wails and loud complaints, without any positive action are futile

 

व्यसनं प्राप्य यो मोहात् केवलं परिदेवयेत्।

क्रन्दनं वर्धयत्येव तस्यान्तं नाधिगच्छति॥

पञ्चतन्त्रे

vyasanaṃ prāpya yo mohāt kevalaṃ paridevayet।

krandanaṃ vardhayatyeva tasyāntaṃ nādhigacchati॥

panchatantre

If a person has fallen into bad times, sorrowful situation or has become victim to bad habits or vices and if he just feels helpless, cries aloud and keeps on complaining, such wails and loud complaints, in the absesnce of any positive action towards solution would merely keep on increasing. Such useless cries would never cease and mere crying would never fetch any relief.

The idea is that if a person faces real difficulties, even though the natural tendency to cry out and complain, he has to compose himself and try his level best to get out of the mess. Loud crying and shedding of tears might attract some initial sympathy, but staple solutions lie only in effective rearguard action.

यःwhich नरः man व्यसनं प्राप्य having come into the grip of intense sorrow, having fallen victim to addiction or vices केवलं merely मोहात् in a state of helplessness, परिदेवयेत् falls prey to dejection तस्य his क्रन्दनं loud cries and complaints वर्धयति एव merely keep on increasing . परन्तु but तस्य his क्रन्दनस्य of the cries, complaints, wails अन्तं end, conclusion redressal न अधिगच्छति is never reached.

the human bodies have only temporary existence

 

किं धनेन करिष्यन्ति देहिनो भङ्गुराश्रयाः।

यदर्थं धनमिच्छन्ति तच्छरीरमशाश्वतम्॥

महासुभाषितसङ्ग्रहे १०२०५ पञ्चतन्त्रे

kiṁ dhanena kariṣyanti dehino bhaṅgurāśrayāḥ|

yadarthaṁ dhanamicchanti taccharīramaśāśvatam||

mahāsubhāṣitasaṅgrahe 10205 pañcatantre

The human beings surviving on this earth merely supported by their bodies which are subject to wear and tear and would entirely perish sooner or later, and they are running after money just to maintain such bodies. It is indeed surprising. It is evident that the bodies, for the upkeep and maintenance of which people are hoarding money, would perish sooner or later, the human bodies have only temporary existence.

 

भङ्गुराश्रयाः entirely depending on highly and easily perishable, ephemeral देहिनः human who possess these earthly body धनेन with money किं what indeed करिष्यन्ति can do ते they यदर्थं for what purpose धनं money इच्छन्ति desire, covet तद् that शरीरं earthly boy अशाश्वतं perishable, non permanent एव वर्तते alone is

കിം ധനേന കരിഷ്യന്തി ദേഹിനോ ഭങ്ഗുരാശ്രയാഃ।

യദര്‍ഥം ധനമിച്ഛന്തി തച്ഛരീരമശാശ്വതം॥

മഹാസുഭാഷിതസങ്ഗ്രഹേ ൧൦൨൦൫ പഞ്ചതന്ത്രേ

എന്തായാലും ഒരു ദിവസം നശിച്ച് പോവുമെന്ന് നിശ്ചയമുള്ള ഈ ശരീരം മാത്രം സഹായമായി കൈവശമുള്ള മനുഷ്യര്‍ ആ ശരീരം നിലനിര്‍ത്താന്‍ വേണ്ടി മാത്രം വല്ല വിധവും പണം നേടാനും നേടിയത് സ്വരൂപിച്ചു വയ്കാനും തത്രപ്പെട്ടു നടക്കുന്നത് വളരെ അത്ഭുതകരം തന്നെ. ഈ ശരീരം അധികം വൈകാതെ മരിച്ചു വീഴും. അതോടെ പണത്തിന്റെ ആവശ്യവും തീരും

decision taken out of anger, pride or greed ensures place in hell

मानाद्वा यदि वा लोभात्क्रोधाद्वा यदि वा भयात्।

यो न्यायमन्यथा ब्रूते स याति नरकं नरः॥ इन्दिश्चे स्प्रुचे २१८१ पञ्चतन्त्रे

mānādvā yadi vā lobhātkrodhādvā yadi vā bhayāt|

yo nyāyamanyathā brūte sa yāti narakaṁ naraḥ|| indiśce spruce 2181 pañcatantre

If a man decides an issue falsely or dishonesty and unjustly

either out of anger, pride or greed, then he has reserved his sure slot in hell.

Of course not only deciding, but giving evidence or testimony that would lead to unfair decisions too would attract the same consequences.

policies forumulated by the learned men and scholars would never fail, or fade into obscurity and oblivion.

बहुधा बहुभिः सार्थं चिन्तिताः सुनिरूपिताः।

कथंचिन्न विलीयन्ते विद्वद्भिश्चिन्तिताः नयाः॥

इन्दिश्चे स्प्रुचे ४४२१ १९५५ पञ्चतन्त्रे

bahudhā bahubhiḥ sārthaṁ cintitāḥ sunirūpitāḥ|

kathaṁcinna vilīyante vidvadbhiścintitāḥ nayāḥ||

indiśce spruce 4421 1955 pañcatantre

The plans and policies forumulated by the elite group of learned men and scholars would never fail, or fade into obscurity and oblivion.

Because, such policies would have been put in place after detailed discussion and exchange of ideas among many people of substance

And Such plans and projects would have been finalized after thorough evaluation of all the consequences

Ministers as staunch enemies of the state in disguise

मन्त्रिरूपाः हि रिपवः संभाव्यन्ते विचक्षणैः।

ये सन्तं नयमुत्सृज्य सेवते प्रतिलोमतः॥ इन्दिश्चे स्प्रुचे २११८ पञ्चतन्त्रे

mantrirūpāḥ hi ripavaḥ saṁbhāvyante vicakṣaṇaiḥ|

ye santaṁ nayamtsṛjya sevate pratilomataḥ||

indiśce spruce 2118 pañcatantre

The discerning public would consider the deputies and assistants serving the state or the king and pursuing wrong and faulty policies abandoning the right path and at the same time calling themselves as Ministers as staunch enemies of the state in disguise.

generate sublime thoughts in their hearts and give sublime expression to them through spoken words.

 

केषांचित् वाचि शुकवत् परेषां हृदि मूकवत्।

कस्याप्याहृदयत्वाद् वक्त्रे वल्गु वल्गन्ति सूक्तयः॥

पञ्चतन्त्रे संकल्प सूर्योदये

keṣāṁcit vāci śukavat pareṣāṁ hṛdi mūkavat|

kasyāpyāhṛdayatvād vaktre valgu valganti sūktayaḥ||

pañcatantre

Good and attractive words just appear in the lips of some people just like parrots.

Good and attractive words and thoughts remained confined deep inside the minds of many people giving the impression that such people are just dumb and incapable of speaking.

However, noble, attractive thoughts flow in profusion from the depth of the hearts of some people who are blessed and the words flow with great force. They find expression through the mouths in the form of worthy pronouncements.

Yes, some people just utter high-sounding words without knowing what they are talking. It is like the blabbering of parrots. Many others may be having noble thoughts but they are incapable of articulating such thoughts. They are not much better than the dumb ones.

The really great and accomplished scholars generate sublime thoughts in their hearts and they would be able to give sublime expression to such thoughts through spoken words. They are the cream of this earth.

