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 ॥

June 3rd

Sanskrit Pearl of the day:
उद्यन्तु शतमादित्याः उद्यन्तु शतमिन्दवः ।
न विना विदुषां वाक्यैः नश्यत्याभ्यन्तरं  तमः ॥
- सभारञ्जन शतक

Transliteration:
udyantu śatamādityāḥ udyantu śatamindavaḥ ।
na vinā viduṣāṃ vākyaiḥ naśyatyābhyantaraṃ tamaḥ ॥
- sabhārañjana śataka

Meaning of the subhAShita:

May a hundred suns rise; may (there) rise a hundred moons; (but) without listening to the words of the wise men, the internal darkness cannot be annihilated!

Commentary:

There isn't enough darkness in the world to put out the light of one little candle.  At the same time, at the other end of the spectrum, 'there isn't enough light in this world to eradicate an ounce of the darkness within, without listening to the wise words of wisdom from the learned'!

Humans are in a unique situation than any other living beings.  A human is the only 'animal' blessed with the faculty of speech and understanding.  He is the only being who has been blessed with a thinking mind and an intellect to make choices!  Ever since the dinosaur era, has anyone heard of a more intelligent animal than a human?  

Why on earth did God give that facility only to humans, if He did not mean to set us apart from the rest of the creatures?  Would the Lord create even a strand of hair without a purpose?!!  Similarly, why did He create such an elaborate and complicated structure of language and thought processes exclusively for the human race?!!  Obviously, there was a specific and essential purpose for it!  

Would it be to show the supremacy of humans over other animals?  Definitely not!  Dominion and surrender aren't natural to any being.  That which doesn't come naturally, cannot be dharma.  That which is not dharma CANNOT be the purpose in the Lord's mind!  Then, what could it be?  The only possible reason could be—to spread the knowledge.., the ultimate Truth.

The ignorance within (equated to darkness), can be eradicated only through listening to the wise words of the learned.  Even if a hundred suns rise at once and a hundred moons emerge along with them, all that collective light is not sufficient to decimate the ignorance within!  The one and only ray of hope to cure the internal murkiness is, 'listening to the teaching of the great masters and seers'.  No other choice!

Isn't it better to light that candle of knowledge than curse the darkness?!

May the quest to find the light within bring us to our gurus.  May we find our guiding light and tread towards our goal with ease.   

pada vigrahaH:
उद्यन्तु शतम् आदित्याः उद्यन्तु शतम् इन्दवः ।

udyantu śatam ādityāḥ udyantu śatam indavaḥ ।

न विना विदुषां वाक्यैः नश्यति आभ्यन्तरं तमः ॥
na vinā viduṣāṃ vākyaiḥ naśyati ābhyantaraṃ tamaḥ ॥

Alternate Transliteration:
udyantu shatamaadityaaH udyantu shatamindavaH ।
na vinaa viduShaaM vaakyaiH nashyatyaabhyantaraM tamaH ॥
- sabhaara~njana shataka

udyantu shatam aadityaaH udyantu shatam indavaH ।

na vinaa viduShaaM vaakyaiH nashyati aabhyantaraM tamaH ॥

November 12th

Sanskrit Pearl of the day:
तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये ।
आयासायापरं कर्म विद्याऽन्या शिल्पनैपुणम् ॥
- विष्णुपुराण

Transliteration:
tatkarma yanna bandhāya sā vidyā yā vimuktaye ।
āyāsāyāparaṃ karma vidyā'nyā śilpanaipuṇam ॥
- viṣṇupurāṇa

Meaning of the subhAShita:

That which doesn't lead to binding is action; that which leads to liberation is knowledge.  All other actions are mere chores of burden; all other sciences are simply craftsmanship.

Commentary:

Each and every action executed should be done with a feeling of detachment.  For any deed done or any chore performed, the motive behind it should not be a selfish one.  It should not be done because it brings oneself name and fame, nor because it makes one feel entitled and accomplished.  It should be performed with the attitude of duty and responsibility alone.  

Any action performed as food for the ego is as good as not done, says the poet!  One is hurting himself by indulging in such actions, for he is only tying himself up further.  It is as if a bird willfully flies into a cage, closes the door, locks itself up, throws away the keys, and dreams about conquering the skies!   Obviously, it would now be nearly impossible for the bird to regain its freedom!! 

Only that which leads one towards the path of liberation is knowledge.  Only that action is fruitful which is not binding.  All other wisdom and actions are mere strenuous craftsmanship, says the poet.  Any other learning is just another skill.  It might be the skill of the hand, heart, or head.  But that which does not emancipate one from the bindings of the world, mainly his ego, is no true learning.

