May 1st


Sanskrit Pearl of the day:
बालादपि ग्रहीतव्यं युक्तमुक्तं मनीषिभिः ।
रवेरविषये किं न प्रदीपस्य प्रकाशनम् ॥
- हितोपदेश, सुहृद्भेद

Transliteration:
bālādapi grahītavyaṃ yuktamuktaṃ manīṣibhiḥ ।
raveraviṣaye kiṃ na pradīpasya prakāśanam ॥
- hitopadeśa, suhṛdbheda

Meaning of the subhAShita:
Sensible words, if coming even from a child, should be received by mankind. Doesn't a lamp illuminate where the sun cannot?!

Commentary:
The sun might be the biggest source of light for the planet. But, there are places that even He cannot reach. Think about the deepest valleys, the darkest caves, or the thickest forests. These places might have never seen the faintest ray of sunlight. However, when a small lamp is taken there, it lights up the whole place! For such a place, a lamp is much more appropriate than the big bright sun.  How about at night?  The sun can't reach at night to light up the room, but a little lamp can!

The same is the case with wise words, which sometimes come from the mouth of a child, and are worth a million. Children speak with no malice and have the purest of hearts. Life is very simple in their terminology. Hence, when adults complicate things, children seem to speak more sensibly! At that time, one should not discount those words just because they came from a child. Wise words from any mouth must be accepted and respected.

Every child is born a genius. They are wise and observant!  Pay attention to their words.

pada vigrahaH:
बालात् अपि ग्रहीतव्यं युक्तम् उक्तं मनीषिभिः ।
bālāt api grahītavyaṃ yuktam uktaṃ manīṣibhiḥ ।

रवेः अविषये किं न प्रदीपस्य प्रकाशनम् ॥
raveḥ aviṣaye kiṃ na pradīpasya prakāśanam ॥

Alternate Transliteration:
baalaadapi grahItavyaM yuktamuktaM manIShibhiH ।
raveraviShaye kiM na pradIpasya prakaashanam ॥
- hitopadesha, suhRudbheda

baalaat api grahItavyaM yuktam uktaM manIShibhiH ।
raveH aviShaye kiM na pradIpasya prakaashanam ॥

April 30th


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


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

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

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

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

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

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

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

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

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

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

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

April 29th


Sanskrit Pearl of the day:
अनेकानि च शास्त्राणि स्वल्पायुर्विघ्नकोटयः ।
तस्मात्सारं विजानीयात् क्षीरं हंस इवाम्भसि ॥

- गरुडपुराण

Transliteration:
anekāni ca śāstrāṇi svalpāyurvighnakoṭayaḥ ।
tasmātsāraṃ vijānīyāt kṣīraṃ haṃsa ivāmbhasi ॥
- garuḍapurāṇa

Meaning of the subhAShita:
Many a scripture, minuscule of a lifespan, (and) ten million hurdles! Hence, understand the quintessence, like a swan (takes) milk from water.

Commentary:
There are multitudes of scriptures and books of knowledge. It is very difficult for one person to know and learn all of them in one lifetime. There is no point in learning that way, either. It is not sufficient to simply learn and study any knowledge or scripture.  Knowledge needs to be applied and put to use.  With the limited lifespan one is bestowed with, and the innumerous hurdles that life throws at him, it is practically impossible to know everything that there is to know. Especially in today's world, where we are bombarded with various modes of information, it is extremely hard to keep up!  Knowing everything will only cause an information overload, but will aid in no way to improving living. 

Allegorically, a swan can separate milk from water and take just the milk! Similarly, the poet encourages people to get the gist of what is being said rather than trying to dig into all the arenas and end up with nothing much in any field.

Consolidate your knowledge. Be selective about what and how many things you want to do in your given amount of time. Both the time and effort will prove to be productive.

pada vigrahaH:
अनेकानि च शास्त्राणि स्वल्प-आयुः विघ्न-कोटयः ।
anekāni ca śāstrāṇi svalpa-āyuḥ vighna-koṭayaḥ ।

तस्मात् सारं विजानीयात् क्षीरं हंसः इव आम्भसि ॥
tasmāt sāraṃ vijānīyāt kṣīraṃ haṃsaḥ iva āmbhasi ॥

Alternate Transliteration:
anekaani cha shaastraaNi svalpaayurvighnakoTayaH ।
tasmaatsaaraM vijaanIyaat kShIraM haMsa ivaambhasi ॥
- garuDapuraaNa

anekaani cha shaastraaNi svalpa-aayuH vighna-koTayaH ।
tasmaat saaraM vijaanIyaat kShIraM haMsaH iva aambhasi ॥

April 28th


Sanskrit Pearl of the day:
न तेन वृद्धो भवति येनास्य पलितं शिरः ।
यो वै युवाप्यधीयानः तं देवाः स्थविरं विदुः ॥
- मनुस्मृति

Transliteration:
na tena vṛddho bhavati yenāsya palitaṃ śiraḥ ।
yo vai yuvāpyadhīyānaḥ taṃ devāḥ sthaviraṃ viduḥ ॥
- manusmṛti

Meaning of the subhAShita:
One doesn't become a grown man because of his graying head. Those who are learned, even if young, are considered exalted-wise (even) by the Gods.

