To day's Subhashit'

न कारणमपेक्षन्ति कवयः स्तोतुमुद्द्यताः

किन्चिदस्तुवतां तेषां जिह्वा फुरफ़ुरायते 

Na kaaranamapekshanti kavayh stotumudyataah

kinchidstuvataam tesham jihwaa furafuraayate.

i.e.   Poets are ever ready to recite their poetry to others even without any reason. Their tongue starts fluttering to recite their poetry, if they get even a slight hint of appreciation of their poetic prowess.

Kaaran= reason,             Apekshanti =expecting              Kavayah =   poets

Stotu = reciting           Udyatah =  ready          Kinchit = slight.       Teshaam = theirs

Jihwaa= tongue            Furafurayate = flutters.

(Poets have a tendency of catching hold any acquaintance and start reciting their latest composed poems to him. Even a slight hint of appreciation gives them the itch of reciting the poems composed by them. There are many funny and hilarious anecdotes on this aspect in Sanskrit and Hindi Literature.)

To day's Subhashit.

क्वचिदृष्टः क्वचित्तुष्टो रुष्टस्तुष्टः क्षणे क्षणे
अव्यवस्थित चित्तस्य प्रसादोपि भयंकरः

Kwachitdrushtah kwachttushtah rushtatushtah kshane kshane,
avyawasthita chittasya prasaadopi bhayamkarah.

i.e.    A person who is fickle minded and becomes both angry and pleased in no time, his being kind to others is also fraught with danger.

Kwachid = at times.            Rushta =angry.       Tushta = pleased , satisfied.  
Kshana = moment (a measure of time like a second).     Kshane kshane = in no time
Avyawasthita =disorganised, fickle, inconstant.         Chitta = mind
Prasaad = Pleasure, being happy or pleased at.         Bhayamkar = fraught with danger, causing fear.

To day's Subhashit.

सुलभं वस्तु सर्वस्य न यात्यादरणीयतां
स्वदारपरिहारेण  परदाराSर्थितो जनाः

Sulabahm vastu sarvasya na yaatyaadaraniyataam
swadaarparihaarena paradaaraarthito janaah.

i.e. an object that is easily available to every one is not given proper importance and recognition e.g. people crave for association with other person's wife and neglect their own wife.

Sulabh =easily available.       Vastu = object.         Sarvasya = every ones'         Yaati = given
Aadaraniyataam =  proper attention and respect.           Swa = ones' own.            Para = others
Daara = wife.     Parihaar = avid, neglect        Arthit = desired,  craved.         Janaah = persons, people.

Some discrepancies in the "Thaat System" of classification of 'Raags'

     Pt.Vishnu Narain Bhatkhande 'Chatur Pandit' is the propagator of  the 'Thaat paddhati' of classification of all Raags under 10 Thaats based on the 72 'Malekarta' paddhati of Carnitik Music system detailed in Pt.Vyankatmukhi's treatise 'Chaturedandi Prakashika'' . This system is considered incomplete by Pt.Vishnu Digamber Paluskar Gharana musicians prominent among them being Pt.Omkar Nath Thakur and Pt.Vinayak Rao Patvardhan mainly on the ground that there are many inconsistencies in the Thaat system, which are unable to explain many aspects of Indian Classical Music. But the Thaat Paddhati is more popular as compared to the system propagated by Paluskar parampara.
     Pt. Vinayak Rao Patwardhan in his 'Raag Vigyan'    volume 2 and Pt.Omkar Nath Thakur in his 'Sangeetanjali' Volume 6 has dealt at length discussed in detail all the shortcomings of the Thaat Paddhati, but at the same time recognised the valuable contribution made by Pt.Bhatkhande by establishing a base for the theoretical aspects of our Classical Music, which was hidden from public view due to all the Texts being in Sanskrit and the practitioners of our Music being mostly Muslims since 17th century, who were ignorant about it for obvious reasons.
   "  Some glaring inconsistencies pointed out by the above scholars are as under:-
1. In khamaj thaat komal nishad has been mentioned but in the Raag of the same name both the forms of nishad are used. This inconsistency is also in Poorvi thaat with the Raag Poorvi using both the madhyams.Use of both nishads in Malhar,two gandhars in Jaijaiwanti, both madhyams in Lalit are another examples' This has been classified as 'ati vyapti dosha'
2.  Bhoop Raag having all shuddha swaras has not been included in Bilawal Thaat.
3.  In Kalyan Thaat janya Raags Kedar, Hamir, Bihag, Gaud Saarang etc.shuddha madhyam is used extensively and teevra madhyam is used less. Besides in Kedar shuddha madhyam is the 'Prana swara' and komal nishad is also helpful in building the Raag.So the question arises why Kedar has been classified under Kalyan Thaat.?
4.   In Kafi Thaat komal ga and ni have been taken, but in its many 'Janya Raags' shuddha ga and ni are frequently used.
5.  In Raag Alahiya Bilaqwal of Bilawal Thaat use of both nishads is compulsory. In other prakars of Bilawal, komal nishad is more or lesss used regularly.But there no place of konmal nishad in Bilawal Thaat.
6.  If there is liberty to include any other swara which is not in the Thaat, then how will the Thaat System work? For example in Bilawal by including teevra madhyam we will get Kalyan Thaat or by including shiddha madhyam in Kalyan Thaat we get Bilawal Thaat, and similarly in Poorvi by including shuddha madhyam we get Bhairav Thaat, and by including teevra madhyam in Bhairav  we get Poorvi Thaat and likewise by adding shuddha nishad in Khamaj we get Bilawal and in Bilawal by adding komal nishad we get Khamaj. Then what will be the rule to control the structure of the Raag ?
     The above examples illustrate the irregularity, inconsistency and incompleteness in the Thaat System and the same shortcomings are found in the 'Janya Raags'. We know that the Thaat has been described as the originator (Janak) and the Raags as 'janya' i.e. born out of the Janak. here the question arises that when a particular attribute is absent in the seed , then how will it be present in the fruit ?
     Thus we have seen the shortcomings of Thaat system and derivative Raags of the Thaat system."
      A question was raised by Shri Bose as to why Raag Marwa is considered as a 'Sandhiprakash Raag' when according to Bhatkhande ji, a sandhiprakash raag must have komal re and dha, whereas in  Marwa dha is shuddha. One will find frequently such statements in the Theory propagated by Bhatkhande that the inconsistency is as an exception. But there should be a limit to such exceptions.
     Now coming to the merits and demerits of both the systems, the system propagated by Shri O.N Thakur dealt in great detail in his treatise Samgeetanjali 6 volumes and other works based on old Sanskrit Texts,  is very complicated and not easily understood by average musician who is not adept in Sanskrit Language.Pt. Bhatkhande has gone for simplification of the same and in the process the above inconsistencies have crept in.. He has clearly stated  in his books that his word is not final and he has invited the future generations of Musicians and Musicologists to further the work done by him. Unfortunately after his demise, very few Musicologists and Musicians adept in both Theory and Practice of Music were born and no significant breakthrough has been made in the field of Theory of Music in interpreting or furthering the old theory trapped in Sanskrit Texts. Shri Thakur has stressed the need for a breakthrough in this field and has hoped that a new system will be evolved combining the proven elements of all the systems.
      Now coming to the question raised by Shri Bose, I find in  a  book  on theory of music 'Sangeet Kaumudi' by Shri Vikramaditya  S. Nigam that he has mentioned that (i) In Raags with komal re and dha known as sandhiprakash raag, re will always be komal but dha can be teevra also, but ga and ne are always teevra. He has not quoted any old text in support. (ii)For raags with re and dha teevra, re ga and dha  are always teevra  and ni can be komal or teevra  (iii) For raags with ga and ni kommal, ga is always komal, re and dha can be komal or teevra.  I could not find any Old Sanskrit Text in support to the above classification of Raags  by "Samaya Chakra".
    

