Showcase -1: Appreciation

काव्य-शास्त्र- विनोदेन कालो गच्छति धीमताम् ।
व्यसनेन तु मूर्खाणां निद्रया कलहेन वा ।
kāvya-śāstra- vinōdēna kālō gacchati dhīmatām |
vyasanēna tu mūrkhāṇāṁ nidrayā kalahēna vā |

1. The wise pass their time by engaging themselves in aesthetic literature, pursuit of disciplines full of humor and substance. Charltans however, waste their time foolishly in pursuit of their addictions, in unending slumber or meaningless diputes with others.

न चोरहार्यं न च राजहार्यं न भ्रातृभाज्यं न च भारकारि ।
व्यये कृते वर्धत एव नित्यं विद्या धनं सर्वधन-प्रधानम् ||
na cōrahāryaṁ na ca rājahāryaṁ
na bhrātr̥bhājyaṁ na ca bhārakāri |
vyayē kr̥tē vardhata ēva nityaṁ
vidyā dhanaṁ sarvadhana pradhānam ||

2. Education is an incomparable form of wealth. It cannot be stolen by thieves; nor taxed by the State; nor is there fear of dispute to share with siblings. Furthermore, it is not a heavy burden to bear (unlike weighty gold bars). Its special feature is that, in contrast to traditional wealth, the more one shares this wealth, more it grows. Wealth is finite; but education, is inexhaustible wealth , and as such it is the best to acquire.

द्राक्षा म्लानमुखी जाता शर्करा चाश्मतां गता ।
सुभाषितरसस्याग्रे सुधा भीता दिवं गता ॥
drākṣā mlānamukhī jātā śarkarā cāśmatāṁ gatā |
subhāṣitarasasyāgrē sudhā bhītā divaṁ gatā ||

3. In a comparative perspective, in the face of the inherent sweetness of Subhahsita’s, the grapes loose their lustre; sugar is nothing but a hard stone; the heaveny nectar (haunted for its properties of bestowing immortality) frightened and unable to stand competition has fled to the heavens !

पृथिव्यां त्रीणि रत्नानि जलमन्नं सुभाषितम् ।
मूढैः पाषाणखण्डेषु रत्नसंज्ञा विधीयते ॥
pr̥thivyāṁ trīṇi ratnāni jalamannaṁ subhāṣitam |
mūḍhaiḥ pāṣāṇakhaṇḍēṣu ratnasaṁjñā vidhīyatē ||

4. But three things in this world merit the name jewel supreme, life giving water and food, and Subhahsita’s – the gems of wisdom. The ignorant give the name ‘diamond’ to shining stone pieces.

विद्या ददाति विनयं विनयात् याति पात्रताम् ।
पात्रत्वात् धनमाप्नोति, धनात् धर्मः ततः सुखम् ।
vidyā dadāti vinayaṁ vinayāt yāti pātratām |
pātratvāt dhanamāpnōti, dhanāt dharmaḥ tataḥ sukham |

5. Education in a cascading effect leads us to happiness. First by inspiring humility, which in turn results in credibility, which is the harbinger of all wealth and wealth spent wisely is the basis of righteous life, which ultimately is the foundation of all happiness.

विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं,
विद्या भोगकरी यशःसुखकरी विद्या गुरूणां गुरुः ।
विद्या बन्धुजनो विदेशगमने विद्या परा देवता,
विद्या राजसु पूज्यते, न हि धनं विद्याविहीनः पशुः ॥
vidyā nāma narasya rūpamadhikaṁ pracchannaguptaṁ dhanaṁ,
vidyā bhōgakarī yaśaḥsukhakarī vidyā gurūṇāṁ guruḥ |
vidyā bandhujanō vidēśagamanē vidyā parā dēvatā,
vidyā rājasu pūjyatē, na hi dhanaṁ vidyāvihīnaḥ paśuḥ ||

6. Education endows man with beauty beyond mere physical appearance, a secret treasure that nothing can remove. Education brings epicurean, self-controlled habits, and the satisfaction of name and fame. Education raises one to be a teacher of teachers, imparts skills that impart kinship during foreign travel; its practice brings spiritual growth. The educated are always respected by those in authority of position and power. Limitless wealth brings no such benefit.Without it human’s state is reduced to that of an animal.

विद्या विवादाय धनं मदाय, शक्तिः परेषां परपीडनाय |
खलस्य साधोः विपरीतमेतत् ज्ञानाय दानाय च रक्षणाय ॥
vidyā vivādāya dhanaṁ madāya, śaktiḥ parēṣāṁ parapīḍanāya
khalasya sādhōḥ viparītamētat jñānāya dānāya ca rakṣaṇāya ||

7. The wicked use their education to create disputes; their wealth to puff up their pride; and their prowess to make others suffer. The high-minded have different uses for such things: teaching skill to spread knowledge; wealth for charity; and prowess to protect the righteous and needy.

ईक्षणं द्विगुणं प्रोक्तं भाषणस्येति वेधसा ।
अक्षि द्वे मनुष्याणां जिव्हा त्वैकेव निर्मिता ॥
īkṣaṇaṁ dviguṇaṁ prōktāṁ bhāṣaṇasyēti vēdhasā |
akṣi dvē manuṣyāṇāṁ jivhā tvaikēva nirmitā ||

8. How wise is the creator, to have made two eyes to observe, but only one tongue to speak.

अजरामरवत् प्राज्ञो विद्यामर्थं च साधयेत् ।
गृहीत इव केशेषु मृत्युना धर्ममाचरेत् ।

ajarāmaravat prājñō vidyāmarthaṁ ca sādhayēt |
gr̥hīta iva kēśēṣu mr̥tyunā dharmamācarēt |

9. Seekers should acquire education and wealth as if this life were eternal. While they should perform good deeds every moment, as if it is their last moment of life with death impending.

भाषासु मुख्या मधुरा दिव्या गीर्वाण भारती ।
तस्माद्धि काव्यं मधुरं तस्मादपि सुभाषितः ॥
bhāṣāsu mukhyā madhurā divyā gīrvāṇa bhāratī |
tasmāddhi kāvyaṁ madhuraṁ tasmādapi subhāṣitaḥ ||

10. Samskrit- The language of the Gods is supreme and divine. Its literature is especially sweet ; and Subhahsita’s are the sweetest.

Showcase-2: Knowledge-Learning, Teaching

शैशवेभ्यस्त विद्यानाम् यौवने विषयैषिणाम् ।
वार्धके मुनिवृत्तीनां योगेनान्ते तनु त्यजाम् ॥
śaiśavēbhyasta vidyānām yauvanē viṣayaiṣiṇām |
vārdhakē munivr̥ttīnāṁ yōgēnāntē tanu tyajām ||

1. The wise in childhood acquired knowledge through education. When they grew up, they were engaged in gainful employment and enjoyed the pleasures of life. As they grew older, they adopted a life style of restraint and discipline and engage themselves in spiritual practice. Embarking in Yogic practices at the end they strived to acquire self-realization ( This verse highlights the life style approved by Sanatana Dharma in various stages and phases of life).

सहसा विदधीत न क्रियां अविवेकः परमापदां पदम्
वृणुते हि विमृश्यकारिणं गुणलुब्धाः स्वयमेव संपदः॥
sahasā vidadhīta na kriyāṁ avivēkaḥ paramāpadāṁ padam
vr̥ṇutē hi vimr̥śyakāriṇaṁ guṇalubdhāḥ svayamēva saṁpadaḥ||

2. (Here is a gem of poetry from Bharavi). One must not take to action in a rash, hasty way without making proper, discrete deliberations. Indiscretion is the root cause of great disaster. The wealth and fortunes get drawn by themselves to a person who does undertake endeavors with due discretion and deliberation. (* This is a celebrated verse from the great poet Bharavi, who is known for his profound import of meaning in poetic expressions. Bharaveratha gauravam. )
(An apocryphal story is tied to this verse. There was a wise king who never let any subject on a marked day to return home with unsold goods. He used to buy what ever remained unsold at the end of the day in the market. The poet Bharavi, was a poor subject, who had nothing else to sell but the genius of his poetry. He wrote this verse on a piece of palm leaf and, in his poetic pride put a price tag of one lakh gold coins. Naturally there were no buyers or seekers of this costly commodity. The king, in his market round at the end of the day passed through this and his curiosity was aroused. “Expensive”, He said, “ but it has profound wisdom in it. Let me honor my pledge to my subjects”. The king purchased the poem and being expensive, framed it appropriately and fixed it to the wall on the top of his royal bed.
The story continues with another thread of king’s life. The king one day being a keen hunter went for a forest safari. He returned late when the whole household was deeply asleep. Meanwhile, a drama which only fate could conjure was taking palce. A palace page, who had assigned duty of making the royal bed, was spreading the soft velevet covers on the bed. The page was mesmerized by the rich softness and was tempted to lie down on the bed just for a moment, to experience sleeping on such a bed far beyond his station. It was a cold day. The page was llulled by the comfort and softness, the page sank in to deep slumber after covering himself from head to feet. The queen, after her dinner retired to the royal bedroom and was surprised to see a figure covered with the blanket and deeply asleep. She said to herself: My Goodness, the king has returned; and he has not alerted me. He is deeply asleep. He must have been deeply tired in his chase of hunt.
The king returned and found two figures lying on his bed. The queens face he recognized. The other figure mystified him. All kinds of wild imaginations crossed his mind. The king suspected the very fidelity of his consort. In an instant of uncontrolled rage of anger for her imagined infidelity, he drew his sword from the sheath. The tip of the sword how ever struck the palm leaf frame and diverted his attention to the pricelss poem he had purchased and fixed . The message was ‘ Sahasaa vidadheeta na kriyaam’ – never do anything precipitously – it proclaimed. Before punishing them both, let me wake them up and hold them responsible and ask my queen how could she do such a heinous act? Who was that fiend who shamelessly seduced her in his own bed?
When the truth came out, and innocence of queen was established along with the foolish impetous act of the page, the King thanked heavens for preventing the tragedy of untold proportions. More so, his gratitude for the poet who through his poetry saved the precisou life of his peerless queen .

The story concludes that beyond the lack of one gold coins that cost for the price of the gem of poetric wisdom, he awarded the poet a lakh of gold coins for count of each letter in the composition!

खलः सर्षपमात्राणि परच्छिद्राणि पश्यति ।
आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यति॥
khalaḥ sarṣapamātrāṇi paracchidrāṇi paśyati |
ātmanō bilvamātrāṇi paśyannapi na paśyati||

3. A wicked person takes great pains and attention to take note and comment on errors of insignificant magnitude like that of a seed small in size, of other persons. Yet the same person turns a blind eye to own faults which are glaringly big and seen by all !

जिह्वाग्रे वसते लक्ष्मीः, जिह्वाग्रे च सरस्वती ।
जिह्वाग्रे बन्धनं प्राप्तं जिह्वाग्रे मरणं ध्रुवम् ।
jihvāgrē vasatē lakṣmīḥ, jihvāgrē ca sarasvatī |
jihvāgrē bandhanaṁprāptaṁ jihvāgrē maraṇaṁ dhruvam |

4. Surely, tip of tongue is the place where goddess of wealth, goddess of learning reside. It is the activites of the tongue that leads to bondage and not infrequently, even to fatal errors.

विनयेन विना का श्रीः, का निशा शशिना विना ।
रहिता सत्कवित्वेन कीदृशी वाग्विदग्धता ॥
vinayēna vinā kā śrīḥ, kā niśā śaśinā vinā |
rahitā satkavitvēna kīdr̥śī vāgvidagdhatā ||

5. What is the value of wealth without humble nobility? What is a night without the cool bright moon ? Without the presence of gifted artistic expression in the form of good literature, what is excellence of speech?

स्वगृहे पूज्यते मूर्खः स्वग्रामे पूज्यते प्रभुः ।
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥
svagr̥hē pūjyatē mūrkhaḥ , svagrāmē pūjyatē prabhuḥ |
svadēśē pūjyatē rājā vidvān sarvatra pūjyatē ||

6. Even a fool may earn some respect within the precints of his own house. The local –lord is respected in the limitation of the village. The king is respected in the limits of own kindom. The scholar, a man of letters is resected at all places, where he goes.

अमन्त्रमक्षरं नास्ति, नास्ति मूलमनौषधम् ।
अयोग्यः पुरुषो नास्ति योजकस्तत्र दुर्लभः ।
amantramakṣaraṁ nāsti,nāsti mūlamanauṣadham |
ayōgyaḥ puruṣō nāsti yōjakastatra durlabhaḥ |

7. There is nothing in this creation that can be marked as useless! Every letter has power in it and constitutes the secret of a mantra. Every herb and shrub is useful in curing some disease. There is none born on this earth as a totally useless person! It all depends upon that great person who can connect the right things properly.

