October 2011's Subhashits

PREFACE

     If there is a language on the earth, dead or living, which may preeminently deserve, by its compressibility of thought, richness of expression, and euphony of words, to be entitled the Language of Poets , it is undoubtedly Sanskrit.  The Sanskrit writers cultivated poetry to such an extent , that every work, whether on the philosophy of  the soul , or on the theory of Music and Dance, on a battle deciding the fate of the Country for a thousand years to come and shedding the blood of millions of human beings, or on the prosaic sacrifice of an animal offered to appease the hungry demons  or the reluctant gods, came to be written in verse. Logic and grammer no less than the art and science of medicine, were thought worthy  of being written in verse. Shortness and capability of being easily committed  to memory were the chief objects in preferring verse to prose as regards the subjects for which poetry as such  had no sympathy. But real poetry was by no means  not neglected and among other kinds , epigrammatic poetry received special attention. The Panchatantra is full of short epigrammes on all possible topics relating to humanity viewed in all possible aspects. Thousands of couplets and stanzas embodying in the most laconic style - the choicest thoughts of serious as well as humorous minds , are floating on the surface of what is called learned conversation among our country-men , and a man is not considered learned, and perhaps rightly, unless he is able to repeat some celebrated saying of a poet or a dramatist illustrating  either side of a question that may form the subject of conversation in which he is taking part.  And though very few of these popular sayings can be verified as the productions of known authors,they are nevertheless greedily learnt by heart by the generality of Shastries (scholars of Sanskrit Language), and may be heard repeated by them in the course of their conversation. As they are very generally used among the well informed and well read of the passing generation of Shastris, they may freely be described as containing a faithful reflection of the modes of thoughts and of the sentiments of the Indian mind busy in a civilization that is now in the state of transition.  Not infrequently , these epigrammatic pieces serve as authorities with the ignorant classes, to whom every thing written in the sacred tongue has the authority of Shastras.

     It is trusted that what is said above will be sufficient execuse for placing before the public  the following collection of 'SUBHASHITAS' . The collection is arranged under vaious heads and some times sayings both praising and censuring a custom or a state of things are separately given. It is one of the characteristics of subhashita poetry that, coming as it does from various hands, it is both one sided and exhaustive - one sided when viewed only in parts, and exhaustive when viewed  as a whole. The reader will doubtless remember the shatakas of Bhaartrihari, who writing in praqise of pleasures of the company of young women will raise them to highest heaven; but speaking  of indifference to the pleasures of the world will almost in the same breath send his angels to the lowest depth of bottomless perdition. The same may be said  of the epigrammatic verses of the Panchatantra, the interlocutors in which are never at loss to support their conflicting views by authoritative verses either quoted  from old writers or composed for the occasion by the author. Both sides of every subject touched by the subhashitas are well, some-times perhaps too well, illustrate and the truth always lies between the two extremes.      

(The above preface is from a book  "SUBHASHITA RATNAKARA" -a collection of witty and epigrammatic sayings in Sanskrit -complied and edited by KRISHNA SHASTRI BHATAVADEKAR - published in the year 1888.   The book belonged to my Grandfather , who was a Sanskrit scholar.I inherited the book from my father and all the Subhashitas to be posted by me are from this book, which is in Sanskrit. The translation of the Subhashitas has been done by me to the best of my ability. As I do not possess deep knowledge of Sanskrit,   I may be excused of any discrepancies in the translation, if any.  I hope that my humble effort will be appreciated by discerning readers going through my blog.Your suggestions in the matter are most welcome. Many thanks for your patronage. )        

                                                                         

गम्यते यदि मृगेन्द्र मन्दिर प्राप्यते करि कपोल मौक्तिकं
जम्बुकालय गते च प्राप्यते बच्छ पुच्छ खर चर्म खण्डनं

"Gamyate yadi Mrigendra Mandiram, prapyate Kari kapol mauktikam, Jambukalaya gate cha prapyate, Bachh puchh khar charma khandanam." i.e. if one goes inside the den of a Lion (Mrigendra) he finds "Gaja mauktik-pearl found inside the head of an elephant (Kari and Gaja in Sanskrit are words for an elephant), but if one visits the cave of a jacal (Jambuka) one gets remanants of tail of a calf (Bachha puchha} skin of a donkey(Khar charma) and pieces of bones). The idea is that visits to high places , persons of authority are always rewarding bit if one associates with lowly persons one gets things accordingly.

