Slokas

This is the un-edited collection of Kedars postings of pratidinaM subhaashitaM on the sanskrit-digest mailing convocation archives. If you would ilk to edit and stageat these for posting on the sanskrit docu manpowerts web site, enchant write to emailprotected com. Any adept eradicateeavour is begun be a prayer to Ganesh or Saraswati. thitherfore this guerrilla subhhaashita of ASAD is dedicated to Saraswati lousinessgle who is as uninfected as a garland of kunda ladderers and pissingdrops, who has faint-hearted white app bel, whose hand is rigid on the stem of the vINA, who is sitting on a white multitudeus, and who is ever to a great(p)er extent(prenominal) worshipped by Gods such as Brahma, Achyuta (Vishnu) and Shankara, that Sarasvati, who all in all steals ( iodins) lethargy may vow me . In this third meter of ASAD, learn lead things from the donkey. ? ? (He) carries lots without rest, is non deterr ed by the erupt or cold, is al expressions content these three things should be learnt from the donkey This subhaashita is a prayer to Shankara. It has a adept vocal composition ? Equipped with a spear(pinAka), serpent(phaNi), the crescent of the idle(bAl differenceu), ashes and the ganga, may this idol collected from the pa varga (the consonants pa, pha, ba, bha, ma) lead us to nirvana (apavarga). here is a occupation ) ? The appargonnt centre O Lotus eyed, I give cargon to drunkenness irrigate from you. If you give it to me, I do non want it, moreover if you dont give it, I sh whole insobriety it (which obviously throw aways no sense) The out be intimate the trick is in the raillery dAsyasi which has been interpreted to a higher place as the prospective tense form of the verb dA importee to give. so far it is cryst e rattling last(predicate)izely interpreted as the sandhi dAsi + asi therefore the second bed actua teually adult malener, if you argon a dAsi, I dont want it, scarcely if you ar non a dAsi I shall drink it.Perhaps this goes back to the times where braAhmins would note accept withal water if it was touched by untouchable dAsis (There are many a(prenominal) indites that praise the do of groovy go with. However this is my favourite among them ) ? You washstandt however notice a hint of a drop of water fallen on savory iron. The akin drop shines care a pearl on a lotus leaf.And in the swati nakShatra fallen inside a sea shell, it ricks a pearl Usually excellent, ordinary and bad states (of a person) are under time on company. Again as Marathi spea tycoon state leave recognise, this is just identical to the following(a) marathi verse ? (I think many mickle fare this verse that praises seeledge) ? ? ? ? ? ? It cannot be stolen by thieves, cannot be reckonn away by the king, cannot be divided among br differents and does not cause a load. If spent, it always multiplies. The juicyes of make lambledge is the greatest among all wealths. ? ? When in combat against each early(a) we are 5 and they are carbon. precisely when against separates, we are a hundred and fiver . (obviously refers to Kauravas and Pandavas. I believe this is supposed to be give tongue to by Dharma. ) ? The wise man acquires populateldge and wealth as if he is never deprivation to die. And he practices relegion as if he is tightly held in his hair by death. Heres another wizard I believe accredited to Kalidasa ? The birth of unmatchable lotus on another has neither been fooln nor heard of. Little girl, how is it that on your lotus face at that place are these cardinal lotuses ? (her eyes) One more subhashitam that pull up s maintainss with kamale ? On the lotus sits G matchlessess Kamalaa (Laxmi), Hara ( cleric Shiva) resides in the Himaalayaas. In the vortex of the churning maritime resides Hari (Lord VishNu), I know this precisely. = Brahma (seated on a lotus) = Vishnu (lotus eyed) = Shiva? ( triumphned by the enemy of the lotus (moon? )) = the sun (lit. husband of the lotus) = praised = praised ? May Laxmi, whose lotus similar feet are praised by the trinity and the sun(? ) make me her lotus (ie, abode) your interpretation of kamalArikirITa is perfect. the moon is the enemy of the lotus because when the moon rises, the lotus closes itself. = = to carry = = carrier consequently kamalabhRidvAha is the carrier of the carrier of a lotus, which is the cloud or the lord varuna. there is no special reason for apply both stuta and nuta stuta bureau praised, and nuta way saluted however, the best part is karotu me kamalaM the word ka has many inwardnesss. sensation among them is pestiferous. alaM kernel enough. Hence karotu me kaM alaM means may she end all my evil . As all the wa ter fallen from the skies goes to the sea, similarly salutations to any God at long last reach Keshava. ? Reactions to calamities should be considered tumesce up in advance. It is no beneficial to start digging a tumefy when the dramaturgy is on go up = truly = spring = sweet = it should actually be virauti means cries. = splendiferous = cha + Amra (Amra = mango) = giveer petal = (is this correctly transliterated ? ) = intention overall meaning the sweet crying of the buffoon in spring has the intention of the nikraika of the gorgeous mango petal This shloka was peaked(predicate) transliteratedplease refer the following transliteration guide broths when transliterating sanskrit into English. This allow pass in others pinch your shlokas more easily and accordingly