आचार्यात् पादमादत्ते पादं शिष्य्यः स्वमेधया ।
पादं सब्रह्मचारिभ्यः पादं कालक्रमेण तु ।
ācāryāt pādamādattē pādaṁśiṣyyaḥ svamēdhayā |
pādaṁ sabrahmacāribhyaḥ pādaṁ kālakramēṇa tu |

8. The entire learning process can be divided in to four parts. The first quarter is through institutional learning. The second quarter is learning by doing and self-learning. The third quarter is slowly applying what has been learnt. This is true learning. And finally the learning process reaches its perfection as one matures and Wsidom substitutes mere knowledge.

आयुः कर्म च वित्तं च विद्या निधनमेव च ।
पञ्चैतान्यपि सृज्यन्ते गर्भस्थस्यैव देहिनः ॥
āyuḥ karma ca vittaṁ ca vidyā nidhanamēva ca |
pañcaitānyapi sr̥jyantē garbhasthasyaiva dēhinaḥ ||

9. The following five factors are integrally decided for every being right at the time of birth,as the being is still in the womb. They are : life span (aayuh) , profession of livelihood(karma), net earning (vittam), education(Vidya) and Death (nidhana). [ This is a part of the law of Karma.]

आलस्यं हि मनुष्याणां शरीरस्थो महान् रिपुः।
नास्त्युद्यमसमो बन्धुः कृत्वा यं नावसीदति॥
ālasyaṁ hi manuṣyāṇāṁ śarīrasthō mahān ripuḥ
nāstyudyamasamō bandhuḥ kr̥tvā yaṁ nāvasīdati|

10. Laziness inherent in our body is the greatest enemy of humans. Meaningful activity, a key to success, prevents one from any failure.

एकस्तपो द्विरध्यायी त्रिभिर्गीतं चतुः पथम् ।
सप्त पञ्च कृषीणां च सङ्ग्रामो बहुभिर्जनैः ।
ēkastapō dviradhyāyī tribhirgītaṁ catuḥ patham |
sapta pañca kr̥ṣīṇāṁ ca saṅgrāmō bahubhirjanaiḥ |

11. Different types of endeavors need different counts of persons. If one desires to do penance, it has to be done alone. Two together will not lead to penance! Study would be effective if there is one more person. Two is a team for study.For a music concert, minimum three persons are needed. Singer, instrumentalist, and listener! For travel, the ideal is a group of four.For all other endeavors –like agriculture, business and the like, five to seven is an ideal team.If there is a crowd with unspecified numbers, the outcome is chaos and war ! [ A team has to be small to be effective.]

एते सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यज्य ये,
सामान्यास्तु परार्थमुद्यमभृताः स्वार्थाविरोधेन ये ।
तेमी मानव-राक्षसाः परहितं स्वार्थाय निघ्नन्ति ये ,
ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे ॥

ētē satpuruṣāḥ parārthaghaṭakāḥ svārthaṁ parityajya yē,
sāmānyāstu parārthamudyamabhr̥tāḥ svārthāvirōdhēna yē |
tēmī mānava-rākṣasāḥ parahitaṁ svārthāya nighnanti yē ,
yē tu ghnanti nirarthakaṁ parahitaṁ tē kē na jānīmahē ||

12. There are four kinds of persons in the world. The first are those who in a selfless manner voluntarily proceed to help in various ways to fellow human beings. They are really great. The second are human beings of common human nature. They help fellow human beings without detriment to their self-interest. The third category is one who for the sake of self-enjoyment are prepared to destroy the happiness of fellow humans, those who find pleasure in violence and gore. These are deriving happiness by the act of inflicting suffering on others. Beyond this, there is one more wicked category ! These persons inflict injury and pain on fellow human beings without any self- benefit or interest to themselves. The entire motto is happiness in making others suffer and seeing other suffering !

धैर्यं यस्य पिता क्षमा च भगिनी शान्तिः चिरं गेहिनी,
सत्यं सूनुरयं दया च गृहिणी , भ्राता मनः संयमः,
शय्या भूमितलं दिशोपि वसनं ज्ञानामृतं भोजनम्
एते यस्य कुटुम्बिनः वद सखे कस्माद्भयं योगिनः ॥
dhairyaṁ yasya pitā kṣamā ca bhaginī, śāntiḥ ciraṁ gēhinī,
satyaṁ sūnurayaṁ dayā ca gr̥hiṇī bhrātā manaḥ saṁyamaḥ,
śayyā bhūmitalaṁ diśōpi vasanaṁ jñānāmr̥taṁ bhōjanam
ētē yasya kuṭumbinaḥ vada sakhē kasmādbhayaṁ yōginaḥ ||

13. The yogi does not fear for any thing; as one whose family is with following members and value relations: Courage is Father; Forbearance is sister; Peace is maid- serving at home; Truth is son ; mercy and compassion is wife; brother is restraint of mind; bed to sleep is the hard earth ; the space surrounding is the over wrapping blanket ; the nectar of knowledge is daily intake food . For a Yogi, there is nothing to fear !

निन्दन्तु नीतिनिपुणाः यदि वा स्तुवन्तु,
लक्ष्मीः समाविशतु गच्छतु वा यथेच्छम्।
अद्यैव वा मरणमस्तु युगान्तरे वा
न्याय्यात् पथात्प्रविचलन्ति पदं न धीराः

nindantu nītinipuṇāḥ yadi vā stuvantu,
lakṣmīḥ samāviśatu gacchatu vā yathēccham|
adyaiva vā maraṇamastu yugāntarē vā
nyāyyāt pathāt pravicalanti padaṁ na dhīrāḥ

14. The most courageous persons, will not move one step away from the path of righteousness in the entire journey of life. Whether the scholars of worldly wisdom blame them or shower praises ; whether wealth accumulates with them or goes away from them ; whether they have a long life till deluge of wold or face death just this day !

नीतेः फलं धर्मार्थकामावाप्तिः
nītēḥ phalaṁ dharmārthakāmāvāptiḥ

15. The beneficial goal of Niti –practice (practice of polity) is balanced and integrated outcome of dharma-artha –kama (righteousness –resources- and desire fulfillment) benefits.

पुराणमित्येव न साधु सर्वं न चापि काव्यं नवमित्यवध्यम् ।
सन्तः परीक्ष्य अन्यतरत् भजन्ते मूढः परप्रत्ययनेय बुद्धिः ॥
purāṇamityēva na sādhu sarvaṁ
na cāpi kāvyaṁ navamityavadhyam |
santaḥ parīkṣya anyatarat bhajantē
mūḍhaḥ parapratyayanēya buddhiḥ ||

16. Old is not necessarily gold! Nor anything new and trendy is useless. The wise critically judge what is worth and what is useless by studying its inherent qualities. The unwise, is carried away, swayed , goes by the opinion of others.

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
बन्धस्य विषयासङ्गो मुक्त्यै निर्विषयं स्मृतम् ।
mana ēva manuṣyāṇāṁ kāraṇaṁ bandhamōkṣayōḥ |
bandhasya viṣayāsaṅgō muktyai nirviṣayaṁ smr̥tam |

17.Mind alone is responsible for the bondage or liberation of humans. When mind is captured by the sense objects, bondage results .When it is freed from attachment, one is liberated. This is the revelation of ancient wisdom.

मनःप्रीतिकरः स्वर्गः नरकस्तद्विपर्ययः ।
नरक-स्वर्ग संज्ञे वै पाप-पुण्ये नरोत्तम ॥
manaḥprītikaraḥ svargaḥ narakastadviparyayaḥ |
naraka-svarga saṁjñē vai pāpa-puṇyē narōttama ||

18.What pleases mind is heaven; Opposite of heaven is hell. The tag names naraka-svarga :: hell and heaven are symbolic . They stand for the sin and merit, in the frame work of Dharma (Righteousness), Know this, best amongst men, asking this question.
——————————————————–
मूर्खचिह्नानि षडिति गर्वो दुर्वचनं मुखे ।
विरोधी विषवादी च कृत्याकृत्यं न मन्यते ।
mūrkha cihnāni ṣaḍiti garvō dur-vacanaṁ mukhē |
virōdhī viṣavādī ca kr̥tyākr̥tyaṁ na manyatē |

19. There are six signature marks of a stupid person. False pride, abusive speech, confrontational attitude, poisonous expressins, inability to distinguish prudent and imprudent actions.

————————————————————-
यस्य नास्ति स्वयं प्रज्ञा, शास्त्रं तस्य करोति किम् ।
लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥
yasya nāsti svayaṁ prajñā, śāstraṁ tasya karōti kim |
lōcanābhyāṁ vihīnasya darpaṇaḥ kiṁ kariṣyati ||

20. How can education help a learner, who is not having insight or vision ? How can the blind benefit from a mirror?
—————————————————-
युक्तियुक्तं वचो ग्राह्यं बालादपि शुकादपि ।
युक्तिहीनं वचस्त्याज्यं वृद्धादपि गुरोरपि ॥
yuktiyuktaṁ vacō grāhyaṁ bālādapi śukādapi |
yuktihīnaṁ vacastyājyaṁ vr̥ddhādapi gurōrapi ||

21. One must listen and accept speech embedded with reason and logic, even if it is told by a child or even a parrot which is taught to speak! Similarly an advise made by a peer, elder or the teacher, if it lacks reason and logic, it needs to be discarded.
—————————————————-
यौवनं धनसंपत्तिः प्रभुत्वं अविवेकिता ।
एकैकमप्यनर्थाय किमु यत्र चतुष्टयम् ।
yauvanaṁ dhanasaṁpattiḥ prabhutvaṁ avivēkitā |
ēkaikamapyanarthāya kimu yatra catuṣṭayam |

22. The mixture of adolescence, plentitude of money, authority, and imprudence – each one by itself can lead to disaster; and their combination is truly deadly.
————————————————–
वृत्तं यत्नेन संरक्षेत्, वित्तमायाति याति च ।
अक्षीणो वित्ततः क्षीणो वृत्ततस्तु हतो हतः।
vr̥ttaṁ yatnēna saṁrakṣēt, vittamāyāti yāti ca |
akṣīṇō vittataḥ kṣīṇō vr̥ttatastu hatō hataḥ|

23. One must make all efforts to protect character; Wealth comes and goes ; one who looses money but still with character has not lost anything ! But one who has lost character has lost everything !
————————————————–

शीलं प्रधानं पुरुषे तद्यस्येह प्रणश्यति ।
न तस्य जीवितेनार्थो न धनेन न बन्धुभिः ॥
śīlaṁ pradhānaṁ puruṣē tadyasyēha praṇaśyati |
na tasya jīvitēnārthō na dhanēna na bandhubhiḥ ||

24. When one losses character here, the primary and important value that provides meaning for life, for such a person there is no meaning in living , by wealth or relations. Nothing can substitute loss of character. Nothing can replace character.
—————————————————————–
संगीतमथ साहित्यं सरस्वत्याः स्तनद्वयम् ।
एकमापातमधुरं अन्यदालोढनामृतम् ॥
saṁgītamatha sāhityaṁ sarasvatyāḥ stanadvayam |
ēkamāpātamadhuraṁ anyadālōḍhanāmr̥tam ||

25. Music and literature, both are the life-giving breasts of Goddess Saraswati, which feed the nectar of aesthetic enjoyment. Music is instantly pleasing; Literature is pleasing on focused contemplation.
———————————————————-
संपूर्णकुंभो न करोति शब्दं अर्धोघटो घोषमुपैति नूनम् ।
विद्वान् कुलीनो न करोति गर्वं गुणैर्विहीना बहु जल्पयंति ॥
saṁpūrṇakuṁbhō na karōti śabdaṁ
ardhōghaṭō ghōṣamupaiti nūnam |
vidvān kulīnō na karōti garvaṁ
guṇairvihīnā bahu jalpayaṁti ||

26. The full vessel makes no sound; the half empty – half full vessel makes, surely maximum noise. A noble person of lineage and scholarship does not make any ego-show. The fool devoid of nobility and qualities will blabber highest and most.
———————————————————–
सुखार्थी वा त्यजेद्विद्यां विद्यार्थी वा त्यजेत् सुखम् ।
सुखार्थिनः कुतो विद्या, कुतो विद्यार्थिनः सुखम् ॥
sukhārthī vā tyajēdvidyāṁ vidyārthī va tyajēt sukham |
sukhārthinaḥ kutō vidyā, kutō vidyārthinaḥ sukham ||

27. The process of education and seeking pleasure are opposite. And in one sense, mutually exclusive. The person who seeks comfort , how can he earn knowledge ? Likewise, the person, earnest in seeking knowledge and education, how can he seek comfort at the same time?