കേഷാംചിത് വാചി ശുകവത് പരേഷാം ഹൃദി മൂകവത്|

കസ്യാപ്യാഹൃദയത്വാദ് വക്ത്രേ വല്‍ഗു വല്‍ഗന്തി സൂക്തയഃ||*

സങ്കല്പ സൂര്യോദയം

ഒരു തത്തമ്മ ചിലമ്പുന്നത് പോലെ ചില വ്യക്തികളുടെ ചുണ്ടുകളില്‍ നിന്ന് ഏറെ മധുരങ്ങളും ആകര്‍ഷണീയങ്ങളും ആയ വാക്കുകള്‍ വന്നുകൊണ്ടേയിരിക്കും. പക്ഷെ അത്തരം വാക്കുകള്‍ ഏറെ പ്രതിബദ്ധതയും ആത്മാര്‍ത്ഥതയും നിറഞ്ഞവയും ഹൃദയത്തില്‍ തട്ടി പറയുന്നവയും ആവണം എന്നില്ല. പലപ്പോഴും അവ അധരവ്യായാമം മാത്രം ആയിരിക്കും. പിന്നെ ഏറെ ഉദ്ദേശശുദ്ധിയും സത്യസന്ധതയും നിറഞ്ഞ ചില നല്ല മനുഷ്യരുടെ മനസ്സിന്‍റെ ഉള്ളറകളില്‍ ഉദാത്തങ്ങളായ ചിന്തകളും അവയില്‍ നിന്ന് രൂപപ്പെടുന്ന വാക്കുകളും ഉടലെടുക്കും. പക്ഷെ വാക്കുകള്‍ കൊണ്ട് അവ പ്രകടിപ്പിക്കാനുള്ള കഴിവിലെ പരിമിതികള്‍ കാരണം അവ ആ ഹൃദയങ്ങളില്‍ നിന്ന് ഒരിക്കലും പുറത്തുവരാതെ അവിടെത്തന്നെ കെട്ടടങ്ങും. സംസാരശേഷി ഇല്ലാത്ത ആളുടെ വാക്കുകള്‍ പോലെ.

എന്നാല്‍ ഏറെ അനുഗൃഹീതരായ ചില വ്യക്തികളുടെ മനസ്സിന്‍റെ അഗാധതകളില്‍ എല്ലായ്പോഴും ഏറെ ഭംഗി നിറഞ്ഞവയും ഉദാത്തങ്ങളും ആയ ചിന്തകള്‍ ഉടലെടുക്കുകയും അവ നിര്‍ബാധം പുറത്തേക്ക് പ്രവഹിച്ചു കൊണ്ടിരിക്കുകയും ചെയ്യും. അത്തരം ചിന്തകള്‍ ആ മഹത്തുക്കളുടെ വാക്കുകളിലൂടെ നിരന്തരം പുറത്തേക്ക് വന്നുകൊണ്ടേയിരിക്കും

അതെ, ചിലര്‍ തങ്ങള്‍ എന്താണ് പറയുന്നത് എന്നതൊന്നും ചിന്തിച്ചു നോക്കാതെ തന്നെ മഹദ് വചനങ്ങള്‍ എന്നൊക്കെ തോന്നിപ്പോകുന്ന പൊള്ളയായ വാക്കുകള്‍ തട്ടിവിട്ടു കൊണ്ടിരിക്കും, ഒരു തത്ത ചിലയ്ക്കുന്നത് പോലെ. വേറെ ചിലര്‍ക്ക് ഹൃദയത്തില്‍ നന്മയും ഉദ്ദേശ ശുദ്ധിയും ഒക്കെ ഉണ്ടായിരിക്കും. പക്ഷെ ഉള്ളില്‍ ഉള്ളത് വാക്കുകള്‍ കൊണ്ട് പുറത്തു പറയാനോ പ്രായോഗികമായി ആശയങ്ങള്‍ ഉപയോഗിക്കുവാനോ അവര്‍ക്ക് കഴിവില്ല. മൂകന്മാരെ പോലെ ആണ് അവര്‍. യഥാര്‍ത്ഥത്തില്‍ മഹാന്മാരും നേട്ടം കൈവരിച്ചവരും ആയ വ്യക്തികള്‍ തങ്ങളുടെ ഹൃദയങ്ങളില്‍ ഉദാത്തമായ ചിന്തകളും ആശയങ്ങളും സൃഷ്ടിച്ചെടുക്കുന്നു, അത്തരം മനോഗതങ്ങള്‍ ആകര്‍ഷണീയങ്ങളായ വാക്കുകളിലൂടെ പ്രകടിപ്പിച്ച് എല്ലാവര്‍ക്കും നന്മയും സന്തോഷവും പകരുന്നു. അവരാണ് ഈ ഭൂമിയിലെ ശ്രേഷ്ഠന്മാര്‍.

the bellow also breathes in air and blows out air too

यस्य धर्मविहीनस्य दिनान्यायान्ति यान्ति च।

स लोहकारभस्त्रीव श्वसन्नपि न जीवति॥

पञ्चतन्त्राद्

yasya dharmavihīnasya dinānyāyānti yānti ca|

sa lohakārabhastrīva śvasannapi na jīvati||

pañcatantrād

A quote from panchatantram..

A person whose days just come and go but his life is spent without any aherence to Dharma, virtues and morality, is just breathing in air and exhaling the air too just like a bellow in the yard of a blacksmit.. just breathing but not living

The bellow (usually made of leather) in the smithy is used by the worker to take in air from the open and direct it toward the fire..

So just like human lung, the bellow also breathes in air and blows out air too..

But then the bellow has no life.. It just gets inflated and deflated according to the movements of the hands of the worker who lets in air from one side and closes that side of the bellow and then presses it so that the air rushes through the pipe leading to the fire..

.

A fellow just living on without any sort of order and adherence to virtues is just as good as dead..

Every man who is born will have to live till he is dead..

But that life is of little use to anyone including himself..

The life has to be productive and virtuous..

easier to cohabitate with a venomous snake than having a wayward friend

 

वरं विहारः सह पन्नगैः कृतः शठात्मभिर्वा रिपुभिः सहोषितम्।

अधर्मयुक्तैश्चपलैरपण्डितैर्न पापमित्रैः सह वर्तितुं क्षमम्॥

इन्दिस्चे स्प्रूचे २७२९ पञ्चतन्त्रे

varaṁ vihāraḥ saha pannagaiḥ kṛtaḥ śaṭhātmabhirvā ripubhiḥ sahoṣitam|

adharmayuktaiścapalairapaṇditairna pāpamitraiḥ saha vartituṁ kṣamam||

The greatest suffering a decent human being can undergo is to co-exist with dishonest, idiotic friends who would not hesitate to flout the laws of propriety at any time.

The author of Panchatantra the classic puts forth that idea so figuratively and emphatically too.

The meaning of the slokam is

When compared to the mental and physical torture that one will have to suffer if he has to exist in the society in the company of evil minded friends who do not have any qualms about breaking any law or rule of propriety, friends who are frivolous, fickle and utterly careless, friends who have no knowledge and education and who would never consider it right to acquire some sense or awareness,

It is far more easier and comfortable to move around, and even act playfully among the snakes and reptiles or to spend some time and survive too even facing enemies who have malicious minds and whose intentions too are not friendly.

A straightforward enemy or even a venomous snake is rather better than an idiotic, uneducated and uncultured friend.

K v a

पन्नगैः snakes, reptiles सह with, in the company of विहारः movement, walking side by side, keeping company and even play with कृतः done वरं is okay शठात्मभिः of extremely malicious mind रिपुभिः enemies सह with उषितं वा spend long time either

अधर्म युक्तैः who are not interested in following laws of propriety, who are inclines towards breaking law, who have tendency to live flouting the law चपलैः fickle, frivolous, careless अपण्डितैः without any knowledge or education, and who do not care to gain knowledge too पाप मित्रैः sinful friends सह in the company वर्तितुं to exist न क्षमं is beyond the capacity ( of a decent person)

if a person is not genuinely good, the bluff will reveal itself soon.

 

न कस्यचित्कश्चिदिह स्वभावाद्भवत्युदारोऽभिमतः खलो वा।

लोके गुरुत्वं विपरीततां वा स्वचेष्ठितान्येव नरं नयन्ति॥

इन्दिश्चे स्प्रूचे १३४६ पञ्चतन्त्रे

na kasyacitkaścidiha svabhāvādbhavatyudāro'bhimataḥ khalo vā|

loke gurutvaṁ viparītatāṁ vā svaceṣṭhitānyeva naraṁ nayanti||

indiśce sprūce 1346 pañcatantre

A very frank and matter of fact rejoinder from Panchatantra

In this world, no one, no one with some sense, would consider any other person as generous, very lovable treating such qualities as inborn, spontaneous attainments. Nor would any sensible person treat anyone as evil and lowly by nature. A human being gets respect from others only by virtue of his exemplary character, positive attitude and generous actions which are worthy of emulation. Similarly, his aberrations in character and wayward and cruel activities will fetch him contempt and overall disapproval.

