संस्कृत सुभाषित - भाग ४

101

चन्दनं शीतलं लोके चंदनादपि चंद्रमा: |

चन्द्रचन्दनयोर्मध्ये शीतला साधुसंगत: ||

sandalwood is pleasant (cool), moon (or moon light) is more pleasant than sandal. (but) company of a good person (sAdhu) is pleasant then both moon and sandal.

Literal meaning of word 'shItalah' is cool/cold, in this context cool means something which is pleasant.

102

समानी व: आकूति: समाना )दयानि व: |

समानम् अस्तु वो मन: यथा व: सुसहा असति ||

यथा व: सुसहा असति ||

ऋग्वेद

This is the last 'shloka' in the Rigveda. It states - Let your conclusions be ONE (or be alike), Let your hearts be the same (or be alike) [So that "everyone" feels for the same particular bad/ill in the society in the same intensity. It may be the common experience that not all feel for the same problem in the 'intensity' that we as individual may feel for that. Due to this there may be lack of 'collective' efforts to solve that problem]. Let your minds think alike/similar. May all these factors make your organisational-power an impressive one. This 'shloka' can be called as an 'sanghatan-sukta' i.e. guidelines for building an impressive organisation/nation.

Lokmanya Bal Gangadhar Tilak had ended his book 'Geeta Rahasya' by this 'shloka'.

103

कर्तव्यम् आचरं कामम् अकर्तव्यम् अनाचरम् |

तिष्ठति प्राकॄताचारो य स: आर्य इति स्मॄत: ||

ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; ज्ञख्8230; योग वसिष्ठ

A person who does the things which are to be done and who doesn't do the things which are not to be done; a person who sticks to rational behaviour (or behaves rationally), is called "Arya".

The term "Arya" is used to refer to elder or respectable person in India. This subhashita give some of the characteristics of 'Arya'. A person who does the things which he is supposed to do i.e. good things, and does not do any bad, can be called Arya.. In short, the one who obeys dharma is Arya. 'Arya' does not reflect any race.

104

परो अपि हितवान् बन्धु: ,बन्धु: अपि अहित: पर: |

अहित: देहज: व्याधि: , हितम् आरण्यम् औषधम् ||

हितोपदेश

The person with whom we have no relation, but who helps us in our difficult times is our Real relative/brother. In contrast the person who may be our relative/brother (With whom we have blood relations) but who always does bad things for us should not be considered as our relative/brother. Just like a disease which is in our own body does so much harm to us while the medicinal plant which grows in forest far off does so much of good to us!

105

परस्परविरोधे तु वयं पंचश्चते शतम् |

परैस्तु विग्रहे प्राप्ते वयं पंचाधिकं शतम् ||

ज्ञख्8211;युधिष्ठीर

While fighting with each other, we are five and they are hundred. While fighting with others (enemy) we are hundred plus five.

This are words of yudhiShThIr (dharmarAja). In araNyaparva (i.e. when pANDava were in vanawasa i.e. in jungle for 12 yrs), pandava got a news that kaurava are under attack from gandharvas and were loosing the battle. In fact gandharvas had defeated Kauravas and imprisoned them. That time, bhIma's opinion was, not to help Kaurava, because they were paNDava's enemy. bheema was happy that their job was done by gandharvas. That time yudhiShThIr said that even if Kaurava were enemies, they were their brothers, and paNDava must help them in that crisis.

This is an excellent example laid by yudhiShThIr before us. If we turn our pages of history, many places we find that our rajas were fighting with each other, and they even helped outside invaders to knock down other Indian rajas. And that was major cause of success of invaders.

In todays contex, we must know who is "ours" and who is not.

106

व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति |

विनये भॄत्यपरीक्षा दानपरीक्षाच दुर्भिक्षे ||

Friendship of a friend is tested in our bad times, the warrior's heroism is tested in a war, a servant's test lies in his good attitude towards the owner and a donor's test is at the time of drought. The point explained here is that the person who donates wealth/food even at the time of a drought, i.e. at the times when the food is a scarcity, is a real donor. If we do not live up to our expectations at the tough times then there is no use of what we stand for.

107

राजा राष्ट्रकॄतं पापं राज्ञाम्प;: पापं पुरोहित: |

भर्ता च स्त्रीकॄतं पापं शिष्यपापं गुरू: तथा ||

If a country goes in a wrong way/ does a sin then the king should be held responsible. If king commits a sin then his advisors/ministers should be held responsible. If a women does a wrong thing then her husband should be held responsible and if a student ('shishya') commits a sin then his teacher ('guru') should be held responsible.