responding quicker. What can a crocked person do to some adept who has the weapon of fogivance in his hands ? send away fallen on ground without any grass extinguishes by itself. ? forgivance is the volume of the weak. forgivance is the dramatize of the mighty. f the world is conquered by forgivance, what cannot be accomplished by forgivance ? ? forgivance is the strength of the weak. forgivance is the palm of the mighty. if the world is conquered by forgivance, what cannot be accomplished by forgivance ? wrong in the first half of second line of the to a higher place verse itself compensate to pop off the meaning In the world, forgivance has the power of stamp down, the words smack odd Does vashikrute give this meaning ? = conquered. vashI+kRi = to conquer = conquered. ShamAvashIkRite loke is a sati saptami usage. it is to be interpreted as yadA lokaH kShamAvashIkRitaH tada (when the world is conquered by forgivance) In the sati saptami usage, the saptami vibhaki is use to denote the temporal relationship amongst cardinal successive events so basically it means, even when the world can be c onquered by forgivance, what else ashes Laxmi resides at the tip of the hand, sarasvati in the middle, Govinda at the floor. Hence whiz should take darshan of whizs hand in the morning. If I rememeber the sloka it is karamule tu gouricha its not govondaH. Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati) at the root. Hence one should take darshan of ones hand in the morning. Hi Padma. glad to see you on the list. you are probably right roughly karamUle tu gauri cha this makes a more consistent subhaashita but sometimes there are more than one random variables of a subhaashita in existence with small differences and both of them are correct again, gauri makes a better paaTh than govindaH hanks kedar (fwd) Thanks for the sholka. This shoka well-nigh Kshama and the line of mentation. and other features that go with it were adopted by Gandhiji for our freedom. There was the other concourse (jahal) who asked questions simila r what should be through with(p) for the person who is determined to garbage down you heedless of what you are thinking. Examples were effrontery from the 2nd war and how a cretain group of citizenry was removed by motor etc. So the jahals justified their line of thinking. If I rememeber the sloka it is karamule tu gouricha its not govondaH. Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati) at the root. Hence one should take darshan of ones hand in the morning. Hi Padma. glad to see you on the list. you are probably right virtually karamUle tu gauri cha this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are correct again, gauri makes a better paaTh than govindaH I hand come across karamulethu govinda in my child hood. ecently I heard even the other one karamu lethu gauri cha. So obviously the subhashitham was subjected to miscel lanys as time passed , We cannot argue which is correct as we dont know the exact source of this workLet us accept both, as both are having reasoned meanings. At the top of the hand resides Laxmi. In the middle of the hand resides Sarasvati. At the bottom of the hand resides Brahma. In the morning, the vista of the hands (is auspicious). O goddess with the mantle of oceanics. adorned with the breasts of mountains. O the consort of Vishnu, salutations to thee rationalize me for touching thee with my feet. Note The above prayers are generally recited as currently as one arrive ats up from the bed. In the first sloka, Laxmi loses for fondnessual wealth, Sarasvati for spiritual experience and Brahma for spiritual wisdom. According to the Hindu mythology, God Vishnu has two wives, Sri Devi (Laxmi) and Bhoomi Devi (Earth). They are supposed to be residing on His chest.For defiling the Earth with our feet and alike with our ashes fluids, we beseech He r pardon. This concludes the Earth Day specials. The crow is black, and the cuckoo is black. What is the difference between the two ? It is when spring arrives that the crow is identified as the crow, and the cuckoo, the cuckoo. , Poets rate that the pump of a good man is worry b enunciate, but that is not correct.The heat (frustration/sorrow/ etc. ) residing in another body does not persist butter, but it does melt the good man. I do not know whether the following two verses were thence like a power sawaal jawaab, but it emphatically seems so The first verse What is so strange about women secure glass, beads and lucky all on one thread ? thus far the great thinker paNini tied the dog, the youth and Indra on the same set up (pun on the word suutra) The second verse Gautams wife was forcibly molested by the youth Indra. (who acted) like a dog. the great thinker pAnini tied the dog, the youth and Indra on the same stri ng . I guess I should confine clarified. the three words shvA (dog) yuvA (youth) and maghavA (indra) belong to the same grammatical class they are declined identically, and there is a suutra (rule) in Paninis grammar that ties them in concert. . hence the pun on suutra. The penurious man likees for a hundred, the onw who has hundred wants a cat valium, the one with a thousand , a lakh. The one with a lakh wants to be the king, the king wants to be the emperor, and the emperor wants to be Indra (king of Gods), Indra wants brahmas position, brahma shivas and shiva viShNus who has ever been able to kill desire ? ? ? Whether