Today's Subhashita.

अर्थेन हीनः पुरुषस्त्यज्यते मित्र बान्धवैः |
त्यक्तलोकक्रियाहारः परासुरिव निष्प्रभः ||

अर्थ -  धन हीन व्यक्ति से उसके मित्र तथा रिश्तेदार सम्बन्ध रखना छोड्  देते हैं और इस प्रकार दैनन्दिन सामाजिक व्यवहार से त्यक्त किये जाने के कारण वह् व्यक्ति एक मृत व्यक्ति के समान प्रभा हीन हो जाता है |

Arthena heenah purushastyajyate mitra baandhavaih.
Tyaktalokakriyaahaarah paraasuriva nishprabhah.

Arthena = of money or wealth.     Heena = without, deprived of.     Arth heena = a very poor person.   Purushastyajyante = purushh+tyajyate.  Purushah = a person.     Tyajyate = abandon.      Mitra = friend.     Baandhavaih =   close relatives.  Tyaktalokakriyaahaarah = tyakt + loka +kriyaahaarah.       Tyakta = left alone, deprived.      Loke = in social life     Kriyaahaar = day to day performance.  
 Paraasuriva = Paraasu + iva;  Paraasu = a dead body.    Iva = like        Nishprabhh = gloomy, lusterless.

i.e.       Friends and relatives of a very poor person abandon him, and being deprived from participating in various social  activities, his position in society becomes lusterless like a dead person.

Today's Subhashita.

अप्रमत्तश्च यो राजा सर्वज्ञो विजितेन्द्रियः |
कृतज्ञो   धर्मशीलश्च  स राजा तिष्ठते चिरं  ||

अर्थ =  एक राजा (या देश का शासक ) जो विचारशील , सर्वज्ञ, जितेन्द्रिय, धर्मशील तथा जनता के प्रति कृतज्ञ होता है वह् चिरकाल तक सुखपूर्वक शासन करने में सक्षम होता है |

Apramattashcha yo Raaja sarvagyo vijitendriyah.

krutagyo dharmasheelashcha sa Raaja tishthate chiram.

Apramatta = vigilant,  considerate.    Yo = who.   Raaja = king     Sarvagyo =knowing every thing, omniscient.          Vijitendriyah = vijit + indriah.     Vijit = conquered.    Indriah= sensory organs.

Vijitendriah = a person who has control over his sensory organs and subdued his passion.      

Krutagya = thankful, grateful.     Dharmasheelashcha = Dharmasheel +cha.    Dharmasheel = pious and virtuous.        Sa = that.      Tishthate = stays in office, rules.     Chiram = for a long time.

i.e.   A king (or a ruler of a Country), who is very considerate , vigilant, omniscient, has control over his sensory organs and  subdued his passion, is grateful towards his subjects , pious and religious,successfully rules over his kingdom (country) for a long period.

(Through this Subhashita the author has outlined all the qualities, which a  ruler must have to rule over his country successfully.)

Today's Subhashita.

अप्रत्यक्षाणि  शास्त्राणि  विवादस्तत्र  केवलं |
प्रत्यक्षं ज्योतिषं शास्त्रं चन्द्रार्को यत्र साक्षिणो ||

अर्थ  =  जिन शास्त्रों में  वर्णित तथा प्रतिपादित सिद्धान्तों का प्रतिफल प्रत्यक्ष दृष्टव्य नहीं होता है , वहां
सदैव विवाद उत्पन्न होता है |  परन्त ज्योतिष शास्त्र के विषय मे ऐसा नहीं होता है , क्योंकि चन्द्र और सूर्य उस के सिद्धान्तों के साक्षी के रूप में सदैव उपस्थित रहते हैं |

Apratyakshaani shaastraani vivadastatra kevalam.
Pratyaksham jyotisham shastram chandraarko yatra saakshino.

Apratyakshaani = invisible.    Shaastraani = various scientific and other disciplines of knowledge.
Vivadastatra = vivaadah +tatra.   Vivaad = controversy, dispute.    Tatra = there   Kevalam =only.
Pratyaksham = visible, self evident.    Jyotisham = Astronomy.    Shastram = science.
Chandraarko =  Chandra + Arko.     Chandra = the Moon.     Arko = the Sun.    Yatra = where.
Saakshino =  eye witnesses.

i.e.    In those disciplines of Science and other allied subjects, where end results of a concept are not visible or are doubtful, there is always  some controversy or dispute.  But in the case of Astronomy it is not so, because the Moon and the Sun act as an  eye-witness to prove the correctness of the concepts.

( 'Jyotish Shastra'  in India has two branches,the  one which is most scientific  and based on the movement of the Sun , Moon and other planets, as codified  by our Rishis (sages) thousands of years ago through minute observations without the help of advanced instruments as now available, and the other branch as its off-shoot is the prediction of the future of a person by drawing a natal chart of the planets at the time of birth of a person,called a horoscope.   The latter's deductions of future are always subject matter of disputes and it is  not considered scientific.  But in the case of Astronomy the predictions about solar and lunar eclipses and other matters are always correct, as they are based on sound scientific principles, and the Sun and Moon prove the correctness of the theory of the subject.  This fact has been beautifully highlighted in the above Subhashita.)

Today's Subhashita..

अपूर्वः कोSपि कोपाग्निः सज्जनस्य खलस्य च |
एकस्य शाम्यते स्नेहाद्वर्धतेSन्यस्य वारितः  ||

अर्थ -  निःसंदेह  एक सज्जन व्यक्ति और एक दुष्ट व्यक्ति की क्रोधाग्नि अपने आप में विशिष्ट होती है | पहले व्यक्ति (सज्जन ) की क्रोधाग्नि तो स्नेहपूर्ण व्यवहार करने से शान्त हो जाती है पर  इसके विपरीत एक दुष्ट व्यक्ति का क्रोध जितना ही  शान्त करने का प्रयत्न किया जाय उतना ही  अधिक भड्कता  है  |

Apoorvah kopi kopaagnih sajjanasya khalasya cha.
Ekasya shaamyate snehaadvardhatenyasya vaaritah.

apoorva = unique, novel      Kopi = no doubt about.    Kopaagnih = kopa+agnih.    Kopa = rage, anger.
Agni = fire.      Kopaagni = a fiery rage.     Sajjanasya = a virtuous and respectable person's.
Khalasya =  a wicked person's.    Cha = and.     Ekasya = former's      Shaamyate = subdued, extinguished.
Shehadvardhatenyasya =  snehaad +vardhate+anyasya.      Snehaad =by affection, courteous behaviour.
Anyasya = the latter's.    Vardhate = rises, flares up.     Vaaritah = prevented, restrained.

i.e.      There is no doubt that the fire of anger among virtuous and respectable persons  as also wicked persons is unique in many respects.  The former's gets extinguished by a courteous behaviour , whereas the  latter's  anger flares up when an attempt is made to subdue it.

(In this Subhashita  the anger in persons has been compared to a burning fire and a distinction has been made between the anger of virtuous and wicked persons and the way they behave when they are angry.and an attempt is made to subdue their anger.)

Today's Subhashita.

अनन्त शास्त्रं बहुलाश्च विद्याः स्वल्पश्च कालो बहुविघ्नताच |
यत्सारभूतं  तदुपासनीयं   हंसो  यथा  क्षीरमिवाम्बुमध्यात्      ||

अर्थ -   शास्त्रों की संख्या अनन्त है और विद्यायें भी असंख्य हैं | इस के विपरीत इन्हे  सीखने के लिये हमारे पास समय बहुत थोडा है और बहुत विघ्न-बाधायें भी उपस्थित होती हैं |   अतऐव जिस प्रकार हंस जल में  मिले हुए दूध को प्रथक्  करने की क्षमता रखता है, उसी प्रकार जो विद्या तथा शास्त्र सर्वोत्तम  तथा हितकारी हो उसी का चयन तथा अनुसरण करना ही श्रेयस्कर है |

Anant shastram bahulashch vidyaah  swalpashcha   kaalo bahu vighnataacha.
Yatsaarabhootam tadupaasaneeyam hamso yathaa ksheeramivaambumadhyaat.

Anant = infinite, endless..     Shastram = religious and scientific treatises.    Bahulaashcha = Bahulaah +cha.
Bahulaah = numerous.     cha = and     Vidyaah = various disciplines of science, arts etc.
swalpashcha=  swalpah +cha.      Swalpah = su+alpa.     Su = a prefix called 'upasarg' added as an adjective before a word to enhance its meaning.     Alpa = small, little.     Kaalo =  period of time.
Bahuvighnataach = bahu +vignhataa +cha.      Bahu = too many.     Vighnataa = impedements,obstructions.
Yatsaarbhootam = yat +saarbhootam.       Yat = that.      Saarabhootam = substantial, best.
Tadupaasaneeyam = tad + upaasaneeyam.     Tad =  therefore.   Upaasaneeyam = worth to be done.
Hanso = a swan.      Yatha = in the same manner , .     Ksheeramivaambumadhyaat = ksheeram + iva +ambu +madhyaat.     Ksheera = milk.    iva = like.     Ambu = water.    Madhyaat =from the middle of.

i.e.      There exist endless  religious, scientific and literary treatises as also various disciplines of  science, literature, medicine etc, but the period of time at the disposal of a person to pursue all these is very limited.
and there are also  too many impediments in pursuing them.  Therefore, it is advisable that one should pursue
only that discipline which is best and worth pursuing for him,  in the same manner as is done by a Swan to separate milk mixed in water.

(In Sanskrit Literature and Mythology there is a legend that in 'Ksheera Saagar" (an ocean of milk),where God Vishnu resides, Swans roam there and they have the power of separating milk from water. This is called "Neera-ksheera Viveka" in Sanskrit.  There fore, the author of the Subhashita has used this Simile to
emphasise the fact that one should be choosy in selecting the discipline of learning which he wants to pursue. as the time at his disposal is limited and he should concentrate his energies to pursue the discipline best suited to him.  
       Here I am also reminded of the famous quotation of Lord Bacon - "Some books are to be tasted, others to be swallowed and some to be chewed and digested" - i.e  some books are to be read in parts; others to be read, but not seriously;  and some to be read wholly, and with diligence and attention.)

Today's Subhashita.

अधीरः कर्कशः स्तब्धः कुचेलः स्वयमागतः  |
एते  पञ्च  न  पूज्यन्ते व्रहस्पति समा यदि  ||

अर्थ =  अधीर, कटु भाषी, उद्दण्ड् , मलिन और फटे कपडे पहने हुए,  अनजान और बिना बुलाये आया हुआ', इन पांच प्रकार के व्यक्तियों  का आदर कभी नहीं करना चाहिये , चाहे वह  व्यक्ति देवगुरु वृहस्पति के संमान ही क्यों  न  हो  |

Adhirah karkashah stabdhah kuchelah svayamaagatah.
Ete panch na poojyante vrahaspati samaa yadi.

Adheera = impatient, nervous.      Karkasha = harsh, rude.      Stabdh =  arrogant
Kuchail = shabbily clothed in dirty and tattered garments.   .   Swayamaagat = an intruder,  one, who has come uninvited.       Ete = these.    Panch = five.    Na = not.     Poojyante = honoured, respected.
Vrahaspati =  Head priest and teacher of Gods. considered to be epitome of  Knowledge.
Samaa = equal to.     Yadi = even if, in case.

i.e.      These five types of persons, namely impatient , rude, arrogant, shabbily dressed in dirty clothes , and an intruder , should never be honoured and respected even if they are like Vrahaspati, the Guru of Gods. 

Today's Subhashita.