108

पुस्तकस्था तु या विद्या परहस्तगतं धनम् |

कार्यकाले समुत्पन्ने न सा विद्या न तद् धनम् ||

The knowledge which is residing in the book and one's wealth which is in possession of some other person is of no use at all. At the time of it's need they will not be of any help for the person.

109

अधमा: धनमिच्छन्ति धनं मानं च मध्यमा: |

उत्तमा: मानमिच्छन्ति मानो हि महताम् धनम् ||

An inferior person's desire is money. An average person will desire money and respect. A great person desires respect (and not Money). Respect is superior to money.

110

ये च मूढतमा: लोके ये च बुद्धे: परं गता: |

ते एव सुखम् एधन्ते मध्यम: क्लिश्यते जन: ||

महाभारत 122528

Only two types of people are happy in this world. One who are foolish/dull and the others who are very much intelligent and knowledegble. All the other people in between these two limits are the only sufferers. The foolish/dull people do not understand the problem (or cannot grasp the problems) and the intelligent people have the solution for it! And therefore it is only left for the people in between them to keep crying for the problem because having known what it is still they cannot envision the path for it's complete eradication.

111

अतितॄष्णा न कर्तव्या तॄष्णां नैव परित्यजेत |

शनै: शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम ||

Extreme desire should be avoided. but don't throw away desires. We should enjoy self earned wealth with control. This subhashita explains one of the specialties of our culture. You may find two extreme views about life in this world. There are a few groups who think that desire about anything is cause of sorrow in life. And desire causes degradation of a person. So it should be avoided totally. There are some groups which believe that we should try to satisfy all our desires... and that will bring happiness in life. The problem in first case is, it is very difficult to follow. And often these suppressed desires give rise to misbehavior of a person. In second case, it is obvious that, this view is not good for societal interest. Also desires can't be satisfied. if you fulfill one another would arise. Keeping this in mind our Rishis suggested midway between these two. one need not give away desires totally, but try to control them and satisfy them with some limit.

112

वॄथा वॄष्टि: समुद्रेषु, , वॄथा, तॄप्तेषु भोजनम् |

वॄथा दानं धनाढ्येषु, , वॄथा दीपो दिवाऽपि च ||

Rains over the sea are not of any use. Food for one, whose stomach is full, is waste. What's the use of donation to an affluent? Also, lighting a lamp during day is useless.

113

पिबन्ति नद्य: स्वयम् एव न अम्भ: स्वयं न खादन्ति फलानि वॄक्षा: |

न अदन्ति सस्यं खलु वारिवाहा परोपकाराय सतां विभूतय: ||

The rivers don't drink their own water. The trees don't eat their own fruits. The clouds don't eat the crops to which they give the water. The wealth of the good people ('sajjan') is really only for helping the others. (They themselves don't consume what they produce!)

114

क्रोधो वैवस्वतो राजा तॄष्णा वैतरणी नदी |

विद्या कामदुघा धेनु: सन्तोषो नन्दनं वनम् ||

|||शुक्रनीति

Anger is the King of Death (Yama), greed (desire) is the river VaitaraNI (in the Hell). (However)Knowledge is (like) the cow which fulfills all wishes (Kamdhenu), (and) bliss is the paradise.

115

लोभमूलानि पापानि संकटानि तथैव च |

लोभात्प्रवर्तते वैरं अतिलोभात्विनश्यति ||

Greed is a cause of sin ( a greedy person can do any sin to satisfy his greed) Greed is cause of calamity, greed gives rise to enmity (greedy person invites enemies) Greed destroys a person (a greedy persons life gets spoiled by his own deeds) .

116

धैर्य यस्य पिता क्षमा च जननी शान्ति: चिरं गेहिनी सत्यं सूनु: अयं दया च भगिनी भ्राता मन:संयम: |

शय्या भूमितलं दिश: अपि वसनं ज्ञाम्प;ानामॄतं भोजनम् एते यस्य कुटुम्बिन: वद सखे कस्माद् भयं योगिन: ||

A person for whom courage is his father, forgiveness (KshmA) is his mother, calmful mind is his wife, Truth is his son, compassion his sister and control of mind is his brother. And for whom this earth is a bed, the directions (dishA) like the cloths and the knowledge is his food. When all these make up his family then for which thing will that person be scared of? Isn't this a very unique suBAshit indeed? What else will the person need to overcome the challenges that may face him in his life?

