To day's Subhashit.

यस्य नाSस्ति स्वयम् प्रज्ञा शाश्त्रं तस्य करोति किम्  |
लोचनाभ्यां  विहीनस्य  दर्पणः  किं  करिष्यति        ||

Yasya naasti swayam pragyaa shashtram tasya karoti kim.
Lochanaabhyaam viheenasya darpanah kim karishyati.

Yasya = whosoever.    Naasti = Na +asti.     Na = not.     Asti = possess, have.    Swayam = himself.
Pragyaa= intelligence,mental faculty for deciding what is right or wrong.   Shaashtram = scientific and religious treatises covering various disciplines of knowledge.    Tasya = his.     Karoti = does.
Kim =  what ?        Lochanaabhyaam =  a pair of eyes.    Viheenasya = not having, deprived of.
Darpana =  a mirror.    Karishyati = does.

i.e.     What can 'Shashtra' do to a person bereft of basic intelligence and understanding ?
His case is similar to that of a blind person having a mirror, which is of no use for him.

To day's subhashit.

न चोरहार्यं न च राज्यहार्यं न भ्रातृभाज्यं न च भारकारी |
व्यये कृते वर्धत एव नित्यं विद्या धनं सर्वधनप्रधानम्   ||

Na chor haarym na cha raajya haaryam  na bhraatrubhaajyam na cha bhaarakaari.
Vyaye krute vardhati eva nityam vidyaa dhanam sarva dhanapradhaanam.

Na = not .     Chorahaaryam = chor +haaryam.     Chor= a thief.     Haryam = capable of being stolen or taken away..    Raajyahaaryam = capable of being confiscated by the Government.
Bhraatrybhaajyaam = bhraatru + bhaajyam.    Bhraatru = brothers.   Bhaajyam = divisible as an inheritance.     Bhaarakaari = as a burden (like a heavy load on one's back or head)      Vyaya = spending.    Krute = doing.    Vardhat = increases.   Eva = surely.    Nityam = every day.
Vidyaa = learning, scholarshiop.     Dhanam = wealth, riches, money.    Sarva =  all..Pradhaanam = foremost, most important.

i.e.        Unlike other forms of wealth,  scholarship and learning can neither be stolen by a thief nor can the Government  confiscate it,  It is also not divisible among brothers as a share in ancestral wealth. On the other hand the more you spend it (shared with others) the more it increases day by day. No doubt, wealth in the form of knowledge, scholarship and learning is the foremost among all forms of wealth.

(Through this Subhashit the author has eulogised 'Vidyaa Dhan" and termed it as the foremost among all forms or wealth and riches.)

To day's Subhashit.

विवेकः सह्  संयत्या विनयो विद्यया सह  |
प्रभुत्वं प्रश्रयोपेतं चिन्हमेतन्महात्मनाम्  ||

Vivekah saha samyatyaa vinayo vidyyaa saha.
Prabhutvam preashryopetam chinhametanmahaatmanaam.

Vivek =power of right judgement.   Saha = along with.    Samyatya = self-control.
Vinaya = humility.    vidyayaa =  Knowledge nand learning.   Prabhutam = power, authority.
Prashrayopetam = Prashraya + upet.    Prashraya = respect, modesty.   Upeta = endowed with.
Chinhametanmahaatmanaam = Chinha + etat + mahaatmanaam .    Chinha = characteristics, mark.
Etat = these.   Mahaatmanaam = noble and righteous persons.

i.e.        Having power of mking right judgement along with self-control,  being knowledgeable and learned along with with humility,  being powerful and commanding authority but with modesty and showing respect to the subordinates, all these are the special characteristics of great noble and righteous persons.

To day's Subhashit.

अञ्जलिस्थानि पुष्पाणि वासयन्ति करद्वयं |
अहो  सुमनसां प्रीतिर्वामदक्षिणयौ:  समा    ||

Anjalisthaani pushpaani vaasayanti karadvyam'
Aho sumanasaam preetirvaamdakshinayouh samaa.

Anjalisthaani =anjali +sthaani.     Anjali = a cavity produced bu cupping the palms of both hands to hold an object.    Sthaani = situated at.      Pushpaani = flowers.    Vaasayanti = make fragrant.
Kaqradvyam = Kara + dvayam.    Karadvayam =  pair of hands.   Aho = oh!    Sumanasaam = flowers.
Preetirvaamdakshinayou.  Preeti +vaam +dakshinayou.      Preeti = benevolence, generosity,
Vaam = left side.    Dakshinayo = right side.    Samaa = equal, the same.

i.e.      Flowers held between the palms of hands make both the hands fragrant  with their smell.  Oh ! the flowers favour both the right and left hand in equal measures.

( There can be another meaning of second line of the Subhashit by para-phrasing the word 'sumanasaam' a bit differently i,e, su +manasaam.    'Su' is a prefix of Sankrit language which, when added before a word enhances its value.  Manasaam means persons and su-mansaam means noble and righteous persons,  If we take this meaning of the word, it means that like flowers, noble and righteous persons also shower their bounties to the needy persons without any discrimination.  And perhaps this  may be the intent of the author by playing with the words poetically.)  

To day.s Subhashit.

