To day's Subhashita.

अनुचितकर्माSSरम्भः स्वजनविरोधो बलीयसि स्पर्धा  |
प्रमदाजनविश्वासो    मृत्युद्वाराणि    चत्वारि               ||

Anuchitakarmaarambhh swajanavirodho baleeyasi spardhaa.
pramadaajanavishwaaso  mrutyudwaaraani chatwaari.

Anuchit= improper, wrong.   Karmasrambh = Karma +aarambh.     Karma =  work,  action.                         Aarambha= beginning, commencement.    Swajan = cousin brothers.   Virodh = hostility, opposition.
Baleeyasi = mighty or powerful persons.     Spardhaa = competition, rivalry.
Pramadaajanavishwaaso =  Pramadaa+jana+vishwaaso.    Pramadaa = women.   Jana = folk, persons.
Vishwaaso = reliance, faith.       Mrutyu =  death.       Dwaaraani = doors.    Chatwaari = these four.

i.e.      Starting a project which is improper and wrong,  opposition and hostility towards one's cousin
brothers,   competition and rivalry with powerful persons, faith and reliance on women folk,  all these four are the gateway to Death.

( In this Subhashita, while the first three reasons can be considered as correct, the forth one depicts the bias and double standard  towards women folk by the Indian society dominated by men, which is continuing since the last thousands of years.)

To day's Subhashita.

मस्त्यादयो न जानन्ति नीरक्षीर विवेचनम्  |
प्रसिद्धिरेव  हंसस्य  यशः  पुण्यैरवाप्यते       ||

Matsyaadayo na jaananti neeraksheer vivechanam.
Prisiddhireva hamsasya yashh punyairavaapyate.

Matsyaadayo = .various species of fish.     Na = not.      Jaananti = know.     Neeraksheer = Neer +ksheer.
Neer = water.     Ksheer = milk.      Vivechanam = critical treatment, investigation,  examination.
Prisidhireva = Prisiddhi + aiva     Prasiddhi = fame, accomplishment.    Aiva = really.   Hansasya = a swan's.
Yash = fame.    Punyairawaapsyati =  punyaih +avaapsyate.    Punya = moral and religious merit, reverence.
Avapyate = obtains, gets.

( In Sanskrit literature there is the legend of  Swans having the special ability of separating milk from water,which is termed as 'Neer Ksheer Vivechan", which is referred to in this Subhashita.)

i.e.    All the species of fish do not have the ability of separating milk from water, which the Swans possess.Only for this reason Swans are revered and are famous for this faculty.

(The idea behind this Subhashita is that when a person has some special ability or faculty, then only he is admired by people and gets name and fame.)

To day's Subhashit.

करोति निर्मलाSSधारस्तुच्छस्यापि  महर्घताम्  |
अम्बुनो बिन्दुरल्पोSपि शुक्तौ मुक्ताफलं भवेत् ||

Karoti nirmalaa dharastucchasyaapi maharghataam.
Ambuno binduralpopi shuktau muktaaphalam bhavet .

Karoti =does.   Nirmalaadhaarastucchapyaasi = Nirmal +aadhaar+tucchasya+api.     Nirmal = virtuous,
unsullied, clean.    Aadhaar = support.      Tucchasya= a lowly or  insignificant person or thing.  
Api = even.        Maharghataam = preciousness,  high value.     Ambunobinduralpopi = ambuno +bindu +
alpa+ api;       Ambu = water (no is a suffix)     Bindu = drop.      Alpa = small.    Shukto =united with.
Muktaaphalam = pearl.     Bhavet = becomes.

i.e.        Even a lowly and insignificant person  or a thing attains importance and high value by the support of virtuous persons, for example even a small drop of water in association with an oyster becomes a precious pearl.

( in Sanskrit literature it is believed that raindrops falling inside an oyster's mouth, when a particular constellation of stars rule the Sky,  turn into a pearl after some time and pearls are extracted from the oysters in due course. In fact, pearls are produced when some impurities or a sand particle enters the stomach of an oyster as a foreign body and by deposit of calcium over it turns into a beautiful pearl.  The poet has used this phenomenon as a simile.)

To day's Subhashit.

      Since 11th August,2013.  I have been posting Subhashits  on the theme of 'Trushna' i.e. excessive  and insatiable desire.  It is one of the characteristics of  the Subhashita poetry that, coming as it does from various hands, it is both one sided and exhaustive - one sided when viewed only in parts, and exhaustive when viewed as a whole.  So, I am concluding the series with the following Subhashita,  which has taken an overall view of the phenomenon of 'Trushna', which plays a very important role in shaping our lives.

अति तृष्णा न कर्तव्या तृष्णां नैव परित्यजेत्
शनैः शनैश्च भोक्तव्यं स्वयम् वित्तमुपार्जितम् I

Ati trushnaa na karetavyaa trushnaam naiva parityajet.
Shanaih shanaisch bhoktavyam swayam vittmupaarjitam.

Ati = excessive, too much.           Trushnaa = thirst, too much craving for a thing.   Na =not
Kartavyaa = desirable, an action to be done as a duty.      Naiva = not       Parityajet =  renounced, given up.        Shanaih  =  slowly, gradually.  Shanaischa = Shanaih +cha....cha = also     Bhoktavyam =      consume,  enjoy an available facility.    Swayam = himself      Vittamupaarjitam = vitta +.upaarjitam.      Vitta = momey, wealth.
Upaarjitam = earned, acquired.

i.e.     Excessive yearning for any thing is not at all desirable,  but at the same time it should not be given up altogether.   One should always increase gradually his level of consumption and his acquisitions, and that too by earning money through his own (ethical) efforts.

( In this Subhashit the author warns against getting rich quickly (even by adopting unfair and illegal means) and also gives advice to avoid ostentatious consumption and earning money through one's own efforts. There is also another Subhashit warning against consequences of going too fast  while acquiring learning (Vidyaa), earning money, and climbing a mountain, i.e. "शनैः विद्या शनैः द्रव्यं शनैः  पर्वत लङ्घनम् " - Shanaih Vidya shanaih Druvyam shanaih Parvat langhanam. These three things must be done gradually.)

To day's Subhashit.

आशाSवलम्बोपचितानकस्य    तृष्णालताSनर्थफलं प्रसूते  |
दिनेदिने लब्धरुचिर्विवस्वान्मीनं  च मेषं  च  वृषं च भुङ्क्ते  ||

Aashavalambopachitaanakasya trushnaalataanarthphalam prasoote.
Dinedine labdharuchirvivasvaanmeenam cha mesham cha vrusham cha bhunkte.