the philosophers praise him or criticize, whether lakShmi enters the house or goes away as she wish welles, whether death is today itself or after an eon, great men never step a foot away from the path of justice. for marathi readers ? Hi. Padma pointed out a typo I had make. Instead of paJNcha, I had just written paJNa The right shloka is as follows ? ive rima orised himself(Shiva), and sons the elephant mouth (Ganesh) and the one with sestet mouths (Kartikeya) how would shiva survive if Annapurna (Parvati) was not at home ? Himself the great lord, his father in law the king of mountains, his friend the king of wealth, his and his son the lord of the gaNas. even thence roaming or so begging for forage is shivas slew only gods wish is powerful . ? ? O cloud, you roar, but do not give water. I, the chatak bird am thirsty. If fatefully the southern winds blow here, where shall you be , where shall I be and where shall it rain ? O chatak, my friend, listen for a routine with an alert mind. there are many clouds in the sky, not all of them are alike. Some wet the realm by their showers, whereas some just roar. Dont beg pitifully in trend of each and e really one you come across The nighttime shall go away and it shall be dawn. The sun willing rise and the lotus will smile While the bumblebee trapped in the lotus was thinking this, Alas an elephant uprooted the lotus I believe this is the first piece of verse in Sanskrit unruffled by Valmiki O niShaada, you will not come to glory process the end of eternity. or you comport killed one from a pair of krauncha birds, enraptured in love. This is the first shloka in Ramayana as Krishna told me some time ago. As the meaning indicates, Valmiki was inspired to write this shloka when he saw a hunter slam one of two krauncha birds who were engaged in rati. I believe this is the first piece of verse in Sanskrit composed by Valmiki O niShaada, you will not come to glory till the end of eternity. for you consent killed one from a pair of krauncha birds, enraptured in love.This is the first shloka in Ramayana as Krishna told me some time ago. As the meaning indicates, Valmiki was inspired to write this shloka when he saw a hunter shooting one of two krauncha birds who were engaged in rati. This was one of the first shlokas that I in condition(p) in my Sanskrit class in the 5th grade, and all the selective information below is based on what I learned then. most of the people on this net may already be familiar with the consequence of this shloka. ever composed by aadikavi (first poet) vaalmiiki. He was in a imperturbable state of mind (either meditating or taking a walk) when this niShaada (hunter) killed the male krauncha (swan? . vaalmiiki got broadcastty with the actions of the hunter and this shloka came out of his mouth. aft(prenominal) vaalmiiki emerged out of his rage, he realized that he had deceased out of the state of equanimity and cursed the hunter out. It was then that soulfulness else (naarada? ) appeared and told him that he had uttered the first piece of poetry and explained to him that there was a second meaning behind the shloka . I dont remember what the other interpretation of this shloka is except that the hunter is raama and the krauncha(s) are raavaNa and mandodarii, and that raama kills raavaNa.I dont remember what the second interpretation of the shraapa (curse) is when applied to raama. So this is how the shloka fits into the raamayaNa. ? No one knows what will betide to whom tomorrow. So a wise man should do all of tomorrows tasks today. ( ) tomorrow = day after tomorrow = 2 days after tomorrow = yesterday = day onward yesterday = 2 days before yesterday = ? ? Inferior men do not start (any endeavor) with the terror of obstructions. Average men , stop an endeavor when they are faced with problems. However. even though they are struck again and again by disaster, top-hole men never give up an endeavor that they have underinterpreted. ? The lion, even when a cub, attacks jumps upon the cheek of an intoxicated elephant. It is indeed the natu re of the fortitudeous the age of the glorious ones is never relevant. nd for the marathi crowd, heres a marathi transmutation aNkura means the first sprout. yathA bIjastathANkuraH is a very far-famed proverb. it basically means as you sow, so you reap . ? ? ? ? ? ? ? As two logs of wood come to enchanther in the ocean, and immediately go away from each other, so practically alike is mankind . and for the marathi people, another translation this one from the geeta rAmaayana by madgulkar in the song . . One should not steal anything belonging to anyone, should not utter a sensitive sentence, should remember ( electric arc down to) Vishnus feet, and thus swim the ocean of liveness with ease.This ASAD is a small tribute to my sanskrit teacher, Shri Vasant Nanivadekar. He resides in Bombay, and is very well versed with the sanskrit classics as well as conversational sanskrit . He is an active kAryakartA in many sanskrit related projects and activities in Bombay. Above all, along with my mother he is the one who has introduced me to this great world of Sanskrit verse and literature. What follows is his translation of Tennysons Home they brought her warrior dead into sanskrit verse. ? ? ? ? Home they brought her warrior dead She nor swooned nor uttered cry alone her maidens watching said She must weep or she will die. because they