Commentary:
Aging is not about how many years of life have passed, but how much life one has embraced! 

Age and maturity are not always directly proportional. Hence, one's maturity and learnedness are not based upon the number of gray hair he has on his head. A youngster could be more learned and wiser than an old man with a ripe head full of gray hair.

The poet says that even the Gods accept this and revere the learned one more than the aged one. There are multitudes of such instances, both in scriptures and reality, where a little child has enlightened their elders.

Age is just a number. Revere knowledge in anyone, irrespective of their numerical age. Capture it, whether it comes from a little one's mouth or an elderly person's. 

pada vigrahaH:
न तेन वृद्धः भवति येन अस्य पलितं शिरः ।
na tena vṛddhaḥ bhavati yena asya palitaṃ śiraḥ ।

यः वै युवा अपि अधीयानः तं देवाः स्थविरं विदुः ॥
yaḥ vai yuvā api adhīyānaḥ taṃ devāḥ sthaviraṃ viduḥ ॥

Alternate Transliteration:
na tena vRuddho bhavati yenaasya palitaM shiraH ।
yo vai yuvaapyadhIyaanaH taM devaaH sthaviraM viduH ॥
- manusmRuti

na tena vRuddhaH bhavati yena asya palitaM shiraH ।
yaH vai yuvaa api adhIyaanaH taM devaaH sthaviraM viduH ॥

April 27th


Sanskrit Pearl of the day:
यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् ।
लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥

- चाणक्य नीति

Transliteration:
yasya nāsti svayaṃ prajñā śāstraṃ tasya karoti kim ।
locanābhyāṃ vihīnasya darpaṇaḥ kiṃ kariṣyati ॥
- cāṇakya nīti

Meaning of the subhAShita:
For the one who doesn't have his own intellectual insight, what can the scriptures do?! What can a mirror do for one who is blind in the eyes?

Commentary:
For building a structure, the raw materials should be appropriate and ready for construction. If there is only a pile of sand, one cannot expect to erect a multi-storied monument with it. Similarly, if one has no eyes, he cannot be expected to look at himself in a mirror, let alone the beauty of nature around him. 

If one has no aptitude and awakening within himself, the scriptures cannot help guide him! It is futile to invest energy in him, expecting him to change due to the scriptural rules drilled into his head. He has to exhaust his vāsanās (behavioral tendencies from previous experiences and births, as per shāstra-s,) all by himself. One can only pray that he gets the prajnā (intellectual awareness) soon enough so he can delve deeper into the scriptures once he has acquired the necessary skill set for it.

Pick your battles. Fundamentally, if effort can't bear fruit, then there is no point fighting with it!

pada vigrahaH:
यस्य न अस्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् ।
yasya na asti svayaṃ prajñā śāstraṃ tasya karoti kim ।

लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥
locanābhyāṃ vihīnasya darpaṇaḥ kiṃ kariṣyati ॥

Alternate Transliteration:
yasya naasti swayaM praj~naa shaastraM tasya karoti kim ।
lochanaabhyaaM vihInasya darpaNaH kiM kariShyati ॥
- chaaNakya nIti

yasya na asti swayaM praj~naa shaastraM tasya karoti kim ।
lochanaabhyaaM vihInasya darpaNaH kiM kariShyati ॥

April 26th


Sanskrit Pearl of the day:
नात्यन्तं सरलैर्भाव्यं गत्वा पश्य वनस्थलीम् ।
छिद्यन्ते सरलास्तत्र कुब्जास्तिष्ठन्ति पादपाः ॥

- चाणक्य नीति


Transliteration:
nātyantaṃ saralairbhāvyaṃ gatvā paśya vanasthalīm ।
chidyante saralāstatra kubjāstiṣṭhanti pādapāḥ ॥
- cāṇakya nīti

Meaning of the subhAShita:
Do not have the simplest of demeanor. Go and see in the forest—the straight-standing trees are felled and the crooked (ones) still stand!

Commentary:
This verse is not a call for "learning a contorted disposition" in any way! 

It is mainly a call for the really simple and forthright souls. They are the ones who generally bear the brunt of the evil and spiteful people of the world. The poet gives them the example of the trees in the forest. It is easier to cut down a straight tree than a bent-out, crooked tree. Therefore, the woodcutters take the easiest route and chop down the straight trees.  And because it requires more effort, not many people bother to take down the crooked tree. 

Similarly, if one is not too straightforward and knows how to stand up for himself, he won't get into many unwanted situations. He has to be diplomatic and troublemakers will consider themselves warned and keep their distance.