धृष्टंधृष्टं पुनरपि पुनश्चन्दनं चारु गन्धं
               छिन्नंछिन्नं पुनरपि पुनः स्वादु  चैवेक्षुकाण्डम्  |
दग्धंदग्धं  पुनरपि पुनः काञ्चनं कान्तवर्णं
                न प्राणान्ते पृकृति  विकृतिर्जायते चोत्तमानाम्  ||

Dhrushtamdhrushtam  punarapi punaschandanam chaaru gandham.
Chinnamchinnam punarapi punah swaadu chawaikshukaandam.
Dagdhamdagdham punarapi punah kaanchanam kaantvarnam.
Na praanante prakriti vikritirjaayate chottamaanam.

Dhrusht = stubborn, unyielding.     Punarapi = again and again.    Punaschandanam = punah +chandanam.    Punah = again.       Chandanam =  sandalwood.      Charu = elegant, sweet.     Gandham = fragrance.  Chinnamchinnam = cut into small pieces.   Punarapi punah = again and again.   Swaadu = taste.    Chaivekshukaandam = Cha+.iva=ikshu+kaandam.       Cha = and.    Iva = like.  ikshu = sugarcane.    Kaandam = stem.      Dagdham = burned.      Kaanchanam = Gold.   Kaantvarnam = Kaant +varnaam   Kaant = beautiful.     Varna = colour, lustre.    Na = not.    Praanaante = death.       Prakriti = nature, original state.         Vikritirjaayate = vikrit +jaayate .
Vikriti = degeneration, losing high moral/physical qualities.     Jaayate = occurs.     Chottamaanaam = Noble and righteous persons.

i.e.          On even being rubbed again and again over a stone slab, sandalwood maintains its sweet fragrance, and so also the stem of a sugarcane plant cut again and again into small pieces retains its sweet taste.  In the same manner Gold burnt and heated over fire still retains its beautiful lustre. likewise, in noble and righteous persons there is no degeneration in their high moral values even if they may be facing imminent death.

(Through this Subhashita the author has highlighted the high moral values possessed by noble and righteous persons, which do not degenerate even on the face of imminent death, by citing three examples of sandalwood, sugarcane and gold.)

To day's Subhashit.

गुणैः सर्वज्ञकल्पोपि  सीदत्येको  निराश्रयः  |
अनैर्घ्यमपि माणिक्ये हेमाश्रयमपेक्षते       ||

Gunaih sarvagyakalpopi seedatyeko niraashrayh.
naairghyamapi maanikye hemaashrayamapakshate.

Gunaih = qualities, merit, virtues     Sarvagyakalpopi = Sarvagya + kalpa +api.     Kalpa =equal to, resembling.      Api = also, even (to emphasise)      Sarvagya = omnipresent ,present   (usually referred to God)       Seedatyeko = seedati + eko.     Seedati = remains distressed, neglected.  .    Ekopi = alone
Nirashraya = without any shelter, without any patronage.       Anarghyamapi. = even being priceless.    Manikye =  a ruby , precious stone.     Hemaashryamapekshate = Hema + aashrayam +apekshate.
 Hema = gold.   Aashraya = shelter.    Apekshate = requires.

i.e.       Virtues,merit and qualities, although omnipresent like God Almighty, remain unrecognised and neglected without any patronage.   Even a priceless ruby also needs the protection and shelter of Gold to display its true worth.

(There are numerous instances of very talented and virtuous persons in all walks of life remaining neglected in the society simply because of lack of patronage by the rich and powerful persons.  This Subhashit highlights this irony in a very beautiful way by citing the example of a gem, which , when studded in a gold ornament is able to get proper recognition and its true value.)

To day's Subhashit.

आरभ्यते न खलु विघ्नभयेन नीचैः
          आरभ्य विघ्नविहिता विरमन्ति मध्याः |
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
          प्रारभ्य चोत्तमजना न परित्यजन्ति   ||

Aarabhyate na khalu vighnabhayen neechaih.
Aarabhya vighnavihitaa viramanti maddhyaah.
Vighnaih punah punarapi pratihanysmaanaah.
Praarabhya chottamjanaa na parityajanti.

Aarabhyate = bigin.   Na = not.   Khalu = surely.  Vighna = obstacle, interruption.  Bhayen = by the fear of.
Neechaih = mean and inferior people.     Vighnavihitaa = facing an obstacle.    Viramanti = give up.
Maddhyaah = in the middle.      Punah = again.    Punarapi = again and again.   Pratihanyamaanah = beaten back, deprived of any success.    Prarabhya = after beginning a task.   Chottamjanaah = Cha + uttam +
+ janaah.      Cha = and.     Uttam = of highest order.  Janaah = persons.   Parityajanti = abandon, leave unfinished.

i.e.          Persons of  mean and lowest category do not begin a task because of the fear of facing obstacles in doing so, and the persons of middle category , after beginning a task abandon it unfinished on facing obstacles,  whereas  persons of highest merit after beginning a task never leave it unfinished and remain undeterred even if  they face obstacles again and again.  

To day's Subhashit.

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

Daakshinym swajane dayaa parjane shathym sadaa durjane.
Neetih saadhujane nayo nrupajane viddvajjaneshvaarjanam.
shaurym shatrujane kshamaa gurujane naarijane dhoortataa.
ye chaivam purushaah kalasu kushalaasteshveva lokaasthitih.