K v a

Maybe some window dressing may persuade others to believe that a person is of sterling character. However, if he is not genuinely good, the bluff will reveal itself soon.

कस्यचित् for anyone कश्चित् any other person इह here लोके in this world स्वभावात् spontaneously, automatically, by default उदारः generous अभिमतः liked one खलो despised, cursed one वा either न भवति does not become नरं a man स्वचेष्ठितानि own actions, own attitudes, own habits, own doings एव alone गुरुत्वं respectability विपरीततां contempt (opposite of respectability) वा either नयन्ति lead

sensible person will consume poison just because he has an efficient doctor

बलोपपन्नोऽपि हि बुद्धिमान् नरः परं नयेत् न स्वयं एव वैरिताम्।

भिषङ्ममास्तीति विचिन्त्य भक्षयेत् अकारणात् कोहि विचक्षणो विषम्॥

balopapanno'pi hi buddhimān naraḥ paraṁ nayet na svayaṁ eva vairitām|

bhiṣaṅmamāstīti vicintya bhakṣayet akāraṇāt kohi vicakṣaṇo viṣam||

Panchatantram of Vishnusharma..

A man with wisdom and common sense will not deliberately incur the enmity of of another even if he is fully confident that he has the strength and capability to withstand such enmity

Because

No sensible person will consume poison and risk his own life, just because he is having the services of an efficient doctor

𝐜𝐨𝐧𝐬𝐭𝐚𝐧𝐭 𝐟𝐢𝐠𝐡𝐭𝐬 𝐚𝐧𝐝 𝐛𝐢𝐜𝐤𝐞𝐫𝐢𝐧𝐠𝐬 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐨𝐜𝐜𝐮𝐩𝐚𝐧𝐭𝐬 𝐨𝐟 𝐚 𝐡𝐨𝐮𝐬𝐞𝐡𝐨𝐥𝐝

 

तस्मात्स्यात्कलहो यत्र गृहे नित्यमकारणः।

तद्गृहं जीवितं वाञ्च्छन्दूरतः परिवर्जयेत्॥

पञ्चतन्त्रे इन्दिश्चे स्प्रूचे १०११

tasmātsyātkalaho yatra gṛhe nityamakāraṇaḥ|

tadgṛhaṁ jīvitaṁ vāñcchandūrataḥ parivarjayet||

pañcatantre indiśce sprūce 1011

𝐇𝐞𝐫𝐞, 𝐚𝐭 𝐭𝐡𝐞 𝐜𝐨𝐧𝐜𝐥𝐮𝐬𝐢𝐨𝐧 𝐨𝐟 𝐚 𝐧𝐚𝐫𝐫𝐚𝐭𝐢𝐯𝐞 𝐚𝐛𝐨𝐮𝐭 𝐜𝐨𝐧𝐬𝐭𝐚𝐧𝐭 𝐟𝐢𝐠𝐡𝐭𝐬 𝐚𝐧𝐝 𝐛𝐢𝐜𝐤𝐞𝐫𝐢𝐧𝐠𝐬 𝐚𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐨𝐜𝐜𝐮𝐩𝐚𝐧𝐭𝐬 𝐨𝐟 𝐚 𝐡𝐨𝐮𝐬𝐞𝐡𝐨𝐥𝐝 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐫𝐞𝐬𝐮𝐥𝐭𝐚𝐧𝐭 𝐦𝐢𝐬𝐞𝐫𝐲 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐜𝐨𝐧𝐜𝐞𝐫𝐧𝐞𝐝, 𝐭𝐡𝐞 𝐢𝐬𝐬𝐮𝐞 𝐢𝐬 𝐜𝐨𝐧𝐜𝐥𝐮𝐝𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐜𝐨𝐮𝐩𝐥𝐞𝐭. 𝐈𝐭 𝐢𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐥𝐚𝐬𝐬𝐢𝐜 𝐏𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐭𝐫𝐚𝐦, 𝐚 𝐜𝐨𝐦𝐩𝐢𝐥𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐚𝐧𝐢𝐦𝐚𝐥 𝐬𝐭𝐨𝐫𝐢𝐞𝐬 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐥𝐨𝐨𝐤 𝐟𝐮𝐧𝐧𝐲 𝐚𝐧𝐝 𝐚𝐦𝐮𝐬𝐢𝐧𝐠, 𝐛𝐮𝐭 𝐰𝐨𝐮𝐥𝐝 𝐜𝐚𝐫𝐫𝐲 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐥𝐞𝐬𝐬𝐨𝐧𝐬 𝐟𝐨𝐫 𝐥𝐢𝐟𝐞𝐬𝐭𝐲𝐥𝐞 𝐜𝐨𝐫𝐫𝐞𝐜𝐭𝐢𝐨𝐧𝐬 𝐚𝐧𝐝 𝐦𝐚𝐧𝐚𝐠𝐞𝐦𝐞𝐧𝐭.

“𝑻𝒉𝒆𝒓𝒆𝒇𝒐𝒓𝒆, 𝒂 𝒑𝒆𝒓𝒔𝒐𝒏 𝒕𝒐 𝒘𝒉𝒐𝒎 𝒉𝒊𝒔 𝒍𝒊𝒇𝒆 𝒊𝒔 𝒑𝒓𝒆𝒄𝒊𝒐𝒖𝒔 𝒂𝒏𝒅 𝒘𝒉𝒐 𝒊𝒔 𝒅𝒆𝒔𝒊𝒓𝒐𝒖𝒔 𝒐𝒇 𝒍𝒆𝒂𝒅𝒊𝒏𝒈 𝒂 𝒑𝒆𝒂𝒄𝒆𝒇𝒖𝒍 𝒂𝒏𝒅 𝒅𝒊𝒈𝒏𝒊𝒇𝒊𝒆𝒅 𝒍𝒊𝒇𝒆, 𝒔𝒉𝒐𝒖𝒍𝒅 𝒓𝒖𝒏 𝒂𝒘𝒂𝒚 𝒇𝒓𝒐𝒎 𝒂 𝒉𝒐𝒖𝒔𝒆 𝒘𝒉𝒆𝒓𝒆 𝒐𝒄𝒄𝒖𝒓𝒓𝒆𝒏𝒄𝒆 𝒐𝒇 𝒅𝒂𝒊𝒍𝒚 𝒇𝒊𝒈𝒉𝒕𝒔, 𝒃𝒊𝒄𝒌𝒆𝒓𝒊𝒏𝒈𝒔 𝒂𝒏𝒅 𝒂𝒄𝒄𝒖𝒔𝒂𝒕𝒊𝒐𝒏𝒔 𝒇𝒐𝒓 𝒔𝒊𝒍𝒍𝒚 𝒓𝒆𝒂𝒔𝒐𝒏𝒔, 𝒊𝒔 𝒂 𝒓𝒆𝒈𝒖𝒍𝒂𝒓 𝒇𝒆𝒂𝒕𝒖𝒓𝒆 𝒇𝒓𝒐𝒎 𝒅𝒂𝒘𝒏 𝒕𝒐 𝒅𝒖𝒔𝒌.”