-


जल पय सरिसु बिकाय देखहु प्रीत कि रीति भली
बिलग होइ रसु जाइ  कपत खटाई परत पुनि            (तुलसीकृत  रामचरित मानस )              -


"jalu paya saris bikaai, dekhahu priti ki riti bhali 
Bilag hoi rasu jai kapat khataI parat puni.


 i.e.    So long as there is rapport and understanding between two persons (who may be unequaal in status etc.)every thing is in order like milk and water mixed together,which gets sold as milk, but as soon as there are differences, thet get separated and all rapport is lost as is the case when some thing sour {Khatai} is added to the mixture of milk and water,then both milk and water get separated.







मन्त्री गुरु और वैद्य जो प्रिय बोलहि भय आस
राज धर्म तन तीनि कर होहि बेगहि नाश

 Mantri Guru aur Vaid jo priya bolahin bhaya aas,
 Raaj - Dharma-Tan tini kar hoi beiga hi naash.            - From Tulsi krit Ramayana.


i.e.    If the Minister, Teacher and Vaidya (doctor) do not report the real truth due to fear of getting disfavour from the person whom they are assisting/teaching/ treating, then Rajya, Dharma and Body (health) are soon lost  respectively. The king loses his kingdom, the student/disciple loses Dharma and the .patient loses his life







स्थान भ्रष्टा न शोभन्ते दन्ताः केशाः नखाः नराः


Sthana Bhrashta na shobhante Dantah, Keshah,nakhah narah.


 i.e. teeth, hairs, finger nails and persons, once they lose their position/place they no longer are not liked (shobhante) and are discarded. So long a person is in power he gets all the adulation and as soon as he is deprived of that oposition no body cares for him.Similarly so long as the teeth, hairs and nails are part of your body you apply all sorts of beauty enhancing products on them ,but as soon they are no longer a part of our body they are thrown away.



वनेऽपि सिंहा मृगमाँसभक्षिणो वुभुक्षिता नैव त्रणोचरन्ति
एवं कुलीना व्यसनानिभूता न नीचकर्माणी  समाचरन्ति   


Vanepi Singha mriga manshbhakshino ,bubhukshita naiwa triney charanti  
 Evam kulina vyasanaabhibhuta, na neech karmani samacharanti.   


i.e.    In a jungle lions live by eating the flesh of deers and other animals. Even if they are hungry they do not eat grass. Similarly persons of character and integrity (kulina) even if they are confronted by danger they do not indulge in "neech karmani" i.e. acts which are mean and below integrity.







आरभ्यते न खलु न विघ्नभयेन नीचैः
आरभ्य विघ्नविहिता विरमन्ति मध्याः
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
प्रारभ्य चोत्तमजनाः  न परिजयतन्ति


Aarabhyate na khalu bighna bhayen neechaih, 
prarabhya vighnavihita virmanti madhyah .
Vighnaih punah punah punarapi pratihanyamaanah
Praarabhya chottamjanaah na parityatanti.


i.e.  There are three types of men  (i) neech (lowly) (ii) madhya (average) and(iii) uttam (of high calibre). 'Neech' persons do not undertake an assignment fearing some 'vighna' (obstacles), the 'madhya type of persons after starting a job/work abandon it if they encounter any obstacle, but the 'uttam' persons after undertaking a job do not relinquish or abandon it even if they encounter problems/obstacles one after another until such time the task/job is accomplished.





अञ्जलिस्थानि पुष्पाणि वासयन्ति ब करद्वयं
अहो सुमनसां प्रीतिर्वामदक्षिणयौ: समा


Anjalisthaani pushpani waasayanti karadwayam.
Aho sumansaam preetirwamdakshinayooh samaa. 


i.e.      If a person holds scented flowers in his Anjali ( cupping his hands) the flowers make his both hands filled with sweet smell without differentiating between the right and left palm. Virtuous and pious persons are like flowers.They treat every one equally without any differentiation, whoever comes in contact with them.







दुर्जनः परिहर्त्तव्यो विद्ययालंक्रतोपि सन्
मणिना भूषितः सर्प: किमसौ न भयंकरः


Durjanah parihartavyo vidyayaalankritopi san
Manina bhushitah sarpah kimasou na bhayankarah
.
i.e.     One should avoid the company of a 'Durjan' (a mean and notorious fellow) even if he be a scholarly person. Is not a serpant dangerous even if he is adorned by a 'mani' in it's forehed ? 


