not easy to swim against the current

किं करोति नरः प्राज्ञः शूरो वाप्यथ पण्डितः।

दैवं यस्य च्छलान्वेषि करोति विफलाः क्रियाः॥

शार्ङ्गधरपद्धतिः

kiṁ karoti naraḥ prājñaḥ śūro vāpyatha paṇḍitaḥ|

daivaṁ yasya cchalānveṣi karoti viphalāh kriyāḥ||

śārṅgadharapaddhatiḥ

If the luck or fate of a person is working intensely against him and is seeking ever to thwart the good results of all his activities, then he can do nothing positive even if he is very diligent and wise, he is bold and active and he is a scholar with very deep knowledge

यदि if दैवं fate, serendipity, luck तस्य his च्छलान्वेषी seeker of defects, one who thwarts the activities, who desires impediments and adversities वर्तते remain तर्हि then नरः man प्राज्ञः diligent and wise शूरः bold and active पण्डितः learned वा or सन् being अपि too ( तस्य his) क्रियाः activities विफलाः without positive results करोति render ?

കിം കരോതി നരഃ പ്രാജ്ഞഃ ശൂരോ വാപ്യഥ പണ്ഡിതഃ|

ദൈവം യസ്യ ച്ഛലാന്വേഷി കരോതി വിഫലാഃ ക്രിയാഃ||

ശാര്ങ്ഗധരപദ്ധതിഃ

ഒരു വ്യക്തി ഏറെ വിവേകവും കൃത്യനിഷ്ടയും വച്ചു പുലര്‍ത്തുന്ന ആളായിരിക്കാം. അദ്ദേഹത്തിനു വേണ്ടത്ര ശാരീരകമായ കഴിവും ധീരതയും ഉണ്ടായിരിക്കാം. ധാരാളം പഠിപ്പുള്ള ആളായിരിക്കാം അദ്ദേഹം. പക്ഷെ അയാള്‍ ചെയ്യുന്നതെന്തും തകര്‍ത്തു തരിപ്പണമാക്കാന്‍ വിധി ഇറങ്ങിപ്പുറപ്പെട്ടിരിക്കുകയാണെങ്കില്‍ അയാള്‍ക്ക് നല്ലതൊന്നും ചെയ്യുവാന്‍ കഴിയില്ല തന്നെ.

if there were no poets the eminence of the kings could remain unsung

महीपतेः सन्ति न यस्य पार्श्वे कवीश्वरास्तस्य कुतो यशांसि।

भूपाः कियन्तो न बभूवुरुर्व्यां नामानि जानाति न कोऽपि तेषाम्॥

इन्दिश्चे स्प्रुचे २१५७ शार्ङ्गधर पद्धत्याम् विल्हण

mahīpateḥ santi na yasya pārśve kavīṣvarāstasya kuto yaśāṁsi|

bhūpāḥ kiyanto na babhūvururvyāṁ nāmāni jānāti na ko'pi teṣām||

indiśce spruce 2157 śārṅgadhara paddhatyām vilhaṇa

If no poets of eminence and creativity adorned the courts of a king, the name and fame of that king could never have been eternally recorded for the postereity. There are innumerable rulers who never patronized poets and no one even knows their name.

you would become such beggars if you refuse to share and help others wth what you have

बोधयति न याचन्ते भिक्षाहारा गृहे गृहे। 

याचकस्य प्रदातव्यम् अदत्तफलमीदृशम्॥ 

इन्दिश्चेह् स्प्रुचे ४४८९ १९८९ शार्ङ्गधर पद्धति

bodhayati na yācante bhikṣāhārā gṛhe gṛhe| 

yācakasya pradātavyam adattaphalamīdṛśam|| 

indiśceh spruce 4489 1989 śārṅgadhara paddhati

The wayside beggars who stand at the gate of every house asking for food are not exactly begging. Their visit is a reminder and campaign. The message they convey is that you would become such beggars if you refuse to share and help others wth what you have.