————————————————————
अज्ञः सुखमाराध्यः, सुखतरमाराध्यते विशेषज्ञः ।
ज्ञानलवदुर्विदग्धं ब्रह्मापि नरं न रञ्जयति ॥
ajñaḥ sukhamārādhyaḥ, sukhataramārādhyatē viśēṣajñaḥ | jñānalavadurvidagdhaṁ brahmāpi naraṁ na rañjayati ||

28. An ignorant, a fresher, can be easily managed and interacted with in putting across a proposition. Relatively easier it is , to manage and convince a knowledgeable person, a specialist who can understand . But, if the other side be a person who is endowed with half-knowledge and a haughty egotistic mind set, such a person can not be pleased and convinced even by the Creator himself! What to speak of mortals !
——————————————————-
अधोधः पश्यतः कस्य महिमा नोपचीयते।
उपर्युपरि पश्यन्तः सर्व एव दरिद्रता ॥
adhōdhaḥ paśyataḥ kasya mahimā nōpacīyatē|
uparyupari paśyantaḥ sarva ēva daridratā ||

29. For a person seeking greatness through exertion, if one is looking at people with lesser success, then the achievements made by self look marvelous! On the same count, if there is a reversal of gaze, if one is looking at people with greater success, then one’s own achievement looks petty and small in a relative sense! The feeling of total disillusionment and sense of poor achievement sets in!
——————————————————-
केचिदज्ञानतो नष्टाः केचिन्नष्टाः प्रमादतः ।
केचित् ज्ञानावलेपेन केचिन्नष्टैस्तु नाशिताः ॥
kēcidajñānatō naṣṭāḥ kēcinnaṣṭāḥ pramādataḥ |
kēcit jñānāvalēpēna kēcinnaṣṭaistu nāśitāḥ ||

30. In the world full of human follies some perish by ignorance; some by complacency and false confidence ; some by their perversity of hurting and harming others; and some by indulgence in excessive pleasures.

—————————————————-
धन-धान्य-प्रयोगेषु विद्यासंग्रहणेषु च ।
आहारे व्यवहारे च त्यक्त-लज्जः सुखी भवेत्।

dhana-dhānya-prayōgēṣu vidyāsaṁgrahaṇēṣu ca |
āhārē vyavahārē ca tyakta-lajjaḥ sukhī bhavēt|

31. [This gem of a verse is attributed to the genius of Chankya (350 BCE). In biting sarcasm, it mocks the hypocrisy of people who turn themselves pragmatic and seek happiness.– Ed.]
In matters of acquiring mundane possessions, wealth, food, acquirement of skills and practical knowledge, culinary enjoyment and delaing with others, the person who has forsaken shaem will indeed be a happy person.

—————————————————-
विद्या मित्रं प्रवासेषु भार्या मित्रं गृहेषु च ।
व्याधितस्यौषधं मित्रं धर्मो मित्रं मृतस्य च ॥
vidyā mitraṁ pravāsēṣu bhāryā mitraṁ gr̥hēṣu ca |
vyādhitasyauṣadhaṁ mitraṁ dharmō mitraṁ mr̥tasya ca ||

32. Education is the companion in travels ; the wife indeed is life companion at home ; medical science is the life-saving friend of the sick ; and righteousness is the companion of those journeying after their worldly life.
———————————————————-
सर्वेषामेव शौचानां अर्थशौचं परं स्मृतम् ।
योर्थे शुचिर्हि स शुचिः न मृद्वारि शुचिः शुचिः।
sarvēṣāmēva śaucānāṁ arthaśaucaṁ paraṁ smr̥tam|
yōrthē śucirhi sa śuciḥ na mr̥dvāri śuciḥ śuciḥ|

33. In leading a clean life, it is not enough to clean oneself of dirt, dust and water. One is clean who is transparent in financial matters and free from all kinds of scams.

[This gem of a Subhahsita deserves to be enshrined on doors of Parliaments of governments and departments where ministers and the elected representatives and officials govern people as well as all corporate board rooms. This piece of profound wisdom is from Manu smriti 5-106. Ed].
——————————————————–
सुलभाः पुरुषा राजन् सततं प्रियवादिनः।
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः ॥
sulabhāḥ puruṣā rājan satataṁ priyavādinaḥ|
apriyasya ca pathyasya vaktā śrōtā ca durlabhaḥ ||

34. There are plenty of people who are willing to advise what pleases a king. It is difficult to find an adviser who courageously advise what is unpalatable to the king. There is neither a speaker or a listener in the world in this regard. [ This wisdom comes from Valmiki Ramayana 3-37-2. Ironically Mareecha, who was being persuaded by demon king Ravana to manage abduction of Sita, advises Ravana to stay away from sri Rama prefacing his advise few kings would like to hear unpalatable advise, even if it is in their interest ! ]
——————————————————————-

सर्वद्रव्येषु विद्यैव द्रव्यमाहुरनुत्तमम् ।
अहार्यत्वात् अनर्घ्यत्वात् अक्षयत्वात् च सर्वदा ॥
sarvadravyēṣu vidyaiva dravyamāhuranuttamam |
ahāryatvāt anarghyatvāt akṣayatvāt ca sarvadā ||

35. In comparative terms, Knowledge and education is the highest form of wealth. Because it can not be stolen, it has no limited value being invaluable and it eternally enriches itself and grows.
—————————————————————-
प्रियवाक्य प्रदानेन सर्वे तुष्यन्ति जन्तवः।
तस्मात्तदेव वक्तव्यं वचने का दरिद्रता ॥

priyavākya pradānēna sarvē tuṣyanti jantavaḥ|
tasmāttadēva vaktavyaṁ vacanē kā daridratā ||

36. The sage advises here that a compliment always pleases every one. One wonders why we are always shy and miserly in praising others !
——————————————————
कविता वनिता चैव स्वयमेवागता वरा ।
अथवा बलकृष्टा चेत्, सरसा विरसा भवेत् ॥

kavitā vanitā caiva svayamēvāgatā varā |
athavā balakr̥ṣṭā cēt, sarasā virasā bhavēt ||

37. Creative poetry and lovely women should spontaneously come to you without any force on your part. If how ever you make a deliberated effort to write poetry or to attract a lovley lady, what may turn out to be a pleasant encounter results in the opposite.

[ The expression ‘ sarasaa virasaa bhavet – in the last line is a beautiful, untranslatable expression in the language of God’s. ! – Ed.].

Showcase3: Quest for happiness

अयं निजः परो वेति गणना लघु चेतसाम् ।
उदारचरितानां तु वसुधैवकुटुम्बकम्॥
ayaṁ nijaḥ parō vēti gaṇanā laghu cētasām |
udāracaritānāṁ tu vasudhaiva kuṭumbakam ||

1. Lower-minded people divide their fellows into my-kind-of-person, and not my-kind-of-person. To the higher minded, “The World is my Family.”

आशा नाम नदी मनोरथ-जला, तृष्णा-तरङ्गाकुला ,
राग-ग्राहवती वितर्कविहगा धैर्यद्रुम-ध्वंसिनी ,
मोहावर्तसुदुस्तरातिगहना प्रोत्तुङ्गचिंतातटी,
तस्याः पारगता विशुद्धमनसो नन्दन्ति योगीश्वराः ॥
āśā nāma nadī manōratha-jalā, tr̥ṣṇā-taraṅgākulā ,
rāga-grāhavatī vitarkavihagā dhairyadruma-dhvaṁsinī ,
mōhāvartasudustarātigahanā prōttungaciṁtātaṭī,
tasyāḥ pāragatā viśuddhamanasō nandanti yōgīśvarāḥ ||

2. Wants and desires in the mind flow as water in the river of greed, with secondary desires as their waves, worst obsessions as crocodiles, and suspicions and mistrust like ravens. Whirlpools of likes and dislikes make it difficult to cross, raising worries which undermine the banks. Those who cross over it through purity of heart and mind achieve happiness as lords of Yogis.
———————————————————
इच्छति शती सहस्रं, सहस्री लक्षमीक्षते ।
लक्षाधिपस्तथा राज्यं राज्यस्थः स्वर्गमीहते ।
icchati śatī sahasraṁ, sahasrī lakṣamīkṣatē |
lakṣādhipastathā rājyaṁ rājyasthaḥ svargamīhatē |

3. One with a hundred desires one thousand, one with a thousand desires one millions; millioners wants a kingdom, while one with a kingdom wants heaven. Coveting never stops!
——————————————————
अर्थनाशं मनस्तापं गृहे दुश्चरितानि च ।
वञ्चनं चापमानं च मतिमान्न प्रकाशयेत् ।
arthanāśaṁ manastāpaṁ gr̥hē duścaritāni ca |
vañcanaṁ cāpamānaṁ ca matimānna prakāśayēt |

4. The wise should not discuss personal losses, disquiet over others’ opinions, scandles in their household, personal anguish, shame or loss of face suffered from others’ deceitfulness.
—————————————————–
आरोप्यते शिला शैले यत्नेन महता यथा ।
निपात्यते क्षणेनाधः तथात्मा गुणदोषयोः ॥
ārōpyatē śilā śailē yatnēna mahatā yathā |
nipātyatē kṣaṇēnādhaḥ tathātmā guṇadōṣayōḥ ||

5. Raising a great rock to the top of a mountain takes great effort, though letting it fall to the bottom is easy. Just so with defects of character.
—————————————————–
सुखस्य मूलं धर्मः , धर्मस्य मूलं अर्थः अर्थस्य मूलं राज्यं ,
राज्यस्य मूलं इन्द्रिय जयः इन्द्रियजयस्य मूलं विनयः,
विनयस्य मूलं वृद्धोपसेवा , वृद्धोपसेवया विज्ञानं ,
विज्ञानेन आत्मानं सम्पद्येत,संपदितात्मा जितात्मा भवति,
जितात्मा सर्वार्थे संयुज्यते

sukhasya mūlaṁ dharmaḥ , dharmasya mūlaṁ arthaḥ, arthasya mūlaṁ rājyaṁ ,
rājyasya mūlaṁ indriya jayaḥ,indriyjayasya mūlaṁ vinayaḥ,
vinayasya mūlaṁ vr̥ddhōpasēvā, vr̥ddhōpasēvayā vignyānaṁ ,
vignyānēnaṁ ātmānaṁ sampadyēta, sampaditātma jitātma bhavati,
jitātmā sarvārthē saṁyujyatē

6. The base for comfort in life is dharma; that of dharma is wealth; the source of wealth is the state; the basis for royal status is control over the senses, which finds its root in humility; the source of humility is serving the elders; from elders comes knowledge of Self. Those with experience of Self become Self-empowered, and achieve success efficiently in all endeavors.
——————————————————
संतोषं परमास्थाय सुखार्थी संयतो भवेत् ।
संतोष मूलं हि सुखं दुखमूलं विपर्ययः।
saṁtōṣaṁ paramāsthāya sukhārthī saṁyatō bhavēt |
saṁtōṣa mūlaṁ hi sukhaṁ dukhamūlaṁ viparyayaḥ|

7. With inner contentment, the seeker of happiness must restrain self in the pursuits. Inner contentment is the basic of happiness. Absence of this is misery.

——————————————————
अनिष्टसंप्रयोगाच्च विप्रयोगात् प्रियस्य च ।
मनुष्या मानसैः दुःखैः दह्यन्ते स्वल्प बुद्धयः ॥
aniṣṭasaṁprayōgācca viprayōgāt priyasya ca |
manuṣyā mānasaiḥ duḥkhaiḥ dahyantē svalpa buddhayaḥ ||

8. Those of low intelligence suffer for their indiscretions, and in the process lose what they treasure.
आहारः द्विगुणो स्त्रीणां बुद्धिस्तासां चतुर्गुणा ।
षड्गुणो व्यवसायश्च कामश्चाष्टगुणः स्मृतः।
āhāraḥ dviguṇō strīṇāṁ buddhistāsāṁ caturguṇā |
ṣaḍguṇō vyavasāyaśca kāmaścāṣṭaguṇaḥ smr̥taḥ|

9. Compared to Men, Women need twice as much to satiate their hunger, are four times as intelligent, work six times as hard, and require eight times as long in love-making!
—————————————————-
उत्तमा आत्मना ख्यताः पितुः ख्याताश्च मध्यमाः ।
अधमा मातुलात् ख्याताः, श्वशुराच्चाधमाधमाः ।
uttamā ātmanā khyatāḥ pituḥ khyātāśca madhyamāḥ |
adhamā mātulāt khyātāḥ, śvaśurāccādhamādhamāḥ |

10. Best is fame through one’s own efforts; next through one’s father; lower through relatives, and least through in-laws.
—————————————————— गुणवज्जनसंसर्गात् याति स्वल्पोपि गौरवम् ।
पुष्पमालानुषङ्गेण सूत्रं शिरसि धार्यते ॥
guṇavajjanasaṁsargāt yāti svalpōpi gauravam |
puṣpamālānuṣaṅgēṇa sūtraṁ śirasi dhāryatē ||

11. Just like the thread of a garland placed on the head, association with people of high qualities brings respect even to those without reputation.
—————————————————-
चलं वित्तं चलं चित्तं चलं जीवित-यौवने।
चलाचलमिदं सर्वं कीर्तिर्यस्य स जीवति
calaṁ vittaṁ calaṁ cittaṁ calaṁ jīvita-yauvanē |
calācalamidaṁ sarvaṁ kīrtiryasya sa jīvati