It is like the story where the sage tells a snake that it is okay to hiss in self-defense, but not to hurt passers-by. This demeanor is okay to be used in self-defense, but not for afflicting pain upon others.

pada vigrahaH:
न अत्यन्तं सरलैः भाव्यं गत्वा पश्य वन-स्थलीम् ।
na atyantaṃ saralaiḥ bhāvyaṃ gatvā paśya vana-sthalīm ।

छिद्यन्ते सरलाः तत्र कुब्जाः तिष्ठन्ति पादपाः ॥
chidyante saralāḥ tatra kubjāḥ tiṣṭhanti pādapāḥ ॥

Alternate Transliteration:
naatyantaM saralairbhaavyaM gatvaa pashya vana-sthalIm ।
Chidyante saralaastatra kubjaastiShThanti paadapaaH ॥
- chaaNakya nIti

na atyantaM saralaiH bhaavyaM gatvaa pashya vanasthalIm ।
Chidyante saralaaH tatra kubjaaH tiShThanti paadapaaH ॥

April 25th


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

- चाणक्य नीति


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

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

Commentary:
There is a restraining factor for everything and everyone. One simply needs to figure out what works with any particular one. Tried and tested are some of these methods—
  • An elephant is controlled by showing a goad (aṅkuśa). It is afraid of the stab of the goad and will do as it is told.
  • A horse heeds to patting by the hand of his master. He knows he has no choice but to heed.
  • Horned animals like cows, goats, etc. are kept in line by brandishing a stick. They are afraid of the stick and will not dare to wander away.
  • But an evil-doer doesn't budge for any mild strategies. He should be stopped with a sword in hand, says the poet! This doesn't literally mean, to pick up a sword and wage a war. But at the same time, it is also giving a 'go-ahead', if an extreme step needs to be taken. One has to be strong enough to stand up for himself and for the values he believes in. If a wicked man wants to bring someone down, he should do everything in his power to protect dharma. However, this doesn't warrant anyone to fight for unjust reasons, just because it is in his favor.
Apply the right tool for the right purpose. Pulling out an axe to cut a fingernail is neither justified nor makes sense!  Use your judgment.

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

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

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

hastI a~nkusha maatreNa vaajI hastena taaDyate ।
shRu~ngI laguDa hastena khaDga hastena durjanaH ॥

April 24th


Sanskrit Pearl of the day:
तुष्यन्ति भोजने विप्राः मयूरा घनगर्जिते ।
साधवः परसम्पत्तौ खलाः परविपत्तिषु ॥

- चाणक्य नीति


Transliteration:
tuṣyanti bhojane viprāḥ mayūrā ghanagarjite ।
sādhavaḥ parasampattau khalāḥ paravipattiṣu ॥
- cāṇakya nīti

Meaning of the subhAShita:
Pleased are the Brahmins (priests) in food, peacocks in the roaring of the clouds (thunder), the noble in abundance (prosperity) of others, (whereas) wicked people in others' calamities.

Commentary:
A Brahmin is considered to be fond of food. If he needs to be enticed, feeding him delicacies is the way.

Peacocks adore the clouds. They are so delighted when it rains that they spread their beautiful feathers and dance. The sound of thunder is very appealing to them because it is a harbinger of the rains soon to arrive.

Noble people always think about the welfare of others. Their efforts are also directed towards that purpose. The noble are blissful upon seeing others happy, contented, and prosperous.

On the other hand, the wicked-minded, revel in the adversities of others. They spend all their mental energy calculating how to afflict more trouble on everyone around them. When calamity strikes others, they are completely enthralled.

A little empathy goes a long way! It is the bridge that connects hearts and minds. It is the most radical of human emotions. Be empathetic to others instead of rejoicing in their pain.

pada vigrahaH:
तुष्यन्ति भोजने विप्राः मयूराः घन-गर्जिते ।
tuṣyanti bhojane viprāḥ mayūrāḥ ghana-garjite ।

साधवः पर-सम्पत्तौ खलाः पर-विपत्तिषु ॥
sādhavaḥ para-sampattau khalāḥ para-vipattiṣu ॥

Alternate Transliteration:
tuShyanti bhojane vipraaH mayUraa ghanagarjite ।
saadhavaH parasampattau khalaaH paravipattiShu ॥
- chaaNakya nIti

tuShyanti bhojane vipraaH mayUraaH ghana-garjite ।
saadhavaH para-sampattau khalaaH para-vipattiShu ॥

April 23rd


Sanskrit Pearl of the day:
गुणैरुत्तमतां याति नोच्चैरासनसंस्थिताः ।
प्रासादशिखरस्थोऽपि काकः किं गरुडायते ॥

- चाणक्य नीति


Transliteration:
guṇairuttamatāṃ yāti noccairāsanasaṃsthitāḥ ।
prāsādaśikharastho'pi kākaḥ kiṃ garuḍāyate ॥
- cāṇakya nīti

Meaning of the subhAShita:
Excellence is attained through efficacy, not by clinging to a tall throne. Can a crow transform into an eagle by simply sitting on a pinnacle?