Aashavalambopachitaankasya = Aasha +avalambo +pachitaani +kasya.     Asha = hope,expectation.
Avalamb = dependence.    Pachitaana = able to digest, results in completion or perfection.
Kasya = whose.     Trushnalataanarthphalam = Trushna +lata +anartha +phalam.    Trushna = excessive
desire for any thing.    Lata = a vine, a creeping and winding plant.    Anarth = disastrous, harmful.
Phalam = fruits.        Prasoote =  produces.         Dinedine = day by day,  every day.
labdhruchirvivasvaanmeenam = Labdh + ruchi+Vivaswaan + Meenam.    Labdha =received, found.
Ruchi = taste, desire       Vivaswan = Sun.  Meenam = fish.    Cha = also.     Mesham =  a sheep.
Vrusham = a bull.       Bhunkte = suffer, governed by.
(Here the reference to Sun,  fish, sheep and a bull is for the different signs of  Zodiac i.e.Leo, Pisces, Aries, and Taurus.)

i.e.    A person who is totally dependent on hope for completion of a task, is not able to digest the end result, because the creeper of 'Trushna' (another name for 'Aasha') produces only the fruits of disaster. The person who does this day by day becomes more and more dependent on the position of Leo,Pisces, Aries and Taurus in his Horoscope with disastrous consequences..

(In this Subhashit the author has compared 'Trushna' to a creeper, which produces only disaster as its fruits. Those persons,who instead of depending more on their own sincere efforts,  depend more on the advice of Astrologers and the position of various stars in their Horoscope, with disastrous consequences.)


























aa

To day's Subhashit.

ते धन्या: पुण्यभाजस्ते तैस्तीर्णः क्लेशसागरः |
जगत्सम्मोहिनी  यैराशाSSहीविषी   जिता     ||

Te dhanyaah punyabhaajaste taisteernh keshhasaagarah.
jagatsammohinee yairaashaasheevishee jitaa.

Te = those people.   Dhanyaah = blessed, fortunate.   Punyabhaajaste =  Punya + bhaaj+ te.
Punya =moral or religious merit.  (According ti Hindu religion if a person leads a virtuous life, helps the needy persons and does other social work, he earns certain plus points called 'Punya', which place him in a better position in his next life or even during his present life.)     Bhaaj = enjoyer,recipient.     Punyabhaaj = recipient of punya.   Te/ Taih  = they.     Taisteernam = Taih+teernam        Treenam = cross , escape.    Kleshsaagarh = Klesh + saagarah.      Klesh = hardships, suffering, misery.       Sagarh = sea, ocean.     Jagatdsammohinee = Jagat +sammohinee.     Jagat = this world.     Sammohinee = fascinating, enchantress .     Yairaashaasheevishee = Yaih + aashaa +ahi +vishee.       Yai =whosoevr.    Aasha = hope, expectation.   Ahi=  snake.     Vishi = poisonous,    Jitaa = conquered.

i.e.      Blessed and earner of 'Punya" are those persons, who are able to cross the ocean of  hardships and miseries by conquering and overpowering  'Aasha', the enchantress of this World, who is very dangerous like a poisonous snake.

(Through this Subhashit the author tries to emphasise the fact that only those persons are able to cross the sea of miseries in this world, who have overpowered their desire for more and more luxuries of life and lead a virtuous life.  He has compared the desires to a poisonous snake ,who has  enchanted the whole world
by her power to sway the minds of people.  This may appear to be a bit exaggerating  to some readers, but there are subhashits which emphasise to maintain a balance between desires and excessive desires, the latter being very harmful. Otherwise, desires are the driving force behind all human activities.  I will conclude this series of Subhashits titled "Trushna" by a Subhashit, which exhorts people to keep a proper check on their desires.)         

To day's Subhashit.

वलिभिर्मुखमाक्रान्तं   पलितैरङ्कितं  शिरः  |

गात्राणि शिथिलायन्ते तृष्णैका  तरुणायते    ||

Valibhirmukhamaakraantam palitairankitam shirah.

Gaatraani shithilaayante trushnaikaa tarunaayate.

Valibhirmukhamaakrantam = Valibhih + mukh +aakraantam.     Valibhih = wrinkles.   Mukh = face.

Aakraant= taken over, filled with.    Paalitairankitam =  Palitaih + ankitam.    Paalitaih =grey hairs.

Ankitam = marked, covered.     Shirah =head.      Gaatraani =  limbs of the body.

Shithilaayante = become unsteady and weak.     Trushnaikaa = reference to 'Trushna'  (ka is a suffix)

Tarunaayate = become young and youthful.

i.e.          On becoming aged the  face of a person becomes wrinkled, hairs on the head turn grey and the limbs become weak and unsteady, but the 'Trushna' he is having becomes younger and more overpowering .

To day's Subhashit.

तृष्णाभुजङ्गी  दंशेन  भूरिविभ्रान्तचेतसाम्  |
नौषध्यो  न च मन्त्राः स्युः शमाय मणयोSपि न  ||

Trushnaa bhujangi damshena bhoorivibhraantachetasaam.
Nayshadhyo na cha mantraah syuh shamaay manayopi na.

Trushna = uncontrolled desire,    Bhujangi = a female snake.   Danshen = snake bite.
Bhoorivibhrantachetasaam = Bhoori +vibhraant+chetasaam.    Bhoori = too much.     Vibhraant = confused.
Chetasaam= mind, consciousness.     Naushdhya = Na + aushadhyo.   Na= not.    Aushadhyo = medicines.
Cha = also    Mantraah = mystical verses having curative powers. (It is believed that if Mantras are recited  by a competent person, through the mystical power of the Mantra a person can be cured of many types of afflictions and diseases.     Syu = support of, with the power of.      Shamaay = pacified, soothed, cured.     Maniyopi = Mani +api,     Mani = It is believed in the folk lore that some snakes have a "Mani" (a gem like substance studded on their hood), which has curative power of saving the life of a person bitten by a snake)   Api = even.
        In this Subhashit the author has compared 'Trushna' to a snake and its power of controlling the minds of people to a snake bite.   He says that :-
         O Trushna !  your poisonous bite causes immense confusion in the minds of your preys and no medicine, no 'mantras' and even the power of your 'mani' is not able to pacify and cure them of the fatal effect of your bite.

To day's Subhashit.

भ्रान्तं देशमनेकदुर्गविषमं  प्राप्तं न किन्चित्फलं
त्यक्त्वा जातिकुलाSSभिमानमुचितं  सेवाकृता निष्फला |
भुक्तं मानविवर्जितं परगृहेष्वाशङ्कया काकवत्
तृष्णे जृम्भसि पापकर्मनिरते नाSद्द्याSपि संतुष्यसि   ||

Bhraantam deshamanekadurgavishamam praaptam na kinchitphalam.
Tyaktvaa jaatikulaabhimaanmuchitam sevaakrutaa nishphalaa.
Bhuktam maanvivarjitam paragruheshvaashankayaa kaakvat'.
Trushne jrumbhasi paapkarmanirate naaddyaapi samtushyasi.