The essence of these definitions is a call for a shift in attitude.  The same chores and skills can lead to the ultimate goal when the attitude towards the action, as well as its result, is that of detachment.  For, he who is pristine and pure needs but one thing—detachment!  There is no pain, hatred, or sadness where there is detachment.  It is a win-win situation!

pada vigrahaH:
तत् कर्म यत् न बन्धाय सा विद्या या विमुक्तये ।
tat karma yat na bandhāya sā vidyā yā vimuktaye ।

आयासाय अपरं कर्म विद्या अन्या शिल्प-नैपुणम् ॥
āyāsāya aparaṃ karma vidyā anyā śilpa-naipuṇam ॥

Alternate Transliteration:
tatkarma yanna bandhaaya saa vidyaa yaa vimuktaye ।
aayaasaayaaparaM karma vidyaa,nyaa shilpanaipuNam ॥
- viShNupuraaNa

tat karma yat na bandhaaya saa vidyaa yaa vimuktaye ।

aayaasaaya aparaM karma vidyaa anyaa shilpa-naipuNam ॥

September 24th

Sanskrit Pearl of the day:
आत्मानं रथिनं विद्धि शरीरं रथमेव च ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥
- कठोपनिषत्

Transliteration:
ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva ca ।
buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca ॥
- kaṭhopaniṣat

Meaning of the subhAShita:

Know thyself as the traveler and body as the chariot. Perceive intellect as the charioteer and mind as its reins.

Commentary:

Who must be in charge? While riding in a chariot, who should have the final say? Should it be the chariot, the charioteer, the reins, or the horses! Actually, none of the above! The chariot, charioteer, and the horses—all of them are required to take instructions from the one traveling in the chariot. He is the one who knows his goal, his destination. So, he is the one who is required to know his path. 

The 5 senses are the horses and the sense objects are the various possible paths. One can take charge of his horses and lead them on the right track, or allow his horses to stray according to their own whims and fancies—choosing their own roads towards success or downfall. When this scenario can't procure great results, then how can allowing oneself to be led by one's senses be appropriate?!

Hearing only what pleases the ear will not end well. For, the ear wants to hear only praises! It doesn't want to heed any advice from anyone, whether valid or not.

Seeing only what pleases the eye isn't the best choice. For, the eye only likes to see what appeals, not the reality of things.

Letting the tongue taste all it wants can only bring harm to the person's health. Just because the tongue doesn't relish healthy food, one can't provide it with unhealthy, convenience food which is harmful in the long run. So on and so forth.

The best way is: to let the charioteer (intellect) have the reins (of the mind) in his control and make sure that the intellect listens to the traveler—the Self (finding this Self itself, is a quest of many lifetimes, with a much deeper import!)  Then, there will be no case of runaway horses or chariots and the traveler can safely reach his destination (attaining liberation).  When the charioteer is the Lord himself there is no doubt that the journey and the destination, become indisputable!

pada vigrahaH:
आत्मानं रथिनं विद्धि शरीरं रथम् एव च ।
ātmānaṃ rathinaṃ viddhi śarīraṃ ratham eva ca ।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहम् एव च ॥
buddhiṃ tu sārathiṃ viddhi manaḥ pragraham eva ca ॥

Alternate Transliteration:
aatmaanaM rathinaM viddhi sharIraM rathameva cha ।
buddhiM tu saarathiM viddhi manaH pragrahameva cha ॥
- kaThopaniShat

aatmaanaM rathinaM viddhi sharIraM ratham eva cha ।

buddhiM tu saarathiM viddhi manaH pragraham eva cha ॥

September 15th

Sanskrit Pearl of the day:
दुःखे दुःखाधिकान्पश्येत् सुखे पश्येत्सुखाधिकान् ।
आत्मानं शोकहर्षाभ्यां शत्रुभ्यामिव नार्पयेत् ॥
- सुभाषितसुधानिधि


Transliteration:
duḥkhe duḥkhādhikānpaśyet sukhe paśyetsukhādhikān ।
ātmānaṃ śokaharṣābhyāṃ śatrubhyāmiva nārpayet ॥
- subhāṣitasudhānidhi

Meaning of the subhAShita:

When in sorrow, see those who are in more sorrow; in times of pleasure, see those who have more pleasure. Just as one wouldn't offer himself to his enemies, do not give into pleasures and sorrows.

Commentary:

When in sorrow, one should reflect on someone in greater distress and remind themselves of this profound saying: "I cried because I had no shoes until I met a man who had no feet." Such reflection can be humbling and bring perspective.

Likewise, when basking in riches and feeling proud of one's possessions, consider the humility of a king who has seen far greater wealth yet remains grounded. Let that thought check any budding arrogance.

When faced with an enemy, would one surrender and offer themselves as easy prey? Certainly not! So why yield to the enemy called mundane pains and pleasures, allowing it to carry us adrift? Always remember: this too shall pass. Pain or pleasure—both are fleeting, with their expiration dates. Once they fade, the tide inevitably turns. Why, then, get entangled in what is so impermanent?

