repay in the same coin

 

उद्धताः अलमुद्धर्तुमौद्धत्यं दुरितात्मनाम्।

क्षाराणामेव सामर्थ्यं मलनाशाय वाससाम्॥

सुभाषितार्णवे इन्दिश्चे स्प्रूचे १२३९ mahaasubhaashitasangrahe 6818

uddhatāḥ alamuddhartumauddhatyaṁ duritātmanām|

kṣārāṇāmeva sāmarthyaṁ malanāśāya vāsasām||

subhāṣitārṇave indiśce sprūce 1239

We can counter Arrogance and violence most of the time only through reply in the same coin. If a rowdy bull is charging against you, you cannot stop it by chanting mantras from Vedas or by playing music. Attack by force, using heavy sticks etc., only would do the trick. This couplet from an old compilation Subhaashitarnava, underlines this idea. To counter the evil activities, brash talk and action coming from people who are intent on creating trouble, people who are arrogant and are raring to abuse us and attack us, the people best suited are the ones who are themselves brash, arrogant and who are not averse to using brutal force and equally harsh words.

See, if your clothes have got dirty heavily, mild washing and soft treatment will not help in removing the dirt. You have to use concentrated alkaline preparations like potash, lime, or washing soda concentrate, to clean the garment. Maybe you have to apply some beating too.

k v a

दुरितात्मनां arrogant people intent on harming औद्धत्यं arrogance and vanity उद्धर्तुं to uproot and remove उद्धताः arrogant, brash people अलं are suited, are best suited वाससां of clothes मलनाशाय for removal of dirt सामर्थ्यं capacity, efficiency क्षाराणां corrosive, alkaline mixture एव alone

for the realized souls no formal rituals are warranted

मृता मोहमयी माता जातो बोधमयः सुतः।

उभयोः सूतकं जातं कथं सन्ध्यामुपास्महे॥

इन्दिश्चे स्प्रूचे ४९४६ सुभाषितार्णवे

mṛtā mohamayī mātā jāto bodhamayaḥ sutaḥ|

ubhayoḥ sūtakaṁ jātaṁ kathaṁ sandhyāmupāsmahe||

indiśce sprūce 4946 subhāṣitārṇave

A plain meaning of the slokam is The mother representing delusion, wordly wishes and tendency for pefroming formal religious rituals is dead. This delusion represents darkness of the night, which disappears when the morning red dawns. The son in the shape of bright morning sun representing enlightenment is born. We are placed in the junction, Sandhya. Both as son to the dead mother and father to the newly born son, there is pollution, death pollution in the case of mother and birth pollution in the matter of son. So when there is multiple pollution how can we worship the Sandhya?

A laymans excuse for not doing sandhya vandanam, because the sandhya or dawn is the child of the dark night and the night is dead when the dawn is born. So there is death pollution. The dusk immediately gives birth to the Sun, who is the embodiment of knowledge. Because of the birth of sun there is birth pollution too.

Once delusion disappears and enlightenment arrives, the rituals and observances meanst for ordinary persons become redundent.

Let us view this from the angle of the enlightened person. The darkness of ignorance is removed from him. The ignorance which was like mother to him is dead. Immediately enlightenment is born, as if it is his son. For a jnani who is under the spell of death pollution of mother in the shape of ignorance and the birth polution in the shape of birth of son representing enlightenme, how can worship of Sandhya, the ordinary rituals, be performed. Here it is implied that for the realizes souls no formal rituals are warranted.

Religious rites are prohibited when one has pollution. Therefore how can one worship Sandhya? A very clever excuse.

k v a

मोहमयी the embodiment of delusion माता mother मृता is dead बोधमयः in the shape of enlightenment सुतः son जातः is born उभयोः for both सूतकं pollution जातं happen संध्यां the dawn कथं उपास्महे how can we worship

𝐖𝐞 𝐜𝐚𝐧𝐧𝐨𝐭 𝐣𝐮𝐬𝐭 𝐫𝐞𝐦𝐚𝐢𝐧 𝐩𝐚𝐬𝐬𝐢𝐯𝐞 𝐨𝐧𝐥𝐨𝐨𝐤𝐞𝐫𝐬, 𝐰𝐡𝐞𝐧 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐝𝐢𝐬𝐚𝐬𝐭𝐫𝐨𝐮𝐬 𝐡𝐚𝐩𝐩𝐞𝐧𝐬

 