अधमा धनमिच्छन्ति धनमानौ च मध्यमा |
उत्तमा मानमिच्छन्ति मानोहि महतां धनं ||

अर्थ -  निम्न श्रेणी के व्यक्ति केवल् धनप्राप्ति के इच्छुक होते हैं तथा मध्यं श्रेणी के व्यक्ति धन एवं सम्मान दोनों की कामना करते हैं |  परन्तु महान और श्रेष्ठ व्यक्ति केवल मान-सम्मान के आकांक्षी होते हैं, क्योंकि  उनके लिये वही धन के समान है.|

Adhamaa = inferior (persons).    Dhanamicchanti = Dhanam + Icchanti.     Dhanam = wealth.
Icchanti =  crave for, desire.    Dhanamaano = Dhana + maanau.     Maanau =respect.   Cha = and.
Madhyama = moderate, average.     Uttamaa = greatest.    Maanamicchanti = maanam + icchanti.
Maanohi =  maano+ hi.      Hi = surely.     Mahataam = great persons.

I.e.      Inferior or lowly persons crave only for wealth, whereas moderate people crave for both wealth and respect.  But great and honourable persons crave only for respect, because for them respect in society is the real wealth.

Today's Subhashita.

अपूज्या यत्र पूज्यन्ते पूज्यानां तु  विमानना  |
त्रीणि  तत्र  प्रवर्तन्ते  दुर्भिक्षं  मरणं  भयं       ||

अर्थ -   उस देश मे जहां अपूजनीय व्यक्तियों का सम्मान और पूजा होती है और पूजनीय व्यक्तियों की
            अवमानाना होती है, वहां दुर्भिक्ष, अकाल मृत्यु तथा भय युक्त वातावरण , ये तीनों परिस्थितियां
            सदैव विद्यमान होती हैं |

Apoojyaa yatra poojyante poojyaanaam to vimaananaa.
Treeni tatra pravartante durbhiksham maranam bhayam.

Apoojyaa = not to be revered or worshipped.     Yatra = where.      Poojyante = revered, worshipped .
Poojyaanaanam =  those who deserve to be revered or worshipped, honourable persons           Tu =  to.  
Vimaananaa = humiliation, disrespect.      Treeni = three .     Tatra = there.    Pravartante = prevail.
Durbhiksham = famine.      Maranam = death, pestilence.     Bhayam = fear,  danger

i.e.     In a country where undeserving persons are revered  and  honourable persons are not respected and are humiliated ,  these three conditions namely famine, death, danger and pestilence, always  prevail there.

( The truth behind this Subhashita can be observed in many  countries in Africa , Middle East  and Latin America, where these countries in spite of being rich in natural resources are plagued with strife, pestilence and famine, only because that the Government in these countries is controlled by War Lords and very mean and cruel persons.)

Today's Subhashita.

अपुत्रत्वं भवच्छ्रेयो न तु स्याद्विगुणः सुतः |
जीवन्नप्यविनीतोSसौ  मृत  एव न संशयः ||

अर्थ  - एक अवगुणी पुत्र का पिता होने से तो पुत्र विहीन होना ही  श्रेयस्कर है क्योंकि इस् बात मे कोई संशय नही कि जीवित रहने पर वह् अविनीत तथा  दुष्ट स्वभाव का होने के कारण एक मृत पुत्र के समान ही दुखदायी  होगा |

Aputratvam bhavacchyeyo  na tu syaadvigunah sutah .
Jeevannapyavineetosau mruta eva na samshayah.

Aputratvam = not having any sons.   Bhavacchreyah = Bhavat +shreyah.     Bhavat = being.
Shreya = creditable, better.    Na = not.   To = but       Syaadvigunah = syaat +vigunah.
Syaat = perchance.     Vigunah = without any virtues, worthless.   Sutah = son.
Jeevannapyavineetosau Jeevan + api +avineeto + asau.     Jeevan =  alive.    Api = also, even.
avineeto = ill mannered, rude.   asau = he.     Mruta = dead.    aiva = like.  Samshaya = doubt.

i.e.      It is preferable not to have any son rather than having a  worthless son.  There is no doubt that so long he will be alive he will be ill mannered and rude, and cause pain like a dead son.

Today's Subhashita.

तिथिर्विष्णुस्तथा वारो नक्षत्रं विष्णुरेव च  |
योगश्च करणं चैव सर्वं विष्णुमयं जगत्   ||

अर्थ =  तिथि, वार और नक्षत्र परमेश्वर  विष्णु के अंश स्वरूप हैं और उसी  प्रकार योग और करण भी, अर्थात संपूर्ण जगत विष्णुमय है |

(उपर्युक्त श्लोक प्रकारान्त से भारतीय  पञ्चाङ्ग  की परिभाषा है , क्यों कि तिथि, वार, नक्षत्र, योग और करण इन पांच स्थितियों को प्रदर्शित करने वाले ग्रन्थ को ही पञ्चाङ्ग कहते है | चन्द्रमा द्वारा  पृथ्वी की एक आवृत्ति को एक तिथि , सूर्योदय से अगले सूर्योदय के समय को एक दिन कहते हैं.|  एक तिथि के आधे भाग को करण कहते हैं तथा सूर्य और चन्द्र के बीच में एक नक्षत्र का अन्तर योग कहलाता है | कुल २७ नक्षत्र तथा २७ योग होते हैं तथा ११ करण होते हैं } ये सभी एक पञ्चाङ्ग में दिये जाते हैं |

Tithirvishnustathaa vaaro nakshatram vishnureva cha.
Yogashcha karanam chaiva sarvam Vishnumayam Jagat.

Tithirvishnusathaa = Tithih +Vishnuh+tathaa.    Tithi = a lunar day.     Vishnu = Vishnu, the God Almighty.
Tathaa = also.    Vaaro = a day of the week.   Vishnureva = like Vishnu     Cha = also.
Nakshatram = ending moment of asterism of the day, that is the stellar mansion  in which the moon is located in the sky.  One Nakshatra equals 13 degree and 20 minutes and there are  27 Nakshatras in 360 degrees.
Yoga  = Ending moment fo the angular relationship between the Moon and Sun.  One Yoga also equals
13 degrees and 20 minutes and there are  27 Yogas in 360 degree.
Karana = Ending moment of half of a tithi i.e. Lunar day.  There are 11 Karanas.  Chaiva = like that.
Vishnumayam =  emanating from Vishnu, the God Almighty.      Jagat = Cosmos,  Universe.

i.e.      'Tithi' , 'Vaar' , 'Nakshatra' , 'Yoga' and  'Karan' , all these are are like Vishnu, the God Almighty.
 In fact the entire Universe is the creation of God Almighty.

(The above Shloka is the definition of a 'Panchang' , the Hindu Calendar based on astronomical calculations
invented by our Sages thousands of years ago just by keenly observing the movements of celestial bodies, without any complicated scientific tools as are now-a-days available. They had divided the day into 5 components as detailed above, and again the day into two ways  i.e. as per lunar movement and solar movement respectively).

Today's Subhashita.

अधममित्रकुमित्रसमागमः प्रियवियोगभयानि  दरिद्रता |
अपयशः खलु लोकपराभवो भवति  पापतरोः फलमीदृशं ||

अर्थ  -  अधम और नीच मित्रों की संगति का दुष्परिणाम प्रिय जनों का वियोग, दरिद्रता , अपयश तथा समाज में अपमान के रूप में होता है |  निश्चय ही पापरूपी वृक्ष में ऐसे ही फल उत्पन्न होंगे |

(इस सुभाषित में दुर्जन और नीच   व्यक्तियों से मित्रता की तुलना एक पापवृक्ष  से की गयी है और उसके दुष्परिणामों  की तुलना  उसके फलों से की गयी है|  )

Adhama-mitra-kumitra-samaagamah. Priyaviyoga bhayaani daridrataa.

Apayashah khalu loka-paraabhavah .   Bhavatipaapataro phalameedrusham.

Adhama = inferior, vile.    Mitra = friend.   Kumitra = bad friend.     Samaagamh = association with .

Priyaviyoga = Priya+viyog.     Priya = dear, beloved.     Viyoga = separation.    Bhayaani= fear, perils.

Daridrataa = poverty, penury.      Apayashh = defame, disgrace.   Khalu = surely, truly.  

Loke= in the public, in the society.    Parabhava = defeat, humiliation.    Bhavati = happens, becomes.

Paaptaroh= paap +taroh.     Paap =sins, crimes.    Taroh = tree's..  Phalameedrusham = Phala+eedrusham . Phala = fruits.        Eedrusham = such, like this.

i.e.     Association with inferior and vile friends results in separation from near and dear persons, fear and perils of various kinds, penury, defamation and humiliation in public. Surely a tree of sins can bear only such bad fruits.

(In this Subhashita author  by the use of a Simile, friendship with lowly and vile persons as a tree of sins and the consequences thereof  to the bitter fruits of that tree, the author has warned against such friendship.)

Today's Subhashita.

लोभ मूलानि पापानि संकटानि तथैव  च |

लोभात्प्रवर्तते वैरं अतिलोभात्विनश्यति ||

अर्थ -  लोभ सभी पापों का तथा विभिन्न संकटों मूल कारण है |  लोभ से वैर उत्पन्न होता है और अत्यन्त लोभ से व्यक्तियों का  विनाश भी हो जाता है |  

Lobh = greed.      Moolaani = root (cause).     Paapaani = sins, crimes      Samkataani = dangers, crisis-es.

Tathaiva = similarly, likewise.   Cha = also.    Lobhaatpravartate = Lobhaat +pravartate. 

Lobhaat = because of greed.      Pravartate = originates, results in.     Vairam = enmity, revenge.

Atilobhaatvinashyati = Ati + lobhaat + vinishyati.     Ati = excessive.   Vinashyati = perishes, gets destroyed.

i.e.         Greed is the root cause of all crimes and sins, as also of dangers of various kinds.    Greed in a person also results  in his enmity with others and excessive greed results in total destruction of such a person.

Today's Subhashita.

ज्येष्ठत्वं जन्मना नैव गुणैर्ज्येष्ठत्वमुच्यते |
गुणात् गुरुत्वमायाति दुग्धं दधि घृतं क्रमात्  ||

अर्थ =   समाज मे  वरिष्ठता और श्रेष्ठता  जन्मजात  प्राप्त नहीं होती है |  गुणवान होने पर ही व्यक्ति को ज्येष्ठत्व  उसी प्रकार प्राप्त होता है  जैसे कि दूध क्रमशः दही और घी में परिवर्तित हो कर  प्राप्त करता  है |

Jyeshthatvam =  seniority, excellence.     Janmana= by birth.      Naiva = hardly.
Gunairjeshthatva = Gunaih + Jyeshthatvam + uchayate.     Gunaih = talent, virtues.   uchyate = said.
Gunaat =through virtues and talent.        Gurutvamaayaati = Gurutvam + aayaati
Gurutvam = respectablity, greatness    Aayaati = comes from.Dugdham = milk.     Dadhi = curd (coagulated milk).    Ghruta = Ghee , cream.    Kramaat =  gradually, .

i.e.        Seniority and excellence can not be achieved simply by birth in an illustrious family. It is truly said that it has to be  earned by acquiring virtues and talent,  just like ordinary milk, which gets transformed  into curd and then into ghee respectively (which are costlier than ordinary milk and are liked more)

(Through the metaphor of ordinary milk transforming itself first into curd and then into ghee, which increases the value of milk, ghee being costliest, the author emphasizes the fact  that a person can become senior and respectable  in the society only when he acquires talent and virtues, even if he may be born in an ordinary family.Simply by being born in an illustrious family does not confer greatness to a person)

Today's Subhashita.

अकर्तव्यं  न कर्तव्यं प्राणैः कण्ठगतैरपि   |
कर्तव्यमेव  कर्तव्यं  प्राणैः  कण्ठगतैरपि    ||

अर्थ -   प्राण कण्ठगत होने की स्थिति में भी  सत्पुरुषों को निषिद्ध और अनैतिक कार्य नहीं करने  चाहिये |
इसके विपरीत  प्राणों पर संकट उपस्थित होने पर भी जो कर्तव्य है उसका निर्वाह करना चाहिये |

Akartavyam na kartavyam praanaih kanthgatairapi.
kartavyameva kartavyam praanaih kanthgatairapi.