as you become old even your body becomes a burden

 

मा तात साहसं कार्षीर्विभवैर्गर्वमागतः।

स्वगात्राण्यपि भाराय भवन्ति हि विपर्यये॥

शार्ङ्गधर पद्धति

mā tāta sāhasaṁ kārṣīrvibhavairgarvamāgataḥ|

svagātrāṇyapi bhārāya bhavanti hi viparyaye||

sharngadhara paddati

Dear child, do not try to be overly adventurous and showy. Do not try to flaunt your physical and material advantages. Do not get arrogant when resources and wealth is continuing to flow in your direction and you are accumulating a lot of wealth like fat in the body. Remember. When you get old and infirm, even your own body would become a burden for you.

fate acts indirectly

 

न कालः खड्गमुद्यम्य शिरः कृन्तति कस्यचित्।

कालस्य बलमेतावद्विपरीतार्थ दर्शनम्॥

इन्दिश्चे स्प्रूचे १३४८ शार्ङ्गधरपद्धति

na kālaḥ khaḍgamudyamya śiraḥ kṛntanti kasyacit|

kālasya balametāvadviparītārtha darśanam||

indiśce sprūce 1348 śārṅgadharapaddhati

We often call fate as a great taskmaster, a strict dispenser of punishment. Of course, the vagaries of fate cause great damages, and therefore the striking power of fate is indeed ominous. No dispute over that idea. However, fate never acts direct. If a person commits a serious offence, the society would punish him physically. That is the usual norm.

We know fate also would punish the wrongdoer with befitting quantum of sufferings and pains. Whereas the executioner of the State would take out a sword, and strike it hard on the neck of a murderer and cut off his head, such direct action will never be apparent when fate, the greatest executioner is in action. The fate clouds the mind of the wrongdoer, clamps physical disabilities and limitations on him, and thus the offender loses his capacity to look at things in the right perspective, and with due diligence. He commits errors that would bring miseries for him eternally. The punishment by fate is very severe and tough, but we cannot see the act of fate directly.

This is a very tough situation. If a fellow has done something wrong, he can at least know what punishment is in store for him. He can defend himself, argue in legal forums and beg for pardon and so on. However, when fate clouds the power capacity of the person to think, the wrongdoer has no other choice but to suffer

kva

A quote from Shaarngadhara padhati

(I have to point out here that the interpretations and comments given above are after understanding the literary meaning and message contained in the subhashitam, as I could understand to the best of my capacity. I give the word-by-word meaning in simple language below. That would help students of Sanskrit)

कालःthe fate, the lord and master of fate खड्गम् the sword उद्यम्य brandishing कस्यचित् of any person शिरः head न कृन्तति does not cut off विपरीतार्थ meaning of interpretation in the wrong way, opposite interpretation, clouded judgement दर्शनं showing of एतद् this हि indeed कालस्य of fate, of time बलं strength वर्तते is

both are tecnically liars--one goes to heaven,theothrt to hell

 

ब्रूतेऽप्यन्यासतोऽप्यार्यो गुणान्दोषां स्तु दुर्जनः।

तुल्येऽप्यसत्ये किं त्वेको गच्छत्यूर्ध्वमधोऽपरः॥

शार्ङ्गधरपद्धत्याम्॥ इन्दिश्चेर् स्प्रूचे २००१

brūte'pyanyāsato'pyāryo guṇāndoṣāṁ stu durjanaḥ|

tulye'pyasatye kiṁ tveko gacchatyūrdhvamadho'paraḥ||

śārṅgadharapaddhatyām|| indiścer sprūce 2001

A noble man, a man of class would speak, especially in public, only about the good qualities and virtues of others, and this is their conduct even in the case of the worst, vile fellows. However, the wicked nasty, black-hearted fellow would find only defects and deficiencies while talking about anyone around. Yes, both are liars. The noble man is not truthful when he desists from using bad words about the nasty persons. Sure, the inveterate evil critic is spreading only lies about the good persons.