Bhraantam =wondering or roaming about, confused.    Deshmanekadurgavishmam = Desh+anek+
durg+vishmam.      Desh = countries.  Aneka = more than one, many.   Durg = fort.
Vishamam = hard to traversr.      Praaptam = got.   Na = not.   Kinchitphalam = Kinchit+phalam.
Kinchit= a little.    Phalam = reward, gain,    Tyaktvaa = having abandoned, given up.
Jaatikulaabhimaanmuchitam = Jaati+kula+abhimaan+muchitam.   Jaati =family, caste.
Kula =noble family lineage.    Abhimaan =pride.      Muchitam = dropping,shedding.
Sevaakrutaa = service rendered.     Nishphalaa = useless, producing no result.
 Bhuktam = having endured.    Maanvivarjitam =dishonour, disgrace.   Paragruheshvaashankayaa=
Para +gruheshu +aashankayaa.       Para = others.      gruheshu = residences.
Aashankayaa = apprehension, suspicion.      Kaakvat = like a crow. ( a crow always remains alert and apprehensive while moving around)    Trushne - O Trushna !      Jrumbhasi = blossoms.
Paapakarmanirate = Paap+ karma= nirate.   Paap  = sins.     Karma= deeds.    Nirat = engaged in.
Naadyaapi = Na + addyaapi.     Na = not.     Addyapi = even to this day.   Santushyasi =  feels contented and pleased.

i.e.       O 'Trushna'  !    A person may not get any fruitful result even after roaming in many far way countries and  forts in difficult terrain, he may even shed the pride of belonging to a caste and family of high lineage and all the services rendered by him may not bring any fruitful results,  having endured disgrace at other peoples' residences like a suspicious crow, he may even engage himself  in doing sinful deeds to appease you, but you go on blossoming  day by day and never feels contended and pleased.

To day's Subhashit.

च्युता दन्ता: सिता केशाः दृष्टिरोधः पदे पदे  |
पातसज्जमिमं  देहं तृष्णा साध्वी न मुञ्चति ||

Chyutaa dantaah sitaa keshaah drushtirodhh pade pade.
paatasajjmimam deham trushnaa saadhvee na munchati.

Chyutaa = dropped, deprived of.     Dantaa = teeth.     Sitaa =white     Keshaah = hairs.
 Drushtirodhh = impaired vision ,  weak eyesight.        Pade Pade = at every step.
Paatsajjmimam = paat + sajja+ imam.   Paat =falling down.    Sajja = dress, an armour.    Imam= this.
Deham = human body.     Trushna = excessive desire.    Saadhvee = a faithful wife.   Na = not.
Munchati = abandons,

i.e.        Even if a person becomes toothless,his hairs turn white, his vision is impaired at every step and his entire body becomes like a discarded dress (broken armour),  his obsessive desire does not leave him  like a faithful wife, who never abandons her husband .

(The simile given in the above Subhashit, comparing 'Trushna' as a faithful wife of an aged and greedy person, shows the ingenuity of its author.)

To day's Subhashit.

नास्त्यन्या तृष्णया तुल्या क्वचिदास्ति नितम्बिनी  |
या   प्राणानपि  मुष्णन्ति  भवत्येकाSधिकं  प्रिया      ||

Naastyanyaa trushnayaa tulyaa kvachidaasti nitambinee.
Yaa praanaanapi mushnanti bhavetyrkaadhikam priya

Naastanyaa = na+asti+ anya.   Na = not.    Asti = is.    Anyaa =another.   Trushnayaa = uncontrolled desire.
Tulya =comparable, equal to.    Kvachidaasti = kvachid=asti.    Kvachid =anywhere.   asti = is, exists.
Nitambinee = a woman with handsome hips,  a buxom beautiful woman.     Yaa =who.   Praanaanapi =
Praanaan +api.     Pranaan = life,     Api = even..  Mushnanti =captivates, destroys.    Bhavatyekaadhikam = bhavati +eka+adhikam.    Bhavati =becomes, happens.    Ek = one.    Adhik = more .
Ekaadhik = more than one i.e many.     Priya = darling

i.e.      There is no comparison between a beautiful buxom woman and 'Trushna', because the latter captivates and even causes death and is also the darling of numerous people.

('Trushna' is termed as feminine gender in Sanskrit and has, therefore, been compared with a buxom beautiful woman in this Subhashit.  While a beautiful woman attracts numerous persons, so also 'trushna  has the same effect on them,  there is no comparison between the two, because 'trushnaa'  not only captivates but even destroys the life of her victims.)

To day's Subhashit.

तृष्णे देवि नमस्तुभ्यं या त्वं सर्वस्य सर्वदा |
उत्पादयस्य यत्नेन गोपदे सागरभ्रमम्        ||

Trushne devi namastubhyam yaa tvam sarvasya sarvadaa.
Utpaadayasya yatnena gopade sagarabhramam.      

Trushne devi = O Trushnaa devi !        Namastubhyam = namah + tubhyam.    Namah = salutations.
Tubhyam = to thee.     Yaa = an expression to implore.    Tvam = you.    Sarvasya= every thing, all these.
Sarvadaa = always, at all times      Utpaadayasya= Utpaada+yasya.      Utpaada = product, coming forth.
Yasya = whose.     Yatnena = efforts.     Gopade = a  mark or impression of cow's hoof on the clay, which
can store a small amount of water.       Saagarbhramam = Saagar + bhramam.    Saagar = ocean,sea.
Bhramam = illusion, confusion.

O Trushnaa Devi, my salutations to thee.  You are always omnipotent and omnipresent  and create with care such an illusion in the minds of persons that a small puddle of water over the impression of the hoof of a cow appears like an ocean to the beholder.

(Greed, another manifestation of 'trushnaa' is so intense that a person obsessed with it sees even a very small gain as a very big gain and does not hesitate to go to any extent to achieve it. This trait in such persons has been highlighted in the above Subhashit by giving the example of a 'gopad' like an ocean.

To day's Subhashit.

आशा  बलवती  राजन्विपरीता  हि  शृङ्खला  |
यया बद्धा प्रधावन्ति मुक्तास्तिष्ठन्ति पङ्गुवत् ||

Aashaa balavatee rajanavipreetaa hi shrunkhalaa.
Yayaa baddhaa pradhaavanti muktaastishthanti pauguvat.

Aashaa = expectation, desire.    Balvatee = powerful.   Raajanvipareetaa = Rajan + vipreetaa.
Rajan = O king !   Vipareetaa = just opposite, on the contrary.   Hi = surely.   Yaya = to whom.
XShrunkhalaa = an iron chain.        Baddhaa = bound.        Pradhaavanti = run forth.
Muktaastisthanti = Mukta + tisthanti.       Mukta =free, let loose.       Tisthanti = stay.
Panguvat = like a lame person.

i.e.        O king !   Desires and expectations are like an iron chain and strange and quite contrary are its effects on persons.  Those who are bound by it run amok, whereas those who are let loose stay inactive like a lame person.