Akartavyam = not worth doing. (the prefix 'a' before a word denotes its opposite meaning ,just as 'un'
denotes in English.       Na = not.   Kartavyam = duty.     Praanaih = breath of life.   Kanthagatairapi = kantha +gataih +api.     Kantha = throat.    Gat = reached, gone.    Api = even. ( Praana kanthgat means that a person is about to breath his last breath i.e. imminent danger to life.)  Kartavyameva = Kartavya + aiva
Aiva = surely, really.

i.e.        Noble and righteous persons should not indulge in actions which are not worth doing or are prohibited even if they face imminent threat to their life. On the other hand they should  not hesitate in doing their duty even if their life is in danger.

Today's Subhashita.

विद्या  मित्रं  प्रवासेषु  भार्या  मित्रं  गृहेषु  च |
व्याधिस्तस्यौषधं मित्रं धर्मो मित्रं मृतस्य च ||

अर्थ -   विदेश मे प्रवास के समय विद्वत्ता एक मित्र के समान सहायक होती है , और इसी प्रकार सौम्य पत्नी ग्रहस्थ जीवन में  एक  मित्र के  रूप में  सहायक होती है |   शरीर रोगग्रस्त होने पर एक औषधि मित्र स्वरूप होती है और मृत्यु के पश्चात जीवनकाल मे किया हुआ  धार्मिक आचरण ही  मित्र के समान सहायक होता है |

Vidyaa = Knowledge, learning.     Mitra = friend.    Pravaasheshu = away from home, going abroad.
Bhaaryaa = wife.       Graheshu = at home.      Vyaadhistasyaushadham =vyaadhih +tasya= aushadham.
Vyaadhi = illness, disease.    Tasya = its.     Aushadham = medicine.   Dharmo = religious practices.
Mrutasya = a dead person's.  

i.e.     Being learned and knowledgeable helps a person like a friend during his stay in unknown foreign countries,  a devoted wife in his home,  a medicine acts as a friend to cure him from illness and observing a religious  and righteous lifestyle helps as a friend after his death.

( In Hindu Religion it is believed that if a person leads a religious life, after death in his next birth cycle he is born in an illustrious family as the saying goes - शुचीनाम् श्रीमताम्  गेहे योगभ्रष्टोभिजायते  (Sucheenaam shreemataam gehe yogabhrashtobhijaayate) i.e. a person who has practised Yoga, but due to some unforseen reason is not able to continue it,he is born  in his next birth he in an illustrious and rich family.) 

Today's Subhashita.

वृथा  वृष्टिः समुद्रेषु  वृथा  तृप्तेषु भोजनम् |
वृथा  दानं धनाढ्येषु वृथा दीपो दिवाSपि  च ||

अर्थ -   समुद्र के उपर वृष्टि ,  एक भोजन कर के तृप्त हुए व्यक्ति  को पुनः भोजन प्रस्तुत करना , एक धनाढ्य  व्यक्ति को दान देना, तथा सूर्य के प्रकाश में दीपक जलाना , ये सभी कार्य व्यर्थ हैं |

Vruthaa vrushtih Samudreshu vruthaa trupteshu bhojanam .
Vruthaa daanam dhanaadhyeshu vruthaa deepo Divakarah.

Vruthaa = futile.unneccessary      Vrushti  =  rainfall.     Samudreshu = over the oceean.  
Trupteshu = a satiated person.  Bhojanam = food/      Daanam = donation        Deepo = a lamp.     Divaakarah = the Sun.

i.e.     Rainfall over the ocean. offering food to a person who has taken a sumptuous meal just now, giving
donation to a  rich person and lighting a  lamp with  a bright  Sun in the sky,   all these are exercises in futility.

Today's Subhashita.

पात्रे  त्यागी  गुणे रागी संविभागी च बन्धुषु |   

शास्त्रे बोद्धा रणे योद्धा पुरुषः पञ्चलक्षणम्  ||

अर्थ -    सुपात्र व्यक्तियों का सहायक , गुणी जनों का  आदर करने वाला, पैतृक संपत्ति को अपने भाइयों  में समान भागों मे वितरित करने वाला ,  शास्त्रों का ज्ञाता , तथा युद्ध में योद्धा के रूप में कुशल , ये पांच विशेषतायें एक महापुरुष के लक्षण कहे गये हैं |

Paatre tyaagee gune raagee samvibhaagee cha bandhushuh.

Shastre Boddhaa rane yoddhaa purushah apnchalakshnam.

Paatre =for a deserving person.     Tyaagee = one who sacrifices or helps.     Gune = talent, virtues.

Raagi =  appreciator of .     Samvibhaagee = divider into equal portions    Bandhushu = among the brothers. Shastre = tretises of religion,science, literature etc.     Boddhaa =having knowledge of.

Rane = in a battle or combat.      Yoddhaa = fighter, a warrior.     Purushah =  a person.   Pancha= five.

Lakshnam = symptoms,  traits.

i.e.       A benefactor and helper of deserving persons,  appreciator and patron of talented and virtuous persons,  sharing of wealth equally with one's brothers,  being well versed in Shastras,  and as  a warrior during a battle, these are the five traits of an illustrious and great person.

Today's Subhashita.

अग्निः शेषं  ऋणः शेषं  शत्रुः शेषं  तथैव च |
पुनः पुनः प्रवर्धेत  तस्मात् शेषं न कारयेत्  ||

अर्थ -   यदि आग पूरी तरह्  नहीं बुझाई  जाय  और ऋण का पूरा भुगतान न किया जाय , और इसी  प्रकार
            शत्रु पर पूर्ण विजय प्राप्त न कर उसे छोड्  दिया जाय तो इन  तीनों की  पुनः वृद्धि हो  जाती है  |
            इस लिये इन तीनों परिस्थितियों में  शेष कुछ भी नहीं छोड्ना चाहिये |

Agnih shesham rinah shesham shatruh shesham tathaiva cha.
Punah Punah pravardheta tasmaat shesham na kaarayet.
Agni = fire.    Shesham = remaining, left over.     Rinam = loan, debt.     Shatru = enemy.
Tathaiva = similarly.   Cha = also.     Punah = again.    Pravardheta. =  grows, increases.
Tasmaat= therefore.    na = not.    Kaarayet = cause to do.

i.e.     If a fire is not put off completely and a debt not repaid in  full and allowed to remain ,and similarly an enemy is not conquered  completely and let off after a fight, all these three  have the tendency of  again and again growing in size and  become.problematic. Therefore, it is prudence not to permit  any remnants of  all these three..

Today's Subhashita.

परो अपि हितवान् बन्धुः बन्धुः अपि अहितः परः |
अहितः देहजः व्याधिः हितम् आरण्यम् औषधम्   ||

अर्थ  -   एक अनजान व्यक्ति जो आप के लिये हितकारी है वह् एक मित्र के समान है | इस के विपरीत आप का अहित करने वाला एक मित्र भी एक अनजान व्यक्ति के समान है |  इसी प्रकार अपनी देह में  स्थित व्याधि  भी अहितकारी है , जब कि   सुदूर जंगलों  मे पायी जाने  वाली और औषधि  के रूप में प्रयुक्त होने  वाली  जडीबूटी हितकारी होती है  |

(इस सुभाषित का आशय यह्  है कि मात्र निकटता से ही कोई  हमारा हितकारी नहीं हो जाता है वरन्  अहितकर भी हो जाता है  | इस के विपरीत एक अनजान या दूरस्थ व्यक्ति या वस्तु हितकारी  हो सकती है )

Paro api hitavaana bandhuh bandhuh api haitah parah.
Ahitah  dehajah vyaadhih hitam aaranyam aushadham.

Paro = others.     Api =  even (to emphasise).     Hitavaan = beneficial, helpful.    Bandhuh = friend.
Ahitah = hostile, harmful.      Dehajah = existing in the body.     Vyaadhi = illness, disease.
Hitam = beneficial.      Aaranyam =herbs found in a forest.      Aushadham = ,medicine.

i.e.      Even an unknown person is like a friend to you if he is beneficial and helpful to you, whereas a friend
who is hostile or harmful to you is like a stranger to you.   Similarly an illness or a disease in your body is harmful whereas a herb found in a  remote forest (which can cure you)is beneficial to you.

(The underlying idea behind this  Subhashita is that it is not necessary that persons or things closer to you will always be beneficial to you.  Even strangers  who are helpful and beneficial are like your close friends.)

Today's Subhashita.

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया  |
चक्षुरुन्मीलितं  येन  तस्मै  श्री  गुरवेनमः   ||

अर्थ =    उन श्रद्धेय गुरु जी को सादर प्रणाम , जिन्होने ज्ञान रूपी अञ्जन को मेरे  नेत्रों मे लगा कर मेरे अज्ञान रूपी अन्धत्व और अन्धकार को दूर कर दिया.है |

Agyaantimiraandhasya Gyaanaanjanashalaakayaa.
Chakshurunmeelitam yena tasmai shri Gurave namah.

Agyaantimirandhasya = agyaan+timir+andhasya.       Agyaan = ignorance.    Timir = darkness.
Andhasya = a blind person's.      Gyaanaanjanashalaakayaa=  Gyaan +anjan .+shalaakayaa  
Gyaan = knowledge, learning.  Anjan = an ayurvedic ointment made out of lamp soot and butter oil applied on the eyes to improve eye sight.    Shalaakayaa = a thin metallic rod used for applying  the 'Anjan' on the eyes.      Chakshurunmeelitam =  Chakshuh +unmeelitam.     Chakshuh = eyes.   Unmeelitam = opened.
Yena =   by means of whom .      Tasmai = to him.    Shri = added before a name to show respect.
Guruve = to the teacher.      Namah = salutations.

i.e       I salute to my respected Guru (teacher) who has  removed the darkness and blindness  of ignorance from my eyes and opened them by applying the 'Anjan' of  'Gyaan' to them.

(In Hindu Religion the Guru or a teacher has been equated even to God Almighty and was highly respected and  revered, as the education system in the olden times was not like as at present.  There are many Shlokas and Subhashitas eulogising a Guru, and this is one of them.  In this Subhashita the author has beautifully used the simile of ignorance as darkness everywhere faced by a blind person, which is cured by applying the 'Anjan' of knowledge to the blind person's eyes,  and a 'Guru' as a physician. )

Today'sSubhashita.

विद्या ददाति विनयं विनयाद्याति पात्रताम्  |
पात्रत्वाद्धनमाप्नोति  धनाद्धर्मं  ततः  सुखम्   ||

अर्थ -    विद्या प्राप्ति से व्यक्ति मे विनम्रता आती है और विनम्रता से योग्यता प्राप्त  होती है |
योग्यता से व्यक्ति धनवान बनता है  और यदि धन प्राप्ति के पश्चात व्यक्ति धर्माचरण करता है तो उसका जीवन सुखमय व्यतीत होता है |

Vidyaa dadaati vinayam vinayaadyaati paatrataam.
Paatratvaaddhanamaapnoti dhanaaddharmam tatah sukham.

Vidyaa = scholarship, learning.    Dadaati =gives.      Vinayam = humility, education.  Vinaayaadyati = Vinayaat + yaati.     Vinayaat = through humility,    Yaati = achieves    Paatrataam = worthiness.
Patratvaaddhanamaapnoti = Paatratvaat +dhanam + aapnoti.     Paatratvaat = being worthy.
Dhan = wealth.    Aapnoti = obtains.     Dhanaaddharmam = Dhanaat +dharmam. Dhannat = from wealth.     Dharmam =religion, propriety of conduct, righteousness.Tatah = then, from that.     Sukham = happiness.

i.e.         Scholarship makes a person humble and educated,  which in turn makes him worthy.  Being worthy he is able to become wealthy, and by following a religious and righteous lifestyle thereafter,,he enjoys a happy and comfortable life..  

Today's Subhashita.

कर्पूरधूलि रचिताSSलवाल:   कस्तूरिकाकुङ्कुमलिप्तदेहः     |
सुवर्णकुम्भैः परिषिच्यमानो  निजं गुणं मुञ्चति किं पलाण्डुः ||

अर्थ-   प्याज के पौधों की क्यारी में कपूर का चूरा खाद के रूप मे प्रयुक्त करने तथा उसकी सिंचाई  सोने के घडे में  रखे जल से करने पर भी , और प्याज की गांठ  के उपर कस्तूरी और कुंकुम का लेप करने  पर भी क्या  प्याज  अपने नैसर्गिक गुण (तेज अरुचिकर गन्ध)  को  छोड देता  है  ?