An hour of pain can stretch endlessly, just as a day of pleasure can feel fleeting—depending on how we perceive it. The key to success lies in learning to master pain and pleasure rather than allowing them to master us. When we take charge, we control our lives; if not, life controls us.

pada vigrahaH:
दुःखे दुःख-अधिकान् पश्येत् सुखे पश्येत् सुख-अधिकान् ।
duḥkhe duḥkha-adhikān paśyet sukhe paśyet sukha-adhikān ।

आत्मानं शोक-हर्षाभ्यां शत्रुभ्याम् इव न अर्पयेत् ॥
ātmānaṃ śoka-harṣābhyāṃ śatrubhyām iva na arpayet ॥

Alternate Transliteration:
duHkhe duHkhaadhikaanpashyet sukhe pashyetsukhaadhikaan ।
aatmaanaM shokaharShaabhyaaM shatrubhyaamiva naarpayet ॥
- subhaaShitasudhaanidhi

duHkhe duHkha-adhikaan pashyet sukhe pashyet sukha-adhikaan ।

aatmaanaM shoka-harShaabhyaaM shatrubhyaam iva na arpayet ॥

August 15th

Sanskrit Pearl of the day:
बन्धाय विषयाऽसक्तिः मुक्त्यै निर्विषयं मनः ।
मन एव मनुष्याणां कारणं बन्धमोक्षयोः ॥
- चाणक्य नीति


Transliteration:
bandhāya viṣayā'saktiḥ muktyai nirviṣayaṃ manaḥ ।
mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

Devotion towards materials is only for bondage, disinterest in objects of pleasure is itself freedom. Mind alone is the reason for man's restraint and redemption.

Commentary:

Bondage is a peculiar noose—effortless to slip into but incredibly challenging to escape from. Material pleasures and indulgence only tighten its grip, pulling one deeper into its tangled web. True freedom lies in disinterest towards objects of pleasure, as detachment is the ultimate liberation.

When desires go unchecked, pursuing them becomes the sole focus, leading to an endless chase. Detachment serves as the strongest shield, protecting one from the chains of bondage. The moment the mind becomes attached, the self is dragged into a whirlpool of illusions, pulling it further from redemption and inner peace.

Happiness is not rooted in possessions but in the cultivation of the mind. As the saying goes, "It's all in the mind!" The mind holds the key to everything—what you think, you become. If your thoughts are confined to base desires, your growth will remain limited. However, if your vision is fixed on the stars, you may at least rise to the rooftop.

Avoid becoming consumed by the games of the mind. Instead, cultivate clarity and purpose, freeing yourself from illusions and paving the way to true fulfillment.

pada vigrahaH:
बन्धाय विषय-आसक्तिः मुक्त्यै निर्विषयं मनः ।
bandhāya viṣaya-āsaktiḥ muktyai nirviṣayaṃ manaḥ ।

मनः एव मनुष्याणां कारणं बन्ध-मोक्षयोः ॥
manaḥ eva manuṣyāṇāṃ kāraṇaṃ bandha-mokṣayoḥ ॥

Alternate Transliteration:
bandhaaya viShayaa.saktiH muktyai nirviShayaM manaH ।
mana eva manuShyaaNaaM kaaraNaM bandhamokShayoH ॥
- chaaNakya nIti

bandhaaya viShaya-aasaktaM muktyai nirviShayaM manaH ।

manaH eva manuShyaaNaaM kaaraNaM bandha-mokShayoH ॥

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 ॥

July 9th

Sanskrit Pearl of the day:
अर्था गृहे निवर्तन्ते श्मशाने मित्रबान्धवाः ।
सुकृतं दुष्कृतं चैव गच्छन्तमनुगच्छति ॥
- महाभारत

Transliteration:
arthā gṛhe nivartante śmaśāne mitrabāndhavāḥ ।
sukṛtaṃ duṣkṛtaṃ caiva gacchantamanugacchati ॥
- mahābhārata

Meaning of the subhAShita:

Wealth gets left behind at home, friends, and family at the crematorium. (But) the good and bad deeds go behind the going (departed jīva (soul)).

Commentary:

While passing on from this world, a being leaves behind all his possessions. His material possessions are the first to be dropped. They do not even accompany him to the crematorium. They are left inside the threshold of the house itself!

His near and dear ones can come only so far. Till they carry him to the crematorium. Once their job is done, they return home as well!

After that, in his lonely onward journey, the only companions are his own good AND bad deeds. There is no escape from them. Whether one likes it or not, his vices and virtues will certainly follow him and bear their fruit!