यद्यपि न भवति हानिः परकीयां राभसे द्राक्षाम्।

असमञ्चसं च दृष्ट्वा कस्य न परिखिद्यते चेतः॥

इन्दिश्चे स्प्रूचे ५२८२ ४८३२ सुभाषितार्णवे

yadyapi na bhavati hāniḥ parakīyāṁ rābhase drākṣām|

asamañcasaṁ ca dṛṣṭvā kasya na parikhidyate cetaḥ||

indiśce sprūce 5282 4832 subhāṣitārṇave

𝐀 𝐟𝐚𝐫𝐦𝐞𝐫 𝐢𝐬 𝐭𝐞𝐧𝐝𝐢𝐧𝐠 𝐚 𝐰𝐢𝐧𝐞𝐲𝐚𝐫𝐝 𝐰𝐢𝐭𝐡 𝐠𝐫𝐞𝐚𝐭 𝐜𝐚𝐫𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐠𝐫𝐚𝐩𝐞𝐬 𝐡𝐚𝐯𝐞 𝐠𝐫𝐨𝐰𝐧 𝐭𝐨 𝐫𝐢𝐩𝐞𝐧𝐞𝐬𝐬. 𝐀 𝐝𝐨𝐧𝐤𝐞𝐲 𝐛𝐞𝐥𝐨𝐧𝐠𝐢𝐧𝐠 𝐭𝐨 𝐬𝐨𝐦𝐞𝐨𝐧𝐞 𝐣𝐮𝐬𝐭 𝐩𝐨𝐚𝐜𝐡𝐞𝐬 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐠𝐚𝐫𝐝𝐞𝐧, 𝐞𝐚𝐭𝐬 𝐭𝐡𝐞 𝐰𝐢𝐧𝐞𝐬 𝐰𝐢𝐭𝐡 𝐟𝐫𝐮𝐢𝐭𝐬, 𝐚𝐧𝐝 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐬 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫𝐥𝐨𝐧𝐠 𝐥𝐚𝐛𝐨𝐮𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐟𝐚𝐫𝐦𝐞𝐫. 𝐀𝐧 𝐨𝐧𝐥𝐨𝐨𝐤𝐞𝐫, 𝐰𝐡𝐨 𝐢𝐬 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐭𝐡𝐞 𝐨𝐰𝐧𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐢𝐧𝐞𝐲𝐚𝐫𝐝, 𝐧𝐨𝐫 𝐭𝐡𝐞 𝐦𝐚𝐬𝐭𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐝𝐨𝐧𝐤𝐞𝐲, 𝐡𝐚𝐬 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐠𝐚𝐢𝐧 𝐨𝐫 𝐥𝐨𝐬𝐞 𝐟𝐫𝐨𝐦 𝐭𝐡𝐚𝐭 𝐡𝐚𝐩𝐩𝐞𝐧𝐢𝐧𝐠. 𝐒𝐭𝐢𝐥𝐥 𝐭𝐡𝐞 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐡𝐚𝐬 𝐚 𝐬𝐩𝐨𝐧𝐭𝐚𝐧𝐞𝐨𝐮𝐬 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐨𝐟 𝐚𝐯𝐞𝐫𝐬𝐢𝐨𝐧 𝐚𝐧𝐝 𝐝𝐞𝐬𝐩𝐞𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐧 𝐬𝐞𝐞𝐢𝐧𝐠 𝐬𝐮𝐜𝐡 𝐝𝐞𝐯𝐚𝐬𝐭𝐚𝐭𝐢𝐨𝐧. 𝐘𝐞𝐬, 𝐰𝐡𝐞𝐧 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐜𝐫𝐮𝐞𝐥, 𝐝𝐞𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐯𝐞 𝐚𝐧𝐝 𝐚𝐛𝐬𝐮𝐫𝐝 𝐢𝐬 𝐡𝐚𝐩𝐩𝐞𝐧𝐢𝐧𝐠 𝐚𝐧𝐝 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧, 𝐞𝐯𝐞𝐧 𝐢𝐟 𝐡𝐞 𝐢𝐬 𝐧𝐨𝐭 𝐝𝐢𝐫𝐞𝐜𝐭𝐥𝐲 𝐚𝐟𝐟𝐞𝐜𝐭𝐞𝐝 𝐨𝐫 𝐩𝐮𝐭 𝐭𝐨 𝐚𝐧𝐲 𝐥𝐨𝐬𝐬 𝐨𝐫 𝐢𝐧𝐜𝐨𝐧𝐯𝐞𝐧𝐢𝐞𝐧𝐜𝐞 𝐡𝐢𝐦𝐬𝐞𝐥𝐟, 𝐬𝐭𝐢𝐥𝐥 𝐡𝐞 𝐟𝐞𝐞𝐥𝐬 𝐮𝐧𝐡𝐚𝐩𝐩𝐲 𝐨𝐫 𝐝𝐢𝐬𝐜𝐨𝐧𝐜𝐞𝐫𝐭𝐞𝐝 𝐢𝐧 𝐦𝐢𝐧𝐝 𝐬𝐞𝐞𝐧 𝐬𝐮𝐜𝐡 𝐝𝐞𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧. 𝐒𝐮𝐜𝐡 𝐫𝐞𝐚𝐜𝐭𝐢𝐨𝐧 𝐢𝐬 𝐧𝐨𝐫𝐦𝐚𝐥, 𝐢𝐬 𝐢𝐭 𝐧𝐨𝐭?

𝐖𝐞 𝐜𝐚𝐧𝐧𝐨𝐭 𝐣𝐮𝐬𝐭 𝐫𝐞𝐦𝐚𝐢𝐧 𝐩𝐚𝐬𝐬𝐢𝐯𝐞 𝐨𝐧𝐥𝐨𝐨𝐤𝐞𝐫𝐬, 𝐰𝐡𝐞𝐧 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐝𝐢𝐬𝐚𝐬𝐭𝐫𝐨𝐮𝐬 𝐡𝐚𝐩𝐩𝐞𝐧𝐬 𝐚𝐧𝐝 𝐢𝐭 𝐡𝐚𝐬 𝐧𝐨 𝐝𝐢𝐫𝐞𝐜𝐭 𝐛𝐞𝐚𝐫𝐢𝐧𝐠 𝐨𝐧 𝐮𝐬.

𝐈𝐧 𝐭𝐡𝐢𝐬 𝐜𝐚𝐬𝐞, 𝐢𝐟 𝐰𝐞 𝐚𝐫𝐞 𝐫𝐞𝐚𝐬𝐨𝐧𝐚𝐛𝐥𝐲 𝐬𝐞𝐧𝐬𝐢𝐛𝐥𝐞, 𝐰𝐞 𝐰𝐨𝐮𝐥𝐝 𝐝𝐫𝐢𝐯𝐞 𝐚𝐰𝐚𝐲 𝐭𝐡𝐞 𝐝𝐨𝐧𝐤𝐞𝐲 𝐰𝐢𝐭𝐡 𝐚 𝐬𝐭𝐢𝐜𝐤.

𝑭𝒓𝒐𝒎 𝑺𝒖𝒃𝒉𝒂𝒔𝒉𝒊𝒕𝒂𝒂𝒓𝒏𝒂𝒗𝒂 𝒂𝒏𝒅 𝑶𝒍𝒅 𝒕𝒆𝒙𝒕 𝒇𝒓𝒐𝒎 𝑩𝒆𝒏𝒈𝒂𝒍 .. 𝒘𝒉𝒊𝒄𝒉 𝒘𝒂𝒔 𝒊𝒏 𝒄𝒊𝒓𝒄𝒖𝒍𝒂𝒕𝒊𝒐𝒏 𝒊𝒏 𝒕𝒉𝒆 𝒏𝒊𝒏𝒆𝒕𝒆𝒆𝒏𝒕𝒉 𝒄𝒆𝒏𝒕𝒖𝒓𝒚. 𝑻𝒉𝒆 𝒎𝒂𝒕𝒆𝒓𝒊𝒂𝒍 𝒊𝒏 𝑺𝒂𝒏𝒔𝒌𝒓𝒊𝒕 𝑳𝒂𝒏𝒈𝒖𝒂𝒈𝒆 𝒊𝒔 𝒔𝒕𝒂𝒕𝒆𝒅 𝒕𝒐 𝒃𝒆 𝒓𝒆𝒄𝒐𝒓𝒅𝒆𝒅 𝒊𝒏 𝑩𝒆𝒏𝒈𝒂𝒍𝒊, 𝒂𝒏𝒅 𝒕𝒉𝒆 𝒎𝒂𝒏𝒖𝒔𝒄𝒓𝒊𝒑𝒕 𝒊𝒔 𝒔𝒂𝒊𝒅 𝒕𝒐 𝒃𝒆 𝒂𝒗𝒂𝒊𝒍𝒂𝒃𝒍𝒆 𝒊𝒏 𝑮𝒆𝒓𝒎𝒂𝒏𝒚. 𝑻𝒉𝒆 𝒘𝒐𝒓𝒌 𝒊𝒔 𝒏𝒐𝒕 𝒂𝒗𝒂𝒊𝒍𝒂𝒃𝒍𝒆 𝒇𝒐𝒓 𝒖𝒔 𝒊𝒏 𝒑𝒓𝒊𝒏𝒕𝒆𝒅 𝒇𝒐𝒓𝒎. 𝑩𝒖𝒕 𝒎𝒂𝒏𝒚 𝒆𝒙𝒄𝒆𝒓𝒑𝒕𝒔 𝒂𝒓𝒆 𝒔𝒆𝒆𝒏 𝒒𝒖𝒐𝒕𝒆𝒅 𝒊𝒏 𝒎𝒂𝒏𝒚 𝒃𝒐𝒐𝒌𝒔 𝒆𝒔𝒑𝒆𝒄𝒊𝒂𝒍𝒍𝒚 𝒑𝒖𝒃𝒍𝒊𝒔𝒉𝒆𝒅 𝒊𝒏 𝑺𝒂𝒏𝒔𝒌𝒓𝒊𝒕 𝒂𝒏𝒅 𝑮𝒆𝒓𝒎𝒂𝒏 .