To day's Subhashit

अयाचितः सुखं  दत्ते याचितस्च न यच्छति
सर्वस्वम् चापि हरते विधिरुच्छन्खलो नृणाम्

Ayaachitah sukham datte yaachitascha na yacchati
Sarvaswam chaapi harate vidhirucchankhalo nrunaam.

i.e.      God has endowed a King (ruler of a country) with such an  unpredictable trait that he provides amenities without being asked for and does not do so when he is requested to do so, and at times whimsically takes away all the possessions one has.

Ayachit =not asked for.        Sukh = amenities, pleasures.        Datte = gives
Yaachit =  asked for, requested  ( 'A' prefix in Sanskrit is just like 'un' or 'in' prefix in English, which denotes the opposite meaning if prefixed before a word)
Sarvaswam =all possessions.      Chaapi (cha + api) = also        Harate = robs, takes away
Vidhi =God Almighty.   Ucchankhalataa = doing unpredicted wrong deeds whimsically.
Nrunaaam= Kings, rulers of a country.  

To day's Subhashit

संपदो महतामेव महतामेव चाSSपदः
वर्धते क्षीयते चन्द्रः न तु तारागणाः क्वचित्

Sampado mahataamev mahataamev chaaapadh
vardhate ksheeyate chandrah na to taaraganaah kwachit.

i.e.     The attitude and behavior of righteous and broadminded persons is the same during the periods of their affluence and while they are facing danger, just like the stars which do not change their shape in contrast to the Moon, which increases and decreases in size.


Sampad = Riches,period of affluence of  a person.      
Mahat  = The literal meaning of this word is - expanded, very big -. but here it refers to righteous and broad minded persons.    Chaapadah -(Cha + Aapadah)   Cha = also.     Aapadah = danger, peril
Vardhate = grows , increases in size.        Ksheeyate = reduces in size.      
 Taara ganaah = Stars in the sky.        

To day's Subhashit

मित्रं प्रीति रसायनं  नयनयोरानन्दनं  चेतसः
पात्रंयत्सुखदु:खयोः सहभवेन्मित्रेण तद्दुर्लभं
ये चान्ये सुहृदः समृद्धि समये द्रव्याभिलाषाकुला
स्ते सर्वत्र मिलन्ति तत्वनिकषग्रावा  च तेषां विपत्

Mitram preeti rasayanam nayanyoraanandnam chetashh
paatramyatsukhadukhhyoh sahabhawenmitren taddurlabham
ye chaanye suhradh samriddhi samaye druvyaabhilaashaakula
ste sarvatra milanti tatwanikshagraawaa cha tesham vipat.

i.e.  A friend , whose association with you increases your affection towards him, his presence is pleasing to your eyes and mind, and who shares your good and bad situations equally, is very rare to get. On the other hand your friends, who during the period of your affluence are always eager to share your wealth, are found every where, but the real test of their friendship is at a time when you are in trouble.
        (The underlying idea of this Subhashit is that fair weather friends are available in abundance but will abandon you when you are facing danger and only your real friend will stand by you for helping you.)