(In this Subhashit by comparing desires to a chain, the author has very nicely compared the consequences of its presence or absence in persons showing quite contrary and just opposite effect.   Those who have desires to fulfil remain active ,whereas those who do not have any desires remain inactive, i.e. desires are the driving force among persons to remain active.  If the desires are achievable and within reasonable limits then they are beneficial to  persons, but uncontrolled and unethical desires cause the downfall of people and our scriptures have strictly forbidden  such desires termed as 'Trushnaa" .)

To day's Subhashit.

नि:स्वोवष्टि शतं शती दशशतं लक्षं सहस्राधिपो
लक्षेशः  क्षितिराजतां क्षितिपतिश्चक्रेषतां  वाञ्छति |
चक्रेशः सुरराजतां सुरपतिर्ब्रह्माSSस्पदं वाञ्छति
ब्रह्मा शैवपदं शिवो हरिपदं  तृष्नावधिं को गतः    ||

Nihsvovashti shatam shatee dashshatam laksham sahasraadhipo.
Laksheshah kshitiraajataam kshitipatishchakreshataam vaanchati.
Chakreshah Suraraajataam Surapatirbrahmaaspadam vaanchati.
Brahmaa Shaivapadam Shivo Haripadam trushnaavadhim ko gata.

Nihsvovashti = Nihsva+Vashti.    Nihsva = a poor moneyless person.    Vashti = desires.
Shatam = One hundred      Shatee= a person having One hundred  (say Rupees).
Dash = ten.   Laksham = One hundred thousand (Laksh)   Sahasraadhipo = Sahasra+ adhipo.
Sahasra = One thousdand.    Adhipo = owner.     Lakshesh = owner of one hundred thousand.
Kshitiraajataam = Kshiti+raajataam.    Kshiti = Earth.    Raajataam = sovereignty, kingdom.
Kshitipatischakreshataam  = Kshitipati + chakreshataam.     Kshitipati  =ruler of the Earth.
Chakresh = sovereign of the World.      Chakreshataam = status of the sovereign of the World.
Vaanchati = strives for.      Suraraajataam = the rank of Indra, the ruler of Swarga-the abode
of all lesser Gods other than thr trinity of Gods namely Brahma, Mahesh and Vishnu, senior in the same order, Vishnu being the Supreme God.    Surapatirbrahmaaspadam =Surapati+Brahmaa +
Aaspadam .     Surapati = God Indra.     Brahma = the God assigned the task of creation.
Aaspadam = degnity, power.    Shaivapadam = the status of God Shiva, the destroyer.
Shivo = God Shiva.    Haripadam = the status of God Vishnu.   Trushnaavaadhim = Trushnaa +
avadhi.  Trushnaa =unbridled desire.   Avadhi = a pit, enviorn.    Kp = who . Gatah =come out .

i.e.     A poor and moneyless person desires to have one hundred (Rupees) and a person having one hundred (Rupees) wishes to have One thousand, and a person owning One thousand craves for One hundred thousand (one lakh).  Likewise, the owner of one 'Laksh' aspires to become the ruler of the Earth, and in turn the ruler of the Earth wants to become the Sovereign of the Universe.The Sovereign (Chakresh) further wants the rank of Indra, the ruler of Swarga- the abode of all lesser Gods.  Even Indra wants to get the status of Brahma, and Brahma too craves for the power and status of Shiva, and Shiva too wants the status and power of Vishnu, the Supreme God.
Oh ! who can came out unscathed out of the deep pit of 'Trushnaa' -the unbridled desire.

(In this subhashit the author has used the hyperbole (known as 'atshayokti alankaar' in Sanskrit,by not sparing even the Gods of Hindu mythology by also depicting them as ordinary mortals falling prey to'Trushnaa'.     In our day to day life, in business, politics and almost all areas of human activity we can observe the phenomenon of 'Trushnaa' which the author has highlighted in a novel way.)

To day's Subhashit.

अङ्गं  गलितं  पलितं  मुण्डं  दशन विहीनं  जातं तुण्डम्  |
वृद्धो याति ग्रहीत्वा  दण्डं तदपि न मुन्च्यत्याशा पिण्डम्   ||

Amgam galitam palitam mundam dashan viheenam jaatam tundam.
vruddho yaati graheetwaa dandam tadapi na munchtyaashaa pindam.

Angam = various limbs of human body.      Galitam = decayed.      Palitam = grey. 
 Mundam =  a shaved head.     Dashan = teeth.      Viheenam= deprived of.
Jaatam = become, happened.      Tundam = mouth.    Vradho =  an aged person.
Yaati = on becoming.     Graheetwaa = holding.     Dandam = a walking stick.     Tadapi = even then.
Na = not       Munchati = loses.     Ashaa = hope.      Pindam = subsistence,  remaining alive.

i.e.       Even if a person's various limbs become decayed,  his head becomes bald or hairs turn grey, mouth becomes toothless, and being very old he can not walk without a walking stick, he still is not able to lose the hope for remaining alive.

To day' s Subhashit.

आशा नाम नदी मनोरथ  जला  तृष्णातरङ्गाSSकुला
रागग्राहवती वितर्क विहगा  धैर्यद्रुमध्वन्सिनी  |
मोहाSSवर्तसुदुस्तराSतिगहना  प्रोत्तुङ्गचिन्ता  तटी
तस्या पारगता विशुद्धमनसो नन्दन्ति योगीश्वरा:  ||

Aasha naam nadee manorath jalaa trushnaatarangaakulaa.
Ragagraahavatee vitark vihagaa dhairyadrumadhwansinee.
Mohaavartasudustaraatigahanaa prottungachintaa tatee.
Tasyaa paaragataa vishuddhamanaso nandanti yogeeshwaraah.

Aasha = hope, expectation.   Naam = name.    Nadee = a river.   Manorath = wish, desire.
Jala = water.    Trushnaa = excessive desire.  Tarangaakulaa = Tarang+ aakulaa.
Tarang = waves in flowing water.    Aakula =perturbing, disturbing.   Raag = longing, passion.
Graahvatee = like a crocodile.    Vitark = arguments, dubious intentions.   Vihagaa = birds.
dhairyadrumadhwansinee = dhairya +drum+dhwansinee.   Dhairya = patience.   Druma = a tree.
dhwansinee = destroyer.    Mohaavartasudustaraatigahanaa = Moha + aavart+sudustara+ ati +
gahana.   Moha =delusion, confusion.   Aavarta =whirlpool.   Ati = extreme.  Gahan = deep.
Prottunga =very high or lofty.   Chintaa =worry, anxiety.    Tatee = bank of the river.
Tasyaa = her.  Paaragataa = crossing.   Vishuddha = very pure.   Manaso = mind, heart.
Nandanti = are gladdened,enlightened   Yogeeshwaraah = Yogis of highest order.

i.e.     In the river of hope, desire is the water flowing in it, and excessive desire is like very perturbing turbulent waves, longing and passion are like crocodiles roaming in the water, dubious
intentions like birds of prey flying over it, delusion and confusion are like very deep whirlpools in this river very difficult to cross, very high anxiety like swirling currents of water uprooting the trees of  patience on the banks of this river. This turbulent river of expectations can be crossed only by Yogis of highest order, who are enlightened and pure at heart.