12. In this world, all is fleeting, youth, life and wealth come and go. One who achieves fame, he alone survives.
—————————————————-
न कालः खड्गमुद्यम्य शिरः कृन्तति कस्यचित् ।
कालस्य बलमेतावत् विपरीतार्थ-दर्शनम् ॥
na kālaḥ khaḍgamudyamya śiraḥ kr̥ntati kasyacit |
kālasya balamētāvat viparītārtha-darśanam ||

13. Death does not chop off the head with a sword. The power of death starts when a person fails to heed warning signs.
—————————————————–
न त्वहं कामये राज्यं न स्वर्गं न पुनर्भवम् ।
कामये दुखतप्तानां प्राणिनां आर्तिनाशनम् ॥
na tvahaṁ kāmayē rājyaṁ na svargaṁ na punarbhavam |
kāmayē dukhataptānāṁ prāṇināṁ ārtināśanam ||

14. [This is a gem from Mahabharat, where a king spells out what is the most desirable thing one should accomplish. ] I desire neither kingdom, nor heaven, nor enlightenment; Only give me the ability to reduce the agony of the suffering!
—————————————————
काकः कृष्णः पिकः कृष्णः को भेदः पिक-काकयोः।
वसन्तसमये प्राप्ते काकः काकः पिकः पिकः ॥
kākaḥ kr̥ṣṇaḥ pikaḥ kr̥ṣṇaḥ kō bhēdaḥ pika-kākayōḥ|
vasantasamayē prāptē kākaḥ kākaḥ pikaḥ pikaḥ ||

15. What is the difference between a crow and a cuckoo? Both look black are are more or less similar! When spring comes, a crow is a crow, and a cuckoo, a cuckoo.
—————————————————–
न सा सभा यत्र न सन्ति वृद्धाः, वृद्धा न ते ये न वदन्ति धर्मम् ।
धर्मः स नो यत्र – असत्यमस्ति, सत्यं न तत् यत् छलमभ्युपैति ॥
na sā sabhā yatra na santi vr̥ddhāḥ,
vr̥ddhā na tē yē na vadanti dharmam |
dharmaḥ sa nō yatra asatyamasti,
satyaṁ na tat yat chalamabhyupaiti ||

16. There is no assembly without elders who speak Truth clearly and courageously. No Truth contains deceit.
——————————————————-
न स्वल्पस्य कृते भूरि नाशयेत् मतिमान्नरः।
एतदेव हि पाण्डित्यं न स्वल्पात् भूरिनाशनम् ॥
na svalpasya kr̥tē bhūri nāśayēt matimānnaraḥ|
ētadēva hi pāṇḍityaṁ na svalpāt bhūrināśanam ||

17. What is the essence of professionalism? Not loosing big things for petty reasons ; not making small things end up in causing big losses. (To avoid the oft seen Pennywise Pound foolish attitude.)
——————————————————–
पक्षपाताधिरोपस्य कारणानि च पंच वै ।
राग लोभ भय-द्वेषाः वादिनोश्च रहःश्रुतिः॥
pakṣapātādhirōpasya kāraṇāni ca paṁca vai |
rāga lōbha bhaya-dvēṣāḥ vādinōśca rahaḥśrutiḥ||

18. Five reasons for being charged with partiality in a dispute: greed, fear, or affection for, aversion to, or holding secret meetings with, one party.
———————————————————–

परित्यजेत् अर्थकामौ यौ स्यातां धर्म वर्जितौ ।
parityajēt arthakāmau yau syātāṁ dharma varjitau |

19. All proposed financial projects, acquirements and acquisitions not founded on dharma (not based on decency or fairpaly) should be rejected.
——————————————————-
परोपकाराय फलन्ति वृक्षाः, परोपकाराय वहन्ति नद्यः।
परोपकाराय दुहन्ति गावः परोपकारार्थमिदं शरीरम् ॥

parōpakārāya phalanti vr̥kṣāḥ, parōpakārāya vahanti nadyaḥ|
parōpakārāya duhanti gāvaḥ parōpakārārthamidaṁ śarīram ||

20. Like trees bearing fruit, rivers overflowing with water, and cows giving milk, this body also should serve others’ needs.
————————————————–

पापान्निवारयति योजयते हिताय
गुह्यं निगूहति गुणान् प्रकटीकरोति
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः ||

pāpānnivārayati yōjayatē hitāya
guhyaṁ nigūhati guṇān prakaṭīkarōti
āpadgataṁ ca na jahāti dadāti kālē
sanmitralakṣaṇamidaṁ pravadanti santaḥ
21. Helping one avoid wrong doing; pushing one to virtuous acts; keeping confidences; publicizing one’s good qualities; not deserting one when in need, but offering timely support; these are the qualities of a true friend. So say the wise.
————————————————-
पिताचार्यः सुहृन्माता भार्या पुत्राः पुरोहितः।
नादण्ड्यो नाम राज्ञोस्ति यः स्वधर्मे न तिष्ठति ।
pitācāryaḥ suhr̥nmātā bhāryā putrāḥ purōhitaḥ|
nādaṇḍyō nāma rājñōst yaḥ svadharmē na tiṣṭhati |

22. Though father, mother, wife, child, friend, counselor or teacher, none overstepping the boundaries of swa-dharma is beyond justice.
————————————————–
प्रत्यहं प्रत्यवेक्षेत नरश्चरितमात्मनः ।
किन्नु मे पशुभिस्तुल्यं, किन्नु सत्पुरुषैरिति ॥
pratyahaṁ pratyavēkṣēta naraścaritamātmanaḥ |
kinnu mē paśubhistulyaṁ, kinnu satpuruṣairiti ||

23. Every person should conduct a daily analysis of their life according to this scale: is it closer to an animal’s or an ideal human being’s?
——————————————————-
प्रारभ्यते न खलु विघ्नभयेन नीचैः,
प्रारभ्य विघ्ननिहता विरमन्तिमध्याः
विघ्ने पुनःपुनरपि प्रतिहन्यमाने
प्रारब्धमुत्तमजनाः न परित्यजन्ति ॥
prārabhyatē na khalu vighnabhayēna nīcaiḥ,
prārabhya vighnanihatā viramanti madhyāḥ |
vighnē punaḥpunarapi pratihanyamānē
prārabdhamuttamajanāḥ na parityajanti ||

24. (Three kinds of people ) Losers never begin from fear of problems; the mediocre begin but give up when faced by obstacles; winners never give up despite immense difficulties recurring again and again.
—————————————————
मातुलो यस्य गोविन्दः, पिता यस्य धनंजयः ।
सोपि कालवशं नीतः कालो हि दुरतिक्रमः ॥
mātulō yasya gōvindaḥ, pitā yasya dhanaṁjayaḥ |
sōpi kālavaśaṁ nītaḥ kālō hi duratikramaḥ ||

25. The unfolding of Time cannot be thwarted: even one whose cousin was Krishna and father was Arjuna came under its death-dealing power.
(This is in reference to Abhiminyu warrior Arjun’s fond son slaying by a battle trap where the Kauravas in a wicked tactice isolated him and trapped him, The Author of Mahabharat reflects that beong a might warrior’s son was of no avail nor his close kinship to Shri.Krishna was of any avail when fate prevailed!)
—————————————————–

मातृवत् परदाराणि, परद्रव्याणि लोष्ठवत्।
आत्मवत् सर्वभूतानि यः पश्यति स पश्यति ॥
mātr̥vat paradārāṇi, paradravyāṇi lōṣṭhavat|
ātmavat sarvabhūtāni yaḥ paśyati sa paśyati ||

26. One who regards another’s wife like his mother, others’ wealth like mud, and the entire creation like his Self, indeed he sees and understands.
———————————————————
मूढ जहीहि धनागम तृष्णां, कुरु सद्बुद्धिं मनसि वितृष्णाम् ।
यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तम् ।
mūḍha jahīhi dhanāgama tr̥ṣṇāṁ,
kuru sadbuddhiṁ manasi vitr̥ṣṇām |
yallabhasē nijakarmōpāttaṁ
vittaṁ tēna vinōdaya cittam |

27. Fool, relinquish your thirsting greed for wealth. Create space for noble thoughts in your mind, and so avoid greed. Be content with what you earn yourself. Be entertained by that.
——————————————————

यथा चतुर्भिः कनकं परीक्ष्यते निघर्षण-च्छेदन-ताप -ताडनैः।
तथा चतुर्भिः पुरुषः परीक्ष्यते कुलेन -शीलेन-गुणेन-कर्मणा ||
yathā caturbhiḥ kanakaṁ parīkṣyatē
nigharṣaṇa-cchēdana-tāpa -tāḍanaiḥ|
tathā caturbhiḥ puruṣaḥ parīkṣyatē
kulēna -śīlēna-guṇēna-karmaṇā ||

28. Just as gold is subjected to four tests of quality, rubbing, cutting, melting and beating, so should a person be judged: by their lineage, character, temperament, and skill in action.

——————————————————————-
यथा चित्तं तथा वाचो, यथा वाचः तथा क्रियाः ।
यथा देशस्तथा भाषा यथा बीजं तथाङ्कुरम्
यथा भूमिस्तथा तोयं यथा राजा तथा प्रजा
yathā cittaṁ tathā vācō, yathā vācaḥ tathā kriyāḥ |
yathā dēśastathā bhāṣā yathā bījaṁ tathā ṅkuram
yathā būmistathā tōyaṁ yathā rājā tathā prajā

29. As is a person’s mind, so is their speech; as their speech so is their action; as their land, so is their language. As is a seed, so is its sprout. As is a land, so are its waters. As is a King, so are his citizens.
———————————————————-
यस्य कस्य तरोर्मूलं, येनकेनापि मिश्रितम् ।
यस्मै कस्मै प्रदातव्यं यद्वा तद्वा भविष्यति ॥

yasya kasya tarōrmūlaṁ, yēnakēnāpi miśritam |
yasmai kasmai pradātavyaṁ yadvā tadvā bhaviṣyati ||

30. If just any herb is picked, and prepared in an unspecified way by just anyone, and administered without due consideration, anything can happen.
This is a mockery of an ill qualified medical practice of herbal medicine.
————————————————–
वित्तेन रक्ष्यते धर्मो , विद्या योगेन रक्ष्यते ।
vittēna rakṣyatē dharmō , vidyā yōgēna rakṣyatē |

31. By wealth is dharma protected, and education (i.e. in dharma) by Yoga practice.
—————————————————-
वृथा वृष्टिः समुद्रेषु , वृथा दीपो दिवापि च ।
वृथा दानं समर्थस्य वृद्धस्य तरुणी विषम् ।
vr̥thā vr̥ṣṭiḥ samudrēṣu , vr̥thā dīpō divāpi ca |
vr̥thā dānaṁ samarthasya vr̥ddhasya taruṇī viṣam |

32. Wasted is rain falling on the ocean; a candle lit during the day; charity given to the capable. Likewise, a young girl is poison for an older man.
——————————————————-
सद्भिरेव सहासीत सद्भिः कुर्वीत संगतिम् ,
सद्भिः विवादं मैत्रीं च नासद्भिः न कदाचन
sadbhirēva sahāsīta sadbhiḥ kurvīta saṁgatim ,
sadbhiḥ vivādaṁ maitrīṁ ca nāsadbhiḥ na kadācana
33. Only become involved with, and keep company of high-minded people, whether in dispute or friendship; never, ever with low minded ones.
——————————————————
सभा वा न प्रवेष्टव्या, वक्तव्यं वा समञ्जसम् ।
अब्रुवन् विब्रुवन् वापि नरो भवति किल्बिषी ॥
sabhā vā na pravēṣṭavyā, vaktavyaṁ vā samañjasam |
abruvan vibruvan vāpi narō bhavati kilbiṣī ||

34. If one enters an assembly, one should speak the truth with strong, clear convictions. One who does not speak, or speaks otherwise, is tainted with sin.
(A whisper in the presence of evil is also evil!)
——————————————————
सर्वदा स्यान्नृपः प्राज्ञः स्वमते न कदाचन ।
सभ्याधिकारि-प्रकृति -सभासत्सुमतेः स्थितः ॥
sarvadā syānnr̥paḥ prājñaḥ svamatē na kadācana |
sabhyādhikāri-prakr̥ti – sabhāsatsumatēḥ sthitaḥ ||
35. A leader should always be intelligent, with his own point of view. He may be advised by a trusted and cultured officer, or high-minded citizen who understands human welfare.
——————————————————
स्वचित्तकल्पितो गर्वः कस्य केन प्रशाम्यति
svacittakalpitō garvaḥ kasya kēna praśāmyati
36. One’s own ego fantasies and pride, by whom can they be removed?
—————————————————–
अदृष्टपूर्वा बहव: सहाया: सर्वे पदस्थस्य भवन्ति वश्या: ।
अर्थाद्विहीनस्य पदच्युतस्य भवन्ति काले स्वजनोऽपि शत्रु: ॥
adr̥ṣṭapūrvā bahavah sahāyāh sarvē padasthasya bhavanti vaśyāh |
arthādvihīnasya padacyutasya bhavanti kālē svajanōpi śatruh ||