Commentary:
A 'great big throne' is only an indication or a physical representation of one's greatness. One's greatness comes from his own vices and virtues. The way he builds his personality is entirely upon himself. He could choose to keep more vices than virtues, or vice versa. But, it is foolish to think that anyone physically sitting on a throne will become great!

The metaphor given here is that of a crow who poses and sits on the pinnacle of a mountain and thinks he has become an eagle! The eagle is deemed as the king of birds. He gets that title not because he sits on the highest altitudes, but because he carries with him, the grace and tenacity, of a king. That is what qualifies him for the title. If a crow imitates an eagle and sits on the apex of a tree, it won't automatically instill in him the rest of the eagle's natural qualities.

An eagle's wings may be silken, but its claws are made of steel! And if you want to fly with the eagles, you should stop swimming with the ducks. Titles or designations don't matter for the truly excellent. Their actions are true to their nature and they continue working, irrespective of the accolades they may or may not receive.

pada vigrahaH:
गुणैः उत्तमतां याति न उच्चैः आसन-संस्थिताः ।
guṇaiḥ uttamatāṃ yāti na uccaiḥ āsana-saṃsthitāḥ ।

प्रासाद-शिखरस्थः अपि काकः किं गरुडायते ॥
prāsāda-śikharasthaḥ api kākaḥ kiṃ garuḍāyate ॥

Alternate Transliteration:
guNairuttamataaM yaati nochchairaasanasaMsthitaaH ।
praasaadashikharastho.pi kaakaH kiM garuDaayate ॥
- chaaNakya nIti

guNaiH uttamataaM yaati na uchchaiH aasana-saMsthitaaH ।
praasaada-shikharasthaH api kaakaH kiM garuDaayate ॥

April 22nd


Sanskrit Pearl of the day:
विद्या ददाति विनयं विनयाद्याति पात्रताम् ।
पात्रत्वाद्धनमाप्नोति धनाद्धर्मं ततस्सुखम् ॥

- हितोपदेश


Transliteration:
vidyā dadāti vinayaṃ vinayādyāti pātratām ।
pātratvāddhanamāpnoti dhanāddharmaṃ tatassukham ॥
- hitopadeśa

Meaning of the subhAShita:
Knowledge (vidyā) gives humility; with humility comes recognition; recognition brings wealth; through wealth (do) virtue; and then follows happiness.

Commentary:
True knowledge does not stop at simply making one knowledgeable. It teaches him humility. Arrogance is an attribute of ignorant egos. True education eliminates the ego and makes one humble. If this is not learnt, it is not 'education' in the first place, it is mere certification!

Once humility is learnt, recognition comes looking for that person. Recognition does not necessarily mean he will be in the news the next morning! People will respect him and recognize that he is learned. His humility paves the way for that recognition.

This respect and recognition bring him a good position in society and a well-paying line of work, making him wealthy!

That wealth should be put to use for accomplishing virtuous deeds (dharma). True vidyā teaches him not to misuse his wealth or authority. Instead, it teaches him that 'With great power comes great responsibility'. A responsible person does not indulge himself in non-meritorious actions.

There is no internal discord when one performs dharma. The conscience always directs the mind to do rightful deeds. When there is no internal conflict of ideas within one's mind and intellect, the person is automatically happy!

This way, vidyā leads to happiness, step by step. Hence, happiness cannot be achieved overnight. It needs patience and perseverance. True knowledge teaches this too!

pada vigrahaH:
विद्या ददाति विनयं विनयात् याति पात्रताम् ।
vidyā dadāti vinayaṃ vinayāt yāti pātratām ।

पात्रत्वात् धनम् आप्नोति धनात् धर्मं ततः सुखम् ॥
pātratvāt dhanam āpnoti dhanāt dharmaṃ tataḥ sukham ॥

Alternate Transliteration:
vidyaa dadaati vinayaM vinayaadyaati paatrataam ।
paatratvaaddhanamaapnoti dhanaaddharmaM tatassukham ॥
- hitopadesha

vidyaa dadaati vinayaM vinayaat yaati paatrataam ।
paatratvaat dhanam aapnoti dhanaat dharmaM tataH sukham ॥

April 21st


Sanskrit Pearl of the day:
तृणं लघु तृणात्तूलं तूलादपि च याचकः ।
वायुना किं न नीतोऽसौ मामयं याचयिष्यति ॥

- चाणक्य नीति


Transliteration:
tṛṇaṃ laghu tṛṇāttūlaṃ tūlādapi ca yācakaḥ ।
vāyunā kiṃ na nīto'sau māmayaṃ yācayiṣyati ॥
- cāṇakya nīti

Meaning of the subhAShita:
Grass is light, cotton is more nimble than grass, (and) a scrounger (yācaka) is more insignificant than cotton. (But) why is he not blown away by the wind? (Because wind) is (afraid) that the scrounger will solicit (something) from him (too)!

