सुभाषित संस्कृत - भाग 8

सृष्टि सुमन

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सुभाषित संस्कृत - भाग 8

संस्कृत सुभाषित - भाग ८

176

गुरुं वा बालवॄद्धौ वा ब्राा*मणं वा बहुश्रुतम् |

आततायिनमायान्तं हन्यादेवाविचारयान् ||

Hostile person is to be killed without any (second) thought, even if he is your guru (your teacher), a child, an old person, a brahmin (an honorable person) or very famous.

Subhashitakar wants to emphasize here that there is no excuse for crime, no matter who has done that.

177

आपदां कथित: पन्था: इन्दि्रयाणाम् असंयम: |

तद्जय: संपदां मार्ग: येनेष्टं तेन गम्यताम् ||

चाणक्यनीति

Being under the command of our senses/mind is nothing but invitation to many problems and winning over them is a pathway to the glory/success! Choose any path that you like!! Animals get satisfied by Taste,Touch,Smell etc. Getting too much happiness from such things is like being under their command. If human beings are "different" than animals then these things will not give the ultimate joy to any human being.

178

तद्वाग्विसर्गे जनताघविप्लवे यस्मिन् प्रतिXलेकमबद्धवत्यपि È नामान्यनन्तस्य यXाोऽङ्कितानि यत् Xाॄण्वन्ति गायन्ति गॄणन्ति साधव: ÈÈ

"Each line (prati-Slokam) of those writtings, which intend to describe the glory of the names of God

(ananta, the unlimited), are bringing about a revolution among the sinful population of this world. Sadhus (or thoroughly honest and purehearted men) hear, recite and accept such literature, even though it is imperfectly composed (abaddhavati)." Bhagavata Purana 1.5.11

Explanation:- Srila Vyasadeva is stressing that the most important thing in any book, or mere few sentences of writting, is the purity of the author's intention. Even sadhus, the most exalted men, will apreciate (hear and accept) such texts although they find many discrepancies in them.

179

अर्थानाम् अर्जने दु:खम् अर्जितानां च रक्षणे |

आये दु:खं व्यये दु:खं धिग् अर्था: कष्टसंश्रया: ||

पंचतंत्र 1163

Getting all types of wealth is painful, after getting the wealth protecting it is painful, after you have obtained the wealth it's the cause for many sorrows, if the wealth is spent then also it's sorrowful..... such a wealth which is cause to all types of problems be condemned!!

180

सुवर्णपुष्पां पॄथिवीं चिन्वन्ति पुरूषास्त्रय: |

शूरश्र्च कॄतविद्यश्र्च यश्र्च जानाति सेवितुम् ||

Three kinds of people get the golden earth; Chivalrous, learned, and the ones who do service. (The Earth gives all its wealth to the three kinds of people.)

181

क्वचिद्भूमौ शय्या , क्वचिदपि च पर्यङ्कशयन: |

क्वचित् शाकाहारी , क्वचिदपि च शाल्योदनरूचि: |

क्वचित् कन्थाधारी , क्वचिदपि च दिव्याम्बरधर:,ज्ञन्ब्स्प; |

मनस्वी कार्यार्थी न गणयति दु:खं न च सुखम् ||

Sometimes sleeps on floor and sleeps on fine bed at other times. Sometimes manages only with vegetables and eats delicious rice at other times. Sometimes wears torn clothes and wears elegant clothes at other times. The person devoted to work does not care about sorrows and joys.

182

उपकारान् स्मरेन्नित्यम् अपकारां्श्र्चज्ञन्ब्स्प; विस्मरेत् |

शुभे शैघ्र्यं प्रकुर्वीत अशुभे दीर्घसूत्रता ||

ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प;ज्ञन्ब्स्प; वाल्मीकिरामायण

One should always remember the favours (done by others) and forget the mean deeds. Do the good things at once, however postpone the unpleasant things.