(यह्  सुभाषित 'दुर्जन निन्दा ' शीर्षक के अन्तर्गत प्रकाशित हुआ है | प्रकारान्त से इसका आशय यह्  है कि दुर्जन  व्यक्तियों से कितना ही अच्छा व्यवहार किया जाय वे अपनी दुष्टता नहीं छोडते  हैं.)

Karpoordhooli  rachitaaalavaalah kastoorikakunkumaliptadehah.
Suvarnakumbhaih parishichyamaano nijam gunam munchati kim palanduh.

Karpooradhooli = powdered camphor.    Rachitaalavaala =  Rachitaa + aalvaal.    Rachitaa = made, placed.
Aalvaala = a round basin made at the root of a plant or tree for watering purposes..
Kastoorikaakumkumaliptadehah = Kastoorikaa+Kumkum +lipta + dehah.      Kastoorikaa =  musk, an
extract from a gland of a Musk deer, known for its sweet smell.     Kumkuma = saffron (dried petals of a flowerused for flavouring and colouring food.   Lipta = smeared with.   Dehah = body.   Suvarna= gold.
Kumbhaih = pitchers.    Parishichyamaano = sprinkling  of water.    Nijam = one's own.    Gunam = qualities.
Munchati = abandons,.    Kim = what, can ?     Palanduh = Onion, known for its pungent smell.

i.e.     Even if powdered camphor is mixed as manure in the basin around an onion plant and it is watered with a pitcher made of gold, and the onion bulb is smeared with a paste of musk and saffron, can the onion  abandon its inherent qualities (pungent smell.) ?

(This Subhashita classified under the sub-head 'Durjan Nindaa" i.e. censuring the wicked persons, does so indirectly and  metaphorically by referring to the onion plant, which does not abandon its pungent smell even by using camphor as manure and on being smeared with musk and saffron paste. Likewise wicked  persons also do not change their behaviour in spite of treating them politely and nicely.)

Tday's Subhashita.

अर्थग्रहणे न तथा दुनोति कटुकूजितैर्यथा पिशुनः   |
रुधिराSSदानादधिकं दुनोति कर्णे क्वणन्मशकः    ||

अर्थ -   दुष्ट तथा नीच व्यक्ति अन्य व्यक्तियों के धन का हरण करते समय  कटु वचन बोलते हैं तथा अत्यन्त कष्ट देते हैं, ठीक उसी प्रकार जैसे एक मच्छर किसी व्यक्ति का खून चूसने के समय कानों के पास भुन्भुनाता है और अत्यन्त  कष्ट देता है |

Arthgrahane na tathaa dunoti katukoojitairyathaa pishunah.
Rudhiraaadaanaadadhikam dunoti karne kvananmashak

Arthagrahane =   taking away the wealth.    Na = not.    Tathaa= thus.     Dunoti= causes distress and pain.
Katukoojitairyathaa = Katu + koojitaih+ yathaa.     Katu = displeasing.    Koojitaih = makes buzzing sound, uttering inarticulately  Yathaa = for instance, like that of.     Pishunah =wicked and treacherous person.   Rudhiraaadaanaadadhikam =  rudhir + aadaanaad +adhikam.    Rudhira = blood.  Addanaad= drawing out.
Adhikam = too much.      Karne = in the ears.   kvananmashakah = kvanan+ mashakah.
Kvanan =  a buzzing sound.     Mashakah = a mosquito.

i.e.         A wicked and treacherous person while taking away wealth of others causes much distress and pain and  also speaks inarticulately,  just like a mosquito, which, while sucking the blood of a person causes much pain  and also creates a buzzing sound in his ears.

(In this Subhashita a wicked person and his action of snatching the wealth of others has been compared with a mosquito and its bite.)

Today's Subhashita.

जलनिधो  जननं  धवलं  वपुर्मुररिपोरपि   पाणितले  |
इति समस्त गुणान्वित  शङ्ख्भो कुटिलता हृदये  न निवारति ||

अर्थ  -    अरे शङ्ख ! यद्यपि तुम्हारा जन्म महासागर में हुआ है, तुमहारा शरीर गौर वर्ण है , और तुम सदैव मुर दैत्य के शत्रु भगवान् विष्णु के  हाथ में सदैव विराजते होः, इन समस्त गुणों के होते हुए भी तुम अपने हृदय में अन्तर्हित कुटिलता को नहीं त्यागते हो |

(शङ्ख की सुन्दर  बनावट तथा उसके अन्दर घुमावदार नली होने और उस पर जोर से फूंक मारने  से जो ध्वनि उत्पन्न होती है, उसका उपयोग युद्ध की  घोषणा के रूप मे प्राचीन समय में होता था | इस स्थिति को एक दुष्ट व्यक्ति के स्वभाव् से उपमा दे कर सुभाषित के  रचयिता ने यह रेखांकित किया  है  कि दुष्ट व्यक्ति  अन्य गुणों के होते हुए भी  अपनी दुष्टता कभी  नहीं छोड्ते हैं |)

Jalanidho jananam dhavalam vapurmurariporapi paanitale.
Iti samasta gunaanvita shankhabho kutilataa hrudaye na nivaarati.

Jalanidho = the Ocean.    Jananam = birth.    Dhavalam = handsome, white.    Vapurmurariporapi = vapu + mura +ripu +api.    Vapu = body.     Mura = the name of a demon.   Ripu = enemy.
Mura ripu = enemy of the demon named Mura i.e. God Vishnu.    Paanitale = Paani + tale.
Paani =  hand.    Tale = palm of a hand.     Iti = that.    Samasta =  all.     Gunaanvit = endowed with
virtues.     Shankhabho =  shankh + bho,      Shankha =conch shell.    Bho = addressing some one.
Kutilataa = crookedness.    Hrudaye = heart.      Na = not.    Nivaarati = keeps away, sheds

i.e.      O conch shell !  in spite of your noble birth from the ocean, your beautiful white colour and shape, and God Vihnu (the enemy of Demon Mura) always holding you on his palm, you still do not shed the crookedness deeply inside your heart.
 .
( Note -In the legend of 'Samudra Manthan' of Hindu Mythology (detailed in my earlier post dated 12th April,2013), among other things , a conch shell was also brought out from the churning of the Ocean. It was selected by God Vishnu and is always held by him on his palm.  The author of the Subhashita has termed this as a virtue of a conch shell besides  its beautiful shape and white colour.  But in spite of these qualities it has a curved groove inside it ,which always  produces a loud sound when blown with force by  a person.  In medieval times blowing of a conch shell was used to herald a battle..It is another matter that a conch shell is also used during  and/or at the end of a religious ritual.  This aspect has been used by the author as a metaphor to highlight the inherent nature of a wicked person.)

Today's Subhashita.

दुर्जनस्य  विशिष्टत्वं  परोपद्रवकारिणं |
व्याघ्रस्य चोपवासेन पारणं पशुमारणं  ||

अर्थ -   दुष्ट व्यक्तियों  का विशिष्टत्व भी अन्य व्यक्तियों  के लिये उपद्रव कारक होता है  जैसे कि एक भूखा व्याघ्र अपनी  क्षुधा शान्ति के लिये  जंगल के अन्य पशुओं  की मृत्यु का कारण बनता है |

Durjanasya vishishthatvam paropadravakaarinam.
Vyaghrasya chopavaasena paaranam pashumaaranam.

Durjanasya = a wicked person's.    Vishishtatvam = superiority.   Paropadravakaarinam = Para +
upadrava + kaarinam.       Par = others.       Upadrava = trouble, misfortune., harmful .
Kaarinam =  cause of, instrumental for.    Vyaaghrasya =  a tiger's.   Chopavaas = Cha + upvasasena.
Cha = also.     Upavaasena  = due to fasting (abstaining from taking food).  Paaranam = breakfast.
Pashumaaranam = Pashu + maaranam.      Pashu = animals.     Maaranam = slaying, killing.

i.e.      Superiority of wicked persons also causes misfortune and trouble to others, just like a fasting and hungry tiger for breaking its fast causes the death of  other animals in the  forest. .    

Today's Subhashita.

विशिखव्यालयोरन्त्यवर्णाभ्यां यो विनिर्मितः  |
परस्य  हरति प्राणान्नैतच्चित्रं   कुलोचितम्  ||

अर्थ -  'विशिख'  तथा  'व्याल' - इन दो शब्दों के अन्तिम  अक्षरों से  (अर्थात 'ख' तथा 'ल') से निर्मित, एक खल (दुष्ट व्यक्ति) अपने कुल के अनुरूप अन्य व्यक्तियों  के प्राण हरण करने में  यदि तत्पर रहता है तो यह  कौन से आश्चर्य की बात है ?

Vishikhavyaalayorantyavarnaabhyaam yo vinirmitah.
Parasya harati praanaannaitacchitram kulochitam.

Vishikhvyaalayorantyavarnaabhyaam = Vishikh +vyaalayoh +antya+varnaabhyaam.
Vishikh = an arrow or spear.    Vyaalyoh = snakes.   Antya = last.   Varnaabhyaam = the alphabets.
Yo = who.     Vinirmitah = formed, prepared.     Parasya = others'.    Harati =takes away, deprives.
Praannaitacchitram = Praanan +na+etat+chitram.   Praanaan = one's life.   Na = not.
Etat = this.     Chitram = wonder, surprising.    Kulochitam = Kula+uchitam .   Kula = lineage.
Uchitam = proper, logical.   Khala = a wicked person.
  
Formed by using the last alphabets of the words 'Vishikha' and  'vyaala' ,  (i.e. 'Kha" and 'La' - both
combined as khala)   a wicked person does not hesitate to take away other persons' life, which is not at all surprising having regard to the lineage of a 'khala' , derived from an arrow and a poisonous snake.

(This Subhashita is a fine example of penmanship and playing with words.  An arrow and a poisonous snake, both are capable of killing a person, and so also a wicked person called 'Khala" in Sanskrit language, a word formed by combining the last letters of two words  meaning an arrow and a snake respectively)

Today's Subhashita.

अन्तर्भूतविषो  बहिर्मधुमयश्चाSतीव मायापटुः  |

को नामाSयमपूर्वनाटकविधिर्यः शिक्षितो दुर्जनैः ||

अर्थ  -    दुष्ट व्यक्ति यद्यपि बाहर से मधुर भाषी होते है पर अन्तर्मन मे विषमय, छलावा  करने वाले तथा नाटकीय व्यवहार मे  कुशल होते हैं |

Antarbhoot visho  vahirmadhumayashchaateeva maayaapatuh.

Ko naamaayamapoorvanaatakvidhiryah shikshito durjanaih.

Antarbhootvisho = Antarbhoot +visho.     Antarbhoot = containing inside.   Visho = poison.

Vahirmadhumayashchaateeva = Vahih +madhumayah+cha+ateeva .   Vahih = outwardly.

Madhumayah = sweet like honey.    Cha = also.    Ateeva = extremely. Maayaapatuh = deceitful,

cunning.    Ko = who.    Naamaayamapoorvanaatakvidhiryah =  naam+ayam+poorva+naatak+

vidhih +yaha.     Naam = name.    Ayam = this.    Poorva =initial,    Naatak = drama.

Vidhi =method , means.      Naatakvidhi = dramatic action.  Yah = who..   Shikshit = skilled.

Durjanaih = wicked persons, scoundrels.

i.e.        Wicked persons are always soft spoken like honey and are also very expert in speaking dramatically, but inwardly they are extremely full of poison(hatred), and are always deceitful and cunning.

Today's Subhashita.

यत्रात्मीयो जनो नाSस्ति भेदस्तत्र न विद्यते   |
कुठारैर्दण्डनिर्मुक्तैर्भिद्यन्ते  तरवः कथम्       ||

अर्थ  -   जहां व्यक्तियों मे आपस में आत्मीयता होती है, वहां आपस में भेद भाव नहीं होता है | क्या बिना बेंट  की कुल्हाडी से पेड् काटे जा सकते हैं ?