(This Subhashit is a superb example of penmanship and use of similes dependent on each other.
The author has compared simple hope and expectations present in every human being as a flowing river. So long this hope is within reasonable limits there is no problem. But there are various higher degrees of simple hope, like manorath, raag, vitark, moha and chinta, which make this river fearsome and very difficult to cross, and only those persons who are pure at heart and well versed in controlling their desires are able to cross it ( i.e. to control their desires).

The India of my dreams. (mere sapano kaa Bharat)

                                                    मेरे   सपनों   का  भारत 

      सन् 1947 में जब भारतवर्ष विदेशी दासता से मुक्त हुआ था तब मेरी आयु 12 वर्ष थी | प्रथम स्वतन्त्रता दिवस की एक एक घटना मेरे स्मृति पटल मे अभी भी सुरक्षित है |  तब जो सपने संजोये थे वह् अब चकनाचूर हो गये हैं | उनकी जगह् अब उत्तराखण्ड की वर्तमान त्रासदी ने ले ली है जिस से उबरने में  राज्य को कई  दशक लग जायेगे, बशर्ते हम सही रास्ते पर चलें न कि वर्तमान तथाकथिक विकास के नाम पर विनाश का रास्ता अपनायें  जिस कारण इस सदी की महानतम  त्रासदी को हमें भुगतना  पडा है |
     कहते हैं कि कवि युग दृष्टा तथा भविष्यवक्ता होता है |  इस का प्रमाण छायावाद  के प्रवर्तक और हिन्दी के मूर्धन्य कवि श्री सच्चिदानन्द हीरानन्द वात्स्यायन 'अज्ञेय' की यह्  कालजयी कविता है  जो "नन्दादेवी" शीर्षक से संग्रहीत  काव्य ग्रन्थ् में  है | इस कविता में  कवि ने आज से करीब आधी सदी पूर्व उत्तराखंड  की त्रासदी की संभावना व्यक्त कर एक चेतावनी हम  सब को दी थी , जिस का निरादर करना हम  सब को बहुत भारी पडा है |

                                     नन्दा, बीस पचास वर्षों में
                                     तुम्हारी वन-राजियों की लुगदी बना कर
                                     हम  उस पर अखबार छाप चुके होंगे
                                     तुम्हारे सन्नाटे को चीर रहे होंगे हमारे धुधुवाते शक्तिमान् ट्रक
                                     तुम्हारे झरने -सोते  सूख चुके होंगे और तुम्हारी नदियां ला सकेंगी केवल शस्य भक्षी बाढें
                                     या आंतों  को उमेठने वाली बीमारियां
                                      तुम्हारा आकाश हो चुका होगा हमारे अतिस्वन विमानों के
                                      धूम सूत्रों से गुञ्झर्
                                      नन्दा जल्दी ही बीस-तीस -पचास बरसों में                          
                                      हम  तुम्हारे नीचे एक मरु बिछा चुके होंगे
                                      और तुम्हारे उस नदी-धौत सीढी वाले मन्दिर में
                                      जला करेगा  - एक मरु दीपक |

     सचमुच हम  एक मरु दीपक केदारनाथ , बद्रीनाथ, गंगोत्री आदि स्थानों मे जला चुके हैं. हमारे नीति नियन्ता प्रकृति विनाश को विकास का नाम दे कर पता नहीं क्या उपलब्धि चाहते हैं.?  पर्यावरणविदों के तथा स्थानीय निवासियों के विरोध के बाद भी शासक वर्ग नहीं चेतता है और प्राकृतिक संसाधनों की लूट
में पूंजीपतियों से गठजोड कर देश के विनाश के लिये तत्पर है |  यद्द्यापि में आशावादी हूं  पर मुझे भविष्य अन्धकारमय लग रहा है | हम  भविष्य की पीढी के संसाधनों का दुरुपयोग कर उन्हें कैसा भारतवर्ष सोंपेंगे ?
जरा सोचिये ?
(Here is an English translation of the above article, which I have written in the context of the recent calamity that has befallen on Uttarakhand, which has been ravaged byunprecedentedfloods and loss of thousands of human lives.  A world renowned poet and great humanist Sachidaanand Hiranand Vatsyaayan "Agyeya" had written a collection of 15 poems  about 50 years back about
the mountains, rivers and bio- diversity of Uttarakhand, titled "Nanda Devi" (one of the highest snow capped mountains of the world), ruing about the neglect of the environment . The poem apprehends the dangers of such neglect and what he had prophesied about 50 years back has come true.    Here is an attempt to translate the poem in English :-
     
         O Nanda! in about 20-30-50 years,
          all your dense forests will be turned into paper pulp and    
          we will have printed news papers on them,
          the serene silence of your valleys will be filled by the roar of  'Shaktiman' trucks,
          all your springs and waterfalls will be dry by then,
          and your rivers will dry up and will bring only floods  to destroy vegetation,
          or stomach churning diseases,
          Your sky will be polluted by the smoke of the supersonic jet planes.
          O Nanda !  very soon - by 20-30 or 50 years we will be creating a desert at your base,
          and in the temple having a large numbers stairs on the banks of a dry river in your foothills,
          we will be lighting a 'Maru Deep" (a beacon in a desert to warn people) .

Oh ! what a prophesy ?    Here I may add that Shri Vatsyaayan was a nature lover and was deeply attached with Uttarakhand and had a cottage near Nala-damayanti Tal ( a small lake in the cluster of 7 lakes in Naini Tal District of Uttarakhand.  He created most of his poetry inspired by the beauty and serenity of Uttarakhand, which now stands shattered at the altar of "Vikas", the so-called development, in utter disregard of the environment, topography, climate and aspirations of local people.
      It is not too late that we should heed this warning and restore the serene beauty and grandeur of Uttarakhand's world renowned majestic snow capped mountains.
          

To day's Subhashit.

तृष्णे देवी नमस्तुभ्यं धैर्य विप्लवकारणी  |
विष्णुस्त्रैलोक्यपूज्योपि यस्त्वया वामनीकृत:  ||

Trushne devi namastubhyam dhairya viplavakaaranee,
Vishnustrailokyapoojyopi yastvyaa vaamaneekrutah.