183

आरभ्यते नखलु विघ्नभयेन नीचै: |

प्रारभ्य विघ्नविहता विस्मरन्ति मध्या: ||

विघ्ने: पुन: पुनरपि प्रतिहन्यमाना: |

प्रारभ्य चोत्तमजना न परित्यजन्ति ||

Inferior men do not star a work due to fear of obstacles. Medium men start their work, but leave the work whenever they get difficulty. Exceptionally good people start their work, and continue doing working even if there is series of obstacles in their way.

184

न जातु काम: कामानामुपभोगेन शाम्यति |

हविषा कॄष्ण्मत्र्मेव भुय एवाभिवर्धते ||

(any) Desire never gets fulfilled even if it is temporarily satisfied. As, fire consumes offered ghee and increases, desire also increases with consumption.

185

स हि भवति दरिद्रो यस्य तॄष्णा विशाला |

मनसि च परितुष्टे कोर्थवान् को दरिद्रा: ||

The person who has more desires is infact the poorest one. If one's mind is satisfied then will there be any distinction between rich and poor? suBAshikAr has termed that person as "Poor" who has more desires. The basic parameters on which anyone's richness or poverty is decided (Which is ofcourse Money) is changed by the suBAshikAr from money to desire (trushna)!!

186

अरौ अपि उचितं कार्यमातिथ्यं गॄहमागते |

छेज्ञल्त;ाु: पाश्र्वगतां छायां न उपसंहरते दु्रम: ||

हितोपदेश

Do treat even the enemy who has come to your house as a guest. Look how a tree does not take away it's shadow over the person who has come to cut it!!

187

यथा धेनुसहस्त्रेषु वत्सो विन्दति मातरम् |

तथा पूर्वकॄतं कर्म कर्तारमनुगच्छति ||

Calf recognises its mother among the herd of thousands of cows; the same way, karma of previous birth (good and bad deeds) goes with the doer.

188

अस्थिरं जीवितं लोके अस्थिरे धनयौवने |

अस्थिरा: पुत्रदाराश्र्च धर्मकीर्तिद्वयं स्थिरम् ||

In this world, the life is uncertain, wealth and youthfulness (also) do not last long (they are unstable). (Even) son and wife are unstable. Dharma and fame are the two things that last long (are stable).

189

कॄपणेन समो दाता न भूतो न भविष्यति |

अस्पॄशन्नेव वित्तानि य: परेभ्य: प्रयच्छति ||

No one was/will be ever as generous as a stingy person. He gives his wealth to others without even touching it. Here the subhashitakar is stressing that a miser never spends his money, and after his death, others get that money.

190

खलानां कण्टकानांच द्विविधैव प्रतिक्रिया |

उपानन्मुखभंगोवा दूरतो वा विसर्जनम् ||

There are only two options while dealing with the wicked people and a thorn lying on the road. One is to hit their face by your footware or leave them aside!!

Actually the word 'muKhaBhang' applies to both the thorn and the wicked person. When appiled to the wicked person it means you insult that person (and not litellary to hit that person on face!) and when applied to a thorn it means you cut that part of the thorn which is pointed and thus it will not harm anyone. Further the suBAShitkAr says that if you don't have capabilities to do such things then simply leave them aside (You follow a different path!!)

191

मूलं भुजंगै: शिखरं विहंगै: ज्ञन्ब्स्प;ज्ञन्ब्स्प; शाखां प्लवंगै: कुसुमानि भॄंगै: |

आश्चर्यमेतत् खलुचन्दनस्य ज्ञन्ब्स्प;ज्ञन्ब्स्प; परोपकाराय सतां विभूतय: ||

Roots of the sandalwood tree form a shelter for the snakes, on it's top birds take rest, on it's branches monkeys are playing and one can find bee's on it's flowers. Really, the ultimate aim of the good ('sajjan') people is to offer helping hands to others ('paropkAr')!