Daakshinya =kindness,giving financial help.    Swajane = relatives, one's own people.     Dayaa = kindness,
compassion.    Parajane = strangers, unknown persons.   Shaathyam =wickedness.     Sadaa = always.
Durjane = wicked and bad people,     Neeti = proper behaviour.    Saadhujane = noble and righteous  persons.    Nayo= courtesy.   Nrupajane = rulers of the country.    Viddvajjanesu = learned persons, scholars.    Aarjavam = honesty, sincerety.   Shaurya = valour, bravery.    Shatrujane = enemies.     Kshamaa = forbearance, patience.     Gurujane = elders.      Naarijane = women folk.      Dhoortataa = cunning   behaviour.    Ye = these.Chaivm = like these.     Purushaah = persons.    Kalaasu = arts, skills.     Kushalaasteshveva = Kushala +teshu + iva.    Kushal = expert.   Teshu = these.    Iva = like.     Lokasthitih = loke + sthitih. Loke = humanity.    Sthitih = position, standing.     Lokasthiti = prominent position in society.

i.e.      Being kind and providing financial help to one's relatives,  compassion towards strangers,  tit for tat towards wicked people, proper courteous behaviour towards noble and righteous persons,  courteous behaviour towards the Rulers of the Country,  honesty and sincerity towards scholars and learned persons,
showing valour against the enemies,  forbearance and patience in dealing with elders, dealing diplomatically with women folk,  persons having all these attributes in them , enjoy a prominent position in the society.found

(Through this Subhashit the author has outlined all the pre-requisites of a person who aspires to be an illustrious and honourable member of  the society.)

To day's Subhashit.

शरदि न वर्षति गर्जति वर्षति वर्षाषु निःस्वनो मेघः |
नीचो  वदति  न कुरुते वदति न  साधुः  करोत्येव     ||

Sharadi na varshati garjati varshati varshaashu nihswano meghh.
Neecho vadati na kurute vadati na saadhuh karoteva.

Sharadi = autumn season of the year.    Na = not.    Varashati = rains.   Varshaasu = pertaining to rainy season    Nihswano = ni +swano.   Ni = a prefix added to a word denoting absence of some thing denoted by that  word .     Swanh = sound.     Megh  = cloud.     Nihswano Meghh = a cloud which does not produce a rumbling sound, usually associated with a rain bearing cloud.       Neecho = a mean and wicked persons.     Vadati = says, tells.         Kurute = does.          Saadhu = a noble and righteous person.
Karotyeva = karoti + iva.       Karoti = does.    Iva = in comparison.

i.e.     During autumn season the clouds make loud rumbling sound but do not produce any rain, whereas during rainy season  rain bearing clouds  rain silently .  Likewise mean and wicked persons make lavish promises but never fulfil them,  whereas noble and righteous persons do the task assigned to them without any fanfare .

(In this Subhashit the author has very effectively used the cloud behaviour as a simile to differentiate between righteous and wicked persons.. This shows his keen observation and command over human psychology.) . 

To day's Subhashit.

गुणायन्ते  दोषाः सुजनवदने दुर्जनमुखे
गुणा दोषायन्ते तदिदमपि नो विस्मयपदम् |
महामेघः क्षारं पिवति कुरुते वारि मधुरं
फेणी क्षीरं पीत्वा वमति गरलं दुःसहतरम्  ||

Gunaayante doshaah sujanavadane durjanmukhe.
Gunaa doshaayante tadidamapi no vismayapadam.
Mahaameghh kshaaram pivati kurute vaari madhuram.
Phenee ksheeram peetvaa vamati garal dussahtaram.

Gunaayante = become a virtue.   Doshaah = defects, shortcomings.   Sujan = virtuous persons.  
Vadane = mouth, face.  Durjanamukhe= wicked and malicious persons.    Ginaah = virtues.
Doshaayante = turn into defects.    Tadidamapi = tadidam + api.    Tadidm = that .  Api = and.
No = not.   Vismayapadam = surprising, wonder.     Mahaameghh = a large rainbearing cloud..
Kshaaram = brakish (salty) water of the ocean.   Pivati = drinks.    Kurute = converts into, makes.
Vaari = water.   Madhuram = sweet .   Phanee = a serpent.     Ksheeram = milk.   Peetvaa = after drinking.
Vamati = vomits.   Garalam = poison.   Duhsahtaram = extremely powerful, intolerable.

i.e.      Even defects and shortcomings turn into virtues trough association with noble andvirtuous persons ,  and it is not at all surprising that even virtues turn into defects by associating with wicked persons. For example a large looming rain bearing cloud sucks the brakish and salty water from the ocean and turns it into sweet potable water, whereas  a serpent fed with milk vomits extremely harmful poison.

To day's Subhas

गुणैरुत्तुङ्गतां याति नोच्चैरासन संस्थितः |
प्रासादशिखरारूढः  काकः किं गरुडायते   ||

Gunairuttangataam yaati nocchairaasan samsthitah.
Praasaadshikharaarudhh kaakh kim garudaayate.

Gunairuttungataam =- Gunaih + Uttungtaam.     Gunaih = virtues, merit.     Uttungataa = prominence, elevation     Yaati= get,     Nocchairaasan = Na +ucchaih+ aasan.    Na = not.    Ucchaih = high.  
 Aasan = seat.  Samsthitah =  occupying, sitting.      Praasadshikharaarudhh = Praasar + shikharaarudha.
Prasaad = palace.    Shikhar = top of a dome.    Aarudh = perched, sitting.     Kaakh = a crow.
Kim = can ?     Garudaayate = become an eagle.   (Garuda, an eagle is considered the king of all flying birds as per Hindu mythology is the carrier (Vaahan) of Lord Vishnu ).

i.e.      A person gets recognition and prominence not because of his occupying a high position but due to his virtues and merit.  Can a crow perched on the dome of a palace be revered like the 'Garuda'  ?

