāgya-upajīvī ca ṣaṭ ete duḥkha-bhāginaḥ ॥

Alternate Transliteration:
IrShyI ghRuNI tvasantuShTaH krodhano nityasha~nkitaH ।
parabhaagyopajIvI cha ShaDete duHkhabhaaginaH ॥
- hitopadesha, mitralaabha

IrShyI ghRuNI tu asantuShTaH krodhanaH nitya-sha~nkitaH ।

para-bhaagya-upajIvI cha ShaT ete duHkha-bhaaginaH ॥

March 9th

Sanskrit Pearl of the day:
अहंममाभिमानोत्थैः कामलोभादिभिर्मलैः ।
वीतं यदा मनः शुद्धम् अदुःखमसुखं समम् ॥
- भागवत


Transliteration:
ahaṃmamābhimānotthaiḥ kāmalobhādibhirmalaiḥ ।
vītaṃ yadā manaḥ śuddham aduḥkhamasukhaṃ samam ॥
- bhāgavata

Meaning of the subhAShita:

When the mind is purified of impurities like desire, avarice, etc., rising from the arrogant feelings of 'me' and 'mine', (then) the absence of pain and the absence of pleasure feels equal.

Commentary:

The minute ego enters one's mind, it wreaks havoc. It brings along a hoard of other unwanted faculties—desire, anger, greed, affliction, arrogance, and jealousy. Each one of these is capable of causing tremendous pain, so when all these come together as a package, it is just a disaster waiting to happen!  Due to these negative emotions, one would only be tending to the hurts of his own ego and stirring up unrest within himself, unnecessarily.  In reality, there is no conflict at all!

When the mind is purified of such impurities, the real picture and purpose of life become crystal clear. In that perspective, one doesn't feel any difference in the absence of pleasure or in the absence of pain. 

It is interesting how the poet says the 'absence of pain' is equal to the 'absence of pleasure'. The poet could have easily said 'pleasure and pain' are equal. Isn't the absence of pain: pleasure? And an absence of pleasure: pain? Not really! 

A pure mind doesn't get excited in the absence of pain, nor does it feel depressed in the absence of pleasure. But pain and pleasure by themselves would bring these emotions. Hence the poet has used such an expression to portray a composed person. 

An equanimous person will take all situations with the same approach and live life like a lotus leaf in water. Although a lotus leaf is born and thrives in water, it does not get attached.  The water does not affect or tarnish it either. Such is the approach of a pure mind towards life and its nature.

pada vigrahaH:

अहं मम अभिमान-उत्थैः काम-लोभ-आदिभिः मलैः ।
ahaṃ mama abhimāna-utthaiḥ kāma-lobha-ādibhiḥ malaiḥ ।

वीतं यदा मनः शुद्धम् अदुःखम् असुखं समम् ॥
vītaṃ yadā manaḥ śuddham aduḥkham asukhaṃ samam ॥

Alternate Transliteration:
ahaMmamaabhimaanotthaiH kaamalobhaadibhirmalaiH ।
vItaM yadaa manaH shuddham aduHkhamasukhaM samam ॥
- bhaagavata

ahaM mama abhimaana-utthaiH kaama-lobha-aadibhiH malaiH ।

vItaM yadaa manaH shuddham aduHkham asukhaM samam ॥

February 26th

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


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

Meaning of the subhAShita:

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

Commentary:

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

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

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

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

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

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

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

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

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

vayam iha parituShTaaH valkalaiH tvaM dukUlaiH

samaH iha paritoShaH nirvisheShaH visheShaH ।

sa tu bhavati daridraH yasya tRuShNaa vishaalaa

manasi cha parituShTe kaH arthavaan kaH daridraH ॥

February 7th

Sanskrit Pearl of the day:
निर्धनश्चापि कामार्थी दरिद्रः कलहप्रियः ।
मन्दशास्त्रो विवादार्थी त्रिविधं मूर्खलक्षणम् ॥
- सुभाषितसुधानिधि


Transliteration:
nirdhanaścāpi kāmārthī daridraḥ kalahapriyaḥ ।
mandaśāstro vivādārthī trividhaṃ mūrkhalakṣaṇam ॥
- subhāṣitasudhānidhi

Meaning of the subhAShita:

Penniless yet desirous; poor yet contentious; weak in knowledge yet seeking disputes—(these) three characteristics are that of an idiot.

Commentary:

One should not stretch his wants and desires beyond his means. It will only get him in trouble. Desire is a strange thing. It will convince the mind to perform all kinds of unethical actions to fulfill itself. The wise are very aware of this fact. Only the foolish indulge in stretching beyond their means.

A contentious and quarrelsome attitude in anyone is not appreciated.  It is especially harmful to those who can't afford to expend extra energy instead of making ends meet. Their efforts will be spent on fighting, unnecessarily.  Only the silly engage in such actions.

To get into an argument, one should know what he is talking about. One needs to be knowledgeable to understand if there is validity to his argument.  There is no point in entering an argument if he does not have the required acumen.  The wise do not involve themselves in such situations; only the foolish do.

Hence, the above 3 characteristics do not suit the wise. It is a screaming indication of foolishness to engage in any of the above.

Now, it is up to us to determine whether we want to be foolish or wise!

pada vigrahaH:

निर्धनः च अपि कामार्थी दरिद्रः कलहप्रियः ।
nirdhanaḥ ca api kāmārthī daridraḥ kalahapriyaḥ ।

मन्दशास्त्रो विवादार्थी त्रिविधं मूर्ख लक्षणम् ॥
mandaśāstro vivādārthī trividhaṃ mūrkha lakṣaṇam ॥

Alternate Transliteration:
nirdhanashchaapi kaamaarthI daridraH kalahapriyaH ।
mandashaastro vivaadaarthI trividhaM mUrkhalakShaNam ॥
- subhaaShitasudhaanidhi

nirdhanaH cha api kaamaarthI daridraH kalahapriyaH ।

mandashaastro vivaadaarthI trividhaM mUrkha lakShaNam ॥