Trushne = O Trushnaa !     Devi = goddess.   Namastubhyam = namah +tubhyam.
Namah = hail.     Tubhyam = to thee.    Dhairya =patience.    Viplavkaarinee = viplav +
kaarinee.      Viplav = distress, damage, trouble.   Kaarinee = cause of being.   Vishnustrailokyapoojyopi = Vishnu +trailokya +poojya +api .       Vishnu = God  Vishnu.      Trailokya = Three divisions of Universe according to Hindu religion namely Prithvi,  Paataal and Swarga,        Poojya = worshipped, venerated.     Api =even       Yastvyaa = yah + tvyaa.  
Yah = who.     Tvyaa = you.    Vaamaneekrutah .Vaamanee + krutah.      Vaaman = a dwarf.   Krutah = turned into.

i.e.       O Trushnaa Devi !  I hail thee for your power of depriving people of their patience and causing distress and trouble to them.  You have not spare even Supreme God Vishnu, who is worshipped and venerated in  'Trailokya' , and compelled him to become a dwarf.

(In Hindu Mythology there is the legend of King Bali of Demons, who had made all lesser Gods subservient to him and became the ruler of entire earth.  All Gods requested the Supreme God Vishnu to  restore their supremacy.  So,Vishnu turned himself as a dwarf and went to King Bali and requested him to donate him land measuring three laps.Without knowing the identity and the true purpose of the beggar, he agreed to his request.    Vishnu measured the entire Earth by two laps  of his feet and asked where he should put his feet for the third lap.   Having been tricked by Vishnu and knowing the true identity of Vishnu,  Bali requested Vishnu to put his foot for the third lap on his forehead and after relinquishing the possession of the Earth agreed to go to Paataal (go underground).  The author of this subhashit has used this episode to emphasise that even the omnipotent God Vishnu had to reduce himself as a dwarf in order to satisfy the 'Trushnaa" of Gods for ruling the entire Earth.)

To day's Subhashit.

तृष्णे त्वमपि तृष्णाSन्धा त्रिषु स्थानेषु पूज्यसे  |
व्याधितेष्वनपत्येशु    जरापरिणतेषु  च   ||

Trushne tvamapi trushnaandha trishu sthaaneshu poojyase.
vyaadhishvanapatyeshu  jaraaparinateshu  cha.

Trushne =  O ! Trushnaa.     Trishnaa = excessive desire for any thing.    Tvamapi = tvam +api.
Tvam = you.     Api = even.     Trushnaandha = trushnaa +andhaa.     Andhaa = blind.
Trishu = three.     Sthaaneshu = places.     Poojyase =  worshipped, venerated.   Cha = and, also.
Vyaadhiteshwanapatyeshu = Vyaadhiteshu +anapatyeshu.     Vyaadhiteshu = various diseases.
Anapatyeshu = childless persons    Jaraaparinateshu =  persons consumed by old age, aged persons.

i.e.       O Trushnaa !, even you have also become blind due to your unsatiated desire and you are worshipped and venerated only at three places namely by persons suffering from various diseases, childless persons and aged persons.

To day's Subhashit.

अपि मेरूपमं प्राज्ञमपि  शूरमपि स्थिरम् |
तृणी करोति तृष्नैका निमिषेण नरोत्तमम् ||

Api meroopamam praagyamapi shooramapi sthiram.
Trunee karoti trushnaikaa nimishena narottamam.

Api = even.    Meroopamam = Meru +upamam.     Meru = the legendary mountain referred in the scriptures of Hindu religion, known for its majestic height.     Upaman= simialar to.
Praagyamapi = praagya + api .   Praagya = a wise and learned  person.   Shooramapi = shoor + api. Shoor = a warrior, a brave person.     Sthiram =stable, firm, persevering.    Truna = a blade of grass.    Trunee =insignificant like a blade of grass.   Karoti = makes.   Trushnaikaa = very strong desire.   Nimishena =  'Nimesh' is the measure of time in Sanskrit i.e. the time taken in blinking an eye lid.     Narottamam = best of men.

i.e.       Even wise and learned persons as great as the Meru mountain and warriors known for their perseverance and firmness, become insignificant like a blade of grass in no time, if they are obsessed with excessive desire ( for luxuries and riches, fame, power etc).

To day's Subhashit.

     From to day onwards, I will be posting Subhashits classified as "तृष्णा निन्दा"  (Trushnaa nindaa) i.e. denouncing excessive desire, bordering on greed.   

आशाया ये दासस्ते दासाः सर्वलोकस्य  |

आशा येषां दासी तेषां  दासायते विश्वम्  ||

Aashaaya ye daasaste daasaah sarvalokasya.

Aashaa yeshaam daasi tesha am daasaayate vishvam.

Aashaaya = hope, desire. (excessive desire beyond a certain limit is termed as 'Trushna' and results in the downfall of the person obsessed by it)    Ye = whom.    Daasaste= become  a slave.     Daasaah = slaves.
Sarvalokasya = every one.      Yedshaam = whose.    Daasi = a female slave.  (Aasha is termed as feminine gender in Sanskrit)      Teshaam = they.      Daasayate = make  a slave.    Vishvam = every one,  universal

i.e.     Those who are slave of desires, are in reality slave of every one, whereas those who have enslaved the desires (are in full control of their desires) are able to enslave every one.

(.In Hindu religion 'Trushnaa' has been described as one of the causes of the downfall of men.  When a person is obsessed by 'trushnaa' he even does not hesitate to adopt unfair and unethical means to fulfill his desires.  So, this tendency has been condemned in strongest terms in our scriptures.)

To day's Subhashit.

अरक्षितं  तिष्ठति  दैवरक्षितं सुरक्षितं  दैवहतं   विनश्यति      |
जीवत्यनाथोSपि  वनेSपि रक्षितः कृतप्रयत्नोऽपि गृहे विनश्यति  ||

Arakshitam tishthati daivarakshitam surakshitam daivahatam vinashyati.
jeevatyanaathopi vanepi rakshitah krutaprayatnopi grahe vinashyati.

Arakshitam = unprotected.    Tishthati =stays.    Daivarakshitam = protected by God (destiny).
Surakshitam = well protected.    Daivahatam = ill fated , striken by destiny.     Jeevatyanaathopi = jeevat +
anaath +api.     Jeevat = alive.    Anaath = without a protector or a master.   Api = even (to emphasise)
Vanepi = vana + api.      Vana = a forest.      Rakshitah = protected.    Krutaprayatnopi = kruta+prayatna +
api.     Kruta = done.    Prayatna = effort, labour.   Krutaprayatnopi = even after making sincere efforts.
Gruhe = at home.     Vinashyati = gets destroyed, perishes.

i.e.       An unprotected person stays on his own, but if protected by  the destiny is well protected, and if the destiny is against him (ill fated) he gets annihilated. If the destiny is in one's favour he remains protected  even in a dense forest and if the destiny is against him, he gets annihilated at his home inspite of making special efforts for his own protection.

To day's Subhashit.