To day's Subhashit.

वनेऽपि सिंहा मृगमांस भक्षिणो बुभुक्षिता नैव तृणे चरन्ति |
एवं  कुलीना  व्यसनाभिभूता  न  नीचकर्माणि  समाचरन्ति    |

Vanepi simhaa mrugamaamsa bhakshino bubhukshitaa naiva trune charanti.
evam kuleenaa vyasanaanibhootaa na neechkarmaani samaacharanti.

Vanepi = Vane + api.    Vane = forest.   Api|= also, even.     Simhaa = lions.   Mruga =deer,
Maams = flesh, meat.     Bhakshino =  eater.    Bubhukshitaa = starving, hungry.   Naiva = not.
Trune = blades of grass     Charanti = grazing, eating.     Evam =  so also.    Kuleenaa = noble and aristocratic persons.      Vyasanaabhibhoota = Vyasanani + abhibhoota,     Vyasana = addiction to any thing.
Abhibhoota = overcome by.     Na = not.   Neechkarmaani = low grade occupation or action.
Samaacharanti = perform, do.

i.e.         In a forest lions subsist by preying on deers and eating their flesh, but even if they are hungry or may be starving, they will never eat grass to satiate their hunger.   So also noble and aristocratic persons, do not indulge in low grade activities even if they face hardships due to their addiction to high standard of living.

To day's Subhashit.

दृश्यन्ते भुवि भूरिनिम्बतरवः कुत्राSपि ते चन्दनः |

पाषणैः  परिपूरिता  वसुमती  वज्रो  मणिर्दुर्लभः   ||

Drushyante bhuvi bhoorinimbatarvah kutraapi te chandanh.

paashanaih paripooritaa vasumatee vajro manirdurlabhh.

Drushyante = are seen, are found.    Bhuvi = the Earth.   Bhoorinimbataravah = bhoori + nimba +taravah.

Bhoori = in abundance,  Nimba = lemon.   Taravah = trees.   Kutraapi =  kutra + apil     Kutra = where.

Api = even (to express emphasis).  Te = they .   Chandanah = Sandalwood tree.    Paashanaih = stones.

Paripooritaa = full of., filled by.    Vasumatee = the Earth.    Vajro = very hard.  Mani = a diamond.

Durlabha = rare, very difficult to find

i.e.        In this Earth lemon trees are found in abundance everywhere, but not the Sandalwood trees. Similarly the Earth is full of stones but  precious diamonds are very rare and difficult to find .

(Through this Subhashit the author has indirectly emphasised the fact that in our society noble and righteous persons are in minority like sandalwood trees and diamonds, whereas common people like lemon trees and stones are found in abundance everywhere.)

To day's Subhashit.

अक्रोधस्तपसः क्षमा बलवतां धर्मस्य निर्व्याजता  |
सर्वेषामपि  सर्वकारणमिदं  शीलं परं  भूषणम्      ||

Akrodhastapash kshmaa balavataam dharmasya nirvyaajtaa.
sarveshaamapi sarvakaaranmidam sheelam param bhooshanam.

Akrodhastapash = Akrodha + tapash       Akrodha= free from anger.     Tapash = a person who practises
asceticism and penance.       Kshmaa =forgiveness, forbearance.     Balavataam =  powerful persons.
Dharmasya =  of the Religion.     Nirvyaajataa = honesty, candour.     Sarveshaamapi = sarveshaam + api.
Sarveshaam =  among all these.   Api = even (to express emphasis)    Sarvakaaranamidam = Sarva + kaarana + idam .    Sarva = each, every.     Kaaran = principle, reason.   Idam = this.   Sheela = moral character.     Param = absolute, ultimate     Bhooshanam = embellishment, ornament.

i.e.       Freedom from anger in a person practising asceticism and penance ,  forgiveness in a powerful person, honesty in a religious person are the essential attributes.  But more than all these attributes, an impeccable moral character is the ultimate virtue which a person must possess.

To day's Subhashit.

पिबन्ति नद्यः स्वयमेव नाSम्भः  स्वयं न खादन्ति फलानि वृक्षाः  |
नाSदन्ति  सस्यं खलु  वारिवाहाः  परोपकाराय  सतां  विभूतियः     ||

Pibanti nadyah svayameva naambhh svayam na khaadanti phalaani brukshaah.
naadanti sasyam khalu vaarivaahah paropkaaraaya sataam vibhootiyah.

Pibanti = drink.     Nadyah = rivers.   Svayameva = one's own.    Naambhh = Na + ambha.    Na = not'
Ambha = water.    Svayam = one's self.    Khaadanti = eat.    Phalaani = fruits.    Vrukshah = trees.
Naadanti = do not eat.     Sasyam = food grains.    Khalu = surely, truly.   Varivaahaah = rain bearing clouds.    Paropkaaraya = self-less service.      Sataam = noble and righteous persons.
Vibhutiah = glorious, greatness.

i.e.   Rivers do not drink their own water and so also trees do not eat their own fruits.  Likewise, rain bearing clouds (which help growing various grains) do  not eat the grains. Surely, the aim of great noble and righteous persons in their lifetime is to do self-less service to the humanity.

(The last three words of the above Subhashit, i.e. "Paropkaaraya sataam vibhutiah" - is one of the oft quoted
"Aapta vachan" (quotable quotes) of Sanskrit.)