(In Indian mythology and folk lore it is believed that Naags (serpants) have a mani (a jewel like substance) on their foreheds known as Naagmani, which is supposed to possess mystical powers)







न दुर्जनः सज्जनतामुपैति बहुप्रकारेण  सेव्यमानः
भूयोपि सिक्तः पयसा घृतेन न निम्बु ब्रक्षेण मधुरत्वमेति


Na durjanah Sajjanatamupaiti , Bahu prakarairapi sevyamanah .
Bhooyopi siktah payasa ghritena,na nimba briksho madhuratwameti.


i.e.     Those who are mean and cruel persons (durjan) can not change their nature as kind- hearted and helpful persons (sajjan).Even if one waters a citrus plant (nimba briksh) with milk and honey,its fruits will not acquire sweetness (madhuratwa).





पिवन्ति नद्द्यः स्वयमेव नाभ्यः स्वयम् न खादन्ति फ़लानि बृक्षाः
ना   दन्ति सस्यं खलु वारिवाहाः परोपकाराय सतां विभूतियः

Piwanti nadyah swayameva naambhah,swayam na khadanti phalani brikshaah .
Naadanti sasyam khalu wariwahah, paropkaraya sataam vibhutiyah.


i.e..Rivers do not drink their own water,and similarly trees do not eat their own fruits. Water carrying clouds which help growing various grains do not eat them.The moral of this s shloka is "Paropkaraya sataam bibhutiya" i.e.great personalities' aim in life is selfless service (paropakaar) to humanity.





दृष्यन्ते  भुवि भूरि निम्बतरव: कुत्रापि ते चन्दन:
पाषणैः परिपूरिता वसुमती वज्रो मणिर्दुर्लभः
श्रूयन्ते करटाssरवा: प्रतिदिनं चैत्रे कुहुकूजितं
तन्मध्ये खलसंकुलं जगदिदं द्वित्रा: क्षितौ सज्जनाः
:
Dryashyante bhuvi bhoori nimba tarawah, kutrapi te Chandanah.
Pashanaih paripoorita vasumati, Vajjro manirdurlabahh.
Shrooyante karatarawah prati dinam, Chaire kuhu koojitam.
Tanmadhye khalasankulam jagadidam, dwitrah khitow sajjanah.


i.e. in this world one finds citrus fruit beaing trees (nimba tarawah) in abundance, but sandlewood trees are found rarely, one hears the harsh voices of crows every day but the singing of nightingale (koyal) only during spring season (Chaitra month).Amongst all these the world is full of bad people (khL sankulah), but good and pious people are found rarely.





यस्यास्ति वित्तं स नरः कुलीनः स पण्डितः स श्रुतिमान गुणज्ञः
स एव वक्ता स च दर्शनीयः सर्वे गुणाः काञ्चनमाश्र्यन्ति


Yasyaastu vittam sa narah kuleenah, sa panditah sa shrutimaan gunagyah.
Sa eva waktaa sa cha darshneyah, sarve gunah kaanchanmahrayanti.


i.e.    Now a days one who is rich is considered 'Kuleen" (of high society), he is also treated like a "Pandit"( a scholar) , considered wise man and having many virtues ('Gunagya', an orator (Wakta) and a impressive personality ("Darshaniya). The conclusion is that all the virtues are dependent on one being a rich person. ("Kaanchan in Sanskrit means Gold, a symbol depository of riches.)







सर्पाः पिवन्ति पवनम् न च दुर्बलास्ते
शुष्कैस्त्रणैर्वनगजा बलिनो भवन्ति
कन्दैः फ़लैर्मुनिवरा: क्षपयन्ति कालं
संतोष एव पुरुषस्य परं निधानम्


Sarpah piwanti pawanam na cha durbalaaste, shushkah trinh vangajaah balino bhawanti.
Kandaih falaih munivarah kshapayanti kaalam, santosh eva purushasya param nidhanam.


i.e.      Serpants live just by inhaling air and never become weak, elephants eat ordinary grass and become very powerful, Sages and saints live happily by eating roots and fruits available in forests  .It means that those whose wants are limited are a happier lot (having "Santosh").