The poet wonders about the absurdity about the fact that even though both are telling lies, the noble man goes to heaven when he departs, and the wicket man makes a beeline to the hell. Is not telling lies a sureshot ticket to hell? That is the poser by the poet.

k v a

Whether there is heaven or hell, talking ill of others is not good. In addition, here the use of the word Arya is just to indicate the noble qualities of a person, and it has no racial connotations.

आर्यः noble person असतो of bad, evil fellows अपि too गुणान् virtues, merits एव only ब्रूते speaks of दुर्जनः the nasty, wicked fellow अन्यस्य of others दोषान् defects, blemishes, bad things एव alone ब्रूते talks about अस्मिन् विषये in this matter, in the case of both असत्यः lack of honesty तुल्यः एव equal किं तेन ? so what ? एकः one, the good fellow ऊर्ध्वं up, towards heaven गच्छति goes अपरः the other one, the evil, wicked fellow अधो downward, to hell गच्छति goes

contentment is the key

 

सर्वत्र सम्पदस्तस्य संतुष्टं यस्य मानसम्।

उपानद्गूढपादस्य न तु चर्मावृतेव भूः ||

शार्ङ्गधरद्धतिः

sarvatra sampadastasya saṃtuṣṭaṃ yasya mānasam।

upānadgūḍhapādasya na tu carmāvṛteva bhūḥ ||

śārṅgadharaddhatiḥ

A person who is content in heart feels happy and wealthy always. If one has covered his feet securely in shoes, he would feel that the leather coveres the whole earth.

take the final decision after ensuring that it would result personal benefits

 

The great Vararuchi’s practical advice

सर्वथा स्वहितमाचरणीयं किं करिष्यति जनो बहुजल्पः।

विद्यते न हि कश्चिदुपायः सर्वलोकपरितोषकरो यः॥

शार्ङ्गधरपद्धतिः इन्दिश्चे स्प्रूचे ५१९६

sarvathā svahitamācaraṇīyaṁ kiṁ kariṣyati jano bahujalpaḥ|

vidyate na hi kaścidupāyaḥ sarvalokaparitoṣakaro yaḥ||

śārṅgadharapaddatiḥ indiśce sprūce 5196

A very practical advice from the classic Shaargadharapaddhati. People attribute this statement to an author by name Vararuchi. Maybe it is not the great grammarian of that name.

Always, and after weighing all factors that are favourable and not favourable, one should channelize his activities; one should take the final decision about any action, after ensuring that such decision would result in his own personal benefits, the decision that would safeguard his own interests over anything else. There would be loud mouthed people who would dish out advices and suggestions, some of them suggesting action in some manner and others supporting actions in the opposite direction. What real purpose is going to arise from those advises anyways. The vocal advisers can neither come to your rescue nor do anything to support your mission. Moreover, they do not gain or lose by your activity. Such advices are rather empty.

Remember, in this world there is no course of action, no project existing or running, that would give satisfaction and happiness to all the people around. There will be supporters and detractors. Nevertheless, you should concentrate your attention only on the benefits that an activity would fetch you.

Maybe it looks so selfish, maybe. However, that is the reality.

kva

Analysis

सर्वथा By all means, after considering all the pros and cons, always स्वहितं what is of greater benefit to oneself आचरणीयं s hould be acted upon बहुज्लपाः जनः the people who talk too much supporting or opposing किं what करिष्यति will do either to support or oppose, or to be with you ever सर्वलोक for all people परितोष करः satisfies, give great happiness कश्चित् any उपायः method, any trick, any way of activity न विद्यते हि not there indeed.

whatever is written in my book of fate, would invariably happen to me

आगमिष्यन्ति ते भावाः ये भावा मयि भाविता।

अहं तैरनुगन्तव्यो न तेषामन्यथा गतिः॥

इन्दिश्चे स्प्रूचे ३६८२ शार्ङ्गधरपद्धत्याम्

āgamiṣyanti te bhāvāḥ ye bhāvā mayi bhāvitā|

ahaṁ tairanugantavyo na teṣāmanyathā gatiḥ||

indiśce sprūce 3682 śārṅgadharapaddhatyām

A very terse pronouncement. But basically we can hardly disagree

Whatever happenings in life, course of events and situations that are destined for me, whatever is written in my book of fate, would invariably happen to me, would happen in my life.