To day''s Subhashit.

वाञ्छा सज्जनसङ्गमे परगुणे प्रीतिर्गुरौ नम्रता
विद्यायां व्यसनं स्वयोषिति रतिर्लोकापवादाद्भयम्  |
भक्तिः शूलिनि शक्तिरात्मदमने संसर्गमुक्तिः खले -
-ष्वेते येषु वसन्ति निर्मलगुणास्तेभ्यो नरेभ्यो नमः  ||

Vaanccha sajjansangame paragune preertirgurou namrataa.
Vidyaayaam vyasanam svayoshiti ratirlokaapavaadaadbhayam.
Bhaktih shoolini shaktiraatmadamane samsargmuktih khale-
-svete yeshu vasanti nirmalgunaastebhyo narebhyo namh.

Vaanchaa = desire, wish.    Sajjan = noble person.    Sangame = association with.    Paragune = virtues of other persons.   Preetirgurou = Preet + gurou.    Preeti= affection, respect.    Gurou = teachers.
Namrataa = modesty.       Vidyaayaam = Various disciplines of learning.     Vyasanam = addiction.
Svayoshiti = Sva + yoshiti.    Sva = one's own.     Yoshiti = wife .   Ratirlokaapavaadaadbhayam = rati +
Lokaapavaadaad +bhayam.     Rati = sexual pleasure.   Lokaapavad = censure or criticism by the public.
Bhayam = fear.     Bhakti = devotion.    Shoolini = Lord Shiva (one who holds a trident (trishool).
Shaktiraatmadamane = Shakti + aatmadamane .    Shakti = strength.    Aatmadaman = self-control.
Sansarg = association with.   Muktih = free from.    Khaleshvete = Khaleshu + aite .      aite = all these.
Khaleshu = mean and wicked persons.    Yeshu = these.   Vasanti =  exist, live together..
Nirmalgunaastebhyo = Nirmal +Gunaah +tebhyo.     Nirmal = pure, unsullied.  Gunaah = virtues.
Tebhyo = to those.     Narebhyo = persons.      Namah = praise be. hail.

i.e.     A person, who keeps the company of honourable and noble persons, appreciates the virtues in other persons, is polite and respectful towards his teachers and elders, is addicted to learning, is faithful to his wife, is afraid of the censure or criticism by the society, is a devotee of Lord Shiva, is strong enough in self-control and is free from any association with mean and wicked persons, and if all these virtues are in him, then he is praiseworthy and should be hailed. 

To day's Subhashit.

विकृतिं नैव गच्छन्ति संग दोषेन साधवः |
आवेष्ठितं महासर्पैश्चन्द्नं न विषायते    ||

Vikritim naiva gachchanti sang doshen  saadhvah.
Aaveshthitam mahaasarpaischandanam na vishaayate.

Vikriti = distortion, negative change in the condition.     Naiva = not,    Gachchanti = become, go.
Sang = company of .    Doshen = badness, defect.     Sadhavah = noble and righteous persons.
Aaveshthitam =  surrounded by, enveloped.      Mahaasarpaischandanam = Maha-sarpaih +chandanam.
Maha-sarpaih = large serpents.   Chandan =  Sandalwood.     Na = not .    Vishaayate = become poisoned.

i.e.   Noble and righteous persons do not get debased even in bad company or surroundings, just like sandalwood tree, which does not become poisoned even being inhabited/surrounded by poisonous snakes.

(There is also a Hindi 'Doha' (couplet) on this theme, the first line of which  reads as -"जो रहीम उत्तम प्रकृति का  कर  सकत कुसंग । चन्दन विष व्यापत  नहीं लिपटे रहत भुजंग " - which is a literal translation of this Subhashit in Hindi language.

To day's Subhashit.

Gaatrahh Sankuchitam Gatirvigalita Bhrashta Ch Dantawali
Drishtir-nashyati Vardhate Vadhirata Vaktram Cha Laalayate
Vakyam Naadriyate Cha Bandhava Janairbhaarya Na Sushhrooshate
Ha Kashtam Purushahsya Jeernavayasah Putreyapyamitraayate.

गात्रः संकुचितं गतिर्विगलिता भ्रष्टा च दन्तावली
दृष्टिर्नष्यति वर्धते  वधिरता  वक्त्रं  च लालायते
वाक्यं ना  द्रियते  च बान्धव्जनै भार्या न शुश्रूयते
हा  कष्टं पुरुषस्य  जीर्ण वयसः पुत्रोप्यमित्रायते

Gaatra = body.     Sankuchitah = shrunk, withered.     Gati = gait.     Vigalitaa = unsteady.deteriorated.
Bhrashta = decayed.    Dantaavali = teeth.     Drishti = eye sight.    Nashyati = loses, becomes weak.
Vardhate = increases.   Vadhirataa = deafness.    Vaktram =   jaws,mouth.   Laalaayate = salivates.
Vaakyam = words, speech     Na = not.    Driyate = respected, inconsistent..  Bandhavajanair = relatives.
Bhaaryaa = wife.   Sushrooyate = nurses, takes care.    Ha = expression of pain.    Kashtam =problem
Purushasya = a person's     Jeernavayasah =  old age.   Putrepyamitraayate =  Putra + api +amitraayate.
Putra = son.   Api = even.    Amitraayate =  not friendly, hostile.

i.e. Body gets withered , gait becomes unsteady, teeth become unusable, eyesight becomes weak, deafness increases, mouth salivates, there is no consistency in talking,relatives and wife do not take one's care.These are the problems faced by a person in his old age .Even his son becomes hostile towards him.