𝓚 𝓥 𝓐𝓷𝓪𝓷𝓽𝓱𝓪𝓷𝓪𝓻𝓪𝔂𝓪𝓷𝓪𝓷

यदि even अपि though न no हानिः loss, prejudice, damage भवति happens परकीयं someone elses द्राक्षां grapes राभसे donkey असमञ्चसं act of idiotic disruption, unbecoming damage च too दृष्ट्वा having seen कस्य whose चेतः mind न परिखिद्यते does not feel sad, distressed ?

once the Supreme one is realized mundane things become irrelevant

 

अविदितपरमानन्दो वदति जनो विषय एव रमणीयः।

तिल तैलमेव मिष्टं येन न दृष्टं घृतं क्वापि॥

इन्दिश्चे स्प्रूचे ६८१ सुभाषितार्णवे

aviditaparamānando vadati jano viṣaya eva ramaṇiyaḥ|

tial tailameva miṣṭaṁ yena na dṛṣṭaṁ ghṛtaṁ kvāpi||

indiśce sprūce 681 subhāśitārṇave

For a person who has not attempted to either understand, contemplate, meditate upon or realize the presence and unity with the Supreme being, who has not attempted to attain greater spiritual merits, the pleasures of this material worlds, the physical happiness arising from satisfaction of the carnal desires and satisfaction of ego would seem to be the ultimate in enjoyment. See, when a person has never enjoyed the tasted of declicacies prepared in ghee, his greatest pleasure would be eating things prepared in sesame oil.

If a person has understood how delicious food preapred in ghee is, will he go for gingely oil any longer.

Likewise, a person who has attempted and perhaps even partially realized how enjoyable the union with the supreme divinity is would never have any interest in worldly pleasures.

kva

Almost all the seers of the Orient, all the philosophical treatises of ours, finally annonce this fact alone. (Surely about the greatness of realization of Brahman and not about the taste or fat content of ghee vs sesame oil.)

अविदित not known, not realized, not experiences परमानन्दो the supreme ecstasy, the supreme happiness जनः people विषयः sensual pleasures, physical satsifaction of carnal desires एव only रमणीयः the source of great pleasure, great happiness इति thus वदति say, praise, extol . येन by a person क्वापि at any time घृतं ghee न दृष्टं not seen, not tasted, not enjoyed तस्य for him तिल तैलं oil extracted from sesame  एव alone मिष्टं the most delectable, tasty भवति becomes

tread through known routes

 

संकटे हि न गन्तव्यं गन्तव्यं विषमे न च।

महापथे न गन्तव्यं गन्तव्यं स्यात्समे पथि॥

सुभाषितार्णवे॥ इन्दिश्चे स्प्रूचे ६६६२

saṁkaṭe hi na gantavyaṁ gantavyaṁ viṣame na ca|

mahāpathe na gantavyaṁ gantavyaṁ syātsame pathi||

subhāṣitārṇave|| indiśce sprūce 6662

𝐈𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐚𝐭 𝐚𝐥𝐥 𝐚𝐝𝐯𝐢𝐬𝐚𝐛𝐥𝐞 𝐭𝐨 𝐜𝐡𝐨𝐨𝐬𝐞 𝐚 𝐫𝐨𝐮𝐭𝐞 𝐟𝐨𝐫 𝐭𝐫𝐚𝐯𝐞𝐥 𝐢𝐟 𝐭𝐡𝐞 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧 𝐨𝐟 𝐝𝐞𝐬𝐭𝐢𝐧𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧 𝐨𝐟 𝐩𝐚𝐭𝐡 𝐚𝐫𝐞 𝐞𝐧𝐢𝐠𝐦𝐚𝐭𝐢𝐜, 𝐧𝐨𝐭 𝐞𝐱𝐚𝐜𝐭𝐥𝐲 𝐤𝐧𝐨𝐰𝐧. 𝐈𝐭 𝐢𝐬 𝐚𝐥𝐬𝐨 𝐧𝐨𝐭 𝐩𝐫𝐮𝐝𝐞𝐧𝐭 𝐭𝐨 𝐜𝐡𝐨𝐬𝐞 𝐚 𝐩𝐚𝐭𝐡 𝐟𝐨𝐫 𝐣𝐨𝐮𝐫𝐧𝐞𝐲, 𝐢𝐟 𝐭𝐡𝐞 𝐩𝐚𝐭𝐡 𝐢𝐬 𝐤𝐧𝐨𝐰𝐧 𝐚𝐬 𝐝𝐢𝐟𝐟𝐢𝐜𝐮𝐥𝐭, 𝐮𝐧𝐞𝐯𝐞𝐧 𝐚𝐧𝐝 𝐢𝐧𝐡𝐨𝐬𝐩𝐢𝐭𝐚𝐛𝐥𝐞. 𝐒𝐢𝐦𝐢𝐥𝐚𝐫𝐥𝐲 𝐢𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐩𝐫𝐮𝐝𝐞𝐧𝐭 𝐭𝐨 𝐚𝐯𝐨𝐢𝐝 𝐡𝐮𝐠𝐞 𝐡𝐢𝐠𝐡𝐰𝐚𝐲𝐬 𝐜𝐫𝐨𝐬𝐬𝐢𝐧𝐠 𝐡𝐮𝐠𝐞𝐥𝐲 𝐩𝐨𝐩𝐮𝐥𝐚𝐭𝐞𝐝 𝐜𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐬𝐞𝐭𝐭𝐥𝐞𝐦𝐞𝐧𝐭𝐬. 𝐓𝐡𝐞 𝐰𝐢𝐬𝐞𝐬𝐞𝐭 𝐦𝐨𝐝𝐞 𝐨𝐟 𝐭𝐫𝐚𝐯𝐞𝐥 𝐢𝐬 𝐭𝐨 𝐜𝐡𝐨𝐨𝐬𝐞 𝐞𝐯𝐞𝐧 𝐩𝐚𝐭𝐡 𝐰𝐢𝐭𝐡 𝐥𝐞𝐯𝐞𝐥 𝐫𝐨𝐚𝐝𝐬, 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐜𝐡𝐚𝐧𝐜𝐞𝐬 𝐨𝐟 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐜𝐨𝐦𝐟𝐨𝐫𝐭𝐚𝐛𝐥𝐲 𝐜𝐚𝐧 𝐛𝐞 𝐫𝐞𝐚𝐬𝐨𝐧𝐚𝐛𝐥𝐲 𝐞𝐱𝐩𝐞𝐜𝐭𝐞𝐝.