(इस सुभाषित दवारा प्रकारान्त से किसी भी  कार्य को करने मे एकता के महत्त्व को रेखांकित किया गया है |
यदि  किसी भी कार्य को सम्पन्न करने के लिये अनेक व्यक्तियों  की आवश्यकता होती है तो उनके बीच मे ऐक्य होना आवश्यक है | एक साधारण  लकडी के बेंट के अभाव मे कुल्हाडी बेकार हो जाती है | )
         बेंट  =  लकडी का एक गोल लम्बा डण्डा जिसके सिरे मे कुल्हाडी फंसाऎ जाती है 

Yatraatmeeyo jano naasti bhedastatra na vidyate.
Kuthaarairdandanirmuktairbhidyante tarawah katham.

Yatraatmeeyo = yatra +aatmeeyo        Yatre = where.    Aatmeeya = intimate, one's own.
Jano = people.     Naasti = na+asti.      Na = not.    Asti =  is/are there.    Bhedastatra = bhedah +tatra.
Bhedah =difference, duality, schism.    Tatra = there.     Vidyate =exists, not found.
Kuthaarairdandanirmuktairbhidyante = Kuthaaraih +danda +nirmuktaih +bhidyante.
Kuthaaraih = axe's   Danda = wooden handle.   Nirmuktaih = removed, set free.
Bhidyante = cuts, breaks.     Taravah =  trees.      Katham =  how ?

i.e.        Where there is  intimacy among  the people, no differences can exist  there (and on the other hand there is unity of purpose for accomplishing  a task). Can an axe be able to cut down trees if its wooden handle is removed ?

{Through this Subhashita the author indirectly emphasizes the importance of unity among people.If there is unity, there will be no differences among them , which helps in accomplishing various tasks. He cites the example of an axe , which,without a handle (absence of unity)  can not cut trees and becomes useless.}

Today's Subhashita..

दुर्जनं  सुजनं  कर्तुं   नोपकारशतैरपि |
अपानं मृत्सहस्रेण धौतं चास्य कथं  भवेत् ||

अर्थ -   दुष्ट व्यक्तियों को सज्जन व्यक्तियों में परिवर्तित  करना  उनके उपर सौ बार उपकार करने पर भी संभव नहीं होता, उसी प्रकार जैसे हजारों बार मिट्टी  और जल से धोने के बाद भी गुदा द्वार  पर कोई   प्रभाव नहीं पडता है (वह् पुन: अपवित्र हो जाता है ) |

Durjanam sujanam kartum nopakaarashatairapi.

Apaanam mrutsahasrena dhootam chaasym katham bhavet.

Durjan =wicked persons.    Sujan = noble and virtuous persons.     Kartum = doing, making.

Nopakaarashatairapi =  Na +upkaar+ shataih +api.     Na = not.    Upakaar = favour,  help.

Shataih = hundred (100).             Api = even (to emphasize) .         Apaan = anus.  

Mrutsahasrena =  Mrut(tikaa) = clay.    Sahasrena = one hundred times.   Dhautam = washed.

Chaasya = cha +asya.     Cha = and.    Asya = this.    Katham = how, what.  Bhavet =happen.

i.e.       Even by being helped one hundred times, a wicked person can not be transformed  into a noble person, just like anus of a person again becomes unclean even if it is washed  thousands of times with 

clay.

Today's Subhashita.

दह्यमानाः सुतीक्ष्णेन नीचाः परयशोSग्निना |
अशक्तास्तत्पदं गन्तुं  ततो  निन्दां  प्रकुर्वते ||

अर्थ -   नीच व्यक्ति सज्जन व्यक्तियों के यश रूपी अग्नि मे अपने को जला हुआ अनुभव करते हैं | चूंकि  वे सज्जन व्यक्तियों  के पद चिन्हों का अनुसरण नही कर सकते हैं , वे उनकी निन्दा करने  लगते हैं  |


Dahyamaanaah = in flames     Suteekshnena = severe.     Neechaah = mean and inferior  persons.
Parayashogninaa = para+yashh+agninaa.     Para = others'    Yashh =fame.   Agninaa = fire of ..
Ashaktaastatpadam = ashakta +tat+padam.     Ashakta = unable to.    Tat = that.   Padam = steps
Gantum = to go.   Padam gantum = follow the footsteps  .   Tato = afterwards.  Nindaam = abuse, defame.        .Prakurvate = have recourse to.

i.e.      Mean and inferior persons feel like burning in the raging flames on seeing other persons' name and fame.  As they are  unable to follow the footsteps of such noble and righteous persons,  they then take recourse to abusing them.

(In this subhashita, by using the simile of fame of righteous person as a burning fire and the envy of mean persons as its scorching flames, the author has highlighted the predicament of such mean persons, who are not able to reconcile with this situation and instead of praising start abusing them.)

Today's Subhashita.

खलः   सर्षपमात्राणि  परच्छिद्राणि   पश्यति |
आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यति ||

अर्थ -   दुष्ट  व्यक्ति दूसरों के सरसों के दाने के समान  नगण्य दोषों को भी देख  लेते हैं पर अपने बेल के फल के समान  बडे दोषों को देख  कर भी अनदेखा कर देते हैं  |


Khalh sarshapamaatraani paracchidraani pashyati.
Aatmano Bilvamaatraani pashyannapi pashyati.

Khalh + wicked and mean persons.         Sarshap = mustard seed.    Maatraani = degree (here relating to size) .    Paracchidraani =parah  +chidraani.     Para = others'     Chidraani =defects, weak points,
small holes.    Pashyati -  looks at.     Aatmano = one's own,  self.    Bilva = wood apple, a large fruit also called 'Bale' (बेल)    -  (botanical name- Aegle Marmelos). .         Pashyannapi = Pashyan +api.  
Api =even.     Pashyan = on seeing    Na = not.     Pashyati = sees.

i.e.     Wicked persons find faults in other persons so minuscule like a mustard seed , whereas they willfully ignore their own faults as big as the  'bilva'  fruit.

(In this subhashita the tendency of wicked persons of finding faults in others for very minor shortcomings and ignoring their own major shortcomings, has been highlighted by using the simile of  the size of a mustard seed compared  with a big fruit of a 'bilva' tree.)

Today's Subhashita.

अपूर्वरसना  व्यालाः   खलाननबिलेशयाः  |

कर्णमूले स्पृशन्त्यन्यं हरन्त्यन्यस्य जीवितम्  ||

अर्थ  = दुष्ट व्यक्तियों की जिह्वा ( वाणी )एक बिल में छुपे हुए  सर्प के समान होती है | जब् वह् किसी अन्य व्यक्ति के कर्णमूलों मे प्रविष्ट होती है सर्प दंश के समान उसके प्राण-हरण में भी सक्षम होती है.

    (  इस सुभाषित मे कटु वचन बोलने वाले नीच व्यक्तियों की जीभ की तुलना एक सर्प से और मुंह् की सर्प के बिल से की गयी है | कटु वचन सर्प दंश के तुल्य कहे गये हैं जो कि सुनने वाले का प्राणान्त करने में भी सक्षम होते है, विशेषतः जब  बात हद से आगे गुजर जाती है और आपस में मारपीट  हो जाती है  )   

Apoorvarasanaa vyalaah khanananabileshayaah.

karnamoole sprushantyanyam harantyanyasya jeevitam.

Apoorva = unique, novel.     Rasanaa = tongue.     Vyaalaah =snakes.    Khalaanana= khala+aanana.

Khala = wicked persons.  Aanan= mouth.  Bileshayaa = holes, openings. Karnamool = root of the ear.

sprushantyanyam +sprashanti +anyam.       Sprashanti = touches.        Anyam = others.

Harantyanyasya=   haranti+ anyasya.    Haranti = takes away.   Jeevitam =life.

i.e.    The tongue ( way of speaking) of wicked persons is unique like a snake living in a hole (likened to the mouth of the wicked  person) .  When ever it (the words spoken) touchs the ear drums of other persons, it  acts like a snake bite and can  take away even the life of such persons.

(In this Subhashita the author has used the simile of a snake living in a hole for the tongue of a foul
mouthed wicked person and his way of speaking to a snake bite, which can likewise even result in
the killing of other persons if the ensuing altercation goes beyond limits.)

Today's Subhashita.

अतिमलिने  कर्तव्ये भवति खलानामतीव निपुणा धीः |
तिमिरे   हि   कौशिकानां  रूपं   प्रतिपद्यते    दृष्टिः    ||

अर्थ -   अत्यन्त मलिन कार्यों को करने मे दुष्ट व्यक्तियों की बुद्धि और निपुणता उसी प्रकार  अतीव होती है  जैसे केवल अन्धकार में ही उल्लुओं की दृष्टि कार्य करती है और उन्हें स्पष्ट दिखाई देता है |

Atimaline kartavye bhavati khalaanaamateeva nipunaa dheeh.
Timire  hi kaushikaanaam roopm pratipadyate  Drushtih.

Ati = very.    Maline = dirty, foul.     Kartavye = duty, work.    Bhavati = happen.   Khalaanaamateeva =
Khalaanaam + ateeva.     Khalaanaam =wicked persons.    Ateeva = extremely.    Nipunaa = skilled.
Dheeh = intelligence.     Timire = in the darkness.    Hi = because, certainly.   Kaushikaanaam = owls'
Roopam = form, appearance,            Pratipadyate = happen, cause.          Drushtih =eyesight, vision .

i.e.    Lowly and wicked persons are extremely inclined and skilled  in wrong doings harmful to others, just like Owls, which are able to see  properly only in the darkness.

(In this Subhashita wicked and cunning persons have been  alluded to Owls, who can function only in darkness,  and darkness has been alluded to illegal and unethical activities.)   

Today's Subhashita.

उत्तमो   नातिवक्ता स्यात् अधमो   बहु  भाषते |
न कान्चेन ध्वनिस्तादृक यादृक् कांस्ये प्रजायते ||

अर्थ  -  श्रेष्ठ व्यक्ति बहुधा  वाचाल नहीं होते हैं  पर निम्न श्रेणी के व्यक्ति बहुत वाचाल होते हैं, उसी प्रकार जैसे सोना  (जो एक मूल्यवान धातु है) प्रहार किये जाने पर वैसी ध्वनि नहीं करता जैसी कम  मूल्यवान पीतल या कांसे पर प्रहार करने से होती है  |

Uttamo naativaktaa syaat adhamo bahu bhaashate.
Na kaanchena dhwanistaadruk yaadruk kaamsyo prajaayate.

Uttamo = great people.   Naativaaktaa = Na+ativaktaa.    Na= not.   Ativaktaa = talkative, garrulous.
Syaat = perhaps       Adhamo = inferior and vile people.    Bahu = too much.    Bhaashate = talk.
Kaanchena = gold's.    Dhwanistaadruk = dwhanih + taadruk.     Dhwanih = sound. Taadruk =in such a manner.   Yaadruk =like that of.    Kaansye = bronze , brass or bell metal.   Prajaayate = generates.

i.e.     Honorable persons are generally not talkative, whereas ordinary and lowly persons are very talkative, in the same manner as Gold (being a precious metal), on being hit produces a  muted sound as against a loud sound  produced by brass or gunmetal (which is cheaper);

(In this subhashita honorable and righteous persons are compared to Gold and ordinary persons to brass or gunmetal, taking a cue from the sound produced by these metals and their relative cost.)

Today's Subhashita.

अल्पकार्यकराः सन्ति ये नरा बहु भाषिणः |
शरत्कालिनमेघास्ते नूनं गर्जन्ति केवलम् ||

अर्थ -  बातूनी व्यक्ति बातें अधिक करते हैं और कार्य कम करते हैं ठीक उसी प्रकार जैसे शरद्  ऋतु में मेघ गर्जन तो करते है  पर जल वृष्टि नहीं करते हैं
      (इसी आशय का एक मुहावरा है कि -  "जो गरजते  हैं वे बरसते नहीं "  |

Alpakaaryakaraah santi ye naraah bahu bhashinah.
Sharatkaalinameghaaste noonam garjanti kevalam.