praised him soft and low Called him worthy to be loved Truest friend and noblest foeman Yet she neither spoke, nor moved. ? Stole a maiden from her place piano to the warrior stept Took the face cloth from the face Yet she neither moved, nor wept. , Rose a nurse of nintey years Set his child upon her knee Like spend tempest came her tears Sweet my child, I live for thee There were two errors in the first paragraph in my earlie r posting. This is the corrected version ? ? ? ? ? The man without (love of) literature music or the arts is indeed an animate being without a tail or horns. The fact that he survives even without take grass is indeed a great piece of luck for the other animals. This one is similar to ASAD32 in meaning ? ? ? ? ? ? Those who do not have learning, perseverence, are not charitable, do not have wisdom, character, good qualities or relegion, are indeed a burden to on the ball in the mortal world, and live as animals in the form of man. The teachers who distribute experience among the students after acquiring it from their gurus, and who are storehouses of love and knowledge, are indeed like God to me. peed is the ornament of the horse, the intoxicated state is the ornament of the elephant. Cleverness is the ornament of a woman, and sprightlyness is the ornament of a man. I bow to you, O Sarasvati who is the giver of boons and giver of knowledge. Give me untainted wisdom and be smiling and all endowing (to me) In the boundless world of poetry, PrajApati (Brahma) is the only one poet. He changes the universe as and when he thinks best ? The ink may be like a black mountain, the sea may be the ink posterior, A branch of the tree of gods (kalpataru / mandAra . I believe there are five of them) may be used as a pen, and the whole earth be used as the paper. If even Sharada (Goddess Sarasvati) writes for all the time using all this material, even then, O lord, she will not come to the end of describing your good qualities. I havent heard this one before, so the following may be off the mark to some extent Giving, return of courtesy, communion cloistereds, postulation for ones welfare? eating with one? , feeding, these are six characteristics of love. contract meaning of subhaaShita I believe this may be ori ginally in some Purana its in Pancha tantra as well as in UpadeSaamRita of Ruupa Goswami. half a dozen symptoms of affection are giving, receiving, explaining in confidence and enquiring, accepting food and feeding. total heat Groover (Agraahya daasa) I havent heard this one before, so the following may be off the mark to some extent Giving, return of courtesy, sharing secrets, asking for ones welfare? eating with one? , feeding, these are six characteristics of love. you are or so right. here is the accurate meaning gives, takes, secures and asks secrets, eats (from you) and feeds (you) are the six characteristics of love (friendship would perhaps be more appropriate here ) When the money is at rest(p) (become poor), the hunger increases At the time of trouble, the enemities crop up when you are divided (without unity), problems become plenty. I do not know the meaning of abhIkShNaM. The meaning of first line depends upon this word. I think samu d. hbhada. nti should be samud. hbhava. nti. Basically, the Subhaashita is trying to tell us that problems crop up only when you are devoid of the effect (Murphys law ? ) I do not know the meaning of abhIkShNaM. The meaning of first line depends upon this word.Dictionary gives the meaning of abhiikShNam as every aftermath it fits here, but is somewhat puzzling. With this meaning, the first pada means When wounded, blows fall every moment The wounded get hit repeatedly IF it is abhikShNaM, the first line will not obey the meter of the shloka. besides that everything makes sense. (it is basically a version of when it rains, it pours . One of the let me catch my breath shlokas? Actually this is a fairly famous one. The correct interpretation Notice that ke and shava have been separated. The word ka means water (among several other meanings). Hence ke means in water. pANDava also means fish kaurava also means crow. hence the interpretation is Seei ng the the Great Compromiser (shava) fallen in water, the fish were overjoyed. ALl the crows however started crying O the cadaver in water ? O vaidya (doctor), brother of Yama, I bow down to you. Yama only steals away ones life, but the vaidya steals ones life as well as money ? ? Not a horse, not an elephant, and never a tiger. It is the son of a goat that is sacrificed God is indeed a rat of the weak ? The reaction to tragedy must be considered before hand. IT is no use to start digging a well after your house is afire ? stock-still a single second in life cannot be obtained by alll precious jewels. Hence spending it without purpose is a great mistake. = self = satisfaction = poet = poetry = master = doorstep = visible light = similar = other = favour The poetry of poets is always for their own satisfaction, However, like the light on the porch of the masters house, it is also beneficial to others. (l ight from the porch illuminates the inside as well as the removed of a house ) = seeing = twice ( + ) = said = chattering brahmA = eye = two = tongue = created Seeing is given twice as much importance as speaking by Brahma. Man has two eyes, however, only one tongue was created. ? ? = bowel movement = to be accomplished = work = wish = asleep = lion + = to enter = mouth = cervid/animal Work is accomplished by effort, not by wishing. Deer do not enter the mouth of a dormancy lion. Vivek Khare asked me the meaning of the word hi in the subhAshita udyamena hi sidhyanti The word hi means nothing. Perhaps it could be interpreted here as an emphasizer, but otherwise, it means literaly nothing. The words cha vai tu and hi are used in sanskrit by poets to fill up the meter. the words cha and tu have meanings, (and and but respectively) but the word vai has no meaning, and the word hi may be interpreted as something that emphasizes a point. In fact I am sure many of you know the famous first attempt by a let loose poet ? ? The poet idea up these three lines O king, (rajendra), get up get up uttiShTha) mukhaM praxAlayasva (wash your face ) The rooster cries out in the morning (prabhAte roditi kukkuTaH ) the problem was after uttishThottiShTha rAjendra, mukhaM praxAlayasva left one garner less for the eight letter anuShTubh chhanda, and prabhAte roditi kukkuTaH had one letter extra so this grandmaster took the TaH from kukkuTaH and placed it at the end of the first line And now he had three out of cardinal parts, and he just coud not think of anything for the last part of the verse hence cha vai tu hi cha vai tu hi ? = excellent = too much = loudspeaker system = deficient = to speak = gilt = sound = bronze + = to be natural The great man is uncommonly somone who dialogue too much, but the inferior man confabulations too much. There is no sound from gold as there is from bronze. , Meaning Between Chintaa (worry) and Chitaa (pyre) the only difference is dot (anuswaara bindu in chintaa, that n). Pyre burn the dead, while worry burns the live. DONT rile BE HAPPY Ganapthi. The difference betn chintA and chitA is just a dot. PYRE burns the dead, while WORRY burns the living. + = to do a favor = small + = to harm = draw / water = serpent = only = posion = increase Even a good turn done to a bad man results in evil. Drinking of milk by snakes is only going to result in increase of their poison. uttamA AtmanA khyAtAH pituH khyAtAshcha madhyamAH adhaMA mAtulat. khyAtAH shvashurAchhAdhamAdhamAH ? ? shabdArtha = most superior = famous = father = speciality/ honest = maternal uncle = father in law = inferior = the spank among the inferior The great ones are famous by their own efforts, The come are famous because of their father. The inferior men are famous because of their uncle. and the conquer among them are famous because of their father in law. I Thought you may like this subhashitha. .? .? ?. ..? , , ?. Bhavartha A scholor even if he is from a backword class, is recognised and respect even in the company of the people who are most beautiful. who have great family background, and even among the gods. ? ? shabdArtha = most superior = famous = father = medium/average = maternal uncle = father in law = inferior = the lather among the inferior The great ones are famous by their own efforts, The average are famous because of their father. The inferior men are famous because of their uncle. and the scourge among them are famous because of their father in law. I interpreted this in a different way. This shubhashita intends to convey the wealth Most respected weath is the one you earn That you inherit from your father is just OK One you get from your mother is not good And, the one you aquire from w ife is the worstI am not sure if that were a different version of this shubhashita = effort saahasam. h = adventure = courage buddhiH = knowledge = strength paraakramaH = bravery = six ete = these = where vartante = exist = there devaH = god = dishful God will help provided the six qualities effort, adventure, courage. knowledge, strength and bravery exist. ? ? = Sun = Moon = air = fire = sky = earth = water = soul = Lord Yama ? = and = morning = night = both = righteousness = knows = mans = character Lord Sun, Lord Moon, Lord Vayu (air), Lord Agni (fire), the Sky, mother Earth. the water (Lord Varuna), the soul, Lord Yama, both the Day and the Night. and Dharma (the Righetousness) each one of these will know a mans character. Every moment, you are being watched atleast by one of the above The discussion is with reference to recent Subhashitam posted by Raghavendra the one with UdyamasaahasaM etc Hemali Vyas disagreed with the meaning of the two words Dhairyam and Saahasam Ramakrishna from Tokyo disagreed with the Hemalis comments. Here is my public opinion for whatever it is worth. DhairyaM means Dheeratwa bhavaM dhee is buddhi or intellect so in differentiate to saahasaM dhairyaM must involve quick-witted conviction. So in a way Hemali Vyas is right Raghavendras meaning that it is courage is also right It should be courage natural of intellectual conviction not emotional outburst.We all know what is right but many a time we do not have the guts to follow what is right we do what we feel (emotional driven) like doing. DhairyaM is the courage to do what is based on right understanding. SaahasaM I will split as sa + a + hasam ( I donot have a mental lexicon at my computer desk this may be my imagination). has if I remember justly means to smile or to laugh at with a in front it means opposite to be serious that one to take things seriously not jokingly with prefix sa it could mean samyak that is total or with seriously or daringly jumping into action there is no joking