दाक्षिण्यं स्वजने दया  परजने  शाठ्यं सदा दुर्जने
नीतिः साधुजने नयो नृपजने विद्द्वज्जनेश्वार्जवम्
शौर्यं शत्रुजने क्षमा गुरुजने नारीजने धूर्तता
ये चैवं पुरुषाः कलासु कुशलास्तेश्वेव लोकस्थितिः


Daakshinyam swajane daya parajane, shaathyam sada durjane.
Neetih saadhujane nayo nripajane, vidwajjaneshwarjanam.
Shouryam shatrujane kshma gurujane naarijane dhoortata
ye chaiwam purushah kalaashu kushalah teshwew lokasthitih.


i.e.    A person who is liberal towards his near ones, kind to others (parjane)
always stern towards bad people(durjan), very courteous towards the kings,attentive towards learned people, brave and powerful(shourya)against his enemies, very obliging towards his Gurujan and cuning against women, expert in various disciplines (kala kushal) they are much revered in Society.





विवेकः सः संयत्या  विनयो विद्यया सहः
प्रभुत्वम्  प्रश्रयोपेतं  चिन्हमेतन्महात्मनाम्


Vivekah sah sanyatya, vinayo vidyaya sahh.
Prabhutwam prashrayopetam, chhinahmetata mahatmanaam.


i.e.     Power to differentiate between good and bad (vivek) along with self control, humbleness along with learning, authority with kindness, are the attributes of great persons (mahatmanaam).








सर्वे सुखिनः सन्तु सर्वे सन्तु निरामया
सर्वे भद्राणि पश्यन्तु म कस्चिद्दुःखः भाग्भवेत्

Sarve Sukhinah santu sarve santu niraamaya
Sarve bhadrani pashyantu ma kaschit dukha bhagbhawet


i.e.   let every body be happy and free from ailments (niraamaya) .
Let every body enjoy good things in life and not face difficulties and sorrows.









गुणायन्ते दोषाः सुजन वदने दुर्जन मुखे
गुणाः दोष्यन्ते तदिदमपि  नो विस्मयपदम्
महामेघः क्षारं पिवति कुरुते वारि मधुरं
फ़ेणी क्षीरं पीत्वा वमति गरलं दु:सहतरम्


Gunayante doshah sujan vadane durjan mukhe.
Gunah doshaayante tadidmapi no vismaya padam.
Maha meghahksharam pivati, kurute wari madhuram.
Phani ksheeram peetwaa wamati garalam dussah taram


i.e.   By coming in contact of Sujan (noble persons) even shortcomings turn into virtues, whereas contact with Durjan (evil persons) it is no wonder that virtues turn in evil, e.g. clouds drink breakish water of the Sea and convert it into sweet potable water, whereas snakes being fed with milk turn it into poison.







न बिना परवादेन रमते दुर्जना जनाः
काकः सर्वरसान् भुङ्गते बिना मेध्यं न तृप्यति

Na bina parwaadena ramate durjano janaah.
Kakah sarva rasaan bhungkte, bina maidhyam na tripyati,  


 i.e. Evil persons are not satisfied unless they criticise other people ,just as a crow even if fed tasty food, does not get satiated unless he gets rotten meat..







उद्यमेन हि सिध्यन्ति कार्याणि न  मनोरथैः
नहि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगाः

Udyamena hi sidhyanti kaaryani na manorathaih
Nahi suptasya hi Singhasya pravishanti mukhe mrigah.


i.e.    One's tasks are completed onl by making efforts (udyam) and not by mere wishful thinking (manorath). Deers do not enter into the mouth of a sleeping Lion.









को न याति वशं लोके मुखे पिण्डेन पूरितः
मृदन्ङ्गो  मुखलेपेन करोति मधुरध्वनिम्


Ko na yaati washam loke, mukhe pinden pooritah
Mridango mukh lepeana karoti madhura dhwanim.


i.e.    In this world there is no such person who can not be controlled by closing his mouth with a pind (may be a laddo/an incentive/bait). Even a (lifeless object) Mridanga (Drum used in Indian Classical Music having two faces, the smaller one having a permanent dried paste of iron filings and the other bigger side needing a coat of freshly kneaded wheat flour{aata} before playing it. to have a better tonal effect) creates madhur dhwani only after it's mouth is smeared with kneaded wheat flour.

M.C.Joshi