37. For a person in a position of power and authority many unexpected helpful things come to their aid. For those with no money or who without power, even their own people cause problems when the time comes.
————————————————————
अधर्मेणैधते तावत् ततो भद्राणि पश्यति।
ततो सपत्नान् जयति, समूलं च विनश्यति॥
adharmēṇaidhatē tāvat tatō bhadrāṇi paśyati|
tatō sapatnān jayati, samūlaṁ ca vinaśyati||

38. Those who break the laws of nature may flourish, become rich and secure, overpowering their enemies, but then they will perish from their roots.
——————————————————
अनर्घमपि माणिक्यं हेमाश्रयमपेक्षते ।
विनाश्रयं न शोभन्ते पण्डिता वनिता लता ।
anarghamapi māṇikyaṁ hēmāśrayamapēkṣatē |
vināśrayaṁ na śōbhantē paṇḍitā vanitā latā |

39. A high-valued jewel requires a golden setting to show off its luster. Similarly, scholars require patrons, beautiful women need matching consorts, and creepers need strong trees to climib up.
————————————————————
अनायासेन मरणं विना दैन्येन जीवनम् ।
देहि मे कृपया देव इह जन्मनि जन्मनि
anāyāsēna maraṇaṁ vinā dainyēna jīvanam |
dēhi mē kr̥payā dēva iha janmani janmani

40. Lord, in your kindness bless me in this life and all further incarnations, Please give me death without pain, and a life without poverty.
———————————————————
अन्नदानात् परं दानं विद्यादानं अतःपरम्।
अन्नेन क्षणिका तृप्तिः, यावज्जीवं च विद्यया॥
annadānāt paraṁ dānaṁ vidyādānaṁ ataḥparam|
annēna kṣaṇikā tr̥ptiḥ, yāvajjīvaṁ ca vidyayā||

41. Donating food is great charity, but supporting education far greater. Food brings temporary relief, but education lasts a life-time.
—————————————————-
अन्नानुरूपा तनु चित्त-वृद्धिः, रसमूला हि व्याधयः ।
यदन्नं भक्ष्ययेन्नित्यं जायते तादृशीः प्रजा
annānurūpā tanu citta-vr̥ddhiḥ, rasamūlā hi vyādhayaḥ |
yadannaṁ bhakṣyayēnnityaṁ jāyatē tādr̥śīḥ prajā

42. Body and mind grow according to the nourishment they receive. The root of disease lies in malnourished body. Thus, the next generation’s quality derives from their ‘daily bread’.
———————————————————
अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते ।
जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ॥
api svarṇamayī laṅkā na mē lakṣmaṇa rōcatē |
jananī janmabhūmiśca svargādapi garīyasī ||

43. O Lakshman, though Lanka is filled with gold, I do not like it. My mother-land is more than heaven. (Rama comparaes the opulent and dazzling Lanka to his own dear home place.)
——————————————————
उत्तमो नातिवक्ता स्यात् मध्यमो बहु भाषते
न काञ्चन ध्वनिस्तादृक् यादृक् कांस्ये प्रजायते.
uttamō nātivaktā syāt madhyamō bahu bhāṣatē
na kāñcana dhvanistādr̥k yādr̥k kāṁsye prajāyatē.

44. The high-minded waste no words, the mediocre speak too much and too often. The sound coming from gold cannot compare with that coming from bronze.
————————————————

उद्यमं साहसं धैर्यं, बुद्धिः शक्तिः पराक्रमः।
षडेते यत्र वर्तन्ते तत्र देवः सहायकृत् ॥
udyamaṁ sāhasaṁ dhairyaṁ, buddhiḥ śaktiḥ parākramaḥ|
ṣaḍētē yatra vartantē tatra dēvaḥ sahāyakr̥t ||

45. The Gods provide help in endeavors done with effort, persistent valor and courage, intelligence, energy, and perspicacity.
————————————————-
क: शूरो विजितेन्द्रिय: प्रियतमा कानुव्रता किं धनं
विद्या किं सुखमप्रयासगमनं राज्यं किमाज्ञाफलम्॥
ka śūrō vijitēndriya priyatamā kānuvratā kiṁ dhanaṁ
vidyā kiṁ sukhamaprayāsagamanaṁ rājyaṁ kimājñāphalam||

46. Who is brave? One with command over his senses! Who is beloved? A constant, uncomplaining companion! What is wealth? Education! What is comfort? Travel without strain! What is Royal? The power to command!
—————————————————–
कन्या वरयते रूपं माता वित्तं पिता श्रुतम् ।
बान्धवाः कुलमिच्छन्ति मिष्टान्नमितरे जनाः
kanyā varayatē rūpaṁ mātā vittaṁ pitā śrutam |
bāndhavāḥ kulamicchanti miṣṭānnamitarē janāḥ

47. A bride chooses good looks, her mother, financial security; her father, repute; her relatives, extended family quality; her wedding guests, merely sumptuous food.
——————————————————
कार्येषु दासी, करणेषु मन्त्री, भोज्येषु माता, शयनेषु रम्भा,
धर्मेनुकूला क्षमया धरित्री, षाड्गुण्य युक्ता कुल धर्मपत्नी

kāryēṣu dāsī, karaṇēṣu mantrī,
bhōjyēṣu mātā, śayanēṣu rambhā,
dharmēnukūlā kṣamayā dharitrī,
ṣāḍguṇya yuktā kula dharmapatnī

48. An ideal wife has six qualities: a good executive, an able counselor, a good cook, a heavenly partner in bed, a firm supporter of what is right, tolerant and forbearing as mother earth.
—————————————————
किं करिष्यन्ति वक्तारः श्रोता यत्र न विद्यते ।
नग्नक्षपणके देशे रजकः किं करिष्यति।
kiṁ kariṣyanti vaktāraḥ śrōtā yatra na vidyatē |
nagnakṣapaṇakē dēśē rajakaḥ kiṁ kariṣyati|

49. What can performers do without an audience? Or a washer man in a land of naked monks?
———————————————————
कुसुमं वर्णसंपन्नं गन्धहीनं न शोभते .
न शोभते क्रिया हीनं मधुरं वचनं तथा
kusumaṁ varṇasaṁpannaṁ gandhahīnaṁ na śōbhatē .
na śōbhatē kriyā hīnaṁ madhuraṁ vacanaṁ tathā .

50. A beautiful flowerwith resplendent colors but without fragrance finds no admirer; nor sweet words without actions to match.
—————————————————
कोऽरुक् ? हितभुक्, मितभुक्, ऋत-भुक्
को लाभो गुणिसंगमः किमसुखं प्राज्ञेतरैः संगति:
kōruk? hita-bhuk, mita-bhuk, r̥ta-bhuk
kō lābhō guṇisaṁgamaḥ kimasukhaṁ prājñētaraiḥ saṁgati:

51. Who is free from disease? One who eats slowly in moderation and at the right time; and whose mind has pleasant, entertaining thoughts as companions.
—————————————————
खनन्नाखुबिलं सिंहः पाषाणशकलाकुलम् ।
प्राप्नोति नखभङ्गं वा फलं वा मूषको भवेत् ॥
khanannākhubilaṁ siṁhaḥ pāṣāṇaśakalākulam |
prāpnōti nakhabhaṅgaṁ vā phalaṁ vā mūṣakō bhavēt ||

52. By digging out a stone-filled rat-hole, a lion may catch a mouse, but will destroy his claws.
—————————————————-
घटं भिन्द्यात् पटं छिन्द्यात्, कुर्यात् रासभ-निस्वनम् ।
येन-केन प्रकारेण प्रसिद्ध पुरुषो भवेत् ॥
ghaṭaṁ bhindyāt paṭaṁ chindyāt, kuryāt rāsabha-nisvanam |
yēna-kēna prakārēṇa prasiddha puruṣō bhavēt ||

53. By breaking pots, tearing one’s clothes and mimicking donkeys, one may draw others’ attention and become falsely famous.
—————————————————-
चिंतायाश्च चितायाश्च बिन्दुमात्रं विशिष्यते ।
चिता दहति निर्जीवं, चिंता दहति जीवनम् ।
ciṁtāyāśca citāyāśca bindumātraṁ viśiṣyatē |
citā dahati nirjīvaṁ, ciṁtā dahati jīvanam |

54. What is the difference between Chita or funeral fire, and Chinta an acute agony of mind, the first destroys dead bodies in cremation, while the econd destroys the life of the living.
—————————————————-
ददाति प्रतिगृह्णाति गुह्यमाख्याति पृच्छति ।
भुङ्क्ते भोजयते नित्यं षड्विधं प्रीतिलक्षणम् ।
dadāti pratigr̥hṇāti guhyamākhyāti pr̥cchati |
bhuṅktē bhōjayatē nityaṁ ṣaḍvidhaṁ prītilakṣaṇam |

55. Love expresses itself in six ways: giving and exchanging secrets; speaking and listening with open-hearted sincerity; eating what is given and sharing one’s food.
————————————————-
दानं भोगो नाशो त्रितयं भवन्ति गतयो वित्तस्य ।
यो न ददाति , न भुङ्क्ते, तस्य तृतीया गतिर्भवति ।
dānaṁ bhōgō nāśō tritayaṁ bhavanti gatayō vittasya |
yō na dadāti , na bhuṅktē, tasya tr̥tīyā gatirbhavati |

56. Charitable gifts, personal needs and pleasure, and vices, are the three modes that wealth is dissipated!
—————————————————-
दुष्टस्य दण्डः, सुजनस्य पूजा न्याय्येन कोषस्य च संप्रवृद्धिः ।
अपक्षपातो अर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिताः नृपाणाम्।
duṣṭasya daṇḍaḥ, sujanasya pūjā nyāyyēna kōṣasya ca saṁpravr̥ddhiḥ |
apakṣapātō arthiṣu rāṣṭrarakṣā pañcaiva yajñāḥ kathitāḥ nr̥pāṇām |

57. Punishing the wicked, honoring the upright, increasing the treasury, impartially dispensing justice, and guarding the nation are the five duties of kings.
————————————————–
न कश्चित् कस्यचित् मित्रं न कश्चित् कस्यचिद्रिपुः ।
कारणेन हि जायन्ते मित्राणि रिपवस्तथा ॥
na kaścit kasyacit mitraṁ na kaścit kasyacidripuḥ |
kāraṇēna hi jāyantē mitrāṇi ripavastathā ||

58. No one is born a friend or enemy of another. Friendship and enmity develop for reasons.
————————————————-
नाकवित्वमधर्माय, व्याधये दण्डनाय वा।
कुकवित्वं पुनः साक्षात् मृतिमाहुः मनीषिणः॥
nākavitvamadharmāya, vyādhayē daṇḍanāya vā|
kukavitvaṁ punaḥ sākṣāt mr̥timāhuḥ manīṣiṇaḥ||

59. Not writing poetry is not wrong, not a disease to be punished, but writing and publishing bad poetry is truly death-in-life. So say the critics.
————————————————–
नास्ति कामसमो व्याधिः, नास्ति मोहसमो रिपुः।
नास्ति क्रोधसमो वह्निः , नास्ति ज्ञानात् परं सुखम्॥
nāsti kāmasamō vyādhiḥ, nāsti mōhasamō ripuḥ|
nāsti krōdhasamō vahniḥ , nāsti jñānāt paraṁ sukham||

60. There is no disease equal to lust, no mind-binding enemy equal to passion, and no fire equal to anger, and nothing to equal the supreme comfort of spiritual knowledge.
————————————————–
पात्रे त्यागी गुणे रागी संविभागी च बंधुषु ।
शास्त्रे बोद्धा रणे योद्धा पुरुषः पंचलक्षणः ॥
pātrē tyāgī guṇē rāgī saṁvibhāgī ca baṁdhuṣu |
śāstrē bōddhā raṇē yōddhā puruṣaḥ paṁcalakṣaṇaḥ ||

61. Five qualities to judge character: a supporter of deserving causes; lover of quality; discrete with relations; a knower of wisdom; a good fighter in war.
—————————————————
पापं कर्तुं ऋणं कर्तुं मन्यन्ते मानवाः सुखम् ।
परिणामोतिगहनो महतामपि नाशकृत् ।
pāpaṁ kartuṁ r̥ṇaṁ kartuṁ manyantē mānavāḥ sukham |
pariṇāmōtigahanō mahatāmapi nāśakr̥t |

62. Being unethical, getting into debt, and forming opinions are easy to do, but all have the potential to destroy even the strongest of men.
——————————————————
पापान्निवारयति योजयते हिताय
गुह्यं निगूहति गुणान् प्रकटीकरोति
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः ||

pāpānnivārayati yōjayatē hitāya
guhyaṁ nigūhati guṇān prakaṭīkarōti
āpadgataṁ ca na jahāti dadāti kālē
sanmitralakṣaṇamidaṁ pravadanti santaḥ