If one wants enjoyable company for his onward journey, he better start working while here on Earth! With good company, setbacks will be minimal and the path will be pleasant.

pada vigrahaH:

अर्थाः गृहे निवर्तन्ते श्मशाने मित्र-बान्धवाः ।
arthāḥ gṛhe nivartante śmaśāne mitra-bāndhavāḥ ।

सुकृतं दुष्कृतं च एव गच्छन्तम् अनुगच्छति ॥
sukṛtaṃ duṣkṛtaṃ ca eva gacchantam anugacchati ॥

Alternate Transliteration:
arthaa gRuhe nivartante shmashaane mitrabaandhavaaH ।
sukRutaM duShkRutaM chaiva gachChantamanugachChati ॥
- mahaabhaarata

arthaaH gRuhe nivartante shmashaane mitra-baandhavaaH ।

sukRutaM duShkRutaM cha eva gachChantam anugachChati ॥

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 ॥

June 18th

Sanskrit Pearl of the day:
यो ध्रुवाणि परित्यज्य अध्रुवं परिसेवते ।
ध्रुवाणि तस्य नश्यन्ति अध्रुवं नष्टमेव च ॥
- चाणक्य नीति

Transliteration:
yo dhruvāṇi parityajya adhruvaṃ parisevate ।
dhruvāṇi tasya naśyanti adhruvaṃ naṣṭameva ca ॥
- cāṇakya nīti

Meaning of the subhAShita:

He who gives up the 'certain' and pursues the 'temporary' (attributes), his stable (attributes) shall perish, and his impermanent ones will certainly be lost.

Commentary:

It is like trying to catch a shadow! Enticed by the shape of an object, what if one puts his best efforts and works hard to capture its shadow? Would he ever be able to fulfill his desire?  With sunlight, an object naturally casts a shadow.  Instead of retrieving the object, if one were to put effort into catching its shadow, he would not only fail in his endeavor, but he would lose precious time! Meanwhile, time will pass and the sun will set. The shadow will certainly be gone and in the process, the true object of desire is lost too, because he would have run out of time to even try to obtain the object. In the end, he neither gets the shadow nor the object! 

This verse reflects a much deeper issue! It is said, 'Life is a mirage; it comes from no visible rain and falls into no recognizable sea.' Winning over the mirage of māyā is no easy task! If one digresses and chases the material world, the focus will be lost, and life's purpose forgotten. In pursuing fleeting material pleasures, he becomes entangled in māyā (illusion) and loses his goal. All the while, life is slipping away!

The purpose of life is to attain eternal knowledge about our true nature.  Each of us has to go on our own quest to realize the Supreme. 

By going on a quest to catch the shadow (material pleasures), do not lose the object (purpose of life)!

pada vigrahaH:
यो धुर्वाणि परित्यज्य अ-ध्रुवं परिसेवते ।
yo dhurvāṇi parityajya a-dhruvaṃ parisevate ।

ध्रुवाणि तस्य नश्यन्ति अ-ध्रुवं नष्टम् एव च ॥
dhruvāṇi tasya naśyanti a-dhruvaṃ naṣṭam eva ca ॥

Alternate Transliteration:
yo dhruvaaNi parityajya adhruvaM parisevate ।
dhruvaaNi tasya nashyanti adhruvaM naShTameva cha ॥
- chaaNakya nIti

yo dhurvaaNi parityajya a-dhruvaM parisevate ।

dhruvaaNi tasya nashyanti a-dhruvaM naShTam eva cha ॥

June 15th

Sanskrit Pearl of the day:
शरीरपोषणार्थी सन् य आत्मानं दिदृक्षति ।
ग्राहं दारुधिया धृत्वा नदीं तर्तुं स गच्छति ॥
- विवेकचूडामणि


Transliteration:
śarīrapoṣaṇārthī san ya ātmānaṃ didṛkṣati ।
grāhaṃ dārudhiyā dhṛtvā nadīṃ tartuṃ sa gacchati ॥
- vivekacūḍāmaṇi

Meaning of the subhAShita:

He who tends the body desirous of seeing the ātmā (Self), is trying to hold on to a crocodile to cross the river, thinking of it as a log!

Commentary:

'Seeing' the Self is the goal. But the body is only a means to the end. It is not the goal in itself. The body is physically visible to the eye of perception. Ātmā is much more abstract and one needs to delve deeper into his vision to perceive this. It is very easy to get distracted by the beautification of the visible body.

However, learned people say, 'Anyone who indulges himself in body beautification with the hope of seeing the ātmā is fooling himself!' This is as sensible as one trying to cross a river by riding on a crocodile with the delusion that it is a log! Just because the rider is deluded into thinking that the crocodile is a log, it will not help him cross the river.  The crocodile will attack nonetheless! Such a journey will not only prove dangerous but his path gets distracted as well.