Alpakaaryakaraa = Alpa+kaarya+karah.       Alpa = very little      Karya = work     Kara = doing,
Santi = there are.     Ye  =those      Naraa= persons.    Bahubhaashinah= garrulous , talkative.
Sharatkaakinmeghaaste = sharatkaaleen +meghaah +te.     Sharatkaaleen =autumnal.   Meghaah = clouds
Te = they.    Noonam = indeed.     Garjanti = make rumbling sound.    Kevalam = only, merely.

i.e.     Those persons who are very talkative, do very little work and are just like the clouds during autumn season, which merely make  rumbling sound and do not produce any rain

Today's Subhashita.

अश्वस्य भूषणं वेगो मत्तं स्याद् गजभूषणम् |
चातुर्यं  भूषणं  नार्या  उद्द्योगो  नर   भूषणम्  ||

अर्थ -  घोडे की शोभा  (प्रशंसा ) उसके वेग के कारण होती है और हाथी की उसकी मदमस्त चाल से होती है |
           नारियों की शोभा उनकी विभिन्न कार्यों मे दक्षता के कारण और पुरुषों  की उनकी उद्द्योगशीलता  के
           कारण होती है |

Ashwasya bhooshanam vego mattam syaad sajbhooshanam.
Chaaturyam bhooshanam naaryaa uddyoo nara bhooshanam.

Ashvasya = a horse's    Bhooshanam = adornment.    Vego = speed.     Mattam =   a drunken person.      Syaad = motion.     Gaja = elephant.     Chaaturyam = skill.     Naaryaa = women.   Nara = men.
Uddogo =industriousness, perseverance.

i.e.    Adornment of a horse is in his speed and that of an elephant in his majestic gait like a drunken person.
Women are adorned  and appreciated for their skills and men for their industriousness and perseverance.

Today's Subhashita. (Discourse on 'Rajdharma' - continued).

पुरगुप्तिरविश्वासः         पौरसंघातभेदनम्  |

अरिमध्यस्थमित्राणां यथावच्छान्ववेक्षणम् ||

नीतिधर्मानुसरणं      नित्यमुत्थानमेव     च |

रिपूणामनवज्ञानं    नित्यं    चानार्यवर्जनम्  ||

अर्थ -   राज्य की रक्षा के साधनों का वर्णन करते हुए पितामह भीष्म आगे कहते हैं  :-

" नगर की रक्षा का पूरा प्रबन्ध् करना, इस विषय पर दूसरों के विश्वास पर न रहना , पुरवासियों ने 

अपने विरुद्ध कोइ गुटबन्दी की हो तो उसमें फूट डलवा देना , शत्रु, मित्र और मध्यस्थों  पर यथोचित

दृष्टि रखना, नीतिधर्म का अनुसरण करना, सदा उद्द्योगशील् बने रहना, शत्रुओं की ओर् से सावधान रहना और नीच कर्मों तथा दुष्ट पुरुषों को सदा के लिये त्याग देना  - ये सभी राज्य की रक्षा के साधन हैं |

Puraguptiravishvaasah paursamghaatabhedanam.

Arimadhyasthamitraanaam yathaavachaanvavekshanam'

Neetidharmaanusaranam nityamutthaanameva cha,

Ripoonaaamanavagyaanam nityam chaanaaryavarjanam.

Puraguptiraviravirshvaasah =pura +guptih+avishvasah|    Pura = city.   Guptih = protection.

Avishvaash =having  no reliance.  Paur = citizens.    Samghaat = conspiracy.   Bhedanam = foiling.

Ari = enemy.    Madhyastha = mediator.  Mitraanaam = friends.  Yathaavacchaanvavekshanam=

yathaavat +cha+anvekshanam .   Yathaavat = as deemed necessary, adequately.   cha = a;lso.

Anvekshanam = keep a close eye.     Neetidharma = morals,ethics.     Anusaran = follow, pursue.

Nitya = always.    Utthaan = progress.    Ripoonaam = enemies.   Anavagyaan = not being careless,remain alert.   Chaanaaryavarjanam = cha+anaarya+varjanam .   Anaary = not respectable and honourable.

Varjanam = avoided.

     Concluding his discourse about the means of protection of the Kingdom, Bheeshma further advises Yudhishthara as under:-

     "A king should ensure that (i) there is proper arrangement for the defence of the Capital and in this respect should not rely completely on others,   (ii) if the citizens conspire against him, he should foil it by creating dissension among them,  (iii) keep a close watch on the activities of his enemies, mediators and friends, (iv)  be moral and ethical in his behaviour,  (v) always strive for the progress of the Kingdom, 

(vi) always remain alert against his enemies and (vii) never keep the company of wicked and lowly persons."

(The entire discourse runs into hundreds of verses. I have selected only some of them, which are relevant at all times.   This discourse shows the vision of our ancestors on all aspects of governance.  During the discourse Bheeshma mentions that God Brahma created  a 'Neeti Shaastra' , which runs into 100,000 chapters on 'Dharma'  , 'Artha',  'Kaama' and 'Moksha' , 'Rajdharma'  just being a part of it..  I will conclude this series here.  I hope that it will be liked by every body.)

Today's Subhashita. (Discourse on 'Rajdharma' - continued )

1.  केतनानां च जीर्णानामवेक्षा  चैव सीदताम्  |
     द्विविधस्य च दण्डस्य प्रयोगः कालचोदितः ||
2.  साधूनामपरित्यागः कुलीनानां च धारणम्  |
     निचयश्च निचेयानां सेवा बुद्धिमतामपि    ||
3.  बलानां हर्षणं नित्यं प्रजानामन्ववेक्षणम् |
     कार्येष्वखेदः  कोशस्य तथैव च विवर्धनम् ||

अर्थ -  राजधर्म की व्याख्या करते हुए भीष्म पितामह आगे कहते हैं  कि  - "पुराने भवनों  की मरम्मत और मन्दिरों का  जीर्णोद्धार कराना , दीन दुखियों की देखभाल करना , समयानुसार शारीरिक और आर्थिक दोनों प्रकार के दण्ड का प्रयोग करना,  साधु पुरुषों का त्याग न करना, , कुलीन मनुष्यों को अपने पास रखना , संग्रह योग्य वस्तुओं का संग्रह करना, पुरस्कार आदि द्वारा सेना  का  हर्ष और उत्साह् बढाना , नित्य निरन्तर प्रजा की देखभाल करना, कार्य करने मे कष्ट का अनुभव न करना राजकोष की वृद्धि करना , ये सभी राज्य की रक्षा के साधन हैं |    (आगे भी जारी रहेगा )

1.  Ketakaanaam cha jeernaanaamavekshaa chaiva seedataam'
     dwividhasya cha dandasya prayogh kaalachoditah.
2...Saadhoonaamparityaagh kuleenanaam cha dhaaranam.
     nichayashcha nicheyaanaam seva buddhimataamapi.
3.  Balaanam harshanam nityam .prajaanaamanvavekshanam
     kaaryeshvakhedah koshasya tathaiva cha vivardhanam.

1. ketanaanam = buildings and temples.    Jeernaanaam = old and delapidated.    Aveksha = take care.
    Seedataam =weakened    Dwividhasya = of  two kinds.   Dandasya = punishments.
    Prayoga = use.    Kaalchoditah = depending upon the circumstances..
2. saadhoonaam = righteous persons.   Aparityaga = not to abandon or leave.   Kuleenaanaam = noble             persons.   Nichayashch = collection of.     Nicheyaanaam = objects worth collecting.   Seva =service
    Buddhimataam = wise and learned persons.
3. Balaanaam = Army's     Harshanam = encouragement, .Nitya = always.   Prajanaam = citizens'
    Anvavekshanam = looking after.     Kaaryeshvakhedah = Kaaryeshu +akhedah.  Akheda = no regret.
    Kaaryeshu = works, duties.    Koshasya =  of the State's Treasury.   Vivardhanam = augmenting.

Continuing his discourse Bheeshma says -   " O Yudhishthara ! these are also the  means of protecting a kingdom, which a King must adopt :-  (i)  Restoration of old and dilapidated buildings and temples of importance, (ii)  welfare measures for weak and poor people (iii)  enforcing both financial and/or  physical punishment to the  law breakers (iv) not to abandon noble persons  (v) keeping the company of noble and learned persons  (vi) collection and preservation of  objects worth collecting (vii) keeping the morale of the Army high by giving prizes and gallantry awards (viii) always keeping in mind the welfare of the citizens and
never feeling any sort of regret in doing so (ix) taking special care to augment the Treasury of the kingdom,
and.......... (to be continued in tomorrow's post)

 

Today's Subhashita (Discourse on 'Rajdharma' -continued.)

राजधर्म के अन्तर्गत विभिन्न रक्षात्मक साधनों का वर्णन करते हुए भीष्म पितामह  राजा युधिष्ठर से कहते हैं :-
(1)   चारश्च प्रणिधिश्चैव काले दानममत्सरात्  |
        युक्त्यादनं न चादानमयोगेन  युधिष्ठिर   ||
(
2)   सतां संग्रहणं शौर्यं दाक्ष्यं सत्यं प्रजाहितम् |
       अनार्जवैरार्जवैश्च    शत्रुपक्षस्य   भेदनम्   ||

अर्थ -  युधिष्ठिर !  गुप्तचर (जासूस) रखना,  दूसरे राष्ट्रों मे अपना प्रतिनिधि (राजदूत) नियुक्त करना,
           कर्मचारियों  को समय पर वेतन देना , युक्ति से कर लेना , अन्याय से प्रजा के धन को न हड्पना ,                  सत्पुरुषों का संग्रह  करना , शूरता , कार्यदक्षता , सत्यभाषण , प्रजा का हित-चिन्तन, सरल या कुटिल               उपायों से शत्रु में फूट डालना  ........ (शेष आगामी दिवस में )

Describing the various preventive and protective measures ,which a king must adopt while observing the  'Rajdharma',  Bheeshma addresses Yudhishthira as under:

(1).  Chaarashch pranidhishchaiva kaale daanamamatsaraat.
       Yuktyaadaanam na chaadaanamayogena Yudhishthara.

(2)   Sataam samgrahanam shauryam daakshyam satyam prajaahitam'
        Anaarjavairaarhavaishcha shatrupakshasya bhedanam.

(1)    Chaarashch = spies.     Pranidhi = ambassador, emissary.   Kaale = timely.   Daan = salary.
         Amatsaraat =unenviously.    Yuktyaa =reasonable grounds.   Aadaan = levying taxes.
         Ayogena = unreasonably.
(2)     Sataam + Noble and righteous persons.    Samgrahanam = acquisition.   Shaurya = bravery.
          Daakshyam = skill, cleaverness.    Satyam = truthfullness.    Prajaahitam = welfare of citizens.
          Anarjava = fairness, honsty.     Anarjava = crookedness.  Shatrupakshasy = enemy's.
          Bhedan =dividing, creating division.

" O Yudhishthara !  these are the preventive and protective measures a King must adopt, while
observing the 'Rajdharma' -  (i) appointing spies  (ii) appointing ambassadors in other countries (iii) timely disbursement of salaries to the employees without any malice towards them (iv) levy taxes rationally on reasonable grounds (v)  not to unjustly deprive the citizens of their wealth  (vi)  employ noble and righteous
persons in the service of the kingdom, (vii ) be brave  (vii)  be skilled and cleaver (viii) truthful  (ix) always
striving for the welfare of the citizens (x) create division and weakness in the enemies through fair or crooked
means, as the situation demands,  ....(to be continued in tomorrow's post)




,

Today's Subhashita. (Discourse on 'Rajdharma' - continued )

तद्राज्ये  राज्यकामानां नान्यो धर्मः सनातनः |
ऋते  रक्षां तु  विस्पष्टां रक्षा लोकस्य धारिणी ||

अर्थ -   राज्य चाहने वालॆ राजाओं के लिये राज्य में प्रजाओं की भली भांति रक्षा को छोड  कर और कोई
            सनातन धर्म नहीं है|  रक्षा ही जगत् को धारण करने वाली  है |

Tadraajye raajyakaamaanaam naanyo dharmh sanaatanah.
Rutey rakshaam vispashtaam rakshaa lokasya dhaarinee.