𝐎𝐟 𝐜𝐨𝐮𝐫𝐬𝐞 𝐭𝐡𝐢𝐬 𝐚𝐝𝐯𝐢𝐜𝐞 𝐜𝐨𝐦𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐧𝐭𝐞𝐱𝐭 𝐨𝐟 𝐣𝐨𝐮𝐫𝐧𝐞𝐲𝐬. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚𝐬 𝐰𝐨𝐮𝐥𝐝 𝐚𝐩𝐩𝐥𝐲 𝐭𝐨 𝐚𝐥𝐦𝐨𝐬𝐭 𝐚𝐥𝐥 𝐬𝐢𝐭𝐮𝐚𝐭𝐢𝐨𝐧𝐬 𝐢𝐧 𝐥𝐢𝐟𝐞. 𝐀𝐧𝐲𝐰𝐚𝐲 𝐢𝐭 𝐢𝐬 𝐚 𝐛𝐢𝐠 𝐩𝐨𝐬𝐞𝐫 𝐰𝐡𝐞𝐭𝐡𝐞𝐫 𝐰𝐞 𝐰𝐨𝐮𝐥𝐝 𝐞𝐯𝐞𝐫 𝐛𝐞 𝐥𝐞𝐟𝐭 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐢𝐧𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐜𝐞 𝐭𝐨 𝐜𝐡𝐨𝐨𝐬𝐞 𝐨𝐮𝐫 𝐩𝐚𝐭𝐡𝐬 𝐞𝐢𝐭𝐡𝐞𝐫 𝐢𝐧 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐨𝐫 𝐢𝐧 𝐥𝐢𝐟𝐞. 𝐎𝐟 𝐜𝐨𝐮𝐫𝐬𝐞 𝐭𝐡𝐞 𝐚𝐝𝐯𝐢𝐜𝐞 𝐢𝐬 𝐬𝐨𝐥𝐢𝐝 𝐢𝐧𝐝𝐞𝐞𝐝, 𝐢𝐟 𝐰𝐞 𝐚𝐫𝐞 𝐟𝐫𝐞𝐞 𝐭𝐨 𝐦𝐚𝐤𝐞 𝐨𝐮𝐫 𝐨𝐰𝐧 𝐜𝐡𝐨𝐢𝐜𝐞𝐬.

𝐊𝐯𝐚

संकटे पथे the path where destination, and the condition of journey are not known गन्तव्यं न हि is not fit for travel विषमे पथि च the path which is difficult to travel, uneven and inhospitable न गन्तव्यं should not be selected for travel महापथे the road in a huge city, used and frequented by too many people अपि न गन्तव्यं also should not be chosen for journey समे पथि even, with fair chances of comfortable journey गन्तव्यं स्यात् should be chosen for travel

once branded, branded for ever

मायाशीलः पुरुषो यद्यपि न करोति किञ्चिदपराधम्।

सर्प इवाविश्वास्यो भवति तथाप्यात्मदोषहतः॥

इन्दिश्चे स्प्रूचे ४८३५ सुभाषितार्णवे

māyāśīlaḥ puruṣo yadyapi na karoti kiñcidaparādham|

sarpa ivāviśvāsyo bhavati tathāpyātmadoṣahataḥ||

indiśce sprūce 4835 subhāṣitārṇave

𝐖𝐞 𝐡𝐚𝐯𝐞 𝐚 𝐟𝐞𝐥𝐥𝐨𝐰 𝐰𝐡𝐨 𝐢𝐬 𝐡𝐚𝐛𝐢𝐭𝐮𝐚𝐥𝐥𝐲 𝐢𝐧𝐝𝐮𝐥𝐠𝐢𝐧𝐠 𝐢𝐧 𝐟𝐫𝐚𝐮𝐝𝐮𝐥𝐞𝐧𝐭 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬, 𝐚𝐜𝐭𝐬 𝐨𝐟 𝐝𝐞𝐜𝐞𝐩𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐡𝐚𝐬 𝐚 𝐬𝐞𝐫𝐢𝐞𝐬 𝐨𝐟 𝐬𝐮𝐜𝐡 𝐧𝐞𝐟𝐚𝐫𝐢𝐨𝐮𝐬 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐭𝐨 𝐡𝐢𝐬 𝐜𝐫𝐞𝐝𝐢𝐭. 𝐇𝐞 𝐦𝐚𝐲 𝐛𝐞 𝐪𝐮𝐢𝐞𝐭 𝐚𝐧𝐝 𝐢𝐧𝐚𝐜𝐭𝐢𝐯𝐞 𝐚𝐭 𝐭𝐡𝐞 𝐦𝐨𝐦𝐞𝐧𝐭. 𝐇𝐞 𝐦𝐚𝐲 𝐧𝐨𝐭 indulge 𝐢𝐧 𝐡𝐢𝐬 𝐩𝐞𝐭 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐚𝐭 𝐚 𝐩𝐚𝐫𝐭𝐢𝐜𝐮𝐥𝐚𝐫 point of 𝐭𝐢𝐦𝐞. 𝐒𝐭𝐢𝐥𝐥 𝐧𝐨 𝐨𝐧𝐞 𝐰𝐨𝐮𝐥𝐝 𝐭𝐫𝐮𝐬𝐭 𝐡𝐢𝐦, 𝐡𝐞 𝐛𝐞𝐜𝐨𝐦𝐞𝐬 𝐬𝐮𝐬𝐩𝐞𝐜𝐭 𝐢𝐧 𝐭𝐡𝐞 𝐞𝐲𝐞𝐬 𝐨𝐟 𝐩𝐞𝐨𝐩𝐥𝐞 𝐚𝐫𝐨𝐮𝐧𝐝 𝐡𝐢𝐦. 𝐍𝐨 𝐧𝐞 𝐰𝐨𝐮𝐥𝐝 𝐭𝐫𝐮𝐬𝐭 𝐡𝐢𝐦 𝐣𝐮𝐬𝐭 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐡𝐞 𝐢𝐬 𝐧𝐨𝐭 𝐝𝐨𝐢𝐧𝐠 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐰𝐫𝐨𝐧𝐠 𝐚𝐭 𝐩𝐫𝐞𝐬𝐞𝐧𝐭. 𝐉𝐮𝐬𝐭 similar to 𝐚 𝐩𝐨𝐢𝐬𝐨𝐧𝐨𝐮𝐬 𝐬𝐧𝐚𝐤𝐞, 𝐰𝐡𝐨 𝐡𝐚𝐬 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐢𝐭𝐬 𝐧𝐚𝐦𝐞 𝐚𝐬 𝐚 𝐤𝐢𝐥𝐥𝐞𝐫 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐭𝐡𝐞 𝐭𝐚𝐫𝐠𝐞𝐭 𝐨𝐟 𝐚𝐭𝐭𝐚𝐜𝐤 𝐛𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐚𝐟𝐫𝐚𝐢𝐝 𝐨𝐟 𝐢𝐭𝐬 𝐢𝐧𝐡𝐞𝐫𝐞𝐧𝐭 𝐜𝐚𝐩𝐚𝐜𝐢𝐭𝐲 𝐭𝐨 𝐛𝐢𝐭𝐞, 𝐢𝐧𝐣𝐞𝐜𝐭 𝐯𝐞𝐧𝐨𝐦 𝐚𝐧𝐝 𝐤𝐢𝐥𝐥, 𝐞𝐯𝐞𝐧 𝐭𝐡𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐬𝐧𝐚𝐤𝐞 𝐢𝐬 𝐧𝐨𝐭 𝐞𝐧𝐠𝐚𝐠𝐞𝐝 𝐢𝐧 𝐬𝐮𝐜𝐡 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐲 𝐚𝐭 𝐭𝐡𝐚𝐭 𝐦𝐨𝐦𝐞𝐧𝐭, 𝐭𝐡𝐞 𝐬𝐧𝐞𝐚𝐤𝐲 𝐟𝐞𝐥𝐥𝐨𝐰 𝐭𝐨𝐨 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐮𝐬𝐩𝐞𝐜𝐭-𝐥𝐢𝐬𝐭 𝐨𝐟 𝐚𝐥𝐥, 𝐞𝐯𝐞𝐧 𝐭𝐡𝐨𝐮𝐠𝐡 𝐡𝐞 𝐢𝐬 𝐧𝐨𝐭 𝐞𝐧𝐠𝐚𝐠𝐞𝐝 𝐢𝐧 𝐥𝐢𝐞𝐬 𝐚𝐧𝐝 𝐝𝐞𝐜𝐞𝐩𝐭𝐢𝐨𝐧 𝐚𝐭 𝐭𝐡𝐚𝐭 𝐦𝐨𝐦𝐞𝐧𝐭.