भाग्यवन्तं  प्रसूयेथा  मा शूरं मा च पण्डितम्  |

सूरश्च  कृतविज्ञश्च  वने  सीदन्ति पाण्डवाः   ||

Bhaagyavantam prasooyethaa maa shooram maa cha panbditam.

soorashcha krutavigyashcha vane seedanti paandavaah.

Bhaagyvant = lucky persons.     Prasooyethaa = are born.    Maa = not.    Shooram = a warrior, a brave person.    Cha = also.     Panditam = a scholarly and wise person..    Soorashcha = warriors.

Krutavigyashch = learned and well informed persons.   Vane = forests.    Seedanti = face hardships,languish.

Paandavaah = 5 sons of King Pandu, namely Yudhishthira, Bheema, Arjuna, Nakul and Sahdeva. Instead of inheriting the kingdom after the untimely death of their father, the kingdom was usurped by Dhritrashtra, their unle and his 100 sons called 'Kauravas' and the Pandavas were banished for 14 years to live in forests. Their story forms the main theme of the famous Sanskrit Mahakavya Mahabharata, written by the sage Vedvyaas.

i.e.     Persons who are born lucky are neither warriors nor scholars.  On the other hand those who are brave and learned  persons languish in their life like the Pandavas who were banished to live in forests.

To day's Subhashit.

यद्धात्रा  निजभालपट्टलिखितं स्तोकं  महद्वा धनं    
तत्प्राप्नोति मरुस्थलेSपि नितरां मेरौ  ततो नाSधिकं |
तद्धीरो भव चित्तवत्सुकृपणां वृत्तिं वृथा मा कृथा:
कूपे पश्य पयोनिधावपि घटो गृह्णाति तुल्यं जलम्   ||

Yaddhaatra nijabhaalpattalikhitam stokam mahadvaa dhanam.
Tatpraapnoti marusthalepi nitaraam merauo btato naadhikam.
Taddhiro bhava chittavatsukrupanaam vruttim vruthaa maa kruthaah.
Koope pashya payonidhaavapi ghato gruhnaati tulyam jalam.

YAddhaatra = Yat+ dhaatra.    Yat = that.   Dhaatraa = God Brahma, who is supposed to write the destiny of all living being on their forehead.      Nij = one's own.    Bhaal = foreadhead.   Patta =strip.
likhitam = written.    Stokam = little.    Mahad =enormous.    Vaa = or.    Dhanam = money.
Tatpraapnoti = tat+praapnoti.    Tat = that.    Praapnoti = receives , gets.  Marusthalepi = Marusthal +api
Marusthal = desert.    Api = even.    Nitraam = always.   Meraou = reference to Sumeru,the golden mountain mentioned  in Hindu mythology..
Tato = there.  Naadhikam = Na+adhikam.    Na = not.    Adhikam =more.   Taddheero = tat + dheero.
Tat= there.   Dheero = well versed, brave.    Bhava = happen.   Chittavatsu =experienced.
Krupanam = miser persons.   Vrittim =profession, job.   vruthaas =in vain. futile.   Maa = not.
Kruthaa = deeds.     Koope = a well.    Pashya = seeing.   Payonidhi =  reference to Ksheerasaagar,the ocean of milk mentioned in Hindu mythology, the abode of God Vishnu..    Ghato = a pitcher.
Gruhnaati = holds.     Tulyam = equally.    Jalam = water.

i.e.          If Brahma (destiny) has written on a person's forehead that he will receive  a little or enormous
amount of money, he will definitely get it neither less nor more, no matter if he lives in a desert or in the legendary and golden Sumeru mountain. That person may be brave and well experienced in his profession or a miser making no sincere efforts, may have before him the choice of a well or even the legendary Ksheer Saagar. he will only get the number of pitchers of water destined for him.

To day's Subhashit.

सच्छिद्रो मध्य कुटिलः कर्णः स्वर्णस्य भाजनम् |
धिग्दैव  निहतं   नेत्रं  पात्रं  कज्जलभस्मनः        ||

Sacchidro madhya kutilah karnanh swarnasya bhaajanam.
dhigdaiva nihatam netram paatram kajjala bhasmanah.

Sacchidro =  sah + cchidro.      Sah = being, having.    Cchidro = holes.     Madhya = centre, among.
Kutilah = crooked, curved.     Karnah = ear.    Swarnasya =  Gold's     Bhaajanam = recipient.
Dhigdaiva = Dhik + daiva.     Dhik = shame upon.    Daiva = destiny.    Nihataam =  struck down.
Netram = eyes.    Paatram = exposed to.      Kajjal = lamp black.    Bhasmanh = powder.

i.e.     Among various holes in the human body (sensory organs like eyes, ears,nostrils) the crooked and curved ears are the recipients of gold, whereas eyes are exposed to powered lamp black. Shame upon the Destiny that it has struck the eyes in this manner.

((Although the purpose of applying 'kaajal' to the eyes and dangling gold ornaments over the ears is the same i.e. to beautify them,  the author of the Subhashit has termed the ears as crooked among the sensory organs and the eyes as modest, and accordingly used his poetic imagination to differentiate between the two. Eyes are more beautiful and attractive than the odd shaped ears. )

To day's Subhashit.

दैवे विमुखता याते  न कोप्यस्ति सहायवान्  |
पिता  माता तथा भार्या भ्राता वाSथ  सहोदरः ||

Daive vimukhataa yaate na kopyasti sahaayavaan.
Pitaa Maataa tatha bhaaryaa bhraataa vaath sahodarh.

Daive = destiny's      Vimukhataa =aversion, being against.     Yaate = going.   Na = not.
Kopyasti = ko+api+asti.     Ko = who.   Api= even.    Asti = is.     Sahaayavaan = helpful,
Pitaa = father.    Maataa + mother.    Tatha = and.     Bhaaryaa = lawful wife.   Bhraataa = brother.
Vaatha =  vaa + atha .    Vaa = is.     Atha = now.    Sahodarah = children born of the same mother.

i.e.      If the destiny is against a person, no body is helpful towards him, not even his father, mother, wife, brother and even other co-born siblings.

To day's Subhashit.

दैवं फलति सर्वत्र न च विद्या न च पौरुषम्  |
समुद्रमथनाल्लेभे  हरिर्लक्ष्मी  हरो  विषम्    ||
   
Daivam phalati Sarvatra na cha vidyaa na cha paurusham.
Samudramathanaallebhe Harirlakshmi Haro visham.