The only choice I have is to just travel along, keeping close company and remain in compliance with the path dictated by fate. Only I can choose to travel along. The fate and the consequent happenings never think in terms of altering their course, either to do me favour or disfavour additionally.

Of course this is the stark reality of life. But sure, we can make our life far more smooth and peaceful if we realize the vagaries of fate and attune our attitude, behaviour and response to the situations in a better way.

Have a nice day. Krishna bless

K V ANANTHANARAYANAN

ये what all भावाः happenings, course of events, situations मयि for me भाविताः earmarked (by fate) ते those भावाः happenings मां me आगमिष्यन्ति come and visit me and accompany me . अहं I तैः with them अनुगन्तव्यः travel along, share the route, co exist एव indeed तेषां as far as the intentions and actions of fate are concerened अन्यथा change, happening otherwise गतिः direction, change of path न भवति never happens

signs of a person engaged in yogic activities

अलौल्यमारोग्यमनिष्ठुरत्वं गन्धः शुभो मूत्रपुरीषमल्पम्।

कान्तिः प्रसादः स्वरसौम्यता च योगप्रवृत्तेः प्रथमं हि चिह्नम्॥

शार्ङ्गधरपद्धती

alaulyamārogyamaniṣṭhuratvaṁ gandhaḥ śubho mūtrapurīṣamalpam|

kāntiḥ prasādaḥ svarasaumyatā ca yogapravṛtteḥ prathamaṁ hi cihnam||

śārṅgadharapaddhatī

The positive effects of one being engaged in yoga practices is summarized in a sloka in Sargadhara Paddhathi a 14th century compilation of wise saying.. attributed to Sargadhara.. traced to present day Rajasthan

============

The foremost signs of a person engaged in yogic activities are

1. clarity of thought.. confidence and lack of frivolity

2. Robust physical health

3. Absence of cruelty in thoughts, words and deeds

4. Pleasant physical Odour

5. Adequate but not excessive passing of urine and excreta

6. Physical lustre

7. Pleasant demeanour

8. Mildness and softness in tone

=============

Is it not worth giving a try to Yoga, even if a single of the above attributes would visit us.?

===========

Analysis..

अलोल्यं lack of tendency to take things lightly

आरोग्यं good health

अनिष्ठुरत्वं lack of cruelty

शुभो गन्धः pleasant and benevolent odour

अल्पं मूत्र पूरीषः limited urine and excreta

कान्तिः lustre, shine

प्रसादः pleasantness

स्वरसौम्यता mildness, softness in tone

एते योगप्रवृत्तेः प्रथमं चिह्नं हि these are the foremost signs of one who is engaged in yogic activities.