117

महाजनस्य संसर्ग: कस्य नोन्नतिकारक: |

पद्मपत्रस्थितं तोयं धत्ते मुक्ताफलश्रियम् ||

Company of great person is always beneficial. (see how) drop of water on lotus leaf appears like a pearl. (i.e.. it gains status similar to pearl) Hear Subhashitkar explains how useful it is to be with great persons.

118

मूर्खो न हि ददाति अर्थं नरो दारिद्रयशङ्कया |

प्राज्ञाम्प;: तु वितरति अर्थं नरो दारिद्रयशङ्कया ||

भोजप्रबंध

A unwise ('murkha') person hesitates to donate the wealth due to the fear of becoming poor in future. But due to the same fear (of becoming poor in future), a wise person wisely donates his wealth!

See how the same fear causes wise and unwise persons to behave differently! In conclusion the wise person donates his wealth thinking that in future if he becomes poor then he may loose the opportunity to donate. The implied meaning of the suBAshit may be that man should not fear for the transient things like wealth. Today it is there and tomorrow it may not be there. So donate it when you have it!

119

स्वभावो नोपदेशेन शक्यते कर्तुमन्यथा |

सुतप्तमपि पानीयं पुनर्गच्छति शीतताम् ||

One cannot change nature of a person by giving him a advice or telling him good things. (as even) If water is heated, after some time it again attains its normal temperature. Subhashit explains how difficult it is to change nature of a person. Everybody must have experienced this. If we find that a person needs to improve in certain thing, and try to explain that to him, may be he will accept it that time. But after some time you will find him back with all his traits. This behaviour is similar to water. water is normally cold. you can heat it to change its this usual properly. But after some time you will find that water is cold again.

120

यस्मिन् जीवति जीवन्ति बहव: स तु जीवति |

काकोऽपि किं न कुरूते चञ्च्वा स्वोदरपूरणम् ||

पंचतंत्र

If the 'living' of a person results in 'living' of many other persons, only then consider that person to have really 'lived'. Look even the crow fill it's own stomach by it's beak!! (There is nothing great in working for our own survival) I am not finding any proper adjective to describe how good this suBAshit is! The suBAshitkAr has hit at very basic question. What are all the humans doing ultimately? Working to feed themselves (and their family). So even a bird like crow does this! Infact there need not be any more explanation to tell what this suBAshit implies! Just the suBAshit is sufficient!!

121

दानेन तुल्यो विधिरास्ति नान्यो लोभोच नान्योस्ति रिपु: पॄथिव्या |

विभूषणं शीलसमं च नान्यत् सन्तोषतुल्यं धनमस्ति नान्यत् ||

There is no vidhi (ritual) which is as noble as donation. (People follow some rituals to get some "punya". this subhashit says that sharing your wealth with others is the best possible ritual.) There is no enemy as greed on this earth. (Greed gives rise to problems in life, that's why it is our biggest enemy) There is no other ornament like sheela (good character). (We use ornaments to adorn our body, but there is no ornament comparable to good character.) There is no wealth as satisfaction. (We earn wealth for being happy, but satisfaction is key to happiness.)

122

संरोहति अग्नीना दग्धं वनं परशुना हतम् |

वाचा दुरूज्ञग्त;ं बीभत्सं न संरोहति वाक्क्षतम् ||

महाभारत|

Bhismacharya says to Yudhistira, "The forest which gets destroyed due to the fire or due to the axe, will again grow in time. But the wound caused to the mind due to the bad and harsh words will never get healed".

Speak with compassion and soft tongue with all is the message of this suBAshit. The human mind is so soft that it doesn't forget even the smallest of insult/disgrace caused to it .

123

अहो दुर्जनसंसर्गात् मानहानि: पदे पदे |

पावको लोहसंगेन मुद्गरैरभिताड्यते ||

Wicked person's company is invitation to frequent insults. When gold is with iron and hammer, it gets beaten.

124

द्वौ अम्भसि निवेष्टव्यौ गले बद्ध्वा दॄढां शिलाम् |

धनवन्तम् अदातारम् दरिद्रं च अतपस्विनम् ||

महाभारत 53365

There are two types of people who should be pushed in deep water with heavy stones tied to their body! One who does not donate inspite of being rich and the other who does not work hard inspite of being poor !!

125

चिता चिन्तासमा हि उज्ञग्त;ा बिन्दुमात्रविशेषत: |

सजीवं दहते चिन्ता निर्जीवं दहते चिता ||

There is not much difference between 'chita' (pyre) and 'chinta' (Worry). ['chita' and 'chinta' differ only by a 'anusvaar'. Only those who understand the 'devnaagri' script can know what is a 'anusvaar'] The former will destroy (burn) a dead body and the later will burn/harm the living individual!!