Commentary:
Whether a person is valued or not, whether he is taken seriously or not, depends on his own values and vices. A person's significance comes from his conduct, not his possessions. One may accumulate multitudes of objects following the 'beg, borrow, or steal' principle. That brings no respect to him. 

In the poet's opinion, a freeloader is more wretched and obsolete than a twig of grass or a speck of cotton! These two are so light that they are blown away by the smallest whiff of wind. Then, shouldn't a borrower or a moocher—who is more insignificant than these—be carried away by the wind?! NO! Even the wind is apprehensive of the badgering which the beggar might resort to, for something he wants!! That sure is petty.

Ethics and values account for the true weight of a person. Asking for favors constantly from friends and family is no different from being a scrounger. Just as people would avoid a beggar, will start avoiding such a person. Don't diminish your self-worth.  

pada vigrahaH:
तृणं लघु तृणात् तूलं तूलात् अपि च याचकः ।
tṛṇaṃ laghu tṛṇāt tūlaṃ tūlāt api ca yācakaḥ ।

वायुना किं न नीतः असौ माम् अयं याचयिष्यति ॥
vāyunā kiṃ na nītaḥ asau mām ayaṃ yācayiṣyati ॥

Alternate Transliteration:
tRuNaM laghu tRuNaattUlaM tUlaadapi cha yaachakaH ।
vaayunaa kiM na nIto.sau maamayaM yaachayiShyati ॥
- chaaNakya nIti

tRuNaM laghu tRuNaat tUlaM tUlaat api cha yaachakaH ।
vaayunaa kiM na nItaH asau maam ayaM yaachayiShyatI iti ॥

April 20th


Sanskrit Pearl of the day:
पादाभ्यां न स्पृशेदग्निं गुरुं ब्राह्मणमेव च ।
नैव गां न कुमारीं च न वृद्धं न शिशुं तथा ॥

- चाणक्य नीति

Transliteration:
pādābhyāṃ na spṛśedagniṃ guruṃ brāhmaṇameva ca ।
naiva gāṃ na kumārīṃ ca na vṛddhaṃ na śiśuṃ tathā ॥
- cāṇakya nīti

Meaning of the subhAShita:
Do not ever touch with (your) feet—the fire, a teacher (guru), a brahmin (learned person), a cow, an unmarried girl, the elderly, or also a child.

Commentary:
Reverence for others is part and parcel of our culture and is depicted and practiced in many symbolic forms. Showing the feet or touching others with one's feet has never been accepted as a symbol of respect or good manners. The purpose of feet is to make one mobile, not to disrespect others. Especially in the context of a few elites, it is even frowned upon!

Who are those and why?  
  • Fire (Agni)—It is the purest, noblest, and grandest emblem of the Supreme power. Agni is one of the 5 elements. Then, why only Agni has been mentioned here?!  There are other 4 elements too! The reason is, that fire always rises upwards unlike any other element. (All other elements flow downwards or have no specific direction). That is why havis (oblations to Gods) are offered through fire so they can be carried upwards. Also, one can pollute the air, water, sound, and space (which too, are forms of God), but there is no such thing as fire pollution!  It can never be contaminated.  Instead, it is a purifier of everything, which is why it is called pāvaka (that which purifies). Hence, reverence to the manifestation of the Supreme in its purest form as Fire is upheld.
  • Guru—he/she is not just a teacher in school. A mother and father are a child's primary gurus. Anyone else whom he meets along the way and learns a lesson or two from should also be revered as a guru. Reverence to all these teachers is commanded.
  • Brahmin - he is a symbol of learning. He is on a quest in the path of Brahman.  Whether he is one's guru or not, reverence is expressed for the knowledge in him.   
  • Cow—it is considered the mother of all worlds (गावो लोकस्य मातरः -gāvo lokasya mātaraḥ). It is the most pious animal and is hence a symbol of piety. Reverence to the cow is therefore validated.
  • Women—They are worshipped and honored, always. They bear children and nurture the world. Even Gods are displeased when they are disrespected. An unmarried young girl is even more revered because she is a symbol of piety and purity. Negligence towards her is unacceptable! 
  • The elderly—They are the backbone of society. Without their guidance and experience, youngsters would be lost. They would have to start all over, with every generation having to rediscover fire, reinvent the wheel, and try to progress onward. The age and experience of the elderly are always revered.
  • Children—They are as innocent as can be! A child under 5 years of age is considered closest to the Supreme. They know no malice and have no hatred. Their egos are undeveloped. That divinity in them is to be revered.
Once reverence is accepted towards these elite beings, how can they be disrespected by touching with feet?! Feet are the lowest of one's organs, do not touch the revered with them.