Preeti =friendship, affection.       Rasaayan = chemical        Nayan = eye.
Aanand = pleasure.     Chetash =  feeling.        Durlabh = found rarely
Suhruda = friend .      Tatwanikashagraawaa =  testing for the true worth. (Nikash means 'Kasauti' a stone which is rubbed by jewellers over a piece of jewellery to determine the puirity of gold. So this process is called 'kasauti par khara utarna)
Vipat = danger         

To day's Subhashit

निर्गुणेश्वपि सत्वेशु दयां कुर्वन्ति साधव:
नहि संहरते ज्योत्स्नां चन्द्रश्चाण्डालवेश्मनि

Nirguneshwapi satweshu dayam kurvanti saadhwah
Nahi samharate jyotsnaam chandrashchaandaalveshmani.

i.e.    Noble persons are kind  even to persons having  no qualities of head and heart, just like Moon which does not deprive the residence of a 'Chaandala' of its brightness.

Nirguna = Having no qualities or attributes (ni= not.  guna = quality, special attriibute
Satweshu = to persons.      Dayaa = kindness.      Kurwanti  = do.        Saadhu = noble persons,
Samharate = deprives.    Jyotsnaa = brightness,   Chandra = Moon.   Veshmani = residences
Chandaal = Lowest category of people according to the hierarchical system called "Varna vyasthaa" in Hindu Religion under which people are divided into four main categories  namely Brahmin, Kshtriya, Vaishya and Shoodra according to the nature of  duties assigned to them. Chaandals were persons assigned duties of burning dead bodies in a funeral pyre and other very low grade tasks , which no other persons would perform willingly.


(The underlying idea behind this Subhashit is that noble and kind persons do not discriminate in showering their blessings and kindness and all are equal to them, just as Moon does not discriminate in brightening the houses of people.)

About Raagas MARWA,,POORIA and SOHANI.

      The above three Raags of Hindustani Classical Music share the same Musical Scale (Thaat) known as Marwa Thaat having swaras S r G M D N S', with P varjit in both aaroha and avaroha. But in spite of all these Raags being Shadav-Shadav category, they are differentiated  by their chalan, different vaadi and samvadi swaras and prominence of lower octave or upper octave (poorvang pradhan or uttarang pradhan.  There is some difference of opinion about the vadi-samvadi , chalan etc among scholars of music. So, here under I have tried to sum up all these aspects by consulting various Texts on these Raags available with me. I hope that members will find the information helpful in appreciating these Raags more meaningfully.

1. Marwa and Pooria are like twin brothers as there is much similarity in their aaroha-avaroha. Just as in the case of twin brothers there is still some difference between them and they are not identical in all respects,so is the case with these Raags.  Pooria's nature is more 'gambheer' as compared to Marwa, because Marwa is sung with rather straight notes without using 'meend' and voice modulation. Dhaiwat is more prominent in Marwa because it is 'samvadi' in Marwa, whereas 'anuvadi' in Pooria. The structure of Marwa is dependent on swaras  r G and D, whereas in Pooria it is dependent on G m and N.  Vaadi-samvadi of Marwa are r and D, whereas in Pooria they are G and N .

2. The range of Pooria is from mandra saptak's teevra madhyam upto taar saptak teevra madhyam and elaborated mostly in mandra and madhya saptak, whereas Marwa is sung mostly in madhya saptak

3. Pt.Vinayak Rao Patrwardhan has mentioned in his treatise Raag Vigyaan Vol.2 that vaadi samvadi of Marwa are D and r, whereas other scholars have opined  them as r and D and aarohav avaroha is also different  as .N r G M D N r'   -  r' N D M G r .N r S.  Pt Omkar Nath Thakur from the same Gharana has also mentioned the aroha- avaroha  similarly, but as he follows the system of graha, ansha,nyas etc., instead of     vadi-samvadi, he states r as Grah swara, Upgraha swara  N,  Ansha swara -r  , Anugami swaras -G and M,  Nyas swara - r,   Apanyas - D ,  Vinyas - S  (alpatwa of S).

        Shri Thakur further  states that one should never have 'nyaas' at G and N while singing Marwa,  If this is done Pooria will  tend to appear. There is so much prominence of r that at times S gets overshadowed. So it is necessary that S should be used from time to time. If S is not used for quite some time, r will become S and immediately Marwa will become 'tirohit'(disappear) and  Malkons Raag will tend to appear, because r will take the place of S and N will become n, G will become g and M will become m and aroha-avaroha of Marwa will become  S g mdnS'  S'ndmgS.

4.   As regards Raag Sohani, it is sung mostly in Madhya and Taaar saptak. Its vaadi-samvadi are D and G.  r is 'durbal' in aaroha of Sohani and  S' (taar saptak) is very prominent  in it and meend is frequently used , which easily differentistes it from Marwa and  Pooria.

5.   It is said that Sohani is just another facet of Pooria ('pratimoorti'). That is why they are called 'Jodi ke Raag'. There are many other Raags of similar nature having the same swara pattern but different chalan e.g. Bhoopali and Deshkaar, Sooha  and Adana, Todi and Multani.   

6.   Sohani is 'uttarang pradhaan' whereas Pooria is 'poorvaang pradhan'. The swaras pattern bring out Sohani is different than that of Pooria and Marwa..   S' r',S'R'NS', NDNS'ND, MDNS'r'S' will never appear in Pooria and Marwa,  So, to differentiate between 'samaprikritk' (having the same nature) Raags, special swara patterns peculiar to the particular Raag is very important. One has to learn them carefully and use them judiciously to differentiate between the Raags concerned.

