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.)