Be courteous as well as respectful towards the divinity in others. Keep your feet to yourself and keep your manners! 

pada vigrahaH:
पादाभ्यां न स्पृशेत् अग्निं गुरुं ब्राह्मणम् एव च ।
pādābhyāṃ na spṛśet agniṃ guruṃ brāhmaṇam eva ca ।

न एव गां न कुमारीं च न वृद्धं न शिशुं तथा ॥
na eva gāṃ na kumārīṃ ca na vṛddhaṃ na śiśuṃ tathā ॥

Alternate Transliteration:
paadaabhyaaM na spRushedagniM guruM braahmaNameva cha ।
naiva gaaM na kumaarIM cha na vRuddhaM na shishuM tathaa ॥
- chaaNakya nIti

paadaabhyaaM na spRushet agniM guruM braahmaNam eva cha ।
na eva gaaM na kumaarIM cha na vRuddhaM na shishuM tathaa ॥

April 19th


Sanskrit Pearl of the day:
मर्कटस्य सुरापानं मध्ये वृश्चिकदंशनम् ।
तन्मध्ये भूतसञ्चारो यद्वा तद्वा भविष्यति ॥

- समयोचितपद्यमालिका


Transliteration:
markaṭasya surāpānaṃ madhye vṛścika daṃśanam ।
tanmadhye bhūtasañcāro yadvā tadvā bhaviṣyati ॥
- samayocitapadyamālikā

Meaning of the subhAShita:
A monkey who is drunk, stung by a scorpion amidst (all these), and invaded by ghosts in the thick of all this—anything can happen!

Commentary:
To begin with, he is a monkey. Then he is given alcohol to make him tipsy. (As if he needs alcohol to get jumpy :). On top of it, he gets stung by a scorpion. As if this wasn't sufficient, there is an invasion of ghosts!! What else can be expected but catastrophic chaos?!! No one can predict the outcome of such situations, and not to mention that the result will be different each time too!

This is a metaphor for the mind. The mind is already very unstable. What if it is provided with an ambiance where it can splurge on all of its whims and fancies?! To top that, what if it is provided with the means to fulfill them without any hurdles on the way?! Nobody to ask nor to question! What will be the outcome of such an individual?! Just as the verse satirically says, 'totally unpredictable!' 

Do not feed the monkey mind! Put a saddle on it and direct it in the right direction. Don't let it run wild and then end up repenting after situations go out of hand. Taming the mind is a full-time assignment. 

pada vigrahaH:
मर्कटस्य सुरापानं मध्ये वृश्चिक-दंशनम् ।
markaṭasya surāpānaṃ madhye vṛścika daṃśanam ।

तत् मध्ये भूत-सञ्चारः यत् वा तत् वा भविष्यति ॥
tat madhye bhūta-sañcāraḥ yat vā tat vā bhaviṣyati ॥

Alternate Transliteration:
markaTasya suraapaanaM madhye vRushchikadaMshanam ।
tanmadhye bhUtasa~nchaaro yadvaa tadvaa bhaviShyati ॥
- samayochitapadyamaalikaa

markaTasya suraapaanaM madhye vRushchika-damshanam ।
tat madhye bhUta-sa~nchaaraH yat vaa tat vaa bhaviShyati ॥

April 18th


Sanskrit Pearl of the day:
अत्यन्त कोपः कटुका च वाणी दरिद्रता च स्वजनेषु वैरम् ।
नीचप्रसङ्गः कुलहीनसेवा चिह्नानि देहे नरकस्थितानाम् ॥

- चाणक्य नीति


Transliteration:
atyanta kopaḥ kaṭukā ca vāṇī daridratā ca svajaneṣu vairam ।
nīcaprasaṅgaḥ kulahīnasevā cihnāni dehe narakasthitānām ॥
- cāṇakya nīti

Meaning of the subhAShita:
Excessive anger, displeasing diction, poverty, enmity in kin, company of the wretched, and servitude of the lowly—these are the signs of being in hell, even when embodied (having a bodily form).

Commentary:
Whether there is a heaven or hell afterlife or not, they certainly exist—right here, right now—while one is still living.
  • Excessive anger hurts oneself the most, both physically and emotionally.
  • Unpleasant diction or harsh words are not appealing to anyone, and others avoid such a person.
  • Poverty is something that no one wishes for.
  • Enmity with one's kin agitates the mind so much to the point that there is no peace in the mind.
  • Company of the wretched not only hinders one's progress as an individual, but it also spirals him down the ladder of morals and ethics.
  • The servitude of the lowly is unpleasant because one has to constantly slam his own faiths and beliefs, day in and day out, to please his master.
Under these circumstances, life becomes a living hell! He doesn't have to wait for the afterlife to get a taste of it!! One should get out of such situations as soon as he possibly can.