To day's Subhashit

न्यायार्जित धनस्तत्वज्ञाननिष्ठोSतिथिप्रियः
शाश्त्रवित्सत्यवादी  न गृहस्थोSपि विमुच्यते

Nyaayarjit dhanastatwagyannishtotithipriyah
Shaastravitsatyavaadi na gruhasthopi vimuchyate.

i.e.    A person who has earned his wealth through fair and legal means is always Knowledgeable and religious, fond of entertaining unannounced guests, well versed  in Shashtras,always truthful, but at the same time does not neglect his family life and duties towards his family.

Nyaaya= Law.    Arjit = earned (Nyaayarjit= Nyaay +arjit)     Dhan = wealth
Tatwa Gyaan = Knowledge about Religion.     Nishta = expert, follower of
Satya = truth.      Vaadi = speaker  (Satyavaadi = a person who always speaks the truth)
Grustha = a person who is head of his family and  takes care of his dependants.
Vimuchyate = leavesneglects.        Na = not.    
Na Grahasthopi vimuchyate = does not neglect duties towards his family.
Shastra =. A discipline of knowledge e.g. Astrology, Medicine,Music etc' A person who is well versed in various Shashtra is known as Shashtragya or Shashtri.

To day's Subhashit.

गतवयसामपि पुंसा येशामर्था भवन्ति  ते तरुणः
अर्थेन तु ये हीन वृधास्ते यौवनेSपि स्युः 


Gatvayasaamapi punsaa yeshaamarthaa bhawanti te tarunah
arthen to ye heena brudhaaste youwanepi syuh.  


i.e.     Aged persons, if they are moneyed, are treated like a young person. On the other hand, persons without any money behave like an aged person even in the prime of their youth.


Gat = past     Vayasa = age.       Gatvayasa =  aged,        Punsaa = persons.     Yeshaa =  who
Artha =  money, riches.         Heena =   without, not having.          Brudha=  aged, old person.
Youwan =  prime of youth,     

To day's Subhashit.

यथा धेनु सहस्त्रेषु वत्सो विन्दति मातरम्
तथा पूर्वकृतं कर्म कर्तारमनुगच्छति

Yathaa dhenu sastreshu vatso vindati maatram
tatha poorvakrutam karma kartaarmanugachchti'

i.e.     Just like a calf locating its mother in a herd of thousands of cows, the 'Karma' done by a person in his previous birth follow him in his present birth.

Yatha = just like.             Dhenu = cow               Sahastreshu = among thousands
Vatsa =  calf of a cow.       Vindati = reaches, locates.           Maatram = mother
Poorva = earlier one.      krutam = done    Karma = a deed.
Kartaar = the person who has done an action.             Anugachchti = follows.


(In Hindu Religion according to the concept of "Karma". all actions, good or bad, done by a person during his life time are called Karma, classified further as Sukarma i.e. good deeds and Kukarma i.e. bad deeds.  The results of these karmas fructify during ones' life time or follow him in his next birth.So if a person has done Sukarma in his previous birth he gets the benefit of those karmas in his present birth. Similarly if a person does 'Kukarma' in his present birth, he may get its result during his lifetime or in his next birth. It means that fate of a person (Bhagya) reaches him in his lifetime or in the next birth, just like a calf locating its mother in a herd of thousands of cows.)                           

To day's Subhashit.

गुणवन्त: क्लिश्यन्ते प्रायेण भवन्ति निर्गुणाः सुखिनः
बन्धनमायान्ति  शुका  यथेष्टसंचारिणः काकाः

Gunawantah klishyante praayena bhawanti nirgunaah sukhinah
Bandhanmaayaanti shukaa yatheshta sanchaarinah kaakaah

i.e.   In general skillful persons face hardships, whereas those who do not have any skill remain happy and carefree e.g.parrots are trapped and kept in cages (because of their special faculty of imitating human voice)  and crows roam freely in the sky.

Gunwanta = persons having skills.       klishyante = face hardships        Praayena = in general
Nirgunaah = not having skills.        Bandhan = bondage          Shuka = parrot
Yatheshta =  much       Sancharinah = move,  roam.       Kaak = crow.

To day's Subhashit

आत्मनो मुख दोषेन बध्यन्ते शुक सारिका
बकास्तत्र न बध्यन्ते मौनं सर्वार्थ साधनम्

Aatmano mukh doshen badhyante shuka saarikaa
Bakaastatra na badhyante maunam sarvaarth saadhnam

i.e.   Parrots and Mynaas are entrapped and ultimately killed only due to their special faculty of imitating human voice, whereas Cranes are not killed (because of their remaining silent), which implies that  keeping mum helps in solving all problems.

Aatman = self ,  ones' own nature, God Almighty.       Mukh dosh = improper use of the faculty of speech
Badhyante = get killed.         Shuka = parrot.             Saarika =   Myna ( a small singing bird).  Both these birds are capable of imitating human voice..        Baka = crane.                 Mauna = keeping mum, remaining silent,              Sarvarth (sarva + Arth)    Sarva = all      Arth = purpose     (Arth also means money, riches  as in Arth Shashtra i.e. Economics).

( The underlying idea that one should not speak unnecessarily as it exposes a person to unnecessary danger.Here I am reminded of a adveretisement of a chewing gum on TV wherein a person saves himself posing as a dumb person before  a band of crooks.)