𝐟𝐫𝐨𝐦 S𝐮𝐛𝐡𝐚𝐚𝐬𝐡𝐢𝐭𝐚𝐚𝐫𝐧𝐚𝐯𝐚𝐦

𝐊 𝐯 𝐚

मायाशीलः पुरुष a man who is habitually sneaky, treacherous and is known for dishonest activities generally यदि अपि even if सः he किञ्चित् any अपराधं wrong activity, deceptive tricks न करोति does not commit (at the given time ) तदा then अपि too आत्म दोष हतः through bad name and inherent evil nature, venomousness सर्प like a serpent इवlike सः he अविश्वास्यो भवति becomes man with no creditability and standing and therefore not dependable .

even gems worth millions cannot extend the lifespan

 

अनर्घाण्यपि रत्नानि लभ्यन्ते विभवैः सुखम्।

दुर्लभो रत्नकोट्यापि क्षणोऽपि हि गतायुषः॥

इन्दिश्चे स्प्रूचे २५१ सुभाषितार्णवे

anarghāṇyapi ratnāni labhyante vibhavaiḥ sukham|

durlabho ratnakoṭyāpi kṣaṇo'pi hi gatāyuṣaḥ||

indiśce sprūce 251 subhāṣitārnave

𝐈𝐟 𝐨𝐧𝐞 𝐢𝐬 𝐫𝐞𝐚𝐝𝐲 𝐭𝐨 𝐬𝐡𝐞𝐥𝐥 𝐨𝐮𝐭 𝐬𝐮𝐟𝐟𝐢𝐜𝐢𝐞𝐧𝐭 𝐦𝐨𝐧𝐞𝐲 𝐨𝐫 𝐚𝐩𝐩𝐥𝐲 𝐚𝐝𝐞𝐪𝐮𝐚𝐭𝐞 𝐫𝐞𝐬𝐨𝐮𝐫𝐜𝐞𝐬, 𝐨𝐧e 𝐜𝐚𝐧 𝐩𝐮𝐫𝐜𝐡𝐚𝐬𝐞 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐦𝐚𝐫𝐤𝐞𝐭 𝐰𝐢𝐭𝐡 𝐞𝐚𝐬𝐞 𝐞𝐯𝐞𝐧 𝐭𝐡𝐞 𝐦𝐨𝐬𝐭 𝐫𝐚𝐫𝐞, 𝐩𝐫𝐞𝐜𝐢𝐨𝐮𝐬 𝐠𝐞𝐦𝐬 𝐨𝐫 𝐬𝐮𝐜𝐡 𝐯𝐚𝐥𝐮𝐚𝐛𝐥𝐞 𝐢𝐭𝐞𝐦𝐬. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐝𝐞𝐚𝐭𝐡 𝐟𝐨𝐫 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐢𝐬 𝐨𝐫𝐝𝐚𝐢𝐧𝐞𝐝 𝐛𝐲 𝐟𝐚𝐭𝐞, 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐢𝐬 𝐟𝐢𝐱𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐌𝐚𝐤𝐞𝐫 𝐨𝐧𝐜𝐞 𝐟𝐨𝐫 𝐚𝐥𝐥. 𝐍𝐨 𝐚𝐦𝐨𝐮𝐧𝐭 𝐨𝐟 𝐛𝐚𝐫𝐠𝐚𝐢𝐧𝐢𝐧𝐠, 𝐨𝐫 𝐧𝐞𝐠𝐨𝐭𝐢𝐚𝐭𝐢𝐨𝐧𝐬, 𝐧𝐨𝐭 𝐞𝐯𝐞𝐧 𝐨𝐟𝐟𝐞𝐫 𝐨𝐟 𝐩𝐫𝐢𝐜𝐞 𝐨𝐟 𝐠𝐞𝐦𝐬 𝐰𝐨𝐫𝐭𝐡 𝐦𝐢𝐥𝐥𝐢𝐨𝐧𝐬, 𝐰𝐨𝐮𝐥𝐝 𝐦𝐚𝐤𝐞 𝐢𝐭 𝐩𝐨𝐬𝐬𝐢𝐛𝐥𝐞 𝐭𝐨 𝐞𝐱𝐭𝐞𝐧𝐭 𝐭𝐡𝐚𝐭 𝐭𝐢𝐦𝐞 𝐨𝐟 𝐝𝐞𝐚𝐭𝐡 𝐞𝐯𝐞𝐧 𝐛𝐲 𝐚 𝐬𝐩𝐥𝐢𝐭 𝐬𝐞𝐜𝐨𝐧𝐝. 𝐃𝐞𝐚𝐭𝐡 𝐢𝐬 𝐚 𝐟𝐢𝐱𝐞𝐝 𝐫𝐞𝐚𝐥𝐢𝐭𝐲.

𝐤𝐯𝐚

अनर्घानि very costly, priceless, rare अपि too रत्नानि gems, jewels, precious stones विभवै through exchange of money or materials सुखं without difficult लभ्यन्ते are obtainable . गतायुषः the ordained moment of cessation of life, the moment of death fixed, क्षणः even a moment रत्नकोट्या by giving crores of, crores worth of gems अपि दुर्लभः too is impossible to obtain, purchase

𝐡𝐞𝐥𝐩 𝐭𝐨 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐰𝐢𝐭𝐡 𝐞𝐯𝐢𝐥 𝐦𝐢𝐧𝐝𝐬 𝐰𝐨𝐮𝐥𝐝 𝐩𝐫𝐨𝐝𝐮𝐜𝐞 𝐧𝐨 𝐩𝐨𝐬𝐢𝐭𝐢𝐯𝐞 𝐫𝐞𝐬𝐮lt

 