The mind can choose whether to make our life merry or miserable! What we make of our lives is in our own hands—heaven or hell. 

pada vigrahaH:
अत्यन्त कोपः कटुका च वाणी दरिद्रता च स्वजनेषु वैरम् ।
atyanta kopaḥ kaṭukā ca vāṇī daridratā ca svajaneṣu vairam ।

नीचप्रसङ्गः कुलहीन-सेवा चिह्नानि देहे नरक स्थितानाम् ॥
nīcaprasaṅgaḥ kulahīna-sevā cihnāni dehe naraka sthitānām ॥

Alternate Transliteration:
atyanta kopaH kaTukaa cha vaaNI daridrataa cha swajaneShu vairam ।
nIchaprasa~ngaH kulahInasevaa chihnaani dehe narakasthitaanaam ॥
- chaaNakya nIti

atyanta kopaH kaTukaa cha vaaNI daridrataa cha swajaneShu vairam ।
nIchaprasa~ngaH kulahIna-sevaa chihnaani dehe naraka sthitaanaam ॥

April 17th


Sanskrit Pearl of the day:
परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम् ।
वर्जयेत्तादृशं मित्रं विषकुम्भं पयोमुखम् ॥

- चाणक्य नीति


Transliteration:
parokṣe kāryahantāraṃ pratyakṣe priyavādinam ।
varjayettādṛśaṃ mitraṃ viṣakumbhaṃ payomukham ॥
- cāṇakya nīti

Meaning of the subhAShita:
Disrupting his work in his absence (and) speaking sweetly in his presence—shun such a friend as if (he were) milk at the mouth of a pot of poison.

Commentary:
If there is a thin layer of milk at the brim of a pot of poison, would anyone drink it?! Would he be able to distill just the milk and throw away the poison? No! The same is the case with a person who has sweet words to speak about someone but then stabs him in the back at the first chance he gets. A person's character is all blended into one, just as milk and poison in the above example.

One can be a friend, a relative, or a neighbor, but can still be a hypocrite. Trusting hypocritical people is very difficult to understand.  Trust is the cornerstone of any relationship. Where there is no trust, no bond can hold ground. The poet says, shun such people and stay away, for your own benefit.

An open foe may be a curse, but a pretend friend is even worse! Be a true friend, not a foe in the garb of a friend.

pada vigrahaH:
परोक्षे कार्य हन्तारं प्रत्यक्षे प्रिय वादिनम् ।
parokṣe kārya hantāraṃ pratyakṣe priya vādinam ।

वर्जयेत् तादृशं मित्रं विष कुम्भं पयोमुखम् ॥
varjayet tādṛśaṃ mitraṃ viṣa kumbhaṃ payomukham ॥

Alternate Transliteration:
parokShe kaaryahantaaraM pratyakShe priyavaadinam ।
varjayettaadRushaM mitraM viShakumbhaM payomukham ॥
- chaaNakya nIti

parokShe kaarya hantaaraM pratyakShe priya vaadinam ।
varjayet taadRushaM mitraM viSha kumbhaM payomukham ॥

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 15th


Sanskrit Pearl of the day:
परनिन्दासु पाण्डित्यं स्वेषु कार्येष्वनुद्यमः ।
प्रद्वेषश्च गुणज्ञेषु पन्थानो ह्यापदां त्रयः ॥

- सुभाषितसुधानिधि


Transliteration:
paranindāsu pāṇḍityaṃ sveṣu kāryeṣvanudyamaḥ ।
pradveṣaśca guṇajñeṣu panthāno hyāpadāṃ trayaḥ ॥
- subhāṣitasudhānidhi

Meaning of the subhAShita:
Erudition in criticizing others, languidness toward one's own duties, hatred towards the meritorious—these 3 are the paths towards trouble.

Commentary:
Eloquence and scholarship should be shown by appreciating an achievement or by doing good to those around. Instead, if these faculties are applied in criticizing others, it will not be beneficial for anyone! It only brews resentful feelings in the criticizer and the criticized, causing a rift between the two, and bringing on more trouble.

There are no compromises when it comes to one's duties—they have to be accomplished by oneself. If someone else performs them for him, then it would not be called 'his' duty, to begin with. Non-industriousness and laziness towards one's own duties is an open invitation for trouble!

When in the company of meritorious and talented, the best thing to do is to learn from them and compare opinions. Having an intellectual conversation with such people only adds to one's own knowledge base and value base. Instead, if one breeds contempt and hatred towards them, he not only hates the people but also inherently tends to hate their values as well. Who is the loser by doing so?! Isn't he putting himself at a disadvantage and in turn, putting himself in trouble?