Be careless in your attire if you must but keep a tidy soul!  Diseases of the soul are more dangerous and more numerous than those of the body.

pada vigrahaH:
शरीर-पोषण-अर्थी सन् यः आत्मानं दिदृक्षति ।
śarīra-poṣaṇa-arthī san yaḥ ātmānaṃ didṛkṣati ।

ग्राहं दारु-धिया धृत्वा नदीं तर्तुं सः गच्छति ॥
grāhaṃ dāru-dhiyā dhṛtvā nadīṃ tartuṃ saḥ gacchati ॥

Alternate Transliteration:
sharIrapoShaNaarthI san ya aatmaanaM didRukShati ।
graahaM daarudhiyaa dhRutvaa nadIM tartuM sa gachChati ॥
- vivekachUDaamaNi

sharIra-poShaNa-arthI san yaH aatmaanaM didRukShati ।

graahaM daaru-dhiyaa dhRutvaa nadIM tartuM saH gachChati ॥

May 26th

Sanskrit Pearl of the day:
देहदण्डनमात्रेण का मुक्तिरविवेकिनाम् ।
वल्मीकताडनादेव मृतः कुत्र महोरगः ॥
- गरुडपुराण


Transliteration:
dehadaṇḍanamātreṇa kā muktiravivekinām ।
valmīkatāḍanādeva mṛtaḥ kutra mahoragaḥ ॥
- garuḍapurāṇa

Meaning of the subhAShita:

Only the imprudent think that they can achieve salvation by penalizing the body. How will patting the anthill kill the great snake?

Commentary:

Amongst many people, there is a practice of putting their bodies through rigorous rituals or actions. For example: fasting wherein the body is starved for a long time, or rigorous exercises to keep the body fit, etc. 

The poet says that only the imprudent people think those practices will liberate them and lead them to salvation. Those practices only help in purifying the body. But liberation is not attained by the body! It is the jīva (soul) that attains nirvāṇa (salvation). In that case, isn't it the jīva that should be cleansed?

The metaphor used by the poet is that of an anthill and a snake. A snake overtakes the anthill and makes it its home. If the intention is to kill the great serpent residing inside, it is not sufficient to tap and pat the outside of the anthill. The body is just like the anthill where the monstrous serpent (ego) resides. Enduring hardships of the body will not put a dent in the resolve of the ego. It is the ego that has to be eliminated to attain mukti (salvation).

Uproot the problem by digging up the roots rather than hacking at the leaves! 

pada vigrahaH:
देह-दण्डन मात्रेण का मुक्तिः अविवेकिनाम् ।
deha-daṇḍana mātreṇa kā muktiḥ avivekinām ।

वल्मीक-ताडनात् एव मृतः कुत्र महा उरगः ॥
valmīka-tāḍanāt eva mṛtaḥ kutra mahā uragaḥ ॥

Alternate Transliteration:
dehadaNDanamaatreNa kaa muktiravivekinaam ।
valmIkataaDanaadeva mRutaH kutra mahoragaH ॥
- garuDapuraaNa

deha-daNDana maatreNa kaa muktiH avivekinaam ।

valmIka-taaDanaat eva mRutaH kutra mahaa uragaH ॥

April 16th

Sanskrit Pearl of the day:
पठन्ति चतुरो वेदान् धर्मशास्त्राण्यनेकशः  ।
आत्मानं नैव जानन्ति दर्वी पाकरसं यथा ॥
- चाणक्य नीति


Transliteration:
paṭhanti caturo vedān dharmaśāstrāṇyanekaśaḥ ।
ātmānaṃ naiva jānanti darvī pākarasaṃ yathā ॥
- cāṇakya nīti

Meaning of the subhAShita:

Those who do not know the ātmā (Self) (after having) read all the 4 Vedas and dharmaśāstrās (scriptures) galore,  (they) are just like the ladle (that) doesn't know the flavor of the food.

Commentary:

A clever person may be versatile in his knowledge about all the 4 Vedic scriptures and other dharmaśāstrās. He may have them all memorized too. But if he has not understood or known the ātmā, or never seen the Self, then all his knowledge is futile!

A ladle is dipped and stirred in the food, all the time. It is in contact with the food from the beginning of the cooking, until the minute it is served. But still, it has never enjoyed the flavors of the food that it assisted in cooking! Similar is the knowledge of scriptures associated with a person who has never experienced the ātmā within himself.