To day's Subhashit.

यथा नद्यः स्यन्दमानाः  समुद्रेSस्तं  गच्छन्ति नामरूपे विहाय |
तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्   ||        --    मुण्डकोपनिषद

Yathaa nadyh syandmaanah samudrestam gachchanti naamroope vihaaya.
Tathaa vidvaannmaroopaadvimuktah paraatparam purushmupaiti divyam.       - Mundakopanishad.

Yathaa = for instance, just as.     Nadyah = rivers.    Syandmaanah = constantly flowing.
Samudrestam = samudre + astam.     Samudre = the ocean.     Astam = vanish, merge.    Gachchanti = go .    Namroope =naam + roope.     Naam = name.     Roope = form, appearance.     Vihaya = leaving behind, abandoning.     Tathaa =in the same manner.     Vidvaannamaroopaadvimuktah = Vidvaan +Naam+roopad +vimuktah.     Vidvaan = learned person.    Vimuktah = relinquishing, free from.    Paraatparam = Supreme.
Purushmupeti = Purush + upeti.     Paratpar Purush = Supreme Soul , God Almighty.      Divyam = celestial ,heavenly.

i.e.     Just as constantly flowing rivers merge into the Ocean leaving behind their form and name, in the same manner learned persons after giving up their name and identity attain salvation and merge into The Supreme God Almighty.

To day's Subhashit.

अग्निर्मूर्धा चक्षुषी  चन्द्र सूर्यो
         दिशः श्रोते वाग्विवृत्ताश्च  वेदाः
वायुः प्राणो ह्रदयं विश्वमस्य
         पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा  ||                - मुण्डकोपानिषद

Agnirmoordhaa chakshushee Chandra Sooryo
                   Dishh shrote vaagvivrattashch vedaah.
Vaayuh praano hradayam vishvamasyas.
                    Padbhyaam Prithivee hyesh sarvabhootaantaraatmaa.          - Mundakopanishad.

Agni = fire.      Moordhaa = head.    Chakshushee = eyes.     Chandra = Moon      Soorya =  Sun.
Dishaa = compass directions i.e east,west, north and south.     Shrote = ears.   Vaagivrattaascha = vaagivvratt + cha.  Vaagvratta = speech.       Vedaa = Four Vedas, namely Rigved, Yajurveda, Saamvedsa and Atharvaveda, the epitome of learning handed over to Mankind for the first time in this World.     Vaayu = Air, wind.     Praan = the life force.    Hradayam = heart.    Vishvamasya= of this Universe.       Padbhyaam = feet.    Prithvee =  This Earth in which we live.   Hyesh =  He, the Supreme God.     Sarvabhootaantaratmaa = Sarvsabhoot + antaraatmaa.     Sarvabhoot = all living beings.     Antaraatmaa =  innermost soul.

i.e.        Fire is his forehead, Moon and Sun are his eyes,  heavenly directions (east,west, north and south) are his ears,  the famous Vedas are his speech, Air (wind) is his life force, the entire Universe is his heart, the Earth exists as his feet and  The Supreme God exists as the inner soul in all the living beings.
             ( The Supreme God, creator of this Universe has been described in a most figurative way in the above Shloka from Mundakopanishad.)

To day's Subhashit.

पराचः कामाननुयन्ति बाला-
           -स्ते मृत्योर्यन्ति विततस्य  पाशम्  |
अथ धीरा  अमृतत्वं  विदित्वा
            ध्रुवमध्रुवेष्विह न प्रार्थयन्ते.  ||             - कठोपनिषद

Paraachh kaamaananuyanti baalaa-
-ste mrutyoryanti vitatsya paasham.
Atha dheeraa amrutatvam viditwaa
Dhruvamadhruveshviha na praarthyante.

Parachh = turned away from..    Kaamaananuyanti =  Kaamaan + anunayanti.    Kaaman = sensuality, sexual love.    Anunayanti = being engrossed,       Baalaa = ignorant or less educated persons, childish.  Te =  they. mrutyoryaanit = Mrutyoh  yaanti.     Mrutyo = death.    Yaanti = fall into.    Vitatasya = broadly spread out.    Paasham =  noose, trap.      Atha = now, however.
Dheeraa= righteous and knowledgeable persons.     Amrutatvam = immortality.
Viditvaa = knowing.   Dhruvamadhruveshviha = Dhruva +adhruveshu + iha.   Dhruva = stable
eternal.  Adhruva = unstable short lived.  Iha = this world.     Na = not.    Prarthayante = pray for, yearn for.

i.e.       Ignorant and thoughtless persons remain engrossed in sensuality and other worldly comforts and fall into the wide-spread noose of death , whereas righteous and knowledgeable persons knowing very well that nothing is immortal in this world, never crave for ephemeral and transient things in this world.

To day's Subhashit.

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः  |
मनसस्तु  परा  बुद्धिर्बुद्धेरात्मा  महान्परः     ||               - कठोपनिषद

Indriyebhyah paraa hyarthaa arthebhyashch param manah.
anasastu paraa buddhirbuddheraatmaa mahaanparah.               - Kathopanishad.