192

दूरस्थोऽपि न दूरस्थो यो यस्य मनसि स्थित: |

यो यस्य हॄदये नास्ति समीपस्थोऽपि दूरत: ||

The one who resides in your mind, is not far away even if one is staying far away(physically). (However) The one who doesn’t have place in your heart, is distant even if one is close to you.

193

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |

आत्मैव ह्मात्मनो बंधु: आत्मैव रिपुरात्मन:ाा

Be cause of your own progress, don't be a cause of your own degradation. You yourself are your friend or enemy (no one else).

That is, a person will prosper or ruin due to his own deeds, he has to select what he wants.

194

न कश्चित् कस्यचिन्मित्रं न कश्चित् कस्यचित् रिपु: |

अर्थतस्तु निबध्यन्ते मित्राणि रिपवस्तथा ||

Nobody is friend of any other person. Nobody is enemy of any other person. Need (intention or the situation) only binds (a person as your) friend or enemy.

Friendship or enmity is a relationship between two persons, and it is decided only on their interests. No person is your friend or enemy if you don't consider your interest..

195

अज्ञाम्प;: सुखम् आराध्य: सुखतरम् आराध्यते विशेषज्ञाम्प;: |

ज्ञाम्प;ानलवदुर्विदग्धं ब्रह्मा अपि नरं न रंजयति ||

It's very easy to convince an uneducated person. It's even more easy to convince a person who has complete knowledge. But a person who develops a false pride on basis of half-knowledge gained, cannot be convinced even by God.

196

यथा हि गोसहस्रेषु वत्सो विन्दति मातरम् |

तथा पूर्वकॄतं कर्म कर्तारम् अनुविन्दति ||

In the group of thousands of cows, the calf correctly identifies it's mother and comes near it's mother - In the same way the deeds done in the past life correctly gets attached to the person (It's effect cannot be undone). Here suBAshitkAr has compared cow with the 'person' (The one who is doing 'karma') and the previous life deeds ('karmas') with the calf. Just as the cow need not bother that how in thousands of group it's calf will locate her, in the same way a human need not bother about how his/her past life deeds will get attached in the current life! According to the Hindu philosophy the current life that we have got and all the goods and bads in it are due to the effect of our deeds in the past life and the deeds in this life will determine about our next life. So 'plan' your next life!!

197

अभ्यासाद् धार्यते विद्या कुलं शीलेन धार्यते |

गुणेन ज्ञाम्प;ायते त्वार्य: कोपो नेत्रेण गम्यते ||

The studies make one’s knowledge grow ( The education of a person can be judged by the knowledge he/she possesses). Kula is perceived by one’s behaviour. The virtues show one’s originality, (however) the anger can be sensed from one’s eyes.

198

कस्यैकान्तं सुखम् उपनतं दु:खम् एकान्ततो वा |

नीचैर् गच्छति उपरि च दशा चक्रनेमिक्रमेण ||

कालिदास मेघदूत

Who is the one who experiences constant happiness or constant sorrows? Like any point on a wheel goes down and again rises up so also the happiness and sorrows follow each other in one's life. Therefore don't get excited by happiness nor get dejected by sorrows.

199

प्रत्यहं प्रत्यवेक्षेत नरश्चरितमात्मन: |

किन्नु मे पशुभिस्तुल्यं किन्नु सत्पुरूषैरिति ||

Every day one should introspect one's own bheaviour and see what are qualities in me that resemble with animal ('pashu') characteristics and what are the qualities that resemble with the qualities of a noble person. ('satpurusha'). A simple way of implementation given for any individual to brighten the inherent noble qualities present in the human mind!

200

अव्याकरणमधीतंज्ञन्ब्स्प; भिन्नद्रोण्या तरंगिणीतरणम् |

भेषजमपथ्यसहितं त्रयमिदमकॄतं वरं न कॄतं ||

Learning without grammar (i.e. not learning fundamentals, only surface), crossing river using boat which has a hole, and consuming medicines without following the instructions of the physician, better not to do these three things rather than doing them this way. It is advisable not to do something rather than doing it improperly.