63. Protecting one from committing misdeeds; acts for one’s welfare; guards one’s secrets; publicizes one’s good qualities when one is in trouble; does not forsake one, and provides help when needed. These are the signs of a true friend, say those with experience.
—————————————————–
पुस्तकं वनिता वित्तं परहस्तगतं गतम्।
अथवा पुनरायाता जीर्णा भ्रष्टाथ खण्डशः ।
pustakaṁ vanitā vittaṁ parahastagataṁ gatam|
athavā punarāyātā jīrṇā bhraṣṭātha khaṇḍaśaḥ |

64. Books, women and money, once out of one’s control, are gone forever, and if they do return they come back piecemeal, damaged and abused.
————————–

बालस्तावत् क्रीडासक्तः, तरुणस्तावत् तरुणी सक्तः,
वृद्धः तावत् चिन्तासक्तः परेब्रह्मणि कोपि न रक्तः ॥

bālastāvat krīḍāsaktaḥ, taruṇastāvat taruṇī saktaḥ,
vr̥ddhaḥ tāvat cintāsaktaḥ parēbrahmaṇi kōpi na raktaḥ ||

65. Children are interested in toys and games; youth with the opposite sex; the elderly worry about life’s complications. At no stage or age one is concerned about spiritual knowledge.
——————————————
ययोरेव समं वित्तं ययोरेव समं बलम्।
तयोर्विवादो मैत्री च , नाधमोत्तमयोःक्वचित् ॥
yayōrēva samaṁ vittaṁ yayōrēva samaṁ balam|
tayōrvivādō maitrī ca , nōdhamōttamayōḥkvacit ||

66. Disputes only arise between those matched in wealth and power. Friendship between those of differing abilities never works.
———————————————
यस्तु संचरते देशान् यस्तु सेवेत पण्डितान्।
तस्य विस्तारिता बुद्धिः तैलबिन्दुरिवाम्भसि ॥
yastu saṁcaratē dēśān yastu sēvēta paṇḍitān|
tasya vistāritā buddhiḥ tailabindurivāmbhasi ||

67. One who travels widely, and who serves scholars; his intellect widens like a drop of oil on the surface of water.
——————————————-
यावद्वित्तोपार्जन सक्तः, तावन्निजपरिवारोरक्तः ।
गतवति वायौ देहापाये भार्याबिभ्यति तस्मिन् काये ॥

yāvadvittōpārjana saktaḥ, tāvannijaparivārōraktaḥ |
gatavati vāyau dēhāpāyē bhāryābibhyati tasmin kāyē ||

68. As long as one is gainfully employed, one’s whole family adores you. But when the life-breath prepares to depart, even one’s wife becomes afraid of you. (An immortal verse from Acharya Shankara)
——————————————
वयोवृद्धाः तपो वृद्धाः ज्ञानवृद्धाश्च ये परे ।
ते सर्वे धनवृद्धस्य द्वारे तिष्ठन्ति किंकराः
vayōvr̥ddhāḥ tapō vr̥ddhāḥ jñānavr̥ddhāśca yē parē |
tē sarvē dhanavr̥ddhasya dvārē tiṣṭhanti kiṁkarāḥ

69. Even seniors in age, spiritual standing and knowledge, or by other criteria, all without exception stand like servants at the door of the wealthiest.
——————————————-
वैद्या वदन्ति कफ-पित्त-मरुद्विकारान्
ज्योतिर्विदो ग्रहगतिं परिवर्तयन्ति ।
भूताभिषङ्ग इति भूतविदो वदन्ति
प्राचीनकर्म बलवान् मुनयो वदन्ति ॥

vaidyā vadanti kapha-pitta-marudvikārān
jyōtirvidō grahagatiṁ parivartayanti |
bhūtābhiṣaṅga iti bhūtavidō vadanti
prācīnakarma balavān munayō vadanti ||

70. Ayurvedic doctors attribute disease to faults in the life force, astrologers to the motions of the planets; healers to the action of spirits; and munis (sages) to karma, the chain of actions of the past!.
——————————————–
पश्य लक्ष्मण पम्पायां बको परमधार्मिकः ।
शनैः मुञ्चति पादाग्रं प्राणीनां वध-शङ्कया॥
paśya lakṣmaṇa pampāyāṁ bakō paramadhārmikaḥ |
śanaiḥ muñcati pādāgraṁ prāṇīnāṁ vadha-śaṅkayā||

71. O Brother, see how carefully the crane tip-toes across the Pampa lake, to avoid hurting other creatures, observing the rules of dharma. (Exquisite satire on human hypocracy!)
—————————————
शुनः पुच्छमिव व्यर्थं जीवितं विद्यया विना ।
न गुह्य गोपने शक्तम्, न च दंशनिवारणे ॥
śunaḥ pucchamiva vyarthaṁ jīvitaṁ vidyayā vinā |
na guhya gōpanē śaktam, na ca daṁśanivāraṇē ||

72. As a dog’s tail is wasted, neither covering its back, nor warding off biting insects like fleas, so is life without education.
———————————————
एकोहमसहायोहं कृषोहमपरिच्छदः ।
स्वप्नेप्येवं विधा चिन्ता मृगेन्द्रस्य न जायते ॥
ēkōhamasahāyōhaṁ kr̥ṣōhamaparicchadaḥ |
svapnēpyēvaṁ vidhā cintā mr̥gēndrasya na jāyatē ||

73. “I am alone without help, helplessly weak without tools or other resources”, such thoughts of despair will never occur to a Lion-king..
—————————————
वातोल्लासितकल्लोल धिक् ते सागर गर्जितम् ।
यस्य तीरे तृषाक्रान्तः पान्थः पृच्छति वापिकाम् ||
vātōllāsitakallōla dhik tē sāgara garjitam |
yasya tīrē tr̥ṣākrāntaḥ pānthaḥ pr̥cchati vāpikām

74. Shame on you, loud-roaring ocean with wind-driven waves, on whose shore an exhausted traveler, overpowered by thirst desperately seeks fresh water.
—————————————————–
सर्पःक्रूरः, खलः क्रूरः सर्पात् क्रूरतरः खलः ।
सर्पो दशति कालेन भुजङ्गस्तु पदे पदे ||
sarpaḥkrūraḥ, khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ |
sarpō daśati kālēna bhujaṅgastu padē padē

75. Compare to snakes the wicked are more evil by far. A snake bites once when death is decreed, but the wicked bite with every word at every step.
———————————————————
रवेरेवोदयः श्लाघ्यः कोन्येषामुदयग्रहः ।
न तमांसि, न तेजांसि, यस्मिन्न्भ्युदिते सति ॥
ravērēvōdayaḥ ślāghyaḥ kōnyēṣāmudayagrahaḥ |
na tamāṁsi, na tējāṁsi, yasminnbhyuditē sati ||

76. Sun-rise be praised! What else is required? With darkness dispelled in all corners and quarters, when the sun crosses the horizon, no other light is needed.

——————————————————————
गुरुपत्नी राजपत्नी ज्येष्टपत्नी तथैव च ।
पत्नीमाता स्वमाता च पञ्चैताः मातरः स्मृताः ॥
gurupatnī rājapatnī jyēṣṭapatnī tathaiva ca |
patnīmātā svamātā ca pañcaitāḥ mātaraḥ smr̥tāḥ ||

77. Five relationships to treat as one’s mother: the Master’s wife, the King’s wife, one’s elder brother’s wife, one’s wife’s mother, and one’s own mother. Remember!
————————————————-
तक्षकस्य विषं दन्ते मक्षिकायाः विषं शिरः ।
वृश्चिकस्य विषं पुच्छे सर्वाङ्गे दुर्जनः विषम् ॥
takṣakasya viṣaṁ dantē makṣikāyāḥ viṣaṁ śiraḥ |
vr̥ścikasya viṣaṁ pucchē sarvāṅgē durjanaḥ viṣam ||
78. A snake has death dealing poison in its fangs, the bee stings poison in its head or probosis, the scorpion stings with its tail, but all parts of a wicked person’s body are poisonous.
——————————————————
न भूतपूर्वं न कदापि वार्ता हेम्नः कुरंगः न कदापि दृष्टः
तथापि तृष्णा रघुनन्दनस्य विनाशकाले विपरीत बुद्धिः
na bhūtapūrvaṁ na kadāpi vārtā hēmnaḥ kuraṁgaḥ na kadāpi dr̥ṣṭaḥ
tathāpi tr̥ṣṇā raghunandanasya vināśakālē viparīta buddhiḥ
79. Never before was a story like this. A golden deer had never been seen, yet it became the aim of Sri Rama’s pursuit. When inauspicious times come, the power of reason is lost.

—————————————————-
वैद्यराज नम्स्तुभ्यं यमराज सहोदर ।
यमस्तु हरते प्राणान्,वैद्यः प्राणान् धनानि च ॥
vaidyarāja namstubhyaṁ yamarāja sahōdara |
yamastu haratē prāṇān, vaidyaḥ prāṇān dhanāni ca ||
81. Praise to you O King of physicians! The God of death only take one’s life, but you, like death’s brother, rob us of both life and wealth. ( A classical satire on greedy physicicians!)
——————————————————–
रामाभिषेके मदविह्वलायाः, हस्तच्युतो हेमघतस्तरुण्याः।
सोपानमासाद्य करोति शब्दं ठंठं ठठंठं ठठठं ठठं ठ ॥
rāmābhiṣēkē madavihvalāyāḥ,
hastacyutō hēmaghatastaruṇyāḥ|
sōpānamāsādya karōti śabdaṁ
ṭhaṁṭhaṁ ṭhaṭhaṁṭhaṁ ṭhaṭhaṭhaṁ ṭhaṭhaṁ ṭha ||
82. During Sri Rama’s wedding, an infatuated maid carelessly let a golden water pot slip from her hand and fall down the stairs (emptying itself as it went) – tum-tum – tatum-tum – ta-ta-tum – ta-tum – ta. (An elegant onomotopenic verse! )
——————————————————
कमले कमलोत्प्तत्तिः श्रूयते न च दृश्यते ।
बाले तव मुखाम्बोजे कथमिन्दीवरद्वयम् ॥
kamalē kamalōtptattiḥ śrūyatē na ca dr̥śyatē |
bālē tava mukhāmbōjē kathamindīvaradvayam ||
83. One lotus flower is said to be born from another. So how can two blue lotuses arise from a single lotus? In a young woman’s face.
—————————————————————-
उष्ट्राणां च विवाहेषु गानं गायन्ति गार्दभाः ।
परस्परं प्रशंसन्तः अहो रूपं अहो ध्वनिः ॥
uṣṭrāṇāṁ ca vivāhēṣu gānaṁ gāyanti gārdabhāḥ |
parasparaṁ praśaṁsantaḥ ahō rūpaṁ ahō dhvaniḥ ||
84. At a marriage of camels, donkeys provide a concert appreciated by all. They praise each other the camels beuty and the melody of donkey voice!
—————————————————–

भद्रं भद्रं कृतं मौनं कोकिलैर्जलदागमे ।
वक्तारो दर्दुरो यत्र तत्र मौनं हि शोभते ॥
bhadraṁ bhadraṁ kr̥taṁ maunaṁ kōkilairjaladāgamē |
vaktārō dardurō yatra tatra maunaṁ hi śōbhatē ||
85. Blessed, thrice blessed, is the cuckoo’s silence when the rainy season comes, and jumping frogs become town-criers. Silence indeed is precious.
—————————————————————-
रे रे रासभ वस्त्र भारवहनात् कुग्रासमश्नासि किम् ?
किं राजावसथं प्रयाहि चणकाभ्यूषान् सुखं भक्षय ।
सर्वान् पुच्छवतो हया इति वदन्त्यत्राधिकारे स्थिताः
राजा तैरुप्दिष्टमेव मनुते सत्यं तटस्था परे
rē rē rāsabha vastra bhāravahanāt kugrāsamaśnāsi kim ?
kiṁ rājāvasathaṁ prayāhi caṇakābhyūṣān sukhaṁ bhakṣaya |
sarvān pucchavatō hayā iti vadantyatrādhikārē sthitāḥ
rājā tairupdiṣṭamēva manutē satyaṁ taṭasthā parē

86. Hey you Donkey, carrying back-breaking burdens of clothes. Why eat bad food? Go to the royal stables and eat what is prepared for the horses, happily and in comfort. The King’s advisers have a simple rule; any animal with a tail like a horse should be treated like a horse. The King goes by their word; others hold their peace. (Satire on the crafty but stupid royal staff which manuvers King’s decisions.)
——————————————

गते शोको न कर्तव्यः, भविष्यं नैव चिन्तयेत् ।
वर्तमानेन कालेन वर्तयन्ति विचक्षणः॥

gatē śōkō na kartavyaḥ, bhaviṣyaṁ naiva cintayēt |vartamānēna kālēna vartayanti vicakṣaṇaḥ||