ऊषरेषु च क्षेत्रेषु यथा बीजं हि निष्फलम्।

उपकारोऽपि नीचानां कृतो भवति तादृशः॥

इन्दिश्चे स्प्रूचे १३२७ सुभाषितार्णवे

ūṣareṣu ca kṣetreṣu yathā bījaṁ hi niṣphalam|

upakāro'pi nīcānāṁ kṛto bhavati tādṛśaḥ||

indiśce sprūce 1327 subhāṣitārṇave

𝐈𝐟 𝐰𝐞 𝐬𝐨𝐰 𝐡𝐞𝐚𝐥𝐭𝐡𝐲 𝐬𝐞𝐞𝐝𝐬 𝐢𝐧 𝐚𝐧 𝐚𝐠𝐫𝐢𝐜𝐮𝐥𝐭𝐮𝐫𝐚𝐥 𝐟𝐢𝐞𝐥𝐝 𝐰𝐡𝐨𝐬𝐞 𝐬𝐨𝐢𝐥 𝐢𝐬 𝐜𝐨𝐧𝐭𝐚𝐦𝐢𝐧𝐚𝐭𝐞𝐝 𝐛𝐲 𝐬𝐚𝐥𝐢𝐧𝐢𝐭𝐲, 𝐧𝐨 𝐚𝐦𝐨𝐮𝐧𝐭 𝐨𝐟 𝐭𝐞𝐧𝐝𝐢𝐧𝐠, 𝐬𝐮𝐩𝐩𝐥𝐲 𝐨𝐟 𝐦𝐚𝐧𝐮𝐫𝐞 𝐚𝐧𝐝 𝐢𝐫𝐫𝐢𝐠𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐠𝐨𝐢𝐧𝐠 𝐭𝐨 𝐦𝐚𝐤𝐞 𝐭𝐡𝐞 𝐬𝐞𝐞𝐝𝐬 𝐬𝐩𝐫𝐨𝐮𝐭, 𝐠𝐫𝐨𝐰 𝐨𝐫 𝐠𝐢𝐯𝐞 𝐚𝐧𝐲 𝐲𝐢𝐞𝐥𝐝. 𝐈𝐧 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐰𝐚𝐲, 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝𝐰𝐢𝐥𝐥 𝐞𝐱𝐭𝐞𝐧𝐝𝐞𝐝 𝐭𝐨, 𝐭𝐡𝐞 𝐡𝐞𝐥𝐩 𝐫𝐞𝐧𝐝𝐞𝐫𝐞𝐝 𝐭𝐨 𝐥𝐨𝐰𝐥𝐲 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐰𝐢𝐭𝐡 𝐞𝐯𝐢𝐥 𝐦𝐢𝐧𝐝𝐬 𝐭𝐨𝐨 𝐰𝐨𝐮𝐥𝐝 𝐩𝐫𝐨𝐝𝐮𝐜𝐞 𝐧𝐨 𝐩𝐨𝐬𝐢𝐭𝐢𝐯𝐞 𝐫𝐞𝐬𝐮lt. ( 𝐈𝐟 𝐚𝐭 𝐚𝐥𝐥 𝐭𝐡𝐞𝐲 𝐦𝐚𝐲 𝐫𝐞𝐭𝐮𝐫𝐧 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐭𝐡𝐢𝐧𝐠𝐬 𝐝𝐨𝐧𝐞 𝐰𝐢𝐭𝐡 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐞𝐯𝐢𝐥.)

𝐀 𝐬𝐮𝐛𝐡𝐚𝐬𝐡𝐢𝐭𝐚𝐦 𝐟𝐫𝐨𝐦 𝐒𝐮𝐛𝐡𝐚𝐚𝐬𝐡𝐢𝐭𝐚𝐚𝐫𝐧𝐚𝐯𝐚𝐦..

𝐊 𝐕 𝐀𝐍𝐀𝐍𝐓𝐇𝐀𝐍𝐀𝐑𝐀𝐘𝐀𝐍𝐀𝐍

यथा in what way ऊषरेषु with saline soil क्षेत्रेषु agricultural fields वीजं seed निष्फलं useless, without growing, sprouting भवति remain नीचानां lowly, evild minded person कृतः done उपकारः help अपि too तादृशः भवति give the same result, become futile, useless.

𝐀𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐮𝐧𝐝𝐢𝐠𝐞𝐬𝐭𝐞𝐝 𝐨𝐫 𝐧𝐨𝐭 𝐞𝐧𝐭𝐢𝐫𝐞𝐥𝐲 𝐝𝐢𝐠𝐞𝐬𝐭𝐞𝐝 𝐜𝐚𝐮𝐬𝐞𝐬 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐭𝐫𝐨𝐮𝐛𝐥𝐞

 

अजीर्णं तपसः क्रोधो ज्ञानाजीर्णमहंकृतिः।

परनिन्दा क्रियाजीर्णमन्नाजीर्णं विसूचिका॥

इन्दिस्चे स्प्रूचे १०३ सुभाषितार्णवे

ajīrṇaṁ tapasaḥ krodho jñānājīrṇamahaṁkṛtiḥ|

paranindā kriyājīrṇamannaajīrṇaṁ visūcikā||

indisce sprūce 103 subhāṣitārnave

𝐖𝐡𝐞𝐧 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐢𝐬 𝐮𝐧𝐝𝐞𝐫𝐠𝐨𝐢𝐧𝐠 𝐢𝐧𝐭𝐞𝐧𝐬𝐞 𝐩𝐞𝐧𝐚𝐧𝐜𝐞 𝐚𝐧𝐝 𝐬𝐞𝐥𝐟 𝐦𝐨𝐫𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧, 𝐛𝐮𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐚𝐛𝐥𝐞 𝐭𝐨 𝐚𝐜𝐡𝐢𝐞𝐯𝐞 𝐭𝐡𝐞 𝐩𝐮𝐫𝐩𝐨𝐬𝐞 𝐢𝐧 𝐟𝐮𝐥𝐥, 𝐭𝐡𝐞 𝐮𝐧𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝 𝐬𝐮𝐟𝐟𝐞𝐫𝐢𝐧𝐠 𝐟𝐢𝐧𝐝𝐬 𝐨𝐮𝐭𝐥𝐞𝐭 𝐢𝐧 𝐨𝐮𝐭𝐛𝐫𝐞𝐚𝐤 𝐨𝐟 𝐮𝐧𝐜𝐨𝐧𝐭𝐫𝐨𝐥𝐥𝐚𝐛𝐥𝐞 𝐚𝐧𝐠𝐞𝐫. 𝐖𝐞 𝐡𝐚𝐯𝐞 𝐬𝐞𝐞𝐧 𝐭𝐡𝐚𝐭 𝐡𝐚𝐩𝐩𝐞𝐧 𝐟𝐨𝐫 𝐦𝐚𝐧𝐲 𝐬𝐚𝐠𝐞𝐬

𝐖𝐡𝐞𝐧 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐡𝐚𝐬 𝐛𝐮𝐫𝐧𝐭 𝐦𝐢𝐝𝐧𝐢𝐠𝐡𝐭 𝐨𝐢𝐥 𝐭𝐨 𝐚𝐜𝐪𝐮𝐢𝐫𝐞 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐤𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞 𝐚𝐧𝐝 𝐞𝐫𝐮𝐝𝐢𝐭𝐢𝐨𝐧, 𝐛𝐮𝐭 𝐡𝐢𝐬 𝐦𝐢𝐬𝐬𝐢𝐨𝐧 𝐢𝐬 𝐫𝐞𝐦𝐚𝐢𝐧𝐢𝐧𝐠 𝐧𝐨𝐭 𝐟𝐮𝐥𝐥𝐲 𝐚𝐜𝐜𝐨𝐦𝐩𝐥𝐢𝐬𝐡𝐞𝐝 𝐚𝐧𝐝 𝐡𝐞 𝐡𝐚𝐬 𝐠𝐫𝐚𝐬𝐩𝐞𝐝 𝐭𝐡𝐢𝐧𝐠𝐬 𝐨𝐧𝐥𝐲 𝐩𝐚𝐫𝐭𝐢𝐚𝐥𝐥𝐲, 𝐭𝐡𝐞 𝐢𝐧𝐚𝐝𝐞𝐪𝐮𝐚𝐜𝐲 𝐨𝐟 𝐤𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞 𝐦𝐚𝐧𝐢𝐟𝐞𝐬𝐭𝐬 𝐢𝐭𝐬𝐞𝐥𝐟 𝐚𝐬 𝐚𝐫𝐫𝐨𝐠𝐚𝐧𝐜𝐞, 𝐚𝐬𝐬𝐞𝐫𝐭𝐢𝐯𝐞𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐮𝐧𝐟𝐨𝐮𝐧𝐝𝐞𝐝 𝐬𝐞𝐥𝐟-𝐚𝐬𝐬𝐮𝐫𝐞𝐝𝐧𝐞𝐬𝐬. 𝐓𝐡𝐢𝐬 𝐢𝐬 𝐭𝐡𝐞 𝐜𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧 𝐟𝐨𝐫 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐮𝐬, 𝐡𝐚𝐥𝐟-𝐛𝐚𝐤𝐞𝐝 𝐬𝐜𝐡𝐨𝐥𝐚𝐫𝐬