To day's Subhashit

धनैनिष्कुलीना कुलीनार्भवन्ति
धनैरापदं मानवा  निस्तरन्ति
धनेभ्यः परो बान्धवो नास्ति लोके
धनान्यर्जनध्वं धनान्यर्जनध्वं

Dhanairnishkuleena kuleenaarbhawanti
Dhanairaapadam maanawaa nistaranti
Dhanebhyah paro baandhawo naasti loke
Dhanaarjanadhwam dhanaarjanadhwam

If a person is rich, he is treated like an upper caste person even if he may be born in a backward caste. With the help of money people come out of calamities unscathed. In this world none is a better friend or relative than money. So earn more wealth, more and more wealth.

Dhan = money, wealth.         Kuleen = a person born in an upper caste.     Nishkuleen = a person who is born in a lower caste..      Aapada =  calamity,  serious danger.       Nistaranti  = come out of a calamity.
Paro = beyond,  better than.          Bandhava = relative, close friend.       Naasti (na +asti)  does not exist
Loke = in this world.             Arjan = earn, accumulate.    Arjanadhwam =  do earn.

( The Hindu Religion is caste based divided into four main castes i.e Brahman, Kshtriya, Vaishya and Shoodra according to the nature of duties assigned to the. Brahmin, the highest caste is assigned duties of a teacher, preacher and enforcer of Religion, kshtriyas as rulers and protectors of people, Vashyas as businessmen and traders and lastly shoodras as service class assigned manual and menial jobs. This system is the cause of much discrimination among people and a bane of society in modern times.)

To day's Subhashit.

वरम् पर्वत दुर्गेषु भ्रान्तं वनचरैः सह
न मूर्खजनसंपर्कः सुरेन्द्रभवनेश्वपि

Varam parvat durgeshu bhraantam vanchariah saha
na moorkh jana samparah Surendra Bhawaneshwapi.

i.e.     It is preferable to roam in  hilly castles or in dense forests with its inhabitants (aadivasis), rather than be in the company of foolish person even at a temple or a holy place.

Varam = preferable, better.        Durg = a fort or castle.       Parvat = mountain
Vanchar = inhabitants of a forest .         Saha = in the company of, with.        
Moorkh Jana = foolish person.       Sampark = in contact with, accompany.
Surendra Bhawan = a temple or a holy place.( Surendra= God.   Bhawan = abode).

To day's Subhashit.

खलास्तु दूरतस्त्याज्याः कण्टका इव सर्वथा
येषां क्षणिकयोगेन सन्मर्गोSप्यतिदु:खदः

Khalaastu dooratastyaajyaah kantakaa iva sarvatha
Yeshaam kshanikyogen sanmaargopyatidukhadah.

i.e.   Association with crooked and lowly persons should assiduously be avoided, as they are always like thorns. Even if you are trudging the right path even a momentary association with them causes extreme sorrow and harm.

Khala = a crooked and mean person.      Tyajya =  fit to be avoided.       Kantaka =  thorn
Yeshaam = whose .        Kshanik = momentary.      yogen =  association, company
Sanmaarga = right path        Dukhdahh =  causing sorrow  and harm.

To day's Subhashit

सुजनो न याति वैरम् परहित कार्ये विनाशकालेपि
छेदेSपि चन्दन तरुः सुरभिर्यति मुखं कुठारस्य

Sujano na yaati vairam parahit kaarye vinaashkaalepi
chedepi chandan taruh surabhiryaati mukhm kuthaarasya'

i.e.   Honourable and noble persons do not show enmity even if they face the grave danger of extinction, e.g. the sandlewood tree while being chopped by an axe makes its head fragrant.

Sujan = honourable and noble person.        yaati = becomes, gets.         Vairam = enmity
Parhit Kaarya = helping others.        Vinaash Kaal = at the time of facing death or extinction.
Cheedepi = on being chopped or cut.        Taru = tree          Surabhi = fragrance    
Kuthaar = axe used for chopping trees

To day's Subhashit

उदये सविता रक्तो रक्ताश्चाSस्तसमये तथा
संपत्तौ च विपत्तौ च महतामेकरूपता 

Udaye Savitaa rakto raktaashchastsamaye tathaa
Sampattou cha vipattou cha mahataamekaroopataa.

i.e.   The appearance of the Sun is the same at the time of its rising in the morning and setting down in the evening. Similarly honorable and noble persons' attitude and behavior remains the same when they are affluent and when they are  facing a dangerous situation..        


Savitaa =  Sun.        Rakto = red in colour.      Uday = rising.      Asta samaya = at the time of setting down,
Sampati =  riches, affluence.        Vipatti = danger,  adverse situation ,     Mahataa = honorable and nobel person.       Ek-roopataa  =  in the same condition, having no change in the condition.    

To day's Subhashit

संवर्धितोपि भुजग: पयसा न वश्य-
स्तत्पालकानपि निहन्ति बलेन सिंह:
दुष्टः परैरूपकृतस्तदनिष्टकारी
विश्वासलेश  इह नैव बुधैर्विधेयः

Samvardhitopi bhugahh payasaa na vashya-
statpaalakaanpi nihanti balen singhh
dushtah parairupkrutastadnishtkaari
vishwasalesha iha naiv budhairvidhaiyah

i.e.   Even by feeding a snake with milk it does not remain under control of its owner, and similarly  a tamed lion can at any time kill its trainer or owner. That is why wise and learned persons have ordained that one should never trust mean and cunning persons, even if they have been helped and obliged,as they still remain dangerous and harmful..