Kva

तस्मात् therefore यत्र where गृहे in a household नित्यं daily अकारणः without much reason कलहं arguments, verbal fights, accusations and arguments स्यात् exist तत् that गृहं house जीवितं वाञ्छन who desires to live, who desires to live with some peacer of mind and dignity दूरतः at great distance itself परिवर्जयेत् should abandon, should run away for life.

gravest sin

 

गुरोः सुतां मित्रभार्यां स्वामिसेवकगेहिनीम्।

यो गच्छत् पुमांल्लोके तमाहुर्ब्रह्मघतकम्॥

इन्दिस्चे स्प्रूचे ८७४ पञ्चतन्त्रे

guroḥ sutāṃ mitrabhāryāṃ svāmisevakagehinīm।

yo gacchat pumāṃlloke tamāhurbrahmaghatakam॥

indisce sprūce 874 pañcatantre

If a fellow does not hesitate to have illicit relationships with the daughter of his preceptor, the wife of his friend, boss or servant, then he becomes a sinner with equal severity as one who committed brahmahatya, one of the five most heinous sins.

connection with worthy persons is great

 

महाजनस्य संपर्कः कस्य नोन्नतिकारकः।

पद्मपत्रस्थितं तोयं धत्ते मुक्ताफ्लश्रियम्॥

पञ्चतन्त्रे

mahājanasya saṃparkaḥ kasya nonnatikārakaḥ।

padmapatrasthitaṃ toyaṃ dhatte muktāphlaśriyam॥

pañcatantre

The contact, the association with worthy persons would take people to fresh heights in life. Even a single droplet of water when it lands up on the surface of a lotus leaf, gains the glow and beauty of a pearl.

be frank and reveal even unpleasat truths for a friends wlfare

प्रियं वा यदि वा द्वेष्यं शुभं वा यदि वाऽशुभम्।

अपृष्टोऽपि हितं ब्रूयात् यस्य नेच्छेत् पराभवम्॥

पञ्चतन्त्रे

priyaṁ vā yadi vā dveṣyaṁ śubhaṁ vā yadi vā'śubham|

apṛṣṭo'pi hitaṁ brūyāt yasya necchet parābhavam||

pancatantre||

If one wants to ensure that persons who are close to him donot face sorrow or defeat in life, then he should frankly reveal to them facts whether such facts are pleasing or would make others angry, whether it is a good news or a bad one and advise them properly on what is good for them. He should be reveal the facts truthfully to the friends even if they have not asked for it.

പ്രിയം വാ യദി വാ ദ്വേഷ്യം ശുഭം വാ യദി വാഽശുഭം।

അപൃഷ്ടോഽപി ഹിതം ബ്രൂയാത് യസ്യ നേച്ഛേത് പരാഭവം॥ പഞ്ചതന്ത്രേ॥

വേണ്ടപ്പെട്ട ഒരാൾക്ക് നിരാശയോ പരാജയമോ സംഭവിക്കരുത് എന്ന്‍ ആത്മാർത്ഥമായി ആഗ്രഹിക്കുന്ന ആൾ, സുഹൃത്ത് അറിയേണ്ട കാര്യം അയാളെ സന്തോഷിപ്പിക്കുമോ ദേഷ്യപ്പെടുത്തുമോ, പറയുന്ന കാര്യം ശുഭകരമാണോ അല്ലയോ എന്നൊന്നും നോക്കാൻ കാത്തുനിൽക്കാതെ സത്യസന്ധമായി വെളിപ്പെടുത്തേണ്ടതാണ്. സുഹൃത്ത് ആവശ്യപ്പെട്ടില്ലെങ്കിൽ പോലും വസ്തുതകൾ പറഞ്ഞു മനസ്സിലാക്കണം. സുഹൃത്തിന് നല്ലത് മാത്രം വരുന്ന വിധം ഉപദേശങ്ങൾ നല്‍കണം.

𝐮𝐬𝐞 𝐨𝐟 𝐦𝐞𝐧𝐭𝐚𝐥, 𝐯𝐞𝐫𝐛𝐚𝐥 𝐚𝐧𝐝 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐨𝐧𝐬𝐥𝐚𝐮𝐠𝐡𝐭𝐬 𝐢𝐧𝐬𝐭𝐞𝐚𝐝 𝐨𝐟 𝐦𝐞𝐫𝐞 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐛𝐥𝐨𝐰𝐬 𝐨𝐫 𝐟𝐢𝐬𝐭 𝐟𝐢𝐠𝐡𝐭𝐬 𝐩𝐫𝐨𝐯𝐞 𝐦𝐨𝐫𝐞 𝐝𝐞𝐚𝐝𝐥𝐲

 

शस्त्रैर्हताः न हि हताः रिपवो भवन्ति

प्रज्ञाहतास्तु रिपवः सुहता भवन्ति।

शस्त्रं निहन्ति पुरुषस्य शरीरमेकं

प्रज्ञा कुलं च विभवं च यशश्च हन्ति॥

पञ्चतन्त्रे इन्दिश्चे स्प्रुचे ६४३७ २९७४

śastrairhatāḥ na hi hatāḥ ripavo bhavanti

prajñāhatāstu ripavaḥ suhatā bhavanti|

śastraṁ nihanti puruṣasya śarīramekaṁ

prajñā kulaṁ ca vibhavaṁ ca yaśaśca hanti||

pañcatantre indiśce spruce 6437 2974

𝐖𝐡𝐞𝐧 𝐲𝐨𝐮 𝐰𝐚𝐠𝐞 𝐰𝐚𝐫 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐞𝐧𝐞𝐦𝐢𝐞𝐬 𝐮𝐬𝐢𝐧𝐠 𝐭𝐡𝐞 𝐩𝐨𝐰𝐞𝐫 𝐨𝐟 𝐰𝐞𝐚𝐩𝐨𝐧𝐬 𝐚𝐧𝐝 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡, 𝐭𝐡𝐞 𝐨𝐩𝐩𝐨𝐧𝐞𝐧𝐭𝐬 𝐬𝐮𝐟𝐟𝐞𝐫 𝐬𝐞𝐭𝐛𝐚𝐜𝐤 𝐢𝐟 𝐲𝐨𝐮𝐫 𝐚𝐫𝐦𝐬 𝐚𝐫𝐞 𝐬𝐭𝐫𝐨𝐧𝐠 𝐞𝐧𝐨𝐮𝐠𝐡. 𝐀𝐠𝐫𝐞𝐞𝐝. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐢𝐞𝐬 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐝𝐞𝐟𝐞𝐚𝐭𝐞𝐝 𝐞𝐧𝐭𝐢𝐫𝐞𝐥𝐲 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐦𝐞𝐫𝐞 𝐰𝐞𝐚𝐩𝐨𝐧𝐬. 𝐓𝐡𝐞𝐲 𝐜𝐚𝐧 𝐫𝐞𝐜𝐨𝐯𝐞𝐫 𝐭𝐡𝐞𝐢𝐫 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐚𝐧𝐝 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐡𝐞 𝐚𝐭𝐭𝐚𝐜𝐤, 𝐠𝐢𝐯𝐞𝐧 𝐭𝐢𝐦𝐞. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐢𝐟 𝐧𝐞𝐜𝐞𝐬𝐬𝐚𝐫𝐲 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐩𝐨𝐥𝐢𝐜𝐢𝐞𝐬 𝐭𝐨𝐨 𝐚𝐫𝐞 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐭𝐨 𝐚𝐜𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐢𝐞𝐬 𝐚𝐫𝐞 𝐬𝐮𝐛𝐣𝐮𝐠𝐚𝐭𝐞𝐝 𝐬𝐭𝐫𝐚𝐭𝐞𝐠𝐢𝐜𝐚𝐥𝐥𝐲, 𝐭𝐡𝐞𝐢𝐫 𝐝𝐞𝐟𝐞𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐟𝐢𝐧𝐚𝐥 𝐢𝐧𝐝𝐞𝐞𝐝. 𝐓𝐡𝐞𝐲 𝐜𝐚𝐧𝐧𝐨𝐭 𝐫𝐚𝐢𝐬𝐞 𝐭𝐡𝐞𝐢𝐫 𝐡𝐞𝐚𝐝𝐬 𝐚𝐠𝐚𝐢𝐧 𝐨𝐫 𝐚𝐭𝐭𝐞𝐦𝐩𝐭 𝐭𝐨 𝐬𝐭𝐫𝐢𝐤𝐞 𝐛𝐚𝐜𝐤.