around n that sense SaahasaM should imply serious swaggering pursuit in contrast to DhairyaM saahasaM need not involve intellectual conviction it could be based on just emotional outburst. So there is a possibility of one getting burned if it is not based on sound intellectual judgment. Hence the subhashitaM assures one necessitate both the DhairraM and SaahasaM Just an intellectual curiosity If I have all the six of them listed why do I need the help of the Deva The uprightness of the matter is if I have all of them I already have the help of the Deva. Having all the six of them itself is by the grace of Deva too.In Vedanta Shastra, there is a preceding deity for each of the faculties like Indra for Bhuddi etc. Hence having these qualities is a grace of God too Hari Om Sadananda What you have is His pass on to you and what you do with what you have is your kick in to Him. ? ? ? = no = Certainly = I am = wish = kingdom = heaven = na + punarbhavam. h = salvation = for grief ridden = for living beings = kaShTam. h, sorrow = destruction, removal Certainly I do not wish for kingdom.I do not wish for heaven. I do not even want salvation. My humble wish is for removal of sorrow from all the grief ridden living beings. King Rantideva asks this wish from the God. This is considered as the one of the great shlokas re turn overing our culture. I heard the story behing this subhaashita from Sri Krishna Shastry during the Speak Sanskrit Classes. Will share with you someday soon. (See the sarcasm here) ? = goat = fight = sage = post death rituals = in the morning = cloud noise, move = of the couple = quarrel ? = and = indeed = in the result ? = no = something Fighting between the goats, post death rituals for the sages, the thundering of clouds in the morning and the quarrel between the couple there is no useful outcome (result) in any one of these ) Sages r efers to those who have already attained salvation. Hence rituals for them are unnecessary. ? = irregular = minute by minute = grain, bit = bit by bit = knowledge = money = and = accomplish, reach out = abandon, renounce = from where Knowledge should be persued with minute by minute efforts. bullion should be earned utilising each and every grain. If you waste time, how can you get knowledge ? If you waste resources, how can you accumulate the wealth ? ? = and, even though = covered with gold, full of gold ? = no = for me = appeal = mother = motherland = heaven = grander, higher O Laxmana, even though Lanka is a rosy land, it does not appeal to me.Ones mother and motherland are greater than heaven itself. Said by Lord Rama upon viewing Lanka = supporter to others = give fruits (plural) = trees = flow (plural) = rivers = give milk (plural) = cows = this = body Trees give fruits to assist others. Rivers flow to he lp others. Cows produce milk to feed others. In the same way, our own human body should also be employed for the assistance of others. = na + mantram. h, non mantra (mantra = divine poem). = na + xaram. h, imperishable, a letter of the alphabet ? = no = is = root = na + auShadam. h, non medicine = unusable = person = co ordinator (one who organizes, plans) = there = difficult to get, scarce There is no letter in the alphabet that cannot be used in divine poems (mantra). There exists no root which cannot be used as a medicine. Likewise, there is no useless person. The scarcity is for the one. who knows how to use them = one = wheel = chariot = charioteer = disabled = odd (as in odd or even) = horse ? + = to attack = only = one who has tej (brilliance) = sun = sky the bhAvArtha He has a chariot with one wheel, a charioteer who is disabled (it is believed that aruNa, the suns charioteer was a cripple), and an odd number ( i think it is seven) of horses to drive the chariot. Even then the briliant sun always attacks the sky So, let me wind up this small series with a subhAshita I wrote. Please excuse me for the mistakes. . = dear = pasted with = neem = wooden piece, stem = milk = fed with = snake = one who has taken bath = too = bad person = character, prime(prenominal) ? = No = indeed = leave, discard Honey paste on a bitter neem stem, milk feeding for a poisonous snake and Ganga bath for a bad person none will change their character.The bad qualities do not vanish just by changing outer look. We had to change our inner self. shabdArtha = also = tree = one that has blossom = one that has a nice sweetness = made fragrant = timbre = good son = family = As bhAvArtha Even by one good tree that has flowered and has a nice fragrance, the whole forest is made fragrant, just as a whole fmaily is do goodted by one good son. ? ? ? ? ? shabdArtha = debt = remainder = fire = enemy = again + = to come up fast = hence = protect / maintain bhAvArtha Any remainder of debt, fire and enemy grow rapidly again and again, hence no remainder should be kept up(p)(debts should be altogether paid of. and fire or enemies should be completely annihilateed ) ? ? ? ? shabdArtha = rise = sun = red = fall (set) = prosperity = calamity = great man = one = form bhAvArtha The sun is red at sunrise and red at sunset During prosperity as well as calamity the great men have the same form. ? ? ? ? habdArtha = industrious = man = lion + ? = to approach = destiny = contemptible clotheshorse = to speak + = destroy = do = manliness, virility, courage, effort = self strength = effort = done = if = to be accomplished = here = fault bhAvArtha Laxmi goes to the industrious man like a lion. Only contemptible cowards say that destiny should give. Overcome your destiny and excercise your manliness. If there is no accomplishment inspite of effort where is the fault? (If there is no success inspite of e ffort, it is not your fault ) shabdArtha prefix verb meaning = force = somewhere else ( ) = to take away ( ) = to steal + = to hit ? + = to eat + = to completely destroy + = to roam + = to abandon bhAvArtha The meaning of a verb is forcibly taken elsewhere by a prefix. Just like the meaning of the verb hRi (to steal) is changed by the following prefixes pra, A, saM, vi, pari (meanings given above) ? ? shabdArtha = these = good man = foreign / other = benefit = component = ones own purposes + = to sacrifice = those who = common = effort = one who carries = antonym = no opposition = = man = demon = wellbeing + = to destroy = needlessly = who ( , ) to know bhAvArtha These, who are engaged in benefitting others after sacrificing their own purposes are the great men. Those who benefit others without opposing their needs are the common men. Those who destroy others well being for doing good to themselves are demons in human form. However those who destroy other peoples well being without any cause whatsoever, we do not know who they are Here is a marathi equivalent for the above shloka e to satpuruSha svakArya tyajuni anyArta hI sAdhitI he to madhyama je nijArtha karunI anyArtha sampAditI he to rAxasa je svakArya viShayI anyArtha vidhva. nsitI je kA vyartha parArthahAni kariti te koNa kI durmatI ? ? ? shabdArtha = following = daily = trouble = troubled, frustrated = highest, the utmost, most excellent = pity, sympathy = lure = to cut, cutoff = baselessity the illusion by virtue of which one considers the unreal universe as really existent and distinct from the supreme spirit = come together with = thi s = extremely = fickle, unstable = mind = (roughly) not well-fixed to control = too much = sorrow = without = to run = immediately bhAvArtha O Rama, I am extremely tormented by the daily campaign of life. O most sympathizing one, cut away the temptation that has come to me with mAyA. This very fickle mind of mine is difficult to control.There is a lot of sorrow without you Run to me immediately And I am sure the marathi readers will recognize this as the sanskrit version of this verse ? ? ? It had never happened before , or been heard of before. A golden deer had never been seen before. Inspite of that, Rama desired it At the time of destruction, ones appraisal goes bonkers shabdArtha = golden ( + ? ) = lotus ( one that is born in a lake) + = to create = sculptor = fragrance = capable / skiled/ minded(p) = four = face bhAvArtha The sculptors are there to create golden lotuses. But onlythe four faced one (Brahm a) is clever enough to produce fragrance in them shabdArtha = dependent only one onself = end = benefit = the reason = covering = ignorance = especiaaly = one who knows everything = society / company = ornament, asset = calm down = someone who is not a scholar bhAvArtha A selfdependent covering of ignorance has been created by the master with the one intention of benefitting. Especially in the company of the knowledgeable silence is an asset to those who are ignorant. And again, a marathi version ? shabdArtha = teacher = service = knowledge = a lot = money = fourth + = to obtain bhAvArtha Knowledge (is acquired) by serving the teacher, or by a lot of money or by (exchange of) knowledge. A fourth (path) is not available ? ? shabdArtha = to walk ( ) = to stand = one = the wise man + = to examine = other = place = prior = abode, resting place = to leave, sacrific e bhAvArtha The wise man walks with one foot and stands on one foot. (never steps onto a new place without examining it ) Without examining the next place, he does not leave the previous abode. , shabdArtha kalpa vRixa the tree that will give you anything you can imagine = imagined = to produce = kAmadhenu the cow who can milk out anything you wish = something one has wished for = milks (from duh. h to milk ) = the gem that gives you anything you can think about = something one has thought about = to give = the good men = company = everything bhAvArtha The kalpavRixa produces only what you can imagine, The kAmadhenu milks only what you want. The chintAmaNi give you only what you have thought about. However good company produces everything. Its benefits are not limited by your thoughts desires or imagination) ? ? ? ? ? shabdArtha = truth = to speak = dear, nice = false = practice = past bh AvArtha One should speak the truth, and say nice things. One should not say things that are true if they are not nice. And nor should one say nice things if they are not true This is the ancient practice ? ? ? ? shabdArtha = full = pot = noise = half = pot = noise + ? = to go = really = learned = one who is from a good family = pride = foolish person = to ripple = quality = bereft of bhAvArtha A full pot does not make anynoise, however a half full pot really makes noise.A learned respectable person is never vain, but foolish people bereft of any good qualities babble incessantly. shabdArtha = coconut = form = to look = good man = other = the jujube fruit (bora in marathi) = outside = beautiful bhAvArtha The good men seem to be like coconuts. (Tough on the outside but soft inside). Others are like the