Samvardhit = fed.       Bhujag = snake.        Payasaa = milk.       Vashya = under control
Palaka=  one who feeds, a trainer of animals.      Nihanti = kills        Singh =  lion, tiger.
Dushta = mean and cunning.      Upakruta = obliged, helped.    Anishtakaari =  dangerous and harmfulVishwas = trust      Lesh =  even a little.    Naiv = never.    Budha = wise and learned persons
Vidhaiya = ordained, advised.

To day's Subhashit

वाणी व्याकरणेन हंस मिथूनैर्नद्यः  सभा पण्डितैः
सत्पुत्रेण कुलं नृपेण वसुधा लोकत्रयं विष्णुना

Vaani vyaakarnen hansa mithunernadyah sabhaa panditaih
Satputrena kulam nrupen vasudhaa loktrayam Vishnunaa.

i.e.   The diction (manner of speaking) of a person is appreciated if he has command over Grammer, a river is adorned if pairs of Swans float in it,  an assembly of persons gets adulation due to the presence of learned persons in it,  a dynasty gets glory through illustrious and honourable sons born in it as descendants , and a Country by having a noble ruler,  an the entire Universe gets glory through the benevolence of God Vishnu.

Vaani = diction, manner of speaking.      Vyaakaran = Grammer .       Hansa =  swan.
Mithuna =  couple , pair.        Satputra = illustrious  son.      Kulam =  dynasty.      Nrupa = a noble ruler
Loka = In Hindu mythology the Universe has three sub divisions Prithvi , Aakash and Paataal, denoting respectively Earth, Sky and  space inside the Earth. These three combined are called  Triloka. 'Tri' means Three (3).            Viushnu = Senior most among three Gods of Hindu Mythology.assigned the task of protecting the Universe. The other two Gods are Brahma and Mahesh assigned the task of a creator and destroyer respectively.    

To day's Subhashit.

स्त्री विनश्यति रूपेण ब्राह्मणो राजसेवया      
गावो दूरप्रचारेण हिरण्यं लाभलिप्सया

Stree vinashyati roopena braahmno raajsevayaa
gavo dooraprachaarena hiranyam laabhlipsayaa.


i.e.   The cause of downfall of a woman is due to her being very beautiful, of a Brahman by being in the service of a King, of cows due to straying far away in a forest during grazing and of gold (here denoting wealth) due to greed.


Vinashyati = gets  destroyed, harmed.       Roop = beauty.       Raaj seva = being in the service of  a king.
Brahman  = A learned person or a sage. In Hindu Religion people are divided into four major clans according to the nature of duties or work performed by them. These are Brahman, Kshatriya, Vaishya and Shoodra.    Brahmans are assigned duties of teachers, performing religious rites,as preachers and keepers of conscience of the community, Kshtriyas as rulers and protectors of people, Vaishyas as industrialists and traders, and Shoodras as artisans, servants and performers of duties of lower grades.
Laabh lipsaa =  being to much greedy.


(The underlying idea is that excess of any thing ,even if it is good, is harmful. There are innumerable examples of women getting harmed because of their beauty. A classic example is that of Rani Padmini of Chittora (Rajasthan), who had to face ignominy at the hands of the Muslim King Ibrahim Khilji only because of her beauty. )

To day's Subhashit.

विद्याभ्यासो विचारश्च समयोरपि शोभते

विवाहश्च विवादश्च समयोरपि शोभते.

Vidyaabhyaaso vicharscha samayorapi shobhate.

Vivaahascha vivaadascha samayorapi shobhate.

i.e.    The processes of learning and deciding to do any thing is appropriate and fruitful if   done at the right time,,and so also marriage and settlement of disputes should be done at the right time and occasion. 

Vidyaabhyaas = the process of learning, going to school

Vichaar = The process of thinking to do a certain work

Shobhate =  appropriate, liked.          Vivaad=  dispute

To day's Subhashit.

सत्यं ब्रूयात प्रियं ब्रूयात न ब्रूयात सत्यमप्रियं
प्रियं च सूनृतं ब्रूयात ऐष धर्मः सनातनः

Satyam bruyaat priyam bruyaat na bruyaat satyamapriyam
priyam cha soonrutam bruyaat esh dharmah sanaatanah.

i.e.   On should speak the truth that is liked by others and should never speak such truth that is disliked .The cardinal principle is that one should speak only such truth that is acceptable to others.

Satya = truth.      Bruyaat = speak.      Priyam = pleasing, palatable, acceptable.
 Apriya = unpleasant,unpalatable, unacceptable
Soonrut = Truth that is pleasing and acceptable.       Dharma = duty prescribed by Religion
Sanaatan = perennial. continual,  never dying. (Hindu Religion is also called 'Sanaatan Dharma'

Note:-  It is one of the characteristics of Subhashita poetry that, coming as it does from various hands, it is both one sided and exhaustive when viewed as a whole.  In this subhashita the practical viewpoint has been described by saying that one should avoid speaking unpalatable truth, which is generally not liked by any one and at times may cause harm to the speaker. But on the other hand there are Subhashitas which praise the  person who has the courage of telling the truth,as mentioned in the Subhashit posted by me on 3rd July, 2012 in my Blog =' Sulabhaah purushaa rajan satatam priya vadinahh, Apriyasya cha pathyasya vaktaa shrotaa ch durlabhah' thereby implying that persons who have the courage of speaking unpalatable truth for the benefit of the person being addressed are rarely found.    (Please view my Blog for detailed comments.)

To day's Subhashit.