𝐌𝐮𝐫𝐝𝐞𝐫 𝐰𝐞𝐚𝐩𝐨𝐧𝐬, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫 𝐬𝐡𝐚𝐫𝐩 𝐚𝐧𝐝 𝐩𝐨𝐰𝐞𝐫𝐟𝐮𝐥 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞, 𝐰𝐨𝐮𝐥𝐝 𝐬𝐮𝐜𝐜𝐞𝐞𝐝 𝐨𝐧𝐥𝐲 𝐢𝐧 𝐝𝐞𝐟𝐞𝐚𝐭𝐢𝐧𝐠 𝐨𝐫 𝐤𝐢𝐥𝐥𝐢𝐧𝐠 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥𝐥𝐲. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐰𝐡𝐞𝐧 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐬𝐭𝐫𝐚𝐭𝐞𝐠𝐲 𝐚𝐫𝐞 𝐚𝐝𝐝𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐰𝐚𝐫 𝐬𝐭𝐫𝐚𝐭𝐞𝐠𝐲, 𝐬𝐮𝐜𝐡 𝐩𝐨𝐥𝐢𝐜𝐲 𝐰𝐨𝐮𝐥𝐝 𝐝𝐞𝐬𝐭𝐫𝐨𝐲 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥𝐥𝐲, 𝐚𝐧𝐝 𝐢𝐧 𝐚𝐝𝐝𝐢𝐭𝐢𝐨𝐧 𝐭𝐡𝐞 𝐜𝐥𝐚𝐧, 𝐫𝐞𝐬𝐨𝐮𝐫𝐜𝐞𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐧𝐚𝐦𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐭𝐨𝐨 𝐜𝐚𝐧 𝐛𝐞 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐚𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐬𝐮𝐜𝐡 𝐩𝐨𝐥𝐢𝐜𝐢𝐞𝐬.

𝐀𝐧𝐨𝐭𝐡𝐞𝐫 𝐟𝐚𝐜𝐭 𝐭𝐨 𝐛𝐞 𝐧𝐨𝐭𝐞𝐝 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐞𝐯𝐞𝐧 𝐢𝐧 𝐨𝐧𝐞-𝐭𝐨 𝐨𝐧𝐞-𝐫𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬𝐡𝐢𝐩𝐬 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐡𝐮𝐦𝐚𝐧𝐬, 𝐭𝐡𝐞 𝐮𝐬𝐞 𝐨𝐟 𝐦𝐞𝐧𝐭𝐚𝐥, 𝐯𝐞𝐫𝐛𝐚𝐥 𝐚𝐧𝐝 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐨𝐧𝐬𝐥𝐚𝐮𝐠𝐡𝐭𝐬 𝐢𝐧𝐬𝐭𝐞𝐚𝐝 𝐨𝐟 𝐦𝐞𝐫𝐞 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐛𝐥𝐨𝐰𝐬 𝐨𝐫 𝐟𝐢𝐬𝐭 𝐟𝐢𝐠𝐡𝐭𝐬 𝐰𝐨𝐮𝐥𝐝 𝐩𝐫𝐨𝐯𝐞 𝐦𝐨𝐫𝐞 𝐝𝐞𝐚𝐝𝐥𝐲. 𝐒𝐨𝐦𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐜𝐚𝐧 𝐤𝐢𝐥𝐥 𝐰𝐢𝐭𝐡 𝐭𝐨𝐧𝐠𝐮𝐞 𝐦𝐨𝐫𝐞 𝐞𝐟𝐟𝐞𝐜𝐭𝐢𝐯𝐞𝐥𝐲 𝐭𝐡𝐚𝐧 𝐰𝐢𝐭𝐡 𝐚 𝐝𝐚𝐠𝐠𝐞𝐫.

𝐀𝐧 𝐢𝐝𝐞𝐚 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐥𝐚𝐬𝐬𝐢𝐜 𝐏𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐭𝐫𝐚.

𝐤 𝐯 𝐚

शस्त्रैःby using weapons हताः killed, overcome रिपवः enemies न हताः are not fully destroyed, defeated, annihilated भवन्ति हि become indeed प्रज्ञा हताः defeated by use of intelligence, strategy, policies, defeated in intelligence and knowledge रिपवः enemies तु on the other hand सुहताः are well defeated भवन्ति become शस्त्रं a weapon पुरुषस्य of a man शरीरं body एकं one, alone निहन्ति vanquishes, overcomes, defeats प्रज्ञा तु but intelligence, intelligent policies and statecraft कुलं clan विभवं resources यशः fame and standing च हन्ति. Too destroy

like boss, like emplyee

 

यादृशैः सेव्यते भृत्यैर्यादृशांश्चोपसेवते।

कदाचिन्नात्र सन्देहः तादृग्भवति पूरुषः॥

इन्दिश्चे स्प्रूचे २४७० पञ्चतन्त्रे

yādṛśaiḥ sevyate bhṛtyairyādṛśāṁścopasevate|

kadācinnātra sandehaḥ tādṛgbhavati pūruṣaḥ||

indiśce sprūce 2470 pañcatantre

𝐀 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐨𝐮𝐥𝐝 𝐬𝐡𝐚𝐩𝐞 𝐡𝐢𝐬 𝐝𝐞𝐬𝐭𝐢𝐧𝐲 𝐛𝐲 𝐛𝐞𝐜𝐨𝐦𝐢𝐧𝐠 𝐬𝐢𝐦𝐢𝐥𝐚𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐞𝐦𝐩𝐥𝐨𝐲𝐬 𝐡𝐢𝐦, 𝐟𝐨𝐫 𝐰𝐡𝐨 𝐡𝐞 𝐢𝐬 𝐝𝐨𝐢𝐧𝐠 𝐬𝐞𝐫𝐯𝐢𝐜𝐞𝐬 for the employer 𝐚𝐧𝐝 in the same way, 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐦𝐨𝐫𝐞 𝐨𝐫 𝐥𝐞𝐬𝐬 𝐬𝐢𝐦𝐢𝐥𝐚𝐫 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐞𝐦𝐩𝐥𝐨𝐲𝐬 𝐡𝐢𝐦 𝐭𝐨𝐨. 𝐓𝐡𝐢𝐬 𝐦𝐞𝐚𝐧𝐬, 𝐢𝐟 𝐲𝐨𝐮 𝐰𝐨𝐫𝐤 𝐟𝐨𝐫 𝐚 𝐠𝐨𝐨𝐝, 𝐝𝐞𝐜𝐞𝐧𝐭 𝐚𝐧𝐝 𝐜𝐥𝐞𝐚𝐧 𝐞𝐦𝐩𝐥𝐨𝐲𝐞𝐫, 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐦𝐚𝐤𝐞 𝐩𝐫𝐨𝐠𝐫𝐞𝐬𝐬 𝐢𝐧 𝐥𝐢𝐟𝐞. 𝐈𝐧 𝐚𝐝𝐝𝐢𝐭𝐢𝐨𝐧, 𝐲𝐨𝐮𝐫 𝐰𝐞𝐥𝐟𝐚𝐫𝐞 𝐡𝐢𝐧𝐠𝐞𝐬 𝐚𝐫𝐨𝐮𝐧𝐝 𝐭𝐡𝐞 𝐪𝐮𝐚𝐥𝐢𝐭𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐲𝐨𝐮 𝐝𝐞𝐩𝐥𝐨𝐲 𝐟𝐨𝐫 𝐰𝐨𝐫𝐤. 𝐈𝐟 𝐲𝐨𝐮𝐫 𝐞𝐦𝐩𝐥𝐨𝐲𝐞𝐫 𝐨𝐫 𝐞𝐦𝐩𝐥𝐨𝐲𝐞𝐞 𝐢𝐬 𝐫𝐨𝐭𝐭𝐞𝐧, 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐟𝐢𝐧𝐢𝐬𝐡𝐞𝐝 𝐭𝐨𝐨. 𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐧𝐨 𝐝𝐨𝐮𝐛𝐭 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐢𝐬 𝐞𝐯𝐞𝐫