परतोषयिता न कश्च स्वगतो यस्य गुणोऽस्ति देहिनः।

परतोषयिता न कश्च स्वगतो यस्य गुणोऽस्ति देहिनः।

परदोषकथाभिरल्पकः सुजनं तोषयितुं किलेच्छति॥

शार्ङ्गधर पद्धतिः इन्दिश्चे स्प्रूचे १६९६

paratoṣayitā na kaśca svagato yasya guṇo'sti dehinaḥ|

paradoṣakathābhiralpakaḥ sujanaṁ toṣayituṁ kilecchati||

śārṅgadhara paddhatiḥ indiśce sprūce 1696

𝐄𝐯𝐞𝐫𝐲 𝐩𝐞𝐫𝐬𝐨𝐧, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫 𝐮𝐬𝐞𝐥𝐞𝐬𝐬 𝐚𝐧𝐝 𝐬𝐢𝐥𝐥𝐲 𝐡𝐞 𝐢𝐬 𝐰𝐨𝐮𝐥𝐝 𝐚𝐥𝐰𝐚𝐲𝐬 𝐥𝐢𝐤𝐞 𝐭𝐨 𝐩𝐥𝐞𝐚𝐬𝐞 𝐭𝐡𝐨𝐬𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐬𝐨𝐦𝐞 𝐞𝐦𝐢𝐧𝐞𝐧𝐭 𝐬𝐭𝐚𝐭𝐮𝐬.

𝐈𝐟 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐢𝐬 𝐡𝐚𝐯𝐢𝐧𝐠 𝐬𝐨𝐦𝐞 𝐢𝐧𝐡𝐞𝐫𝐞𝐧𝐭 𝐰𝐨𝐫𝐭𝐡 𝐰𝐢𝐭𝐡𝐢𝐧 𝐚𝐧𝐝 𝐡𝐞 𝐟𝐮𝐧𝐜𝐭𝐢𝐨𝐧𝐬 𝐢𝐧 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐩𝐮𝐭𝐭𝐢𝐧𝐠 𝐭𝐨 𝐠𝐨𝐨𝐝 𝐮𝐬𝐞 𝐬𝐮𝐜𝐡 𝐰𝐨𝐫𝐭𝐡𝐲 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬, 𝐡𝐢𝐬 𝐰𝐨𝐫𝐤 𝐰𝐨𝐮𝐥𝐝 𝐚𝐭𝐭𝐫𝐚𝐜𝐭 𝐭𝐡𝐞 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐚𝐥𝐥 𝐢𝐧𝐜𝐥𝐮𝐝𝐢𝐧𝐠 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐫𝐞𝐚𝐥𝐥𝐲 𝐦𝐚𝐭𝐭𝐞𝐫. 𝐒𝐮𝐜𝐡 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐰𝐨𝐮𝐥𝐝 𝐩𝐥𝐞𝐚𝐬𝐞 𝐬𝐮𝐜𝐡 𝐠𝐨𝐨𝐝 𝐦𝐞𝐧 𝐭𝐨𝐨. 𝐒𝐨𝐨𝐧𝐞𝐫 𝐨𝐫 𝐥𝐚𝐭𝐞𝐫, 𝐭𝐡𝐞𝐲 𝐜𝐚𝐭𝐜𝐡 𝐭𝐡𝐞 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐭𝐡𝐲 𝐩𝐞𝐫𝐬𝐨𝐧𝐬.