Memory is not wisdom. Chanting multitudes of verses or earning multiple degrees only makes one a learned individual, not a realized one!  

pada vigrahaH:
पठन्ति चतुरो वेदान् धर्म-शास्त्राणि अनेकशः ।
paṭhanti caturo vedān dharma-śāstrāṇi anekaśaḥ ।

आत्मानं न एव जानन्ति दर्वी पाकरसं यथा ॥
ātmānaṃ na eva jānanti darvī pākarasaṃ yathā ॥

Alternate Transliteration:
paThanti chaturo vedaan dharma-shaastraaNyanekashaH ।
aatmaanaM naiva jaananti darvI paakarasaM yathaa ॥
- chaaNakya nIti

paThanti chaturo vedaan dharmashaastraaNi anekashaH ।

aatmaanaM na eva jaananti darvI paakarasaM yathaa ॥

April 12th

Sanskrit Pearl of the day:
पुष्पे गन्धं तिले तैलं काष्ठेऽग्निं पयसि घृतम् ।
इक्षौ गुडं तथा देहे पश्यात्मानं विवेकतः ॥
- चाणक्य नीति


Transliteration:
puṣpe gandhaṃ tile tailaṃ kāṣṭhe'gniṃ payasi ghṛtam ।
ikṣau guḍaṃ tathā dehe paśyātmānaṃ vivekataḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:

(Just as) fragrance in a flower, oil in the sesame seeds, fire in a log, ghee in the milk, (and) jaggery in sugarcane—through wisdom, see the ātmā (Self) in the body.

Commentary:

We can see and touch a flower, but not its fragrance. The fragrance is only smelt. When sesame seeds are held in the hand, the oil in them is felt. A piece of wood has the potential to burn, so the fire in it is presumed. Butter and ghee are integral in the milk. Although it is not possible to see them separately in milk, their presence is acknowledged. The sweetness of the jaggery is already present in the sugarcane. Although it is not recognizable by touch or sight, it is understood.

These were all perceived through deduction. Similarly, the ātmā in the body is perceived through one's intellect. This is the only way one can connect to the Supreme. No one has ever touched, seen, smelt, heard, or tasted the soul literally. Yet, it is that very vital force of life which makes one alive! Without the presence of the ātmā in the body, one would be considered dead.

Hence, question not the presence of the ātmā, question your understanding!  Perceive it through wisdom.

pada vigrahaH:
पुष्पे गन्धं तिले तैलं काष्ठे अग्निं पयसि घृतम् ।
puṣpe gandhaṃ tile tailaṃ kāṣṭhe agniṃ payasi ghṛtam ।

इक्षौ गुडं तथा देहे पश्य आत्मानं विवेकतः ॥
ikṣau guḍaṃ tathā dehe paśya ātmānaṃ vivekataḥ ॥

Alternate Transliteration:
puShpe gandhaM tile tailaM kaaShThe.gniM payasi ghRutam ।
ikShau guDaM tathaa dehe pashyaatmaanaM vivekataH ॥
- chaaNakya nIti

puShpe gandhaM tile tailaM kaaShThe agniM payasi ghRutam ।

ikShau guDaM tathaa dehe pashya aatmaanaM vivekataH ॥

April 4th

Sanskrit Pearl of the day:
आत्मापराधवृक्षस्य फलान्येतानि देहिनाम् ।
दारिद्र्यरोगदुःखानि बन्धनव्यसनानि च ॥
- चाणक्य नीति


Transliteration:
ātmāparādhavṛkṣasya phalānyetāni dehinām ।
dāridryarogaduḥkhāni bandhanavyasanāni ca ॥
- cāṇakya nīti

Meaning of the subhAShita:

For beings, these are the fruit from the tree of follies of the self: poverty, disease, suffering, restraint, and adversity.

Commentary:

The fruit of one's actions has to be borne by oneself. There is no bypassing this rule. Every being comes to the world with his own baggage. He would have to unload it on his own account to attain mukti (liberation). Unrighteous deeds come as baggage of unpleasant circumstances in one birth or another. They could show up as poverty and hardships, diseases and illnesses, pain and suffering, restraint and binding, and/or vices and adversities.  Everyone would have faced some or all of these circumstances at one point in their life or another.  

When faced with such circumstances, the quickest way to overcome them is to live a life of dharma. Not only does this hasten the process of unloading the unpleasant luggage, but it also stops the accumulation of more baggage for future births.

Hence, dharma (virtuous deeds) is a prescription for people with baggage of all shapes and sizes!

pada vigrahaH:

आत्म-अपराध-वृक्षस्य फलानि एतानि देहिनाम् ।
ātma-aparādha-vṛkṣasya phalāni etāni dehinām ।

दारिद्र्य-रोग-दुःखानि बन्धन-व्यसनानि च ॥
dāridrya-roga-duḥkhāni bandhana-vyasanāni ca ॥

Alternate Transliteration:
aatmaaparaadhavRukShasya phalaanyetaani dehinaam ।
daaridryarogaduHkhaani bandhanavyasanaani cha ॥
- chaaNakya nIti

aatma-aparaadha-vRukShasya phalaani etaani dehinaam ।

daaridrya-roga-duHkhaani bandhana-vyasanaani cha ॥

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 ॥

March 7th

Sanskrit Pearl of the day:
आरोप्यते शिला शैले यथा यत्नेन भूयसा ।
निपात्यते सुखेनाधः तथात्मा गुणदोषयोः ॥
- हितोपदेश, सुहृद्भेद


Transliteration:
āropyate śilā śaile yathā yatnena bhūyasā ।
nipātyate sukhenādhaḥ tathātmā guṇadoṣayoḥ ॥
- hitopadeśa, suhṛdbheda

Meaning of the subhAShita:

With tremendous effort, a big stone can be raised onto the top of a mountain. (On the other hand), it can be rolled downhill very easily. Similar is the case of the Self, (due to) efficacies and defects.