𝐀 𝐰𝐨𝐫𝐭𝐡𝐲 𝐢𝐧𝐭𝐫𝐨𝐬𝐩𝐞𝐜𝐭𝐢𝐨𝐧 𝐟𝐫𝐨𝐦 𝐕𝐢𝐬𝐡𝐧𝐮 𝐒𝐡𝐚𝐫𝐦𝐚’𝐬 𝐏𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐭𝐫𝐚𝐦

𝒌 𝒗 𝒂𝙣𝒂𝙣𝒕𝙝𝒂𝙣𝒂𝙧𝒂𝙮𝒂𝙣𝒂𝙣

यादृशैःwhat type of भृत्यैः servants, employees, associates, attendants पुरुषः a person सेव्यते is served, is assisted, is utilized for his work , यादृशान् which type of bosses, benefactors, employers च too उपसेवते he works for, serves, सः he तादृग् एव of that category, of that type alone भवति becomes अत्र in this matter कदाचित् at any time न संदेहः there is no room for doubt.

speak and act after due application of mind

 

सुचिन्त्य चोक्तं सुविचार्य यत्कृतम्।

सुदीर्घकालेपि न याति विक्रियाम्॥

विष्णुशर्मणः पञ्चतन्त्रे॥

sucintya coktaṁ suvicārya yatkṛtam|

sudīrghakālepi na yāti vikriyām||

viṣṇuśarmaṇaḥ pañcatantre||

Another gem from Vishnu Sharma’s Panchatantra

Whatever a person speaks after clear and detailed thinking and whatever person does or puts into action after considering all the pros and cons in detail would never bring bad results or evil consequences even as time passes.

The advice is against impulsive talk and deeds.

If we take action in a haste, that can bring in disaster too.

A good worker uses substantial portion of his working hours in sharpening his tools and honing up his talents and resources.

Regards

k v ananthanarayanan.

സുചിന്ത്യ ചോക്തം സുവിചാര്യ യത്കൃതം।

സുദീര്‍ഘകാലേപി ന യാതി വിക്രിയാം॥

വിഷ്ണുശര്‍മണഃ പഞ്ചതന്ത്രേ॥

വിഷ്ണു ശര്‍മയുടെ പഞ്ചതന്ത്രത്തില്‍ നിന്ന് വീണ്ടും ഒരു വിലയേറിയ ഉപദേശം.

ഏറെ കരുതലോടെയും കൃത്യമായും ചിന്തിച്ച് ഉറപ്പു വരുത്തിയ ശേഷം മാത്രം പറയുന്ന വാക്കുകള്‍,

അതുപോലെ എല്ലാ വശങ്ങളും, നേട്ടങ്ങളും, കോട്ടങ്ങളും കൂലംകഷമായി പരിഗണിച്ച ശേഷം മാത്രം ചെയ്യുന്ന പ്രവൃത്തികള്‍

ഇവയൊന്നും എത്ര കാലം ചെന്നാലും ഒരിക്കലും ചീത്ത ഫലങ്ങള്‍ ഉണ്ടാക്കുകയില്ല.

ആലോചിക്കാതെ എടുത്തു ചാടി അഭിപ്രായം പറയുകയോ, കാര്യങ്ങള്‍ ചെയ്തു കൂട്ടുകയോ ഒരിക്കലും അരുത് എന്ന മുന്നറിയിപ്പ് ആണ് ഇവിടെ നമുക്ക് ലഭിക്കുന്നത്.

നല്ലവണ്ണം ആലോചിച്ച് പറയുന്ന വാക്കുകളും ചെയ്യുന്ന പ്രവൃത്തികളും നമുക്ക് നേട്ടങ്ങള്‍ കൊണ്ടുവരുന്നത് പോലെ തന്നെ വേണ്ടത്ര ചിന്തിക്കാതെ പ്രയോഗിക്കുന്ന വാക്കുകളും ചെയ്തുപോകുന്ന കാര്യങ്ങളും നമുക്ക് ദുരന്തങ്ങള്‍ സമ്മാനിക്കുകയും ചെയ്യും എന്നത് ഓര്‍ക്കണം.

കഴിവുള്ള ഒരു തൊഴിലാളി അയാളുടെ പ്രവൃത്തി സമയത്തില്‍ ഒരു നല്ല ഭാഗം സ്വന്തം പണിയായുധങ്ങള്‍ മൂര്‍ച്ചയാക്കി അവ എപ്പോഴും തികഞ്ഞ കാര്യക്ഷമതയോടെ ഉപയോഗിക്കാന്‍ പറ്റുന്നവ ആക്കുന്നതിലും പിന്നെ സ്വന്തം തൊഴിലില്‍ ഉള്ള കഴിവ് വര്‍ദ്ധിപ്പിക്കുന്നതിലും ആയിരിക്കും ചിലവഴിക്കുക.

venomous words

 

अदेशकालज्ञमनायतिक्षमं यदप्रियं लाघवकारि चात्मनः।

योऽत्राब्रवीत्कारण वर्जितं वचो न तद्वचः स्याद्विषमेव तद्भवेत्॥

इन्दिश्चे स्प्रुचे १९८ ३४३१ पञ्चतन्त्रे

adeśakālajñamanāyatikṣamaṁ yadapriyaṁ lāghavakāri cātmanaḥ|

yo'trābravītkāraṇa varjitaṁ vaco na tadvacaḥ syādviṣameva tadbhavet||

indiśce spruce 198 3431 pañcatantre

𝐓𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐬𝐩𝐨𝐤𝐞𝐧

𝐖𝐨𝐫𝐝𝐬. 𝐖𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐛𝐥𝐮𝐫𝐭𝐞𝐝 𝐨𝐮𝐭 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐜𝐚𝐫𝐞 𝐟𝐨𝐫 𝐜𝐨𝐧𝐭𝐞𝐱𝐭, 𝐭𝐢𝐦𝐞, 𝐩𝐥𝐚𝐜𝐞 𝐨𝐫 𝐨𝐜𝐜𝐚𝐬𝐢𝐨𝐧, 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞𝐥𝐲 𝐮𝐧𝐭𝐢𝐦𝐞𝐥𝐲 𝐚𝐧𝐝 𝐢𝐧𝐝𝐢𝐬𝐜𝐫𝐞𝐞𝐭,

𝐖𝐨𝐫𝐝𝐬 𝐥𝐚𝐜𝐤𝐢𝐧𝐠 𝐢𝐧 𝐞𝐯𝐞𝐧 𝐦𝐢𝐧𝐢𝐦𝐚𝐥 𝐨𝐫 𝐫𝐞𝐚𝐬𝐨𝐧𝐚𝐛𝐥𝐞 𝐜𝐚𝐫𝐞 𝐚𝐧𝐝 𝐜𝐨𝐧𝐜𝐞𝐫𝐧 𝐚𝐧𝐝 𝐜𝐨𝐦𝐩𝐚𝐬𝐬𝐢𝐨𝐧 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐡𝐨 𝐥𝐢𝐬𝐭𝐞𝐧

𝐖𝐨𝐫𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐰𝐢𝐥𝐥 𝐛𝐫𝐢𝐧𝐠 𝐧𝐨 𝐩𝐫𝐨𝐟𝐢𝐭, 𝐠𝐚𝐢𝐧 𝐨𝐫 𝐛𝐞𝐧𝐞𝐟𝐢𝐭 𝐟𝐨𝐫 𝐞𝐢𝐭𝐡𝐞𝐫 𝐭𝐡𝐞 𝐥𝐢𝐬𝐭𝐞𝐧𝐞𝐫 𝐨𝐫 𝐭𝐡𝐞 𝐬𝐩𝐞𝐚𝐤𝐞𝐫