𝐖𝐡𝐞𝐧 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐞𝐦𝐛𝐚𝐫𝐤𝐬 𝐨𝐧 𝐚 𝐩𝐫𝐨𝐣𝐞𝐜𝐭 𝐰𝐢𝐭𝐡 𝐟𝐮𝐥𝐥 𝐠𝐮𝐬𝐭𝐨 𝐚𝐧𝐝 𝐜𝐨𝐯𝐞𝐫𝐞𝐬 𝐬𝐨𝐦𝐞 𝐠𝐫𝐨𝐮𝐧𝐝 𝐭𝐨𝐨, 𝐛𝐮𝐭 𝐢𝐬 𝐬𝐭𝐮𝐜𝐤 𝐢𝐧 𝐭𝐡𝐞 𝐦𝐢𝐝𝐝𝐥𝐞 𝐢𝐧𝐚𝐜𝐭𝐢𝐯𝐞, 𝐭𝐡𝐞 𝐢𝐧𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞 𝐰𝐨𝐫𝐤, 𝐭𝐡𝐞 𝐢𝐧𝐝𝐢𝐠𝐞𝐬𝐭𝐢𝐨𝐧 𝐢𝐧 𝐚𝐜𝐭𝐢𝐨𝐧, 𝐢𝐧𝐯𝐢𝐭𝐞𝐬 𝐭𝐰𝐨 𝐜𝐨𝐧𝐬𝐞𝐪𝐮𝐞𝐧𝐜𝐞𝐬. 𝐅𝐢𝐫𝐬𝐭 𝐩𝐞𝐨𝐩𝐥𝐞 𝐜𝐫𝐢𝐭𝐢𝐜𝐢𝐬𝐞 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐧𝐨𝐭 𝐥𝐢𝐯𝐢𝐧𝐠 𝐮𝐩𝐭𝐨 𝐡𝐢𝐬 𝐭𝐚𝐥𝐥 𝐜𝐥𝐚𝐢𝐦𝐬 𝐚𝐧𝐝 𝐭𝐡𝐮𝐬 𝐡𝐞 𝐢𝐬 𝐬𝐮𝐛𝐣𝐞𝐜𝐭𝐞𝐝 𝐭𝐨 𝐩𝐮𝐛𝐥𝐢𝐜 𝐢𝐧𝐬𝐮𝐥𝐭. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞 𝐡𝐢𝐬 𝐟𝐫𝐮𝐬𝐭𝐫𝐚𝐭𝐢𝐨𝐧 𝐭𝐞𝐦𝐩𝐭𝐬 𝐡𝐢𝐦 𝐭𝐨 𝐚𝐭𝐭𝐫𝐢𝐛𝐮𝐭𝐞 𝐭𝐡𝐞 𝐫𝐞𝐚𝐬𝐨𝐧𝐬 𝐟𝐨𝐫 𝐡𝐢𝐬 𝐢𝐧𝐚𝐝𝐞𝐪𝐮𝐚𝐜𝐲 𝐨𝐧 𝐨𝐭𝐡𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐚𝐧𝐝 𝐭𝐡𝐢𝐧𝐠𝐬, 𝐚𝐧𝐝 𝐭𝐡𝐢𝐬 𝐭𝐞𝐦𝐩𝐭𝐬 𝐡𝐢𝐦 𝐭𝐨 𝐡𝐮𝐫𝐥 𝐢𝐧𝐬𝐮𝐥𝐭𝐬 𝐨𝐧 𝐨𝐭𝐡𝐞𝐫𝐬. 𝐀𝐧𝐲𝐰𝐚𝐲, 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐩𝐚𝐫𝐚𝐧𝐢𝐧𝐝𝐚.. 𝐡𝐞𝐜𝐤𝐥𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐨𝐭𝐡𝐞𝐫𝐬 𝐨𝐫 𝐭𝐞𝐧𝐝𝐞𝐧𝐜𝐲 𝐭𝐨 𝐬𝐡𝐨𝐮𝐭 𝐚𝐭 𝐨𝐭𝐡𝐞𝐫𝐬. 𝐓𝐡𝐢𝐬 𝐚𝐠𝐚𝐢𝐧 𝐢𝐬 𝐚 𝐮𝐧𝐢𝐯𝐞𝐫𝐬𝐚𝐥 𝐩𝐡𝐞𝐧𝐨𝐦𝐞𝐧𝐨𝐧

𝐀𝐧𝐝 𝐥𝐚𝐬𝐭 𝐛𝐮𝐭 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐥𝐞𝐚𝐬𝐭, 𝐜𝐨𝐧𝐬𝐮𝐦𝐢𝐧𝐠 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐟𝐨𝐨𝐝 𝐰𝐡𝐢𝐜𝐡 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐠𝐞𝐭 𝐟𝐮𝐥𝐥𝐲 𝐝𝐢𝐠𝐞𝐬𝐭𝐞𝐝, 𝐜𝐚𝐮𝐬𝐞𝐝 𝐦𝐮𝐭𝐢𝐧𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐭𝐨𝐦𝐚𝐜𝐡, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐫𝐞𝐬𝐮𝐥𝐭 𝐟𝐥𝐨𝐰𝐬 𝐨𝐮𝐭 𝐚𝐬 𝐃𝐢𝐚𝐫𝐫𝐡𝐨𝐞𝐚

𝐀𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐮𝐧𝐝𝐢𝐠𝐞𝐬𝐭𝐞𝐝 𝐨𝐫 𝐧𝐨𝐭 𝐞𝐧𝐭𝐢𝐫𝐞𝐥𝐲 𝐝𝐢𝐠𝐞𝐬𝐭𝐞𝐝 𝐜𝐚𝐮𝐬𝐞𝐬 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐭𝐫𝐨𝐮𝐛𝐥𝐞 𝐰𝐢𝐭𝐡 𝐜𝐚𝐩𝐢𝐭𝐚𝐥 𝐓