Commentary:

If a stone is to be carried up a steep mountain, it needs a great deal of strenuous effort on one's part. But all it takes is one gentle push to bring it downhill—one push and then gravity is in charge. The stone rolls at high speed, all the way to the bottom, making it difficult to be stopped it in between!

The exact same is the scenario with the आत्मा (atmā—Self). The atmā needs to climb the huge, hard, steep, and rugged mountain of संसार (saṃsāra—worldly existence). It takes a lot of effort to climb uphill. That climbing is done with the assistance of गुणाः (guṇāḥ—efficacies, merits, virtues). It takes a lot of guṇas for the Self to put one step ahead of another and conquer the uphill trek. 

Whereas a small effort in the opposite direction, a gentle push given by the दोषाः (doṣāḥ—defects, blemishes, faults, weaknesses—can be given multitudes of names), very easily rolls the atmā downhill, in an instant, negating all the efforts in climbing up so far! At that point, the Self doesn't even have a hold on how far below it will reach. If there is a pivot strong enough on the way, it might stop midway, else, it will fall all the way down and then some (because of the potential gained during the rolling!

One needs to be very cautious about every action and thought. They can either be a guṇa or a doṣa. If the conquest of sasaṃsāra is the goal, guṇās and doṣās must be entertained or rejected accordingly!

pada vigrahaH:

आरोप्यते शिला शैले यथा यत्नेन भूयसा ।
āropyate śilā śaile yathā yatnena bhūyasā ।

निपात्यते सुखेन् आधः तथा अत्मा गुण-दोषयोः ॥
nipātyate sukhen ādhaḥ tathā atmā guṇa-doṣayoḥ ॥

Alternate Transliteration:
aaropyate shilaa shaile yathaa yatnena bhUyasaa ।
nipaatyate sukhenaadhaH tathaatmaa guNadoShayoH ॥
- hitopadesha, suhRudbheda

aaropyate shilaa shaile yathaa yatnena bhUyasaa ।

nipaatyate sukhen aadhaH tathaa atmaa guNa-doShayoH ॥

March 4th

Sanskrit Pearl of the day:
चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये ।
वस्तुसिद्धिर्विचारेण न किञ्चित् कर्मकोटिभिः ॥
- विवेकचूडामणि


Transliteration:
cittasya śuddhaye karma na tu vastūpalabdhaye ।
vastusiddhirvicāreṇa na kiñcit karmakoṭibhiḥ ॥
- vivekacūḍāmaṇi

Meaning of the subhAShita:

Action is for the cleansing of the mind, not the attainment of knowledge (आत्म-वस्तु विचार—ātma-vastu-vicāra—knowledge about the self). 'ātma-jñāna' is attained through self-inquiry, not by performing countless deeds.

Commentary:

Actions are essential for cleansing one's mind. However, performing numerous actions will not lead to true knowledge about oneself. This knowledge is attained only through constant self-inquiry and reflection about oneself constantly. 

It is not a dish that someone can prepare and present for someone else's consumption. This inquiry has to come from within and it stays with the inquirer. Scriptures, teachers, and books can only lead one in that direction. But what each person achieves using these tools is entirely up to himself. How he analyzes the teachings and reflects upon them, defines the depth of his understanding of 'ātma-jñāna' (knowledge about the Self).

Once knowledge is attained, this will drive him to do actions for the betterment of society without being attached to their fruit (result), which instantaneously makes him a 'yogi'.

pada vigrahaH:
चित्तस्य शुद्धये कर्म न तु वस्तु उपलब्धये ।
cittasya śuddhaye karma na tu vastu upalabdhaye ।

वस्तु-सिद्धिः विचारेण न किञ्चित् कर्म-कोटिभिः ॥
vastu-siddhiḥ vicāreṇa na kiñcit karma-koṭibhiḥ ॥

Alternate Transliteration:
chittasya shuddhaye karma na tu vastUpalabdhaye ।
vastusiddhirvichaareNa na ki~nchit karmakoTibhiH ॥
- vivekachUDaamaNi

chittasya shuddhaye karma na tu vastu upalabdhaye ।

vastu-siddhiH vichaareNa na ki~nchit karma-koTibhiH ॥

February 23rd

Sanskrit Pearl of the day:
तमःपरिवृतं वेश्म यथा दीपेन दीप्यते ।
तथा बुद्धिप्रदीपेन शक्य आत्मा निरीक्षितुम् ॥
- सुभाषितसुधानिधि

Transliteration:
tamaḥparivṛtaṃ veśma yathā dīpena dīpyate ।
tathā buddhipradīpena śakya ātmā nirīkṣitum ॥
- subhāṣitasudhānidhi

Meaning of the subhAShita:

Just as a house engulfed in darkness shines with a lamp, so can the soul be seen with the light called intellect.