87. Do not brood on the past, nor worry about the future, stay fully alert in the present moment.
——————————————
कविः करोति काव्यानि स्वादं जानन्ति पण्डीताः ।
सुन्दर्या अपि लावण्यं पतिर्जानाति नो पिता ॥

kaviḥ karōti kāvyāni svādaṁ jānanti paṇḍītāḥ | sundaryā api lāvaṇyaṁ patirjānāti nō pitā ||

88. When a poet creates a work of genius, only connoisseurs appreciate it. When a beautiful young lady marries, only her husband knows how exquisite she is, not her father.
——————————————
विद्वानेव विजानाति विद्वज्जन परिश्रमम् ।
न हि वन्ध्या विजानाति गुर्वीं प्रसव वेदनाम् ॥

vidvānēva vijānāti vidvajjana pariśramam |
na hi vandhyā vijānāti gurvīṁ prasava vēdanām ||

89. Only a scholar can tell the effort required for another’s work. Likewise, an imfertile woman cannot conceive of the pain of labor.
——————————————
राजसेवा मनुष्याणां असिधारावलेहनम् ।
व्याघ्रीगात्रपरिष्वङ्गो व्यालीवदनचुम्बनम् ॥

rājasēvā manuṣyāṇāṁ asidhārāvalēhanam | vyāghrīgātrapariṣvaṅgōvyālīvadanacumbanam ||

90. Serving the rich and the famous like royalty is like licking a razor’s edge, embracing a tigress, or kissing the lips of a poisonous snake.
——————————————
पठतो नास्ति मूर्खत्वं जपतो नास्ति पातकम् ।
मौनिनः कलहो नास्ति न भयं चास्ति जाग्रतः ॥

paṭhatō nāsti mūrkhatvaṁ japatō nāsti pātakam |
mauninaḥ kalahō nāsti na bhayaṁ cāsti jāgrataḥ ||

91. One diligent in study makes no foolish mistakes; one deep in meditation commits no sin; one in a vow of silence does not quarrel; and one who is fully alert knows no fear.
——————————————
सर्वनाशे समुत्पन्ने अर्धं त्यजति पण्डितः ।
अर्धेन कुरुते कार्यं सर्वनाशो न जायते ॥

sarvanāśē samutpannē ardhaṁ tyajati paṇḍitaḥ | ardhēna kurutē kāryaṁ sarvanāśō na jāyatē ||

92. When threatened by total destruction, the wise give up half, and do what is needed with the other half, lest all be lost.
——————————————
मूर्खशिष्योपदेशेन दुष्टस्त्रीभरणेन च ।
द्विषतां संप्रयोगेण पण्डितोप्यवसीदति ॥
mūrkhaśiṣyōpadēśēna duṣṭastrībharaṇēna ca |
dviṣatāṁ saṁprayōgēṇa paṇḍitōpyavasīdati ||

93. Trying to teach a foolish student, supporting a wicked woman, or being secretly victimized by those who hate him, will cause even a scholar to perish.
——————————————
वनानि दहतो वह्नेःसखा भवति मारुतः ।
स एव दीपनाशाय कृशे कस्यास्ति सौहृदम् ॥

vanāni dahatō vahnēḥsakhā bhavati mārutaḥ |
sa ēva dīpanāśāya kr̥śē kasyāsti sauhr̥dam ||

94. A tempestuous wind is a friend to a raging fire, causing forests to burn down, but an enemy to a small lamp, blowing it out. Who maintains their friendship with a person reduced in power and position.
——————————————
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च ।
अजापुत्रं बलैं दद्यात् देवो दुर्बल घातकः ॥
aśvaṁ naiva gajaṁ naiva vyāghraṁ naiva ca naiva ca |
ajāputraṁ balaiṁ dadyāt dēvō durbala ghātakaḥ ||

95. Never do the powerful demand sacrifice of a horse , nor an elephant, and absolutely never a tiger. The propitiator or the propiciatee only choose the defence less deer. Even gods exploit the weak. (A light heated satire on the Yajna concept!)
——————————————
पात्रापात्रविवेकोस्ति धेनुपन्नगयोरिव ।
तृणात् संजायते क्षीरं क्षीरात् संजायते विषम् ॥

pātrāpātravivēkōsti dhēnupannagayōriva |
tr̥ṇāt saṁjāyatē kṣīraṁ kṣīrāt saṁjāyatē viṣam ||

96. Here is a wise discernment: Given a cow and a snake: feed grass to the cow and receive milk, but feed milk to a snake, and get only poison in return.
——————————————
प्रत्यक्षे गुरवः स्तुत्याः परोक्षे मित्र-बान्धवाः ।
कर्मान्ते दास-भृत्याश्च पुत्रा नैव तथा स्त्रियः ॥

pratyakṣē guravaḥ stutyāḥ parōkṣē mitra-bāndhavāḥ |
karmāntē dāsa-bhr̥tyāśca putrā naiva tathā striyaḥ ||

97. Praise elders in their presence, friends and relatives in their absence, and servants on completion of their duties, but never at any time women and children.
——————————————
संतोषस्त्रिषु कर्तव्यः स्वदारे भोजने धने ।
त्रिषु चैव न कर्तव्यो दाने तपसि पाठने ॥
saṁtōṣastriṣu kartavyaḥ svadārē bhōjanē dhanē |
triṣu caiva na kartavyō dānē tapasi pāṭhanē ||

98. One should be content with three things: one’s wife, food and wealth. In three one should never be content: charity, spiritual growth and sharing knowledge.
——————————————
षट् दोषा पुरुषेणेह हातव्या भूतिमिच्छता ।
निद्रा तन्द्रा भयं क्रोधं आलस्यं दीर्घ सूत्रता ॥

ṣaṭ dōṣā puruṣēṇēha hātavyā bhūtimicchatā |
nidrā tandrā bhayaṁ krōdhaṁ ālasyaṁ dīrgha sūtratā ||

99. Six faults to be given up by all those aiming to achieve wealth: sleep, procrastination, fear, rage, sloth, and excessive caution / indecision.
——————————————

Showcase 4: Learning from animal friends and nature

सिंहादेकं बकादेकं षट् शुनःत्रीणि गर्दभात् ।
वायसात् पच्ञ शिक्षेच्च चत्वारि कुक्कुटादपि ॥

siṁhādēkaṁ bakādēkaṁ ṣaṭ śunaḥtrīṇi gardabhāt |
vāyasāt pacña śikśēcca catvāri kukkuṭādapi ||

1. There are lessons to be learnt from observing the behavior of animal friends around us. From lion, one lesson, one from the crane, six from dog, the best friend of man, three from the donkey, five from the crow and four from the rooster.
——————————————
प्रभूतमल्पकार्यं वा यो नरः कर्तुमिच्छति ।
सर्वारम्भेण तत्कुर्यात् सिंहादेकं प्रकीर्तितम् ।।

prabhūtamalpakāryaṁ vā yō naraḥ kartumicchati |
sarvārambhēṇa tatkuryāt siṁhādēkaṁ prakīrtitam ||

2. It does not matter about the scale of the work undertaken –Big or small, relatively. The committed doer, the enterprising person, wishing for success must get in to it with all means, total head and heart, using all modes and means to start and take it till the success end. This is the lesson to be learnt from Lions nature, according to wise people.
——————————————
सर्वेन्द्रियाणि संयम्य बकवत्पतितो जनः ।
कालदेशोपपन्नानि सर्वकार्याणि साधयेत् ।
sarvēndriyāṇi saṁyamya bakavatpatitō janaḥ |
kāladēśōpapannāni sarvakāryāṇi sādhayēt |

3. This is the lesson to learn from the way crane strikes at the fish in the water, the targeted prey. The crane brings all its senses and alertness under control targeting a single strike-focus. Like this, those people who jump (at the aim making the right use of time and resources at the place of action in all endeavors will surely achieve success.
——————————————
बह्वाशी स्वल्पसंतुष्टः सुनिद्रः शीघ्रचेतनः ।
प्रभुभुक्तश्च शूरश्च ज्ञातव्याः षट् शुनो गुणाः ॥

bahvāśī svalpasaṁtuṣṭaḥ sunidraḥ śīghracētanaḥ |
prabhubhuktaśca śūraśca jñātavyāḥ ṣaṭ śunō guṇāḥ ||

4. These are the six lessons to be learnt from the ways of dog. Eat sumptuously; be pleased with small favors; Sleep soundly; yet quick rising to full alertness at the slightest notice; devoted and loyal to the master; brave.
——————————————
अविश्रामं वहेद्भारं शीतोष्णं च न विन्दति ।
ससंतोषस्तथा नित्यं त्रीणि शिक्षेत गर्दभात् ॥

aviśrāmaṁ vahēdbhāraṁ śītōṣṇaṁ ca na vindati |
sasaṁtōṣastathā nityaṁ trīṇi śikṣēta gardabhāt ||

5. These are the three lessons to learnt from the ways of donkey, the butt of many ridicules: tireless working; carry the load with tolerance to extremes of work conditions, and no grudging; always contented not seeking much changes.
——————————————
गूढमैथुन-धार्ष्ट्ये च काले चालयसंग्रहम् ।
अप्रमादमनालस्यं पच्ञ शिक्षेत वायसात् ॥

gūḍhamaithuna-dhārṣṭyē ca kālē cālayasaṁgraham |
apramādamanālasyaṁ pacña śikṣēta vāyasāt ||

6. These are the five lessons to be learnt from the ways of crow: privacy in personal erotic pleasures; boldness; having own house in time; cautious concerned attitude and behavior; free from lethargy, laziness.
——————————————

युद्धं च प्रातरुत्थाय भोजनं सह बन्धुभिः ।
स्त्रियमापद्गतां रक्षेत् चतुः शिक्षेत् च कुक्कुटात् ॥

yuddhaṁ ca prātarutthāya bhōjanaṁ saha bandhubhiḥ |
striyamāpadgatāṁ rakṣēt catuḥ śikśēcca kukkuṭāt ||

7. These are the four lessons to be learnt from the ways of rooster: art of fighting; morning eating; eating food shared with friends associates and relatives; guarding family and women in trouble by going together with friends, relatives and associatives, as a team.
————————————————-

Showcase5: Scriptures
तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये ।
आयासायापरं कर्म विद्यान्या शिल्पनैपुणम् ॥
tatkarma yanna bandhāya sā vidyā yā vimuktayē |
āyāsāyāparaṁ karma vidyānyā śilpanaipuṇam ||

1. The definitive signature of an endeavor is that the process does not create bondage and entanglements. That is the definitive signature of Education, which liberates. All other endeavors which do not give this goal are just for tiring one self. Other forms of education are proficiency in arts and crafts. This is from Vishnu purana.
—————————————————–
विद्यांचाविद्यां च यस्तद्वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा विद्यया अमृतमश्नुते ॥
vidyāṁcāvidyāṁ ca yastadvēdōbhayaṁ saha |
avidyayā mr̥tyuṁ tīrtvā vidyayā amr̥tamaśnutē ||
2. There are two complimentary formats of education. Spiritual and Worldly. By the knowledge of worldly education, one cross over the worldly bondage of death; and through the knowledge of the spiritual education, one attains immortality, transcending mortality.