𝐇𝐨𝐰𝐞𝐯𝐞𝐫 𝐰𝐞 𝐟𝐢𝐧𝐝 𝐬𝐨𝐦𝐞 𝐥𝐚𝐳𝐲, 𝐮𝐬𝐞𝐥𝐞𝐬𝐬 𝐩𝐞𝐨𝐩𝐥𝐞 𝐢𝐧 𝐬𝐨𝐜𝐢𝐞𝐭𝐲, 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐯𝐞𝐫𝐲 𝐥𝐢𝐭𝐭𝐥𝐞 𝐬𝐤𝐢𝐥𝐥, 𝐚𝐧𝐝 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞𝐥𝐲 𝐚𝐯𝐞𝐫𝐬𝐞 𝐭𝐨 𝐝𝐨 𝐚𝐧𝐲 𝐰𝐨𝐫𝐤. 𝐓𝐡𝐞 𝐫𝐞𝐬𝐮𝐥𝐭 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐬𝐮𝐜𝐡 𝐩𝐞𝐨𝐩𝐥𝐞 𝐡𝐚𝐯𝐞 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐬𝐡𝐨𝐰𝐜𝐚𝐬𝐞 𝐚𝐬 𝐠𝐨𝐨𝐝 𝐚𝐧𝐝 𝐰𝐨𝐫𝐭𝐡𝐲 𝐚𝐜𝐭𝐢𝐨𝐧. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐞𝐚𝐠𝐞𝐫 𝐭𝐨 𝐩𝐥𝐞𝐚𝐬𝐞 𝐦𝐞𝐧 𝐢𝐧 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐲 𝐰𝐡𝐨 𝐫𝐞𝐚𝐥𝐥𝐲 𝐦𝐚𝐭𝐭𝐞𝐫. 𝐓𝐡𝐞 𝐜𝐚𝐧 𝐭𝐫𝐲 𝐭𝐨 𝐚𝐭𝐭𝐫𝐚𝐜𝐭 𝐭𝐡𝐞 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐭𝐡𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐧𝐥𝐲 𝐛𝐲 𝐜𝐚𝐫𝐫𝐲𝐢𝐧𝐠 𝐭𝐚𝐥𝐞𝐬, 𝐛𝐲 𝐫𝐞𝐩𝐨𝐫𝐭𝐢𝐧𝐠 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐢𝐦𝐚𝐠𝐢𝐧𝐚𝐫𝐲 𝐞𝐯𝐢𝐥 𝐝𝐞𝐞𝐝𝐬 𝐩𝐞𝐫𝐩𝐞𝐭𝐫𝐚𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐰𝐨𝐫𝐤𝐞𝐫𝐬.

𝐎𝐟 𝐜𝐨𝐮𝐫𝐬𝐞, 𝐭𝐡𝐞 𝐥𝐨𝐮𝐭𝐬 𝐡𝐚𝐯𝐞 𝐭𝐰𝐨 𝐚𝐝𝐯𝐚𝐧𝐭𝐚𝐠𝐞𝐬. 𝐄𝐯𝐞𝐧 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐩𝐞𝐫𝐬𝐨𝐧𝐬, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐜𝐨𝐦𝐟𝐨𝐫𝐭𝐚𝐛𝐥𝐲 𝐩𝐥𝐚𝐜𝐞𝐝, 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐚𝐯𝐞𝐫𝐬𝐞 𝐭𝐨 𝐥𝐢𝐬𝐭𝐞𝐧𝐢𝐧𝐠 𝐭𝐨 𝐬𝐜𝐚𝐧𝐝𝐚𝐥𝐬. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐥𝐨𝐮𝐭𝐬, 𝐭𝐡𝐨𝐮𝐠𝐡 𝐭𝐡𝐞𝐲 𝐝𝐨 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐠𝐨𝐨𝐝, 𝐦𝐚𝐧𝐚𝐠𝐞 𝐭𝐨 𝐚𝐪𝐮𝐢𝐫𝐞 𝐞𝐱𝐭𝐫𝐚𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐬𝐤𝐢𝐥𝐥𝐬 𝐢𝐧 𝐬𝐩𝐫𝐞𝐚𝐝𝐢𝐧𝐠 𝐬𝐜𝐚𝐧𝐝𝐚𝐥𝐬 𝐚𝐧𝐝 𝐟𝐚𝐥𝐬𝐞𝐡𝐨𝐨𝐝𝐬.

𝐅𝐫𝐨𝐦 𝐒𝐡𝐚𝐫𝐠𝐚𝐝𝐚𝐡𝐚𝐫𝐚 𝐩𝐚𝐝𝐝𝐚𝐡𝐭𝐢

𝙠 𝙫 𝙖𝙣𝙖𝙣𝙩𝙝𝙖𝙣𝙖𝙧𝙖𝙮𝙖𝙣𝙖𝙣

यस्य for whose देहिनः silly fellow स्वगतो concerning himself, about himself कश्च some little गुणः virtues, praisewortha qualities न not अस्ति there अल्पकः सः that wretch of a human being, that silly fellow परदोष कथाभिःby telling about the bad things in others, by spreading scandals and calumny about others सुजनं good people, worthy people तोषयितुं to make them pleased, to make them happy इच्छति want किल it would seem.