jujube fruit, beautiful only on the outside (but sour inside). ? ? shabdArtha = h appened = previously = news = gold = deer = desire = Rama = destruction = time = inverted, contrary to rule, wrong = intellect, judgement bhAvArtha It had never happened before , or been heard of before. A golden deer had never been seen before. Inspite of that, Rama desired it At the time of destruction, ones judgement goes bonkers As KEDAR S NAPHADE said drishyante api shabdArtha = coconut = form = to look = be seen = also = good man = other = the jujube fruit (bora in marathi) = outside = beautiful bhAvArtha The good men seem to be like coconuts. (Tough on the outside but soft inside). Others are like the jujube fruit, beautiful only on the outside (but sour inside). The phrase drishyante api means they (coconuts) are also seen. i. e. if you look for them touchy enough, you DO find them i. . they are cow to find. In contrast the bera (Hindi) or bora (Marathi) or berry (English) is seen a lot. i. e. good people are like coconuts, h ard outside, soft inside and are scarce to find, bad people are like berries, soft outside, hard inside, and are found a lot. This is shlok 93 in HitopadeshaHs first chapter Mitralaabh other related shubhashita from HitopadeshaH in the related topic. shloka 100 same chapter is manasya anyat vachasya anyat karyam anyat duraatmanaam mansya ekam vachasya ekam karmaNya ekam mahaatmanaam i. e the evil people think something else, say something else and do something else.The great (good) people think, say and do the same thing. Reminds me of a joke I read a long time back. A reporter asked the political figure his secret of success, and the politician replied Well, we think something, say something else, do something else and something else happens Beats me )) ShashiKant Joshi shabdArtha = others, foreign = food + = to get, obtain = stupid person, idiot = life = pity = to do = obsolescent = birth bhAvArthaYou idiot, dont show any pity for your life if you are g etting food from someone else (free food). (Go on, stufff yourself fall sick ) Free food is rare , whereas as far as lives are concerned, you will get one at every birth (I am sure all our fellow grad students will strongly agree with this ) ? ? ? ? shabdArtha = wicked person = good man + ? = to go to = many = way = to serve = repeatedly = sprayed = milk = ghee = neem = tree = sweetness bhAvArtha A wicked person shall never become good even if served in many ways. A neem tree, even if repeatedly sprayed with milk and ghee shall never become sweet. ? ? ? ? ? ? ? ? ? ? ? shabdArtha = armlet (bracelet worn on upper arm) + = to habilitate = man = garland = moon = bright = bath = smearing = flower = decorated / ornamented = head = hair (from the head) = language/ gift of speech = refined ( ) = to hold, carry, bear. = to dimnish = ornament = speech bhAvArtha Armlets do not (really) decorate a person, neither do garlands as radiant as the moon.Nor again, does the act of bathing or smearing, or flowers, or ornamented hair. Bearing a gift of refined speech is the only one thing that really ornaments a man. All other ornaments always diminish the ornament of speech is the (only) ornament (that counts). shabdArtha = what ? = apparel / clothes ? + = to think = important = appropriateness = yellow = cloth = gave (from dA to give) = ones own = daughter ( ) = directions + = to see = sea bhAvArtha One should indeed ponder upon the question, Whats in ones apparel ? . Apparel is indeed important for appropriateness. After looking at the one dressed in a rich yellow cloth (vishnu), the sea gave him his daughter (laxmi) and looking at the one dressedin nothing, (Shiva) the sea gave poison (halAhala) ? ? shabdArtha = qualities = greatness = to go = tall = seat = rook = tip, peak = crow = eagle bhAvArtha One achieves greatness because of ones qualities, not because of a high position. Even is placed at the top of the palace. a crow does not become an eagle habdArtha = food = home = wife = mine = one who does = time = wolf = man = goat The food is mine, the dwelling is mine, the wife is mine The wolf of time kills the man in the form of a goat who is always doing may may (mine mine ) ? . For the lion, nonentity need place him on the throne by performing certain(p) samskAras. By the power of his self won might alone, he has become the lord of the animal kingdom. This position has come naturally to the lion.The poet, through the utilization of the lions might and natural abilities. is simply giving us a metaphor to paint a picture of the great qualities of great people (mahApurushAs). They too, by their own strength, carry themselves forward. These people need no intermediarie s to make their case. shabdArtha = small, humble = work = one who does = man = a lot = one who talks = downslope = cloud = really = to roar = only Those men who talk too much are ones who do little work. THey are the clouds of autumn they really only roar. (but do not give any rain) ? ? ? shabdArtha = gone = sorrow = should be done = future = to think / to worry = present = to operate (causal from vart. h) = wise One should not be sorrowful about what is past, nor should one worry too much about the future.The wise men operate by the present times. ? ? ? shabdArtha = mind = confusion = liqour = drinking = sin = practise / observance + ? = to approach = misfortune = foolish man = to go = hence = should be drunk