Tadraajye =tad +raajye.    Tad = in that.    Raajye = Kingdom.   Raajyakaamaanaam =Rajya=kaamaanaam.
Kaamaanaam = desirous of ...      Naanyo =na+anyo.     Na= not.     Anyo - another.    Dharmh= religion.
Sanaatasnah = eternal, permanent.,supreme         Rutey = excepting.        Rakshaam = protection.  
Vispashta = very clearly.       Lokasya = world's     Dharinee = maintainer.

Bheeshma further says to Yudhishthara -   "Those kings who wish to rule over their citizens,there is no
religion  more supreme other than protection of the citizens of the kingdom , because a protective environment from all sorts of dangers etc. is most conducive for continuance of this World."  .

Today's Subhashita. (Discourse on 'Rajdharma' - continued).

(1) न  च  शत्रुरवज्ञेयो   दुर्बलोऽपि   बलीयसा  |
     अल्पोऽपि हि दहत्यग्निर्विषमल्पं हिनस्ति च ||

(2) एकाङ्गेनापि सम्भूतः शत्रुर्दुर्गमुपाश्रितः  |
      सर्वं  तापयते  देशमपि  राज्ञः  समृद्धिनः ||

अर्थ -  (1)   बलवान पुरुष कभी दुर्बल शत्रु की भी अवहेलना न करे , अर्थात उसे  छोटा  समझ कर उस की ओर्  से लापरवाही न दिखावे ; क्योंकि आग थोडी सी भी हो तो भी जला डालती है और विष कम  मात्रा  में हो तो भी मार डालता है  |

          (2)   चतुरङ्गिणी सेना के एक अङ्ग से भी सम्पन्न हुआ शत्रु दुर्ग का आश्रय ले कर समृद्धिशाली  राजा के समूचे देश  को भी संतप्त कर डालता है |

(1)   Na cha shatruravayeyo durbalopi  baleeyasi.
        Alpopi hi dahatyaagnirvishamalpam hinasti cha.

(2)    Ekaangenaapi sambhootah shatrurdurgamupaashritah.
         Sarvm taapayate deshamapi raagyah samruddhinah .

1.    Shatruravagyeya = shatru+ avagyeya    Shatru = enemy.    Avagyeya = with disregard, ignore.
        Durbalopi =durbal +api.     Durbal = weak.    Api = even.    Baleeyasaa = more powerful.
        Alpopi = alpa+api.      Alpa= small, unimportant.    Dahatyaagnirvishmalpam = dahati+agni+visham+
        alpam .      Dahati = burns.    Agni = fire.     Visdham = poison .  Hinasti = kills.     Cha = also.
2.     Ekaangenaapi = eka+angena+api.    Eka =one.    Angena = one department or division.
        Sambhoota =equipped with, having.  Shatrurdurgamupaashritah =shatru+durgam+upaashritah.
        Shatgru = enemy.   Durga = Fort, castle.   Upaashrita = relying upon, having recourse to.
        Sarvam = all, entire.   Taapayate = causes distress..       Deshamapi = Desha+api.
        Desh = Country,kingdom      Raagyah = King     Samruddhinah = prosperous.

     Continuing his discourse on 'Rajdharma' , Bheeshma further advises Yudhishthara about the strategies to be adopted for dealing with the enemies of the kingdom, as under :-

(1)  A powerful king should not disregard even a weak enemy, and should not be careless towards him by considering him as insignificant, because even a small fire is capable of  spreading and causing much damage, and likewise even a small quantity of poison can kill.

(2)   Even an enemy having capability in only one department of warfare but having recourse to a fort, can cause distress to the entire affluent and powerful kingdom.

(In ancient times the Army was comprised of four departments, namely elephants, chariots,cavalry and infantry, and all of them combined  was called 'Chaturangini Sena' .  The advice of Bheeshma is still relevant, although the modes of warfare have changed altogether.  Here we can cite the example of the Kashmir problem being faced by India.. Pakistan's frequent skirmishes all along the 'line of actual control' (LOC) and support to terrorist activities in our country, are  envisaged in the above two Subhashitas)

Today's Subhashita. (Discourse on 'Rajdharma' - continued.)

उत्थानेनामृतं  लब्धमुत्थानेनासुरा   हताः |
उत्थानेन महेन्द्रेण श्रैष्ठ्यं प्राप्तं दिवीह च ||

उत्थानहीनो राजा हि बुद्धिमानापि नित्यशः |
प्रधर्षणीयः  शत्रूणां  भुजङ्ग  इव  निर्विषः   ||

अर्थ  -   (1) देवराज इन्द्र ने उद्द्योग से ही अमृत प्राप्त किया था , उद्द्योग से ही असुरों का संहार किया था  तथा उद्द्योग  से  ही इहलोक में श्रेष्ठता प्राप्त की थी |
            (2)  जो राजा उद्द्योगहीन होता है, वह् बुद्धिमान् होने पर भी विषहीन सर्प के  समान सदैव शत्रुओं द्वारा परास्त होता रहाता है |

Utthaanenaamrutam labdhmutthaanenaasura hataah.
Utthaanena mahendrena shreshthyam praaptadiveeha cha.

Utthaanheeno rajaa hi buddhimanaapi nityashah.
Pradharshaneeya shatroonaam bhujang iva nirvishah.

(1)Utthaaanenaamrutam = Utthaanena + amrutam.      Utthaan = entrepreneurship, industriousness..
Amrutam = A nectar having the properties of making immortal any body who drinks it. According to Hindu mythology Gods and Demons jointly churned the ocean to bring out this nectar as also many other valuable things from the depth of ocean. This episode is known as "Samudra Manthan'" in Hindu Mythology.
Labdhamutthanenaasuraa = Labdh +utthaanena+ asuraa.   Labdh = by getting.  Asuraa = Demons, the adversaries of Gods.     Mahendrena = by the Great Indra, king of Gods.    Shreshthyam = superiority,
preeminence among....   Diveeha = Diva + iha.        Diva =.Heaven, the abode of Gods.
Iha = this World.   (2)  Utthaanaheeno =  devoid of entrepreneurship.   Buddhimaan = Wise and learned.
Api = even.    Nityashah = always.      Pradharshaneeyah = open to being attacked and defeated.
Shatroonaam = by the enemies.    Bhujang = a snake.   Iva = like     Nirvishah = without any  poison.

     Extolling the virtues of entrepreneurship, Bheeshma further says to Yudhishthira as under :-,
(1) Only due to his entrepreneurship, Indra -the King of Gods, was able to acquire "Amruta' and kill Demons, their adversaries,  and also gain superiority in both the Heaven and the Earth.
(2)  A King, who is not enterprising, no matter how much wise and learned he  may be, is like a non-poisonous and harmless snake,and is always prone to be attacked and defeated by his enemies. 

Today's Subhashita. (Discourse on 'Raajdharma' - continued )

राज्यं  सर्वामिषं    नित्यमार्जवेनेह   धार्यते |
तस्मान्मिश्रेण सततं वर्तितव्यं युधिष्ठिर ||

अर्थ -  हे युधिष्ठिर  !  राज्य सब् के उपभोग की वस्तु है | अतः सदा सरल भाव से ही  उस की संभाल की जा               सकती है  |   इसलिये राजा में दृढता  और कोमलता दोनों भावों का संमिश्रण  होना चाहिये |

Raajyam sarvamisham nityamaarjaveneha dharyate.         (in continuation of yesterday's Shloka)
taamaan mishrena satatam varitavyam yudhishthara.

Raajym = Kingdom.   Sarvamisham =sarva +amisham.   Sarva = every one.    Amisham = means of enjoyment.     Nityamaarjaveneha =  nityam+arjaven+ iha.    Nitya= always, every day.
Arjavena = by honesty, sincerity, straightforwardness.    Iha = in this case.   Dhaaryate =  can be upheld.
Tasmaanmishrena=  tasmaat +mishrena,    Tasmat = hence, therefore.    Mishrena = blend of....
Satatam = continuously.   Vartitavyam = to be practised, dealt with accordingly.

Continuing his discourse Bheeshma says to Yudhishthara -

"O Yudhishthara !  The kingdom is a means of support and enjoyment for its citizens ,  Therefore, its sanctity and utility can always be upheld and maintained only through honesty, sincerity and  straightforwardness.
Hence the King's  attitude towards governance of the kingdom should be a  judicious blend of firmness and kindness, depending upon the prevailing situations.

(These principles of Governance enunciated by Bheeshma to Yudhishthara are of eternal value.  All the conflicts and strifes in this World  are  mainly due to non-observance of these principles, classified by the sage Vedavyaas as "Rajdharma" , and are still as valid  as they were thousands of years back.)

Today's Subhashita. (Discourse on 'Rajdharma' - continued)

राज्यं हि सुमहत् तन्त्रं धार्यते नाकृतात्मभिः |
न शक्यं मृदुना वोधुमायासस्थानमुत्तमम्   ||

अर्थ -  राज्य एक बहुत बडा तन्त्र है | जिन्होने अपने मन को वश में नहीं किया है , ऐसे क्रूर स्वाभाव  वाले और अकुशल राजा  उस विशाल तन्त्र को संभाल नहीं सकते हैं  | इसी प्रकार जो बहुत कोमल प्रकृति के होते हैं, वे भी इस का भार वहन नहीं कर सकते | उनके लिये राज्य बडा भारी जंजाल  हो जाता है |

Raajyam hi sumahat tantram dhaaryate naakrutaatmabhih.
Na shakym mrudunaa vodhumaayaasasthaanmuttamam.

Raajyam = kingdom.    hi = indeed, surely.    Sumahat = very great.     Tantram = administration system., Government.     Dhaaryate =manage the control, support.   Naakrutaatmabhih = na+akrutaatma+bhih.
Na = not.    Akrutaatma = incompetent .     bhi = terrifying, cruel .     Shakyam = capable of controling.
Mrudunaa = gentle persons.   Bodhumaayaassthaanmuttamam = Bodhum +ayaas+sthaan+uttmam.
Bodhu = bear the burden.     Ayaas = nimbly.     Sthaan = position, place.    Uttamam = best,  most.

Continuing his discourse Bheeshma further gives advice to Yudhishthara about governance of the kingdom in the following words -       " A kingdom is a very large administrative system, and those kings who are incompetent , cruel and have no control over their mind, can not control and administer this system.
Similarly those kings who are very kind  and noble are also unable to bear this burden and for them ruling the kingdom is a cumbersome task.

(In the next 'Shloka'  (to be posted tomorrow) Bheeshma further clarifies  that a King's attitude should be a well-balanced combination of sternness and kindness, depending upon the prevailing circumstances) 

Today's Subhashita. (Discourse on 'Rajdharma' -continued).

सर्वाभिशङ्की नृपतिर्यश्च सर्वहरो भवेत्  |
स  क्षिप्रमनृजुर्लुब्धः  स्वजनैव    बध्यते  ||

अर्थ -  जो राजा सब पर संदेह करता है और सबका सर्वस्व हर लेता है, वह् लोभी और कुटिल राजा एक दिन अपने ही लोगों के हाथ  से शीघ्र मारा जाता है

Sarvaabhishanjee nrupatryashch sarvaharo bhavet.
sakshripramanrjurlubdhh swajanaiva badhyate.

sarvaabhikhanki = Sarva+abhishankee.     Sarva = every one.     Abhishankee = suspecting, doubting.
Nrupatiryashch = Nrupati+yah +cha.    Nrupati = king.    Yah =  whosoever.    Cha = and.
Sarvaharo=sarva+haro.      Haro = forcibly taking away,     Bhavet = happens to be.   Sa = that.
Kshipramanrujurlubdhh = kshipram + anruju +lubdhh.     Kshpram = quickly, speedily.  Anruju= crooked.
Lubdhh = greedy.    Svajanenaiva = swajanena + iva.     Swajana = one's own men.    Iva = like, indeed.
Badhyate = killed.