𝐖𝐨𝐫𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐮𝐭𝐭𝐞𝐫𝐥𝐲 𝐮𝐧𝐩𝐥𝐞𝐚𝐬𝐚𝐧𝐭,

𝐖𝐨𝐫𝐝𝐬 𝐭𝐡𝐚𝐭 𝐛𝐞𝐭𝐫𝐚𝐲 𝐭𝐡𝐞 𝐬𝐩𝐞𝐚𝐤𝐞𝐫 𝐢𝐧 𝐚𝐧 𝐮𝐭𝐭𝐞𝐫𝐥𝐲 𝐥𝐨𝐰𝐥𝐲 𝐥𝐢𝐠𝐡𝐭, 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝𝐬 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐦𝐚𝐤𝐞 𝐭𝐡𝐞 𝐥𝐢𝐬𝐭𝐞𝐧𝐞𝐫𝐬 𝐫𝐞𝐚𝐥𝐢𝐳𝐞 𝐚𝐬 𝐭𝐨 𝐡𝐨𝐰 𝐬𝐢𝐥𝐥𝐲, 𝐮𝐧𝐫𝐞𝐚𝐬𝐨𝐧𝐚𝐛𝐥𝐞 𝐚𝐧𝐝 𝐰𝐨𝐫𝐭𝐡𝐥𝐞𝐬𝐬 𝐭𝐡𝐚𝐭 𝐬𝐩𝐞𝐚𝐤𝐞𝐫 𝐢𝐬,

𝐖𝐨𝐫𝐝𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐣𝐮𝐬𝐭 𝐬𝐩𝐨𝐤𝐞𝐧 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐚𝐧𝐲 𝐫𝐞𝐚𝐬𝐨𝐧 𝐨𝐫 𝐥𝐨𝐠𝐢𝐜

𝐒𝐮𝐜𝐡 𝐰𝐨𝐫𝐝𝐬 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐭𝐚𝐤𝐞𝐧 𝐚𝐧𝐝 𝐜𝐨𝐧𝐝𝐨𝐧𝐞𝐝 𝐚𝐬 𝐦𝐞𝐫𝐞 𝐰𝐨𝐫𝐝𝐬

𝐈𝐧𝐝𝐞𝐞𝐝 𝐭𝐡𝐞 𝐬𝐩𝐞𝐚𝐤𝐞𝐫 𝐢𝐬 𝐩𝐨𝐮𝐫𝐢𝐧𝐠 𝐩𝐨𝐢𝐬𝐨𝐧, 𝐭𝐡𝐞 𝐬𝐩𝐞𝐚𝐤𝐞𝐫 𝐢𝐬 𝐬𝐩𝐞𝐰𝐢𝐧𝐠 𝐯𝐞𝐧𝐨𝐦.

𝐓𝐡𝐞 𝐬𝐩𝐞𝐚𝐤𝐞𝐫 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐡𝐚𝐧𝐝𝐥𝐞𝐝 𝐢𝐧 𝐚 𝐛𝐞𝐟𝐢𝐭𝐭𝐢𝐧𝐠 𝐦𝐚𝐧𝐧𝐞𝐫.

𝐅𝐫𝐨𝐦 𝐏𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐭𝐫𝐚𝐦

𝐤 𝐯 𝐚𝐧𝐚𝐧𝐭𝐡𝐚𝐧𝐚𝐫𝐚𝐲𝐚𝐧𝐚𝐧

आदेश कालज्ञं without caring for the time and place or context and extremely lacking in compassion for others too अनायति क्षमं not of benefit or utility for any one अप्रियं unpleasant आत्मनः लाघवकारि bringing dishonour, showing the speaker in bad light , कारणवर्जितं and all these without any useful purpose,च यः वचः too, the words अत्र अब्रवीत् spoken here तद् वचः न those are not just words, परन्तु on the contrary विषं एव भवेत् they are just poison, they have taken the shape of potent venom

𝐀 𝐫𝐞𝐣𝐨𝐢𝐧𝐝𝐞𝐫 𝐭𝐨 𝐚𝐥𝐥 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐞𝐧𝐠𝐚𝐠𝐞𝐝 𝐢𝐧 𝐥𝐚𝐰 𝐦𝐚𝐤𝐢𝐧𝐠 𝐚𝐧𝐝 𝐥𝐞𝐠𝐢𝐬𝐥𝐚𝐭𝐢𝐨𝐧

 

उपविष्ठः सभामध्ये यो न वक्ति स्फुटं वचः।

तस्माद्दूरेण स त्याज्यः न यो वा कीर्तयेदृतम्॥

इन्दिष्चे स्प्रूचे १२९३३८०२ पञ्चतन्त्रे महासुभाषित संग्रहे 7134

upaviṣṭhaḥ sabhāmadhye yo na vakti sphuṭaṁ vacaḥ|

tasmāddūreṇa sa tyājyaḥ na yo vā kīrtayedṛtam||

indiṣce sprūce 1293(3802) pañcatantre mahaasubhaashita samgraha 7134

𝐖𝐡𝐞𝐧 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐢𝐬 𝐬𝐢𝐭𝐭𝐢𝐧𝐠 𝐨𝐫 𝐩𝐚𝐫𝐭𝐢𝐜𝐢𝐩𝐚𝐭𝐢𝐧𝐠 𝐢𝐧 𝐚 𝐜𝐨𝐮𝐫𝐭 𝐨𝐫 𝐚𝐧 𝐚𝐬𝐬𝐞𝐦𝐛𝐥𝐲 𝐰𝐡𝐞𝐫𝐞 𝐦𝐚𝐭𝐭𝐞𝐫𝐬 𝐨𝐟 𝐒𝐭𝐚𝐭𝐞 𝐚𝐫𝐞 𝐝𝐢𝐬𝐜𝐮𝐬𝐬𝐞𝐝 ( 𝐦𝐚𝐲 be𝐞𝐥𝐞𝐜𝐭𝐞𝐝 𝐨𝐫 𝐧𝐨𝐦𝐢𝐧𝐚𝐭𝐞𝐝 𝐨𝐫 𝐚𝐩𝐩𝐨𝐢𝐧𝐭𝐞𝐝 member ) 𝐚𝐧𝐝 𝐡𝐞 𝐟𝐚𝐢𝐥𝐬 𝐭𝐨 𝐩𝐮𝐭 or 𝐩𝐫𝐞𝐬𝐞𝐧𝐭 𝐡𝐢𝐬 𝐯𝐢𝐞𝐰𝐬 𝐚𝐧𝐝 𝐬𝐮𝐠𝐠𝐞𝐬𝐭𝐢𝐨𝐧𝐬 𝐜𝐥𝐞𝐚𝐫𝐥𝐲 𝐚𝐧𝐝 𝐚𝐫𝐭𝐢𝐜𝐮𝐥𝐚𝐭𝐞𝐥𝐲, 𝐚𝐧𝐝 𝐢𝐟 𝐡𝐞 𝐟𝐚𝐢𝐥𝐬 𝐭𝐨 𝐭𝐚𝐥𝐤 𝐭𝐫𝐮𝐭𝐡𝐟𝐮𝐥𝐥𝐲 𝐚𝐧𝐝 𝐟𝐚𝐢𝐥𝐬 𝐭𝐨 𝐬𝐭𝐚𝐧𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐥𝐚𝐰𝐬 𝐨𝐟 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬, 𝐭𝐡𝐞𝐧 𝐭𝐡𝐚𝐭 𝐩𝐞𝐫𝐬𝐨𝐧 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐛𝐚𝐧𝐢𝐬𝐡𝐞𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐚𝐬𝐬𝐞𝐦𝐛𝐥𝐲 𝐨𝐫 𝐜𝐨𝐮𝐫𝐭 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞𝐥𝐲.

𝐀 𝐫𝐞𝐣𝐨𝐢𝐧𝐝𝐞𝐫 𝐟𝐫𝐨𝐦 𝐏𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐫𝐚𝐦 𝐭𝐨 𝐚𝐥𝐥 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐞𝐧𝐠𝐚𝐠𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐨𝐟 𝐥𝐚𝐰 𝐦𝐚𝐤𝐢𝐧𝐠 𝐚𝐧𝐝 𝐥𝐞𝐠𝐢𝐬𝐥𝐚𝐭𝐢𝐨𝐧.