Commentary:

A house can be immersed in darkness. But lighting a small lamp spreads the glow instantaneously. It illumines the whole house, allowing one to see where the walls are, where he can step without tripping, etc. But he needs to find the lamp and light it, to be able to look around the house.

Similarly, to see the soul that is engulfed in darkness (of ignorance), one needs to light the lamp of wisdom. When he opens his ज्ञान चक्षुस् (jñāna cakṣus - the eye of wisdom), however feeble, the awareness of the soul emerges immediately. With this sight, he can find his way around. He can step away from unwanted distractions of the mundane world. And as he familiarizes himself with his tread, the light of knowledge will get stronger and stronger, giving more visibility into his own real nature.

Knowledge of any other topic won't be able to shed light on the soul. (Just as knowledge of medicine won't obviously mean that a person can fix computers, but it is knowledge nonetheless!) Hence, in this context,  intellect, knowledge, and wisdom are all in relation to the soul alone. Knowing oneself is the direct route to salvation.

Knowledge is power!  Knowledge is light!  May we all kindle the light of knowledge within ourselves!!

pada vigrahaH:
तमः-परिवृतं वेश्म यथा दीपेन दीप्यते ।
tamaḥ-parivṛtaṃ veśma yathā dīpena dīpyate ।

तथा बुद्धि प्रदीपेन शक्य आत्मा निरीक्षितुम् ॥
tathā buddhi pradīpena śakya ātmā nirīkṣitum ॥

Alternate Transliteration:
tamaHparivRutaM veshma yathaa deepena deepyate ।
tathaa buddhipradeepena shakya aatmaa nireekShitum ॥
- subhaaShitasudhaanidhi

tamaH-parivRutaM veshma yathaa deepena deepyate ।

tathaa buddhi pradeepena shakya aatmaa nireekShitum ॥

February 22nd

Sanskrit Pearl of the day:
जन्मेदं वन्ध्यतां नीतं भवभोगोपलिप्सया ।
काचमूल्येन विक्रीतः हन्त चिन्तामणिर्मया ॥
- शान्तिशतक


Transliteration:
janmedaṃ vandhyatāṃ nītaṃ bhavabhogopalipsayā ।
kācamūlyena vikrītaḥ hanta cintāmaṇirmayā ॥
- śāntiśataka

Meaning of the subhAShita:

This birth went futile in worldly indulgences. Alas! A 'cintāmaṇi' (precious stone) has been traded by me at the price of glass.

Commentary:

A 'cintāmaṇi' is supposedly a stone stronger than penetrating radium and its dynamic rays instantly increase a person's vibratory frequencies.  They are known to bestow the ability to see into the past and future and even make one evolve into an immortal being. With this description, a 'cintāmaṇi' is, beyond doubt, a rare and precious gem.

So is life! It is a gift from God and is put to use best by learning, doing good to the people around us, and bettering ourselves, every day. In this verse, the poet says that he foolishly indulged in mundane pleasures and threw away a precious lifetime that he could have used for the betterment of his soul.  

Life is a gift that we often take for granted.  The poet says he whiled away such a precious birth, as if, trading off the rare and precious 'cintāmaṇi' callously, like it were a piece of glass! Whether one realizes it or not, the cintāmaṇi stone is ever precious. The trader is the loser if he trades it off for peanuts without knowing its worth. The same applies to life. It is up to oneself to make use of it for the betterment of himself, for the betterment of the people around him, and to make society a nicer place to live in. If this aspect is not valued, he will pay the price.  

Life is precious! Don't waste!!  

pada vigrahaH:

जन्म-इदं वन्ध्यतां नीतं भवभोग-उपलिप्सया ।
janma-idaṃ vandhyatāṃ nītaṃ bhavabhoga-upalipsayā ।

काच-मूल्येन विक्रीतः हन्त चिन्तामणिः मया ॥
kāca-mūlyena vikrītaḥ hanta cintāmaṇiḥ mayā ॥

Alternate Transliteration:
janmedaM vandhyataaM nItaM bhavabhogopalipsayaa ।
kaachamUlyena vikrItaH hanta chintaamaNirmayaa ॥
- shaantishataka

janma-idaM vandhyataaM nItaM bhavabhoga-upalipsayaa ।

kaacha-mUlyena vikrItaH hanta chintaamaNiH mayaa ॥