Indriyebhyah = sensory organs.    Paraa = better than, more important.    Arthaa = meaning, the real purport.
Arthebhyashch param = more important than the meanings.     Manah = mind, the faculty of reasoning.
Manasastu  Paraa = better than mind.    Buddhirbuddheraatmaa = Buddhi + Buddhi +Aatmaa/
Buddhi =  intellectual faculty,  power of brain to differentiate.        Aatma = soul, the inner self.      Buddheraatma =  in comparison between Buddhi and Aatma.  Mahaanparah = the latter (Aatma) is superior.

i.e.       In comparison  to the sensory organs, their respective functions (sensuality)  is more important,  and  the mind is more important than sensuality.  Further, the intelluctual faculty of reasoning is better than the power of the mind and the inner self (Aatma) is superior to all these faculties.

(Through this Subhashit the importance of the inner self (Aatman) has been emphjasised, as it controls all the functions of  the sensory organs, the mind and the intellect ,and depending on the strength of the Aatman, a person  leads a virtuous or treacherous  life.     If a person has no control over his sensory organs and mind, he loses the faculty of reasoning as to what is good  or bad for him, resulting in his downfall..)

To day's Subhashit.

(In continuation of yesterday's Subhashit)

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा |

तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः  ||         - कठोपनिषद 

Yastu vigyaanvaanbhavati yuktena manasaa sadaa.

Tasyendriyaani vashyaani sadashwaa iva saratheh.

Yastu = whosoever.    Vigyaanwaanbhavati = Vigyaanwaan + bhavati.       Bhavati = becomes.,happens.

Vigyaanwaan =  virtuous and learned.     Yukten = associated with.    Manasaa =  in the mind.

Sadaa = always.      Tasyendriyaani =Tasya + indriyaani.     Tasya = his.   Indriyaani= sensory organs.

vashyaani = under full control.      Sadashwa = Sad + ashwea.    Sad = righteous, noble.  

Ashwa = horse.   Iva =  like.     Sarathe =   Charioteer.

i,e,       But whosoever remains virtuous and learned , of firm mind,and his sensory organs are always under his full control, is  just like a charioteer who is able to control his horses and make them obedient to his command..

( As in the three Verses  posted earlier, the body of a person is alluded to a chariot, the intellect of the person is alluded to the charioteer, the sensory organs to the horses attached to the chariot . If a person has full commad over his sensory organs and he is also virtuous and sensible, he will lead his body (chariot) properly  and will not fall prey to vices and sinful living.)

To day's Subhshit.

 ( in continuation of yesterday's Subhashit)

यस्त्वविज्ञानवान्भवत्युक्तेन  मनसा  सदा |
तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथे  ||

Yastvavigyaanvaanbhavatyukten manasaa sadaa.
Tasyendriyanyavashyaani drushtaashwaa iva saarathe.

Yastvavigyaanvaanbhavatyukten = Yastu + avigyaanvaan + bhavati + yukten.    Yastu = whosoever. avigyaanvaanvaan =  without scruples and ignorant.     Bhavati = happens to be.  Yukten = associated with..
Manasaa = in the mind.    Sadaa = always.   Tasyendriyaanyasvashyani = Tasya + indriyaani + avashyaani.
Tasya = his       Indriyaani = sensory organs.    Avashyaani = not under control.   Dushtaashwaa  + dushta + + ashwaah.      Dushta = wicked, offensive.     Iva = as , like.     Saarathe = charioteer, coachman.

i.e.      Yet, if  a person ( intellectual faculty of a person is alluded to a charioteer) is ignorant and without any scruples and of uncertain mind,  then his sensory organs (alluded to horses) are not under his control just
like a charioteer unable to control a set of wicked and cunning  horses attached to the Chariot ( alluded to the body of a person).

To day's Subhashit.

(In continuation of yesterday's Subhash

इन्द्रियाणि  हयानाहुर्विषयांस्तेषु   गोचरान्  |

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिण:  ||

Indriyaani hayaanahurvishayaamsteshu gocharaan.

Aatmendriyamanoyuktam bhoktetyaahurmaneeshinah.

Indriyaani = parts of human body, mainly the sensory organs like, eyes, ears, nose, tongue etc.

Hayaanaahurvishayaamsteshu = hayaanaa +hu +vishayaam + teshu.     Hayaanaam = horses.

hu = an exclamatory suffix to a word.     Vishayaam = sensual pleasures.   Teshu = those.

Gocharaan = field of action, path to be traversed.   Aatmendriyamanoyuktam =  Aattma +indriya + mano +

yuktam .     Aatma = one's own body.     Indriya = sensory organs.       Mano = mind.   

Yuktam = comprised of, combined,       Bhoktetyaahurmaneeshinah = Bhoktetya +hu+ maneeshinah.  

Bhoktetya = enjoyer, sufferer.       Maneeshinah = intelligent and wise men,  sages.

i.e.         Wise and intelligent sages have compared the sensory organs of a person with a set of horses deployed to pull a chariot and sensual pleasures as the route on which they will lead the chariot.  The  Aatma (inner- self) comprised  of body, sensory organs and mind of the person concerned is termed as 'Bhoktaa' -enjoyer or sufferer of  such action.

                                                        (......to be continued  )

To day's Subhashit.