𝐊 𝐕 𝐀𝐍𝐀𝐍𝐓𝐇𝐀𝐍𝐀𝐑𝐀𝐘𝐀𝐍𝐀𝐍

यःwho सभामध्ये in a court, in an assembly उपविष्ठः sitting स्फुटं clear, articulate वचः words न वक्ति does not speak न not ऋतं truth, righteous rules कीर्तयेत् speak, enunciate, support वा too सः he तस्माद् from that assembly दूरेण त्याज्यः banished, driven away far off

𝗧𝗵𝗲 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗯𝗼𝗿𝗻 𝗼𝘂𝘁 𝗼𝗳 𝘄𝗼𝗿𝗱𝘀 𝗶𝘀 𝗺𝗼𝗿𝗲 𝗱𝗲𝗲𝗽 𝗮𝗻𝗱 𝗲𝗻𝗱𝘂𝗿𝗶𝗻𝗴

 

एका प्रसूयते माता द्वितीया वाक्प्रसूयते।

वाग्जातमधिकं प्रोचुः सोद्र्यादपि बान्धवम्॥

इन्दिश्चे स्प्रूचे ५४२ पन्ञ्चतन्त्रे

ekā prasūyate mātā dvitīyā vākprasūyate|

vāgjātamadhikaṁ procuḥ sodharyādapi bāndhavam||

indiśce sprūce 542 panñcatantre

𝗧𝗵𝗲 𝗰𝗹𝗼𝘀𝗲 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗯𝗲𝗶𝗻𝗴𝘀 𝗰𝗮𝗻 𝗿𝗲𝘀𝘂𝗹𝘁 𝗳𝗿𝗼𝗺 𝘁𝘄𝗼 𝗵𝗮𝗽𝗽𝗲𝗻𝗶𝗻𝗴𝘀.

𝗙𝗶𝗿𝘀𝘁, 𝘁𝗵𝗲 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗼𝗳 𝗯𝗿𝗼𝘁𝗵𝗲𝗿𝗵𝗼𝗼𝗱, 𝘂𝘁𝗲𝗿𝗶𝗻𝗲 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻 𝗵𝗮𝗽𝗽𝗲𝗻𝗶𝗻𝗴 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝗺𝗼𝘁𝗵𝗲𝗿 𝗴𝗶𝘃𝗲𝘀 𝗯𝗶𝗿𝘁𝗵 𝘁𝗼 𝘁𝘄𝗼 𝗽𝗲𝗿𝘀𝗼𝗻s.

𝗧𝗵𝗲 𝘀𝗲𝗰𝗼𝗻𝗱 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗵𝗮𝗽𝗽𝗲𝗻𝘀 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝗰𝗹𝗼𝘀𝗲 𝗶𝗻𝘁𝗲𝗿𝗮𝗰𝘁𝗶𝗼𝗻, 𝗲𝘅𝗰𝗵𝗮𝗻𝗴𝗲 𝗼𝗳 𝗻𝗶𝗰𝗲 𝘄𝗼𝗿𝗱𝘀, 𝗰𝗼𝗻𝗳𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗮𝗻𝗱 𝗲𝘃𝗲𝗻 𝘀𝗲𝗰𝗿𝗲𝘁𝘀. 𝗧𝗵𝗮𝘁 𝗯𝗼𝗻𝗱 𝗰𝗮𝗻 𝗯𝗲 𝘀𝗮𝗶𝗱 𝗮𝘀 𝗵𝗮𝘃𝗶𝗻𝗴 𝗯𝗲𝗲𝗻 𝗴𝗶𝘃𝗲𝗻 𝗯𝗶𝗿𝘁𝗵 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝘄𝗼𝗿𝗱𝘀.. 𝘄𝗼𝗿𝗱𝘀 𝗼𝗳 𝗲𝗻𝗱𝗲𝗮𝗿𝗺𝗲𝗻𝘁 𝗮𝗻𝗱 𝗰𝗼𝗻𝗳𝗶𝗱𝗲𝗻𝗰𝗲, 𝘄𝗼𝗿𝗱𝘀 𝗼𝗳 𝗺𝘂𝘁𝘂𝗮𝗹 𝘁𝗿𝘂𝘀𝘁 𝗮𝗻𝗱 𝗰𝗮𝗿𝗲 𝗳𝗼𝗿 𝗼𝗻𝗲 𝗮𝗻𝗼𝘁𝗵𝗲𝗿.

𝗧𝗵𝗲 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗯𝗼𝗿𝗻 𝗼𝘂𝘁 𝗼𝗳 𝘀𝘂𝗰𝗵 𝘄𝗼𝗿𝗱𝘀 𝗶𝘀 𝗮𝘁 𝗮𝗻𝘆 𝗽𝗼𝗶𝗻𝘁 𝗼𝗳 𝘁𝗶𝗺𝗲 𝗺𝗼𝗿𝗲 𝗱𝗲𝗲𝗽 𝗮𝗻𝗱 𝗲𝗻𝗱𝘂𝗿𝗶𝗻𝗴 𝘁𝗵𝗮𝗻 𝗲𝘃𝗲𝗻 𝘁𝗵𝗲 𝗳𝗶𝗹𝗶𝗮𝗹 𝗮𝗻𝗱 𝗯𝗿𝗼𝘁𝗵𝗲𝗿𝗹𝘆 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻

𝗧𝗵𝗶𝘀 𝗶𝘀 𝗮 𝗺𝗲𝘀𝘀𝗮𝗴𝗲 𝗳𝗿𝗼𝗺 𝗣𝗮𝗻𝗰𝗵𝗮𝘁𝗮𝗻𝘁𝗿𝗮𝗺.

𝗣𝗮𝗻𝗰𝗵𝗮𝘁𝗮𝗻𝘁𝗿𝗮𝗺 𝗶𝘀 𝘁𝗵𝗲 𝗰𝗼𝗻𝗰𝗲𝗻𝘁𝗿𝗮𝘁𝗲𝗱 𝗮𝗻𝘁𝗵𝗼𝗹𝗼𝗴𝘆 𝗼𝗳 𝗜𝗻𝗱𝗶𝗮𝗻 𝘄𝗶𝘀𝗱𝗼𝗺, 𝗮𝗻𝗱 𝗻𝗼𝘁 𝗮 𝗺𝗲𝗿𝗲 𝗰𝗼𝗹𝗹𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗮𝗻𝗶𝗺𝗮𝗹 𝘀𝘁𝗼𝗿𝗶𝗲𝘀. 𝗧𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝘄𝗲𝗿𝗲 𝗶𝗻𝘁𝗿𝗼𝗱𝘂𝗰𝗲𝗱 𝗮𝘀 𝗰𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿𝘀 𝗷𝘂𝘀𝘁 𝘁𝗼 𝗮𝘁𝘁𝗿𝗮𝗰𝘁 𝘁𝗵𝗲 𝗮𝘁𝘁𝗲𝗻𝘁𝗶𝗼𝗻 𝗼𝗳 𝗰𝗵𝗶𝗹𝗱𝗿𝗲 𝘁𝗼𝘄𝗮𝗿𝗱𝘀 𝘁𝗵𝗲 𝗽𝗿𝗶𝗰𝗲𝗹𝗲𝘀𝘀 𝗰𝗼𝗿𝗲 𝗼𝗳 𝗜𝗻𝗱𝗶𝗮𝗻 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀.

𝗞 𝗩 𝗔𝗡𝗔𝗡𝗧𝗛𝗔𝗡𝗔𝗥𝗔𝗬𝗔𝗡𝗔𝗡

एका the first (relationship) माता the mother प्रसूयते gives birth द्वितीया the second (mutual bonding, relationship) वाक् word, exchange of sincere words प्रसूयते give birth वाक् जातं born through words, through affectionate exchanges and interactions बान्धवं intimate bonding सोद्रायत् more than being uterine brothers अपि अधिकं even more close, even more binding, इति प्रोचुः thus said