Daivam = destiny, fate.     Phalati =becomes fruitful, yields.     Sarvatra = every  where.    Na = not.
Cha = and.     Vidyaa =   learning, scholarship,     Paurusham = valour. heroism.     Samudrasmathanaallebhe = Samudra+mathan+laabhe.    Samudra = ocean.      Mathan = churning.    Laabhe =  gains.
Harirlakshmi = Harih +Lakshmi.    Hari = God Vishnu.    Lakshmi = Goddess Lakshmi, the consort of God Vishnu.     Haro = another name of God Shiva.     Visham = Halaahal, the most potent poison.
Samudra Mathan ##

i.e.        Whatever is destined for a person prevails every where and not the learning and efforts made by him. Even Gods are bound by destiny, otherwise during the course of "Samudra Manthan" Lord Vishnu would not have got Goddess Lakshmi as his bride and Lord Shiva would not have to be content by getting 'Halahal' Visha (the extremely powerful poison)

## According to Hindu Mythology Gods and Demons jointly churned the ocean in order to bring out various "Ratnas" from it's depths. Amrita (the nectar which makes one immortal,Lakshmi and many other useful things were brought up including Halahal Visha (poison) There was a scramble to acquire best things between Gods and Demons. During this process whereas others got useful things Lord Shiva was requested to save the World from the toxic effect of Halahal. Lord Shiva drank the poison and as a result his throat became blue colored. That is why he is also called "Neela Kantha" (having blue coloured throat ).

To day's Subhashit

स्वयं  महेशः  श्वशुरो नगेशः सखा धनेशस्तनयो  गणेशः     |
तथाSपि भिक्षाSटनमेव शम्भोर्बलीयसी  केवलमीश्वरेच्छा   ||

Svyam Maheshh swashuro nageshh sakhaa dhaneshastanayo Ganeshh.
Tathaapi bhikshaatanmeva shambhorvaleeyasee kevalameeshwarecchaa.

Svyam = himself.     Maheshh =mahaa+ishah.    Maha= supreme,greatest.    Isha =master.God.
Swashuro = father-in-law.    Nagesg = nag+ ish.   Nag = a mountain.   Nagesh = Himalaya,the greatest mountain.    Sakhaa = friend.    haneshastanayo = Dhanesh+ tanayo.    Dhanesh =  Kuber,the god of riches and wealth, according to Hindu mythology.    Tanayo = son.      Ganesh = the Elephant headed
god , son of Lord Shiva and Paarvati.     Tathaapi = even then.   Bhikshaatanmeva= Bhikshaa+atan+ eva.       Bhikshaa = begging.    Atan = walking.     Eva = already.    Bhikshaatan=  the way of living by way of begging ,by a roaming mendicant.    Shambhorbaleeyasee = Shambho + baleeyasi.
Shambho = another name of Lord Shiva.    Baleeyasee = mos powerful.    Kevalameeshwarecchaa =
keval+Eeshwarecchaa.    Keval = only.    Ishwarecchaa = will of God Almighty.

i.e.    Lord Shiva is himself the master of other gods, his father-in-law is the Himalayas, the king of all mountains, Kuber-the god of riches and the treasurer of all gods- is his close friend, and Lord Ganesh is his son.  Even then Lord Shiva has to lead the life of a roaming mendicant, the cause of which can be attributed  only to the most powerful will of the Supreme God Almighty.

(In Sanskrit Literature there are numerous jocular descriptions of  lifestyle of Lord Shiva and many hilarious anecdotes are associated with him.This Subhashit is one of them implying that at times most powerful and well connected persons are compelled to lead the life of a beggar due to the quirk of fate.)

To day's Subhashit.

गजभुजङ्गयोरपि   बन्धनं   शशिदिवाकरयोर्ग्रहपीडनम्           |
मतिमतां च विलोक्य दरिद्रतां विधिरहो बलवानिति मे मतिः ||

Gajabhujangyorapi bandhanam shashidivaakarayorgrahapeedanam.
Matimataam cha vilikya daridrataam vidhiraho balavaaniti me matih.

Gajabhujangayorapi = Gaj + bhujangyo+api.    Gaj = an elephant,   Bhujang= a snake.    Api= even.
Bandhanam = in captivity, bondage.     Shashi = the Moon.     Divaakara = the Sun.
Grahapeedanam = eclipse of Sun and Moon.     Matimataam = wise and intelligent persons.   Cha = also
Vilokya.= seen, observed.    Daridrataam =state of penury, poverty.     Vidhiraho =vidhi +aho.
Vidhi = destiny.      Aho = Oh !      Balavaaniti = balavaan+iti.      Balvaan = strong, powerful.
Iti = so.     Me = to me, for me.     Matih = belief, intuition, opinion.  

i.e.       Even elephants and snakes, (who are so powerful and dangerous) have to remain in captivity and the Moon and Sun have to face the ignominy of an eclipse. Oh !  when I see wise and intelligent persons facing penury, then I am compelled to believe that it is the destiny that is most powerful and not the capability and the strength of individuals in shaping their lives. 

To day's Subhashit.

     From to day onwards I will be posting Subhashitas titled as "Daiva" i.e. Destiny or fate.
Some of them are in lighter vain and quite hillarious like the following Subhashit.

खल्वाटो दिवसेश्वरस्य किरणै संतापितो मस्तके
वान्च्छन्देशमनातपं    विधिवशात्तालस्य मूलं गतः  |
तत्रोच्चैर्महता फलेन पतता भग्नं सशब्दं  शिरः
प्रायो गच्छति यत्र भाग्यरहितस्तत्राSSपदां  भाजनम्  ||

Khalwaato diveseshwarasya kiranai samtaapito mastake.
vaanchandeshmanaatapam vidhivashaattalasya moolam gatah.
Tatrocchairmahataa phalen patataa bhagnam sashabdam shirah.
Praayo gacchati yatra bhaagyarahitastatraapadaam bhajana

Khalwaato = a bald headed person.      Divaseshwrasya = the Sun, king of day- time.
Kiranai =  rays of Sun.     Santaapito = scorched by.   Mastake = on the head.
Vaancchandeshamanaatapam = Vanchan + desh+anaatapam.    Vaanchan =desired.
Desh = an area, a country.    Anaatapam =  having shade.  Vidhivashaattalasya = Vidhi +vashaat +
taalasya.    Vidhi = Providence, destiny.    Vashaat = a quirk of.   Taalasya =  a coconut palm tree.
Moolam = base.    Gatah = gone.     Tatrocchairmahataa = tatra+ucchaih+ mahataa.   Tatra = there.
Ucchai = high above.   Mahataa = large.     Phalen = by the fruits.   Patataa = falling down.
Sashabdam = with a loud bang.    Shirah = head.     Praayo = generally.   Gacchati = goes.
Yatra = where.   Bhaagyarahitastatraapadaam = Bhaagya+ rahit+ tatra+ aapadaam.
Bhaagya= destiny, fate, luck.      Rahita = without.     Tatra = there.   Aapadaam = misfortune,
calamity.    Bhaajanam = recipient.

i.e.      A bald-headed person, his head having been scorched by the rays of Sun  and desiring a cool shade somewhere,  sat below a coconut palm tree. There, instead of getting a shade, high above from the top of the palm tree a  large coconut shell dropped and broke with a bang on the head of the bald person .  It is for this reason it is said that where ever an unlucky person goes misfortune follows him.