     All the wisdom of Hindu Religion is enshrined in Vedas, which is further classified as 'Karmakaand' (rituals), 'Upaasanaa' ( worship) and 'Gyaan' (knowledge).   The aim of Karma and Upaasana is to achieve Gyaan,, which culminates into knowing the 'Brahma' (Supreme God ) and 'Aatman' (one self).
     This wisdom is further explained and elaborated in 9 Upanashidas, Brahma Sootra and Bhagwad Geeta.This Supreme wisdom is called 'Vedaant' and is totally different from the worship of numerous pagan Gods and the rituals associated with such worship and deals with the Eternal Truth common to all other prominent religions of the World.
     Henceforth for some time, I will be posting some selected verses from the Upanishadas, which can also be termed as 'Subhashitas'

आत्मानं रथिनं विद्धि शरीरं रथमेव तु  |
बुद्धिं  तु सारथिं विद्धि मनः प्रग्रहमेव च.

Aatmaanam rathinam viddhi shariram rathmeva tu.
Buddhim to saarathim viddha manah pragrahmeva cha.

Aatmanam =  thy self.     Rathinam = a person riding a chariot.    Viddhi = know.    Shariram = the human body.       Rathmeva = Ratham + iva.     Ratham = a chariot.     Iva = like a      Tu = and.
Buddhi = intellectual faculty, intelligence.     Saarathi = a charioteer, a coachman.     Manh = mind.
Pragragmwva = pragrah +iva.      Pragrah = reins to control a horse.    cha = and.

i.e.    Know  thy self as a person riding a chariot and consider your body as the chariot , your level of intelligence as the charioteer (coachman) and your mind as the reins controlling the horses pulling the chariot.

(A string of similes dependent on each other is called a 'Rupak Alankaar'.   In the next verse, which I will post tomorrow,  the sensory organs have been compared to the set of horses pulling the chariot, along with other similes. The underlying idea is spread over four verses, which are co-related to each other.)

To day's Subhashit.

शीलं शौचं क्षन्तिर्दाक्षिण्यं मधुरता कुले जन्मः  |
न विराजति हि सर्वे वित्त विहीनस्य पुरुषस्य   ||

Sheelam shaucham kshantirdaakshinyam madhurataa kule janmah.
Na viraajati hi sarve vitta viheenasya purushasya.

Sheelam =character, moral conduct.    Shaucham = purity, cleanliness.   Kshanti = forbearance, patience.
Daakshniyam = skill, dexterity.    Madhurataa =  amiability, pleasentness.   Kule = clan, family.
Janmah = birth.     Kule janmah = birth in a noble family.     Na = not.   Viraajati = brightens, adorns.
Hi =surely, because.      Sarve = all these.     Vitta = wealth, money.     Viheena = bereft of, without.
Vitta viheenasya =  a person without any wealth, a poor person.   Purushasya = person's

i.e.     A good moral character, cleanliness, patience, skill, amiable nature, birth in a noble family. all these special attributes in a person are of little significance in a person  if he is not wealthy.

To day's Subhashit.

गगनमिव नष्ट तारं शुष्कं सरः स्मशानमिव रौद्रम्  |
प्रियदर्शनमिव  रूक्षं  भवति  गृहं  धनविहीनस्य       ||

Gaganmiva nashta taarm shushkm sarhh smashaanmiva roudram.
Priyadarshanmiva ruksham bhavati graham dhanviheenasya.

Gaganmiva = Gagan + iva.     Gagan = sky.      Iva = like.        Nashta = lost,died.     Taarm = stars.
Shushkam  = dry.      Sarah = lake.      Smashaanmiva =  like a  cremation ground for dead bodies.
Raudram = inauspicious, fierce.      Priyadarshanmiva =    Priyadarshan+iva.
Priyadarshan = pleasant looking, graceful.     Ruksham = dreary,  harsh.    Bhavati = becomes.
Graham = house .   Dhanaviheenasya = Dhan + viheenasya.     Dhan = money, wealth.
Viheenasya  = a person bereft of .....    Dhanviheenasya = a person without any wealth, a poor person.

i.e.            The house of a poor person, even if it is good looking outwardly, is dreary and harsh like the sky without stars (and moon) or like a dry lake and inauspicious like a cremation ground .     

To day's Subhashit.

नश्यति विपुलमतेरपि बुद्धि पुरुषस्य  मन्दविभवस्य |
घृतलवण तैल तण्डुल  वस्त्रैन्धन  चिन्तया सततम्  ||

Nashyati vipulmatairapi buddhi purushasya mandvibhavasya.
ghrutlavan tail tandul vastraindhan chintayaa satatam.

Nashyati = perishes, loses.       Vipulmatairapi = vipul + matai +api.      Vipul = wide, great.
Mataih = intellect.    Api = even (to express emphasis).     Buddhi = talent,  knowledge.
Purushasya = a persons'    Mandvibhavasya = Mand + vibhavasya.    Mand = low, weak.
Vibhava = riches.      Mandvibhavasya =  a person having weak financial position.
Ghruta = Ghee, butter.     Lavan = salt.    Taila = edible oil.   Tandul =  rice, foodgrains.
Vastraindhan = Vastra + eendhan.     Vastra = clothes.    Eendhan =  fuel (for cooking and heating)
Satatam = continuously.

i.e.        A person with weak financial position, even if he may be a very intelligent and learned person, loses all these faculties of head and heart due to numerous worries in the pursuit of items necessary for subsistence namely ghee,salt, cooking oil,foodgrains. fuel and clothings etc.

(Through this Subhashit the author has outlined the predicaments of learned but poor persons, who,
in their endeavour to provide the basic necessities of life to their family members, find little use of their knowledge and learning and ultimately tend to lose it.)