(Note: This is a saying from the Isha upanishad. The words Vidya and a-vidya have profound and multiple depths of interpretation. Here only a generic translation is provided.)
———————————————————
अक्रोधः, सत्यवचनं, संविभागः क्षमा तथा ।
प्रजनः स्वेषु दारेषु, शौचं अद्रोह एव च ।
आर्जवं भृत्यभरणं नवैते सार्ववर्णिकाः ॥
akrōdhaḥ, satyavacanaṁ, saṁvibhāgaḥ kṣamā tathā |
prajanaḥ svēṣu dārēṣu, śaucaṁ adrōha ēva ca |
ārjavaṁ bhr̥tyabharaṇaṁ navaitē sārvavarṇikāḥ ||

3. The nine basic human rights for happiness for all members of civic society are listed as follows.
1. To be free from anger
2. Truthfulness
3. Sharing wealth with others equitably (= samvibhaaga), 4. Kshamaa = Forgiveness
5. Seeking succession and progeny.
6. Purity.
7. Adroha = Freedom from conceit and deception.
8. Aarjavam = Ethical thinking and action
9. Bhrutya-bharanam= Taking Care of those who have helped you in life.
These nine are common ground rules of Dharma for members of all communities.
—————————————————-
जनिता च उपनेता च यश्च विद्यां प्रयच्छति ।
अन्नदाता भयत्राता पञ्चैते पितरः स्मृताः ॥
janitā ca utanētā ca yaśca vidyāṁ prayacchati |
annadātā bhayatrātā pañcaitē pitaraḥ smr̥tāḥ ||

4. The five relations between persons, who can be identified as deserving respect equivalent to that of a father, are as follows:
– Bilogical Parent.
– Spiritual initiator.
– Educator.
– Food and livelihood provider.
– Guard and protector from fears.
—————————————————–
जानामि धर्मं न च मे प्रवृत्तिः, जानाम्यधर्मं न च मे निवृत्तिः।
केनापि देवेन हृदिस्थितेन बलादिव प्रेषितचित्तवृत्तिः

jānāmi dharmaṁ , na ca mē pravr̥ttiḥ,
jānāmyadharmaṁ na ca mē nivr̥ttiḥ |
kēnāpi dēvēna hr̥disthitēna
balādiva prēṣita cittavr̥ttiḥ

5. I know what is righteousness, right thing to do ; my mind is not willing to do it; My mind acts as if some divine power residing in my heart compellingly dictates all my actions. [ This is from Mahabharata , attributed to Duryodhana as to why he can not abide and act by well intentioned advice from elders.].
————————————————-
त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् ।
ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ।
tyajēdēkaṁ kulasyārthē grāmasyārthē kulaṁ tyajēt |
grāmaṁ janapadasyārthē ātmārthē pr̥thivīṁ tyajēt |

6. In case of conflicting choice and larger interest involved in making a decision, the interest of community overrules the boundaries of individual interest. On the same model, the interest of Village or State overrules the boundaries of one community. The interest of nation overrules the boundaries of one village/ State interest. However, ultimately, if the choice is to be made by the individual between interest in this world and larger interest of Spirituality, then such a person should give up the entire stakes in the world, to seek the ultimate spirituality.
—————————————————————–
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः ।
तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोवधीत् ॥
dharma ēva hatō hanti , dharmō rakṣati rakṣitaḥ |
tasmāddharmō na hantavyō mā no dharmō hatōvadhīt ||

7. Dharma, if violated and destroyed will in turn be destructive to the community. Dharma will protect if it is preserved and protected. Hence, one must not permit the decline or violation of Dharma , lest destruction of Dharma recoils on integrity and existence of the community itself.

——————————————————————
धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च ।
अर्थ एवेह वा श्रेयः त्रिवर्ग इति तु स्तिथिः ॥
dharmārthāvucyatē śrēyaḥ kāmārthau dharma ēva ca |
artha ēvēha vā śrēyaḥ trivarga iti tu stithiḥ ||

8. The question of the relative importance or combination of the three of main objectives of life (Purusharthas) – namely performance of duty (Dharma), legitimate acquirement of wealth (Artha) and reasonable fulfillment of desires (Kama) is eternally debated.
Some preferentially rank Dharma and Artha primarily as important. Others combine Artha and Kama as important objectives of life. Yet others only chose the singular importance of Dharma. There are also persons who singularly prefer Artha or wealth.
The wise say all the three Purusharthas namely Dharma-Artha and Kama have to be judiciously balanced in order to make the attainment of the final objective of liberated Bliss (Moksha) possible.
———————————————–
मातृवत् परदाराणि, परद्रव्याणि लोष्ठवत्।
आत्मवत् सर्वभूतानि यः पश्यति स पश्यति ॥
mātr̥vat paradārāṇi, paradravyāṇi lōṣṭhavat|
ātmavat sarvabhūtāni yaḥ paśyati sa paśyati ||

9. One who sees and treats women as his mother and looks upon gold belonging to others as base metal, and above all one who perceives and identifies all living creatures to his own innate self, Such person is the one who has True sight and insght. All other perspectives are ‘blind’.
—————————————————–

यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः।
यत्रैतास्तु न पूज्यन्ते सर्वास्तत्र अफलाः क्रियाः॥
yatra nāryastu pūjyantē ramantē tatra dēvatāḥ|
yatraitāstu na pūjyantē sarvāstatra aphalāḥ kriyāḥ||

10. Where women are held high and respected and loved, Gods come to play in that land. Where they are ill treated or ignored, it is a wasteful and fruitless land.
———————————————————-
वृत्तं यत्नेन संरक्षेत्, वित्तमायाति याति च ।
अक्षीणो वित्ततः क्षीणो वृत्ततस्तु हतो हतः।
vr̥ttaṁ yatnēna saṁrakṣēt, vittamāyāti yāti ca |
akṣīṇō vittataḥ kṣīṇō vr̥ttatastu hatō hataḥ|

11. One must make all efforts to guard their character; Wealth comes and goes; one who looses money but still with character has not lost anything! But one who has lost character has lost everything!
————————————-
अन्योन्यस्य अव्यभिचारो भवेदामरणनान्तिकम् ।
एष धर्मः समासेन ज्ञेयः स्त्रीपुंसयोःपरः ।
anyōnyasya avyabhicārō bhavēdāmaraṇanāntikam |
ēṣa dharmaḥ samāsēna jñēyaḥ strīpuṁsayōḥparaḥ |

12. Dharma or righteous behavior can be summed up in one sentence : “ Mutual respect, Concen and caring for every one from birth to death.” Whether for man or woman, there is no different principle.
—————————————————
आचारः परमो धर्मः आचारः परमं तपः ।
आचारः परमं ज्ञानं आचारात् किं न शक्यते ॥
ācāraḥ paramō dharmaḥ ācāraḥ paramaṁ tapaḥ |
ācāraḥ paramaṁ jñānaṁ ācārāt kiṁ na śakyatē ||

13. Good conduct is highest form of righteous behavior. Living with good conduct is penance. Having good conduct is also to have highest knowledge. Indeed there is nothing impossible to achieve with good conduct.

न हीदृशमनायुष्यं लोके किंचन विद्यते ।
यादृशं पुरुषस्येह परदारोपसेवनम् ॥
na hīdr̥śamanāyuṣyaṁ lōkē kiṁcana vidyatē |
yādr̥śaṁ puruṣasyēha paradārōpasēvanam ||

14. There is no offense which is more heinous and condemnable for a man, than having an affair with some one else’s beloved wife.
————————————————-
पुण्यस्य फलमिच्छन्ति पुण्यं नेच्छन्ति मानवाः।
न पापफलमिच्छन्ति पापं कुर्वन्ति यत्नतः ॥
puṇyasya phalamicchanti puṇyaṁ nēcchanti mānavāḥ|
na pāpaphalamicchanti pāpaṁ kurvanti yatnataḥ ||

15. The irony of the world is – every one desires to do good deeds and enjoy its fruits. No one wants to do bad deeds or its consequence. But als in this world few end up in doing good deeds and many are engaged in doing unwanted bad deeds !
——————————————————
पुराणान्ते श्मशानान्ते मैथुनान्ते च या मतिः ।
सा मतिः सर्वदा यत्स्यात् को न मुच्येत बन्धनात् ॥
purāṇāntē śmaśānāntē maithunāntē ca yā matiḥ |
sā matiḥ sarvadā yatsyāt kō na mucyēta bandhanāt ||

16. When one listens to uplifting sermon, when one just had an exquisite moment of love, or when one returns from a funeral event, one gets in to a frame of mind which if it lasts will lead to every ones deliverance.
—————————————————-
शतेषु जायते शूरः सहस्रेषु च पण्डितः ।
वक्ता दशसहस्रेषु दाता भवति वा न वा ॥
śatēṣu jāyatē śūraḥ sahasrēṣu ca paṇḍitaḥ |
vaktā daśasahasrēṣu dātā bhavati vā na vā ||

17. One in hundred is born as a brave person; one in thousand is an enlightened scholar ; An orator who can move a crowd is only one one in ten thousand ; Lo! A philanthrophist , does he ever get born ?
——————————————————
अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः ।
एतं सामासिकं धर्मं चातुर्वर्ण्येब्रवीन्मनुः ॥
ahiṁsā satyamastēyaṁ śaucamindriyanigrahaḥ |
ētaṁ sāmāsikaṁ dharmaṁ cāturvarṇyēbravīnmanuḥ ||

18. Irrespective of class or caste one belongs to, there are but five universal principles which are of greatest value, as defined by Manu. These are: Non-violence, Truthfulness, non-covetousness, Purity of mind and Control over senses . (Manu smriti: 10-163).
————————————————————–
उद्धरेत् आत्मनात्मानं नात्मानं अवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुः आत्मैव रिपुरात्मनः ॥
uddharēt ātmanātmānaṁ nātmānaṁ avasādayēt |
ātmaiva hyātmanō bandhuḥ ātmaiva ripurātmanaḥ ||

19. It is for one self to strive for ones deliverance. Let not your self linger in self despair. Self is all that we have. If self is neglected or debased, self itself would be ones worst enemy.
————————————————————
ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि ।
पितृ -देव-ऋषि-मनुजैः देयं तेभ्यश्च धर्मतः ॥
r̥ṇaiścaturbhiḥ saṁyuktā jāyantē mānavā bhuvi |
pitr̥ -dēva-r̥ṣi-manujaiḥ dēyaṁ tēbhyaśca dharmataḥ ||

20. The debt that we incur to our fathers, the divinity that surrounds us, our mentors and the community that we live in is a life long debt. This is the essence of righteous living or Dharma.

————————————————————-
धारणात् धर्म इत्याहुः धर्मो धारयते प्रजाः ।
यत्स्यात् धारणसंयुक्तं स धर्म इति निश्चयः ॥
dhāraṇāt dharma ityāhuḥ dharmō dhārayatē prajāḥ |
yatsyāt dhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ ||

21. Dharma or righteous rules for meaningful life can be defined as an entity that holds us aloft. Indeed, the entire community is held aloft by the power of Dharma. What ever provides such sustained support to every one is the Dharma.
—————————————————————-
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत् स्वयं योग संसिद्धः कालेनात्मनि विन्दति ॥
na hi jñānēna sadr̥śaṁ pavitramiha vidyatē |
tat svayaṁ yōga saṁsiddhaḥ kālēnātmani vindati || (4-38)

22. Indeed , there is nothing so sacred as Knowledge. It is innately woven with the fabric of yoga or self-discipline. It is such knowledge that is uplifting that leads over time to deliverance.
—————————————————————

भोज्यं भोजन-शक्तिश्च रतिशक्तिः वरस्त्रियः।
विभवो दानशक्तिश्च नाल्पस्य तपसः फलम् ।
bhōjyaṁ bhōjana-śaktiśca ratiśaktiḥ varastriyaḥ|
vibhavō dānaśaktiśca nālpasya tapasaḥ phalam |
23. To have the capacity to enjoy exquisite food and luxury to affor it, to be beautiful women and have the divine ability to satisfy the partner, To have wealth and be philanthrophic, are surely the gifts bestowed by great good deeds done in the past.
——————————————————————–
मन्त्रे तीर्थे द्विजे चैव दैव ज्ञे भेषजे गुरौ ।
यादृषी भावना यस्य सिद्धिर्भवति तादृशी ॥
mantrē tīrthē dvijē caiva daiva jñē bhēṣajē gurau |
yādr̥ṣī bhāvanā yasya siddhirbhavati tādr̥śī ||

24. The good or the success that will result from meditation (Mantra-Chanting), benefiting from the words of a seer, the prediction of an astrologer, treatment of a doctor or the teachings of a mentor will be proportional to the degree of faith one vests in them.
———————————————————————–
सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यम् अप्रियम् ।
प्रियं च नानृतं ब्रूयात् एष धर्मः सनातनः ॥
satyaṁ brūyāt priyaṁ brūyāt na brūyāt satyam apriyam |
priyaṁ ca nānr̥taṁ brūyāt ēṣa dharmaḥ sanātanaḥ ||

25. One should always speak the Truth. One should also speak what is palatable ( not hurtful to others), yet what is palatable should not be untrue. Yet what is palatable should not be false. One should never speak false things, how so ever sweet it may sound. This is the essential wisdom of ancient teaching.
—————————————————————–
सत्यमेव जयते नानृतं
सत्येन पन्था विततो देवयानः ।
येनाक्रमन्ति ऋषयो ह्याप्तकामा
अत्र तत् सत्यस्य परमं निधानम्
satyamēva jayatē nānr̥taṁ
satyēna panthā vitatō dēvayānaḥ |
yēnākramanti r̥ṣayō hyāptakāmā
atra tat satyasya paramaṁ nidhānam

26. Truth alone will prevail and succeed. Never the falsehood. The path of Gods is stewn with Truth. By journeying on this path, sages, have attained their objectives of enlightenment . This is the final supreme destination of Truth.

———————————————————————
सर्वेपि सुखिनः सन्तु सर्वे सन्तु निरामयाः
सर्वे भद्राणि पश्यन्तु मा कश्चित् दुःखभाग्भवेत् ॥
sarvēpi sukhinaḥ santu sarvē santu nirāmayāḥ
sarvē bhadrāṇi paśyantu mā kaścit duḥkhabhāgbhavēt ||

27. May every one be happy; may every one be free from diseases; may every one see auspicious things; may none suffer any kind of pain.
————————————————–
ॐ शान्तिः शान्तिःशान्तिः
ōm̐ śāntiḥ śāntiḥśāntiḥ

Om, Let there be three fold peace, grace and prosperity for all. For me, For you and For all of us in this cosmos.
———————————————————-