स एव धन्यो विपदि यः स्वरूपं न मुञ्चति
तजत्यर्ककरैस्तप्तं हिमं देहं न शीतताम्

Sa eva dhanyo vipadi yah swaroopam na munchati
Tajatyarkkaraistaptam himam deham na sheetataaam.

i.e.  A person, who does not shed away his inherent good nature and human values even when he is in great danger, is like  snow which does not shed its coolness even on being exposed to the scorching rays of Sun. Such a person is praiseworthy.

Dhanya =  praiseworthy      Vipadi = a situation when a person is exposed to great danger.
Swaroop =   nature.      Tyaja = leave, shed.    Arkh = Sun       Tapta = hot.     Hima = Snow, ice
Deham = body     Sheetataam = Coldness

To day's Subhashit.

पदस्थितस्य पद्मस्य मित्रे वरुण भास्करौ
पदच्युतस्य तस्येव क्लेशदाहकरावुभौ .

Padasthitasya padmasya mitre varun bhaskarou
Padachyutasya tasyeva kleshdaahkaraawubhou.

i.e.   When the lotus flower is well placed (growing in a pond or lake full of water) then water and Sun are friendly towards it (help the flower to grow and bloom), but once the lotus is not in that environment, these very 'friends' cause it harm and make it dry up and wither.

Padasthita = well placed.         Padma = lotus flower.     Mitra = friend.     Varun = water.
Bhaskar =  Sun.     Padachyuta = fallen from grace or position.    Tasyeva = its.     Klesh = harm.
Daahkara = cause it to burn or dry up.      Wubhau = both of them.

     (The underlying idea is that so long as a person is in a prominent position, he gets adulation, attention and support from others. But once he loses that position, the same persons who were helpful and friendly towards him, tend to be against him and cause harm to him.)

To day's Subhashit.

मासि मासि समा ज्योत्स्ना पक्षयोरुभयोरपि
तत्रेकः शुक्लपक्षोSभूद्द्यशः पुण्येरवाप्यते
Maasi maasi samaa jyotsnaa pakshyorubhayorapi
tatrekh shuklapakshobhudyashh punyerawaapyate.

i.e.  month after month there is equal light (brightness) in both the fortnights (called Shukla Paksha and Krishna Paksh) of the Moon, but the Shukla Paksha gets all the credit and is considered auspicious.

Maasi = lunar month.     Sama = equal.      Jyotsnaa = brightness, light.     Prakaash = light, brightness.
Shukla Paksha = A lunar month is divided into two fortnights (Paksha) called Shukla Paksha (of weaxing moon) and Krishna Paksha (of waning moon).The night of full Moon is called Poornamasi and the night when moon does not appear is called Amavasya. The fortnight  of waxing moon is considered auspicious and Poornamasi is particularly considered more auspicious for religious functions.
Punya =A concept of Hindu Religion, whereby for good deeds one gets plus points which are rewarded by God in  many ways. Here it means recognition, adulation and credit


     The underlying idea behind this Subhashit is that among persons of equal caliber one gets all the credit and adulation, whereas the other person, who is equally competent, gets ignored. That is why it is said - 'भाग्यम फलति  सर्वत्र न च विद्या न च  पौरुषम ' (Bhagyam phalati sdarvatra na cha vidyaa na cha paurusham) i.e.destiny  rewards and makes a person famous in society and not his erudition and  and his sincere efforts)- i.e. destiny (bhagya) is the deciding factor in one's progress and success and his efforts and skills are secondary.
     There is couplet in Ramayan by Goswami Tulsi Das having this very thought as under:-
 "सम प्रकाश तम पाख दुहूँ नाम भेद विधि कीन्ह ,  सशि शोषक पोषक समुझी जग जस अपजस दीन्ह "
 (Sama praakash tam paakh duhun naam bhed vidhi keenha, Sasi shoshak poshak samujhi jag jas apjas deenha) i.e.there is equal brightness and darkness in both the fortnights of moon, but God has given credit and discredit to them in this World considering the fact that one increases the brightness and the other decreases the brightness.

To day's Subhashit

अन्यायोSपार्जितं द्रव्यं  दश वर्षाणि तिष्ठति
प्राप्ये तु  एकादशे वर्षे समूलं च विनिष्यति ,

Anyaayo paarjitam druvyam dash varshaani tisthati
Praapye tu ekaadashe varshe samoolam cha vinishyati.

i.e.    Wealth acquired through unfair and unlawful means stasys for only ten years and by the eleventh year not only such wealth is lost but along with it the wealth earlier inherited or earned is also destroyed.

Anyaaya =  doing wrong to others, unfair means.    Dravya = money, riches.    Ekaadash = Eleven (11)
Upaarjit = earned , acquired.   Tishthati = stays, remains.     Samool = along with the root (in money terms it means original capital i.e money inherited or acquired earlier).       Vinashyati = destroyed.


(There are innumerable cases where persons get rich quick by adopting unfair and illegal means  detrimental to the society at large, but ultimately not only the property so acquired is lost but the property held earlier or inherited is also lost, or the subsequent generations of such persons is so incompetent that all the property inherited by them is ultimately lost.)    

To day's Subhashit

लक्ष्मीर्वसति जिह्वाग्रे जिह्वाग्रे मित्र बान्धवा
जिह्वाग्रे बन्धनं प्राप्तं जिह्वाग्रे मरणं ध्रवम्

Lakshnirvasati jihwaagre jihwaagre mitra bandhawaa
Jihwaagre bandhanam praptam jihwaagre maranam dhruvam.

i.e.  The manner in which one speaks (expresses his thoughts) is very cruicial. The author says that on the tip of one's tongue Goddess Lakshmi resides, so also friends and relatives. Through the tip of his tongue one gets bondage, and it is also certain that through its (improper) use one can even face death.