Think about it. Is it really worth the effort to gossip about others, procrastinate our duties, or hate anyone?! Stay away from actions that bring trouble.

pada vigrahaH:
पर-निन्दासु पाण्डित्यं स्वेषु कार्येषु अनुद्यमः ।
para-nindāsu pāṇḍityaṃ sveṣu kāryeṣu anudyamaḥ ।

प्रद्वेषः च गुणज्ञेषु पन्थानः हि आपदां त्रयः ॥
pradveṣaḥ ca guṇajñeṣu panthānaḥ hi āpadāṃ trayaḥ ॥

Alternate Transliteration:
paranindaasu paaNDityaM sveShu kaaryeShvanudyamaH ।
pradveShashcha guNaj~neShu panthaano hyaapadaaM trayaH ॥
- subhaaShitasudhaanidhi

para-nindaasu paaNDityaM sveShu kaaryeShu anudyamaH ।
pradveShaH cha guNaj~neShu panthaanaH hi aapadaaM trayaH ॥

April 14th


Sanskrit Pearl of the day:
शतेषु जायते शूरः सहस्रेषु च पण्डितः ।
वक्ता दशसहस्रेषु दाता भवति वा न वा ॥

- व्यासस्मृति


Transliteration:
śateṣu jāyate śūraḥ sahasreṣu ca paṇḍitaḥ ।
vaktā daśasahasreṣu dātā bhavati vā na vā ॥
- vyāsasmṛti

Meaning of the subhAShita:
Among a hundred a brave one is born, among a thousand a scholar, and among ten thousand an orator.  Does a giver (even) exist or not?!

Commentary:
Not everyone born is brave enough to tackle all kinds of tasks. People have phobias ranging from claustrophobia (fear of enclosed small spaces) to hydrophobia (fear of water) to a simple triskaidekaphobia (fear of number 13)! Hence, a truly brave person is one in a hundred.

Anyone can be educated, but a true scholar is one in a thousand.

'Oration' is a skill in itself. One could be the most knowledgeable person, but when asked to present his ideas, he could become speechless!  Someone hilariously said, 'I'd rather be in the casket than give the eulogy!'  Fear of public speaking is that intense!  Not everyone has a flair for it.  One in ten thousand is born a good orator.

Then, the poet suspects if a true giver has ever been born or not! A true giver is one who 'gives and forgets' without prejudices. If such people are rarely born, then how can anyone write statistics as to "one in how many are born?!"

This is one verse where the poet would be pleased to be disproved!  Being generous is a rare trait and unfortunately, not many people inculcate it.  No one has ever become poor by giving. So, give and give generously!

pada vigrahaH:
शतेषु जायते शूरः सहस्रेषु च पण्डितः ।
śateṣu jāyate śūraḥ sahasreṣu ca paṇḍitaḥ ।

वक्ता दश-सहस्रेषु दाता भवति वा न वा ॥
vaktā daśa-sahasreṣu dātā bhavati vā na vā ॥

Alternate Transliteration:
shateShu jaayate shUraH sahasreShu cha paNDitaH ।
vaktaa dashasahasreShu daataa bhavati vaa na vaa ॥
- vyaasasmRuti

shateShu jaayate shUraH sahasreShu cha paNDitaH ।
vaktaa dasha-sahasreShu daataa bhavati vaa na vaa ॥

April 13th


Sanskrit Pearl of the day:
यथा चित्तं तथा वाचः यथा वाचस्तथा क्रियाः ।
चित्ते वाचि क्रियायाञ्च साधूनामेकरूपता ॥
- सुभाषितरत्नभाण्डागार

Transliteration:
yathā cittaṃ tathā vācaḥ yathā vācastathā kriyāḥ ।
citte vāci kriyāyāñca sādhūnāmekarūpatā ॥
- subhāṣitaratnabhāṇḍāgāra

Meaning of the subhAShita:
As is the mind so is the speech; as is the speech so is the action; there is uniformity in the mind, diction, and action of the noble.

Commentary:
One may say something, think something else, and then execute something completely different! There is no connection to what they think, say, or do. It is very difficult to understand such people or predict their actions. Such people are not taken seriously nor are their opinions valued much by others. The trustability factor for them goes down drastically.

But the noble have uniformity in their thoughts, words, and deeds. They think through their actions before acting and then stick to them. Their actions are coherent with their words. With such a person, one can trust that he will do as he says and say what he thinks. There is synchrony and no hypocrisy. 

Thoughts become evident as words, words manifest as deeds, deeds develop into habits, and habits harden into character!  With an alignment of these 3 faculties, individuals come to be known as noble people. Such people lead a much happier and more peaceful life.

Keep your thoughts, words, and actions all in harmony!

pada vigrahaH:
यथा चित्तं तथा वाचः यथा वाचः तथा क्रियाः ।
yathā cittaṃ tathā vācaḥ yathā vācaḥ tathā kriyāḥ ।

चित्ते वाचि क्रियायां च साधूनाम् एक-रूपता ॥
citte vāci kriyāyāṃ ca sādhūnām eka-rūpatā ॥

Alternate Transliteration:
yathaa chittaM tathaa vaachaH yathaa vaachastathaa kriyaaH ।
chitte vaachi kriyaayaa~ncha saadhUnaamekarUpataa ॥
- subhaaShitaratnabhaaNDaagaara

yathaa chittaM tathaa vaachaH yathaa vaachaH tathaa kriyaaH ।
chitte vaachi kriyaayaaM cha saadhUnaam eka-rUpataa ॥

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 ॥