      Warning Yudhishthara about the acts which a King should not indulge into,  Bheeshma further says -

       " A crooked and greedy king, who suspects everybody  and forcibly takes away  all the wealth of his citizens, sooner or later gets killed by his own subordinates

(History of mankind is replete with numerous instances of  tyrant kings meeting a gory end due to rebellion by their citizens, palace intrigues  or military coups. The above Shloka underlines this fact in clear terms.)

Today's Subhashita. ( Discourse on 'Rajdharma' - continued )

न विश्वसेच्च नृपतिर्न चात्यर्थं च विश्वसेत्  |
षाड्गुण्यगुणदोषांश्च नित्यं बुध्यावलोकयेत्  ||

अर्थ -   राजा किसी पर भी विश्वास न करे  |  विश्वसनीय व्यक्ति भी अत्यन्त विश्वास् न करे |
            राजनीति के छः गुण होते हैं - संधि , विग्रह ,यान,आसन ,  द्वैधीभाव और समाश्रय ** |  इन
            सब् के गुण-दोषों का अपनी बुद्धि द्वारा  सदा  निरीक्षण  करे |

(** यदि शत्रु पर चढाई की जाय और वह् अपने से बलवान्  हो तो उस से मेल कर लेना 'संधि' नाम का गुण है.|  यदि दोनों में समान बल हो तो लडाई  जारी रखना 'विग्रह' है | यदि शत्रु दुर्बल हो तो उस अवस्था में उसके दुर्गौपर आक्रमण किया जाय तो उसे 'यान' कहते हैं |  यदि अपने उपर शत्रु का अक्रमण  हो और शत्रु पक्ष प्रबल जान पडे तो उस समय अपने को दुर्ग आदि में छिपाये रख कर जो आत्मरक्षा की जाती है वह् 'आसन' कहलाता है.|  यदि चढाई करने वाला शत्रु मध्यंम  श्रेणी का हो तो 'द्वैधी  भाव' का सहारा लिया जाता है  यानी उसे उपर से    दूसरा भाव दिखाया जाता है और भीतर  से अन्य  भाव  रखा जाता है | जैसे आधी सेना दुर्ग में रख कर आत्मरक्षा करना और शेष सेना द्वारा शत्रु के अन्न आदि सामग्री पर कब्जा करना 'द्वैधी ' भाव के अन्तर्गत  है |   आक्रमणकारी से पीडित होने पर किसी मित्र राजा का सहारा लेकर लडाई  छेड्ना 'समाश्रय' कहलाता  है |

Na Vishwaseccha nrupatirna chaatyaartham cha vishwaset.
shaadgunyagunadoshaamshcha  nityam buddhyaavalokayet.

    Describing the diplomatic moves a king should take while defending  his kingdom during an attack by other kings, Bheeshma gives his advice to Yudhishthara as under :-

    " The King should not rely completely on any body.  He should not have complete faith even on his reliable Councillors. He should always weigh in his mind the pros and cons of the six important aspects of diplomacy **

( ** There are six departments of diplomacy, namely (i) a Treaty, if the enemy is more powerful, called a 'SANDHI', (ii) continuing the conflict if both the parties are well balanced ,called 'VIGRAH',  (iii) attacking
the enemy with full force, if the enemy is weak , called  a 'YAAN' , (iv) if the enemy is more powerful and attacks, then resorting to defensive and guerrilla  warfare by the use of forts etc.is  called 'AASAN',  (v) if the attacker is of medium strength,  then a dual policy of using half the army for defense and the other half of the army for capturing or cutting the supply line of the attacker, is called 'DWAIDHA' ,and if the help of some other King is taken to fight the enemy, it is called  'SAMAASHRYA' .)

Vishwaas - reliance, faith.   Shad = six.   Guna = merits.   Dosha = demerits, defects.   Nityam =always.
Buddhyaavalokayed = Buddhya+avalokayet.   Buddhya =  intellect.   Avalokayet =  observe, weigh.

Today's Subhashita. (Discourse on 'Rajdharma' - continued )

अभृतानां भवेद्  भर्ता भृतानामन्ववेक्षकः |
नृपतिः सुमुखश्च स्यात् स्मितपूर्वाभिभाषिता ||

अर्थ  -  जिनके भरण -पोषण  का प्रबन्ध न हो , उनका पोषण राजा स्वयं करे और जिन के  के द्वारा  भरण -              पोषण   हो, उन  सब  भी निगरानी  रखे |   राजा को  सदा प्रसन्नमुख  रहना और मुस्कुराते हुए                        वार्तालाप करना चाहिये ||

Abhrutaanaam bhaved bhartaa bhrutaanaamanvavekshakah.
Nrupatih sumukhashcha syaat smitapoorvaabhibhaashitaa.

Abhrutannam =  uncared and neglected poor persons.      Bhaved =  become.   Bhartaa = supporter.

Bhrutaanaananvavekshakah = Bhrutaanaam +anvavekshsah.    Bhrutaanaam = hired servants.

Anvavekshak = monitor .     Nrupati = the King.   Sumukhashcha = cheerful.    Syaat = should be.

Smitapoorvabhibhashitaa = Smita +poorva +abhibhaashitah.     Smita = smiling      Poorva = before.Abhibhaashitaa =speak, address.

Bheeshma further says to Yudhishthara -    

"O King !  those who are economically very poor and need support, should be taken care of by the King,  and those employees who are entrusted with this job should also be properly monitored.  

 The king should always be cheerful and talk to others smilingly."

( Now a days  a number of poverty eradication schemes have been initiated by the Government, but they hardly fulfill the desired objective due to rampant  corruption in the administration.  Bheeshma warns Yudhisthira of such a situation and instructs him to monitor implementation of such schemes personally

to ensure that the benefit reaches the target group.  So, we can conclude that 'Rajdharma' is not being observed by the Government of the day in India, as according to Government's own admission, only 15% of the aid reaches the target group and the rest 85% is siphoned out of the system through corrupt practices.)

Today's s\Subhashita. (Discourse on 'Rajdharma' - continued)

कोशस्योपार्जनरतिर्यंमवैश्रवणोपम  |
वेत्ता च दशवर्गस्य स्थानवृद्धिक्षयात्मनः ||

अर्थ -  राजा को उचित है कि वह् सदा अपने कोषागार को भरापूरा रखने का प्रयत्न करता रहे |
उसे न्याय करने मे  यमराज और धन-संग्रह करने में कुबेर के समान होना चाहिये |
वह् देश की वर्तमान स्थिति , आर्थिक  वृद्धि तथा किसी क्षेत्र मे अवनति  को रोकने के हेतु इन  दस वर्गों का सदा ज्ञान रखे.||

(दस वर्ग  - मन्त्री, राष्ट्र, दुर्ग (रक्षा के साधन) खजाना और दण्ड - ये पांच  'प्रकृति' कहे गये हैं.  ये ही अपने और शत्रु पक्ष के मिला कर 'दशवर्ग' कहलाते हैं.  यदि दोनों के मन्त्री आदि  समान हों तो दोनों की सामरिक  और आर्थिक स्थिति एक सी रहती है  परन्तु कम  होने पर देश की अवनति हो जाती है और वह् विपक्ष की तुलना में कमजोर हो जाता है | )

Koshasyopaarjanaratiryamavaishravanopama.
Vetta cha dashv argasya sthaanavruddhikshayaatmanah.

Koshasya+upaarjan+ rati+ yama+vaishravana + upam.   Koshasya = for the Treasury.   Upaarjan=earning,acquiring.    Rati = plreasure,  endeavour.    Yama =  the God of Death as per Hindu Mythology.       Vaishravana =  Kuber, the God of riches and Treasury.    Upama = like.
Vettaa =  one who understands thoroughly any subject.   Dashvargasya = dash +vargasys.
Dash = ten ( in numbers)     Vargas = parameters, groups.    Dash Varga = the group of ten. .
Sthaan = place.      Vriddhi = progress.Kshaya = deterioration.    Aatmanah =  self .
"Dash varga" -  In Sanskrit texts the  administration of a Country is classified into five parameters, namely various Ministries, Forts (means of protection from enemies in case of an attack on the country),
the Treasury, the citizens of the Country, and  rule of Law. These five combined with similar five parameters of the opponent  country, are called 'Dash Varga;  i.e.the group of 10. If the administration and and other parameters  of both the countries are equal , then their financial position and military preparedness also remains the same. But if  due to any reason it is less then the other country, then the country becomes
weak and vulnerable.
     Dealing further with various aspects of 'Rajdharma' , Bheeshma says to Yudhishthara -
 " It is obligatory for the King to ensure that the Treasury is always flush with money, and he should be impartial and strict  like the God Yama while dispensing Justice, and like the God Kuber while collecting revenues of the kingdom.  He should always keep in his mind the 10 departments of strict administration and have strict control over the prevailing situation, growth or deterioration over any of these departments."

(In this Subhashita, Bheeshma advises Yudhishthara to not only take care of his own Country but also to keep a close watch over  the developments in his neighbouring Country and ensure that the progress and strength of his country is maintained at a level more than that of the other Country.)

Today's Subhashita. (Discourse on 'Rajdharma' - continued )

( ). आत्मवांश्च जितक्रोध शास्त्रार्थकृतनिश्चयः |
      धर्मे  चार्थे  च  कामे  च  मोक्षे  च सततं  रतः ||

(2). त्रय्यां   संवृतमन्त्रश्च   राजा  भवितुमर्हति    |
       वृजिनं च नरेन्द्राणां नान्यश्चारक्षणात् परम्  ||

अर्थ   -जिसने अपने मन को वश में कर लिया है , क्रोध को जीत लिया है तथा शास्त्रों के सिद्धान्त  का
 निश्चयात्मक ज्ञान प्राप्त कर लिया है , जो धर्म, अर्थ, काम और मोक्ष के प्रयत्न में निरन्तर लगा
 रहता  है, जिसे तीनों वेदों का ज्ञान है तथा जो अपने गुप्त विचारों को दूसरों पर प्रकट नहीं होने देता है ,
 वही व्यक्ति  राजा होने योग्य है |  प्रजा की रक्षा न करने से बढ कर राजाओम् के लिये कोइ पाप नहीं है  |

1.    Aatmavaamshcha jitakrodha shashtraarthakrutanishchayah
       Dharme chaarthe cha kaame cha mooksho cha satatam ratah.

       Aatmavaamscha = one who has control over his mind.      Jitakrodha = one who has conquered his              anger.    Shashtraarth krutanishchaya = one who has learned all the scriptures and knows well how to            observe them.    Dharma = religion.   Artho = financial matters.   Kaam = desires.
       Moksha =salvation,emancipation.      Satatam = always.     Ratah = engaged, busy.

2.    Trayaam samvratamantrashcha raajaa bhavitumarhati.
        vrujinam cha narendraanaam naanyaashchaarakshnaat param.

        Trayaam = all the three.(reference to Vedas namely Rigveda, Yajurveda and Saamveda, the most
         ancient and revered treatises of Knowledge of Hindu Religion).    Samvrutamantra = one who keeps
         his counsels and plans secret.      Bhavitumarhati=  bhavitu +arhati.   =be worthy of.
         Vrujinam = distressed persons.   Narendraanaam = kings.   Naanyashchaarakshnaat = na +
          anyashcha +rakshnaat.   Anyashcha = others.    Rakshnaat = protection.   Param = foremost.

         In the above two shlokas, Bheeshma outlines the qualities of head and heart which a King must have to rule over his kingdom.    He says -  " Only a person who has full control over his mind ,conquered his anger, has learned all the scriptures and knows well as to how to implement the edicts enshrined in them, continually strives to uphold the Religion, commerce, aspirations and emancipation of people, is well versed in the three Vedas, and keeps his counsels and plans secret, is entitled to be a ruler of a Kingdom.
          There is no sin greater for a King than his inability to protect his distressed citizens. "