Vasati = resides.      Jihwaagra = tip of the tongue.      Mitra= friends.    Bandhawa= relatives
Bandhanam = bondage.     Maranam = death.        Dhruvam = certain

(The moral of the Shloka is that if a person has proper control over his speech, he can get very rich, have good and reliable friends and relatives. Improper use of speech can land a person into trouble and may even result in his death.  The last result was graphically displayed in a TV advertisement of a chewing gum in which a person tells the truth to a gang of hoodlums and faces death,  with a message that he should have kept his mouth shut by using that brand of chewing gum.)

To day's Subhashit

यस्मिन्  देशे न सम्मानो न प्रीतिर्न च वान्धवाः
न च विद्याSSगमः कश्चिन्न तत्र दिवसं वसेत्

Yassmin deshe na sammano na preetirn cha bandhawaah
na cha vidyaagamah kaschinn tatra divasam vaset.

i.e.  One should not live in a country even for a day, where he does not get respect and love. has no relatives and no opportunity of becoming learned.

Samman = respect.      Preeti = love.       Bandhava = relatives, friends .
Vidyaagama = becoming  learned.      Divas = day .     Vaset = live     

To day's Subhashit

सुलभाः पुरुषा राजन् सततं प्रियवादिनः
अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः    

Sulabhaah purushaah rajan satatam priyavaadinahh
Apriyasya cha pathyasya vaktaa shrotaa cha durlabhah.

i.e.    O King ! persons who always speak appeasing words to you are available in abundance, but such a person  who has the courage to speak the bitter truth as also persons who listen to such words are rarely available.

Sulabh = available in abundance.        Priya vaadina = one who speaks appeasingly
Apriya = a thing that is not liked.      Pathya = food prescribed by a Vaidya (doctor) to a patient
Vaktaa =  one who speaks.      Shrotaa =  one who listens.


(The underlying idea behind this Subhashit is that persons in power (rulers) have subordinates(advisers) in abundance who always speak in an appeasing way to them and hide the bitter truth from them for fear of displeasing them, with disastrous consequences.  Advisers who have the courage to speak the truth to them are rarely found.  Sensible advice is like a diet prescribed by a doctor to a patient, which, though may not be palatable and bitter, is essential for the treatment of the patient.  There is a couplet having the same theme by Goswaami Tulsidas, the author of "Ramayana' as -"मन्त्री गुरु अरु वैद्य जो प्रिय बोलहि भय आस ,  राज  धर्म तन तीनि कर होहि वेग  हि नाश "  i.e. if a counsellor (mantri), a Preacher (guru) and a Vaidya (doctor) speak appeasingly without disclosing the stark reality, then soon it results in destruction of the empire, Dharma (religion) and body (tan).So all the above three persons must have the courage to speak the bitter truth in the interest of the person being addressed.)           

To day's Subhashit

अन्वयागतविद्यानामन्वयागतसंपदाम
विदुषां च प्रभूणां च हृदयं नाSवलिप्यते .

Anvayaagatavvidyaanamanyaagatsampadaam
vidusham cha prabhoonaam cha hrudayam naavalipyate.

Among persons who are learned and rich as a family tradition by inheritance, they do not feel proud of being so.

Anvayaagat = getting as an inheritance or family tradition.        Vidyaa = Knowledge, learning.
Sampadaa =  riches.       Vidushaam = learned persons.     Prabhoonam = rich persons
Na avalipyate = not feeling proud.

     (There is another Subhashit, the first line of which I do not remember, and the second line reads as - निर्धने तु धनं प्राप्ये तृणवत् मन्यते जगत - i. e. if a poor person gets rich he considers this world like a blade of grass (insignificant). The meaning of the entire Shloka was that if in the family of an illiterate person some one becomes a learned person, if in a poor family some one quickly gets rich, he becomes very proud and devoid of humility, and considers and treats others as ordinary and insignificant just like a blade of grass.)

To day's Subhashita

शोभन्ते विद्यया विप्राः क्षत्रिया विजयश्रियाः
श्रियोSनुकूल दानेन लज्जाया कुलांगना

Shobhante vidyayaa vipraah kshtriyaa vijasyashriyaah
shriyonukool daanen lajjaayaa kulaamganaa.

i. e.   A Brahmin gets recognition on being a learned person, a kshtriya through his valour, a Vaishy.a through his charitable activities, and a housewife  by her modesty.

Shobhante = get recognition.      Vidyaa = learning, knowledge.     Vipra = a Brahmin
Kshtriya = a warrior.       Vijayshree = valour, bravery.     Shriya = a Vaishya, businessman
Daan = charity.       Lajja = modesty         Kulaanganaa =  housewife

(According to Hindu Religion a community is divided into four major clans according to classification of duties allotted to them (called Varnaashram Dharma) namely Brahmin, Kshtriya, Vaishya and Shoodra. Brahmins beinfg most reverred and highest in the order were assigned the task of teachers, keepers of conscienceof the society , performance of religious rites, Kshtriya as a warrior community were assigned the task of defence of the community and as a Ruler, whereas Vaishyas were traders and managed the economy of the community and lastly Shoodras as a service class assigned lowly duties as artisans, servants, farmers, labourers)