𝐊 𝐕 𝐀𝐍𝐀𝐍𝐓𝐇𝐀𝐍𝐀𝐑𝐀𝐘𝐀𝐍𝐀𝐍

तपसःof intense penance and mortification अजीर्णं remaining undigested क्रोधः rage, deep anger ज्ञान knowledge अजीर्णं remaining undigested अहंकृतिः exalted sense of self-importance, arrogance क्रियाजीर्णम् work not accomplished, not completed fully परनिन्दा censure, criticism, अन्नाजीर्णं undigested food विसूचिका Diarrhoea च भवति converts itself, manifest

the ultimate laughing stock

मूर्खस्य काव्यकरणं गीतमकण्ठस्य ललितमधनस्य।

वृद्धस्य विषयवाञ्च्छा परहास्यकराणि चत्वारि॥

इन्दिस्चे स्प्रूचे ४९१२ सुभाषितार्णवे॥

mūrkhasya kāvyakaraṇaṁ gītamakaṇṭhasya lalitamadhanasya|

vṛddhasya viṣyavāñcchā parahāsyakarāṇi catvāri||

indisce sprūce 4912 subhāṣitārṇave||

The four activities listed below makes a person engaged in such activity the ultimate laughing stock and butt of jokes at the hand of the entire world

1. An idiot, with no knowledge, no understanding of language or words indulging in creation of poetry and flaunting his literary talents. (We find many such great souls strutting around in social media and outside too.)

2. Singing, giving elaborate concerts, by gents and women too whose throats produce only hoarse howls and such sounds without any semblance of sweetness. (Such vocal exercises too are abundant in social media and otherwise too)

3. A fellow with no money, a fellow struggling even for the next morsel of food, somehow indulging in celebrations involving wining and dining.

4. Above all, old doddery persons, dandies indulging in romance, old uncles pursuing young women with romantic intent. (Of course, this phenomenon too is ubiquitous in social media.)

KVA

एते these चत्वारि four परहास्य laughing in derision by others कराणि भवन्ति become reasons

मूर्खंस्य idiotic, simplistic person काव्यकरणम् writing verse, indulging in highsounding literary activity

अकण्ठस्य having no sweetness, no taste in the vocal chord, having coarse voice गीतं singing

अधनस्य a fellow having no money, ललितं indulging in mirthful and expensive celebration, wining and dining

वृद्धस्य of an old, doddery person, dandy विषयवाञ्च्छा eagerness to romance, eagerness to indulge with ladies romantically

Four things make others laugh: when a simpleton writes poetry, when a hoarse man sings, when a poor man plays and jokes and when an old man longs for the world of the senses

be true to your words at any cost

 

मार्ताण्डान्वयजन्मना क्षितिभृता चण्डालसेवा कृता

रामेणात्भुतविक्रमेण गहना संसेविता कन्दरा।

भीमाद्यैः शशिवंशजैर्नृपवरैर्दैन्यं कृतं रङ्कव-

त्संभाषापरिपालनाय पुरुषैः किं किं न चाङ्गीकृतम्॥

इन्दिश्चे स्प्रूचे ४८४० सुभाषितार्णवे

mārtāṇḍānvayajanmanā kṣitibhṛtā caṇḍālsevā kṛtā

rāṁeṇātbhutavikrameṇa gahanā saṁsevitā kandarā|

bhīmādyaiḥ śaśivaṁśajairnṛpavarairdainyaṁ kṛtaṁ raṅkava-

tsaṁbhāṣāparipālanāya puruṣaiḥ kiṁ kiṁ na cāṅgīkṛtam||

indiśce sprūce 4840 subhāṣitārṇave

A noble ruler (Harishchandra) of the solar race worked as a servant tending dead bodies in a burial ground, working under a Chandala.

Rama, of great prowess, whom all people reckon as the best among men, adjourned to the forest to dwell in remotest and obscure caves for long years in Dandakaranya

The eminent heroes born in the Lunar Race, Bhimasena and others had to live in disguise, leading a life not much better than beggars do, in the forest and later in the kingdom of Virata

Harishchandra did this in the process of fulfilling his obligations arising out promises made to Sage Visvamitra

Rama adjourned to Forest to fulfil the solemn promise give to His father Dasaratha.

Moreover, Pandavas had to adjourn for Vanavasa and ajnatha vasam to keep their words given at the time of a game of dice with Duryodhana.

Genuine heroes who honour their solemn promises and undertakings would not hesitate to do anything to honour their own words, their own resolves and to discharge their self-chosen obligations.

K V Ananthanarayanan

The minds that dwell on the glories of the Supreme one for ever

ये मूर्तिं तव पश्यतः श्रुतमयीं ते लोचने लोचने

या ते वक्ति गुणावलिं निरुपमां सा भारती भारती।

या ते न्यञ्चति पादयोर्वरदयोः सा कंधरा कंधरा

यत्ते ध्यायति नाथ वृत्तममलं तन्मानसं मानसम्।

इन्दिश्चे स्प्रूचे ५५५४ सुभाषितार्णवे

ye mūrtiṁ tava paśyataḥ śrutamayīṁ te locane locane

yā te vakti guṇāvaliṁ nirupamāṁ sā bhāratī bhāratī|

yā te nyañcati pādayorvaradayoḥ sā kaṁdharā kaṁdharā

yatte dhyāyati nātha vṛttamamalaṁ tanmānasaṁ mānasam|

indiśce sprūce 5554 subhāṣitārṇave

Oh, the supreme one, the eternal Lord

The pair of eyes which are ever engaged in viewing and enjoying the heavenly beauty of your form which is ever praised by the Vedas and Scriptures, is the real eyes because they alone have fulfilled the purpose for which they are created.

The sweet words and praises extolling Your virtues without comparison, alone are the real, true and effective words. Uttering such praises of the Lord are the ultimate ahcievement for the words and letters which are crafted with meticulous care. Words can have no better use.

The necks and shoulders that bow at your protective pair of feet that can grant the fond wishes of one and all, are the necks that have achieved the purose of their existence. Such necks and shoulders will have no occasion to fall in prostration before any other pair of feet.

And

The minds that ever contemplate and meditate upon your eternally blemishless and glorious deeds and activities are the minds that have reached the zenith of accomplishment. The minds that dwell on the glories of the Supreme one for ever have indeed accomplished the ultimate that anything or anyone can ever yearn to reach.

K V ANANTHANARAYANAN

Word analysis

नाथ oh, the eternal, supreme one ये लोचने whiche pair of eyes तव श्रुतमयीं मूर्तिं your attractive form which is praised by Vedas and scriptures पश्यतःsee ते they एव alone लोचने भवतः are the eyes

या भारति which words ते your निरुपमं without comparison गुणावलिं virtues वक्ति speak सा एव भारती. That alone is real speeach

या कन्धरा which neck वरदयोः wish yielding ते पादयोः your pair of feet न्यञ्चति bow down in obeissance सा एव कन्धरा that alone is the real neck

यत् मानसं which mind ते अमलं your blemishless वृत्तं details of conduct and lifestyle ध्यायति ever thinks of, ever meditates upon तत् एव मानसं that alone is the real mind.

विशिष्ठकुलजातोपि यः खलः खल एव स

 

चन्दनादपि संभूतो दहत्येव हुताशनः। 

 विशिष्ठकुलजातोपि यः खलः खल एव स॥ 

 सुभाषितार्णवे  इन्दिस्च स्प्रूच २२४१

candanādapi saṁbhūto dahatyeva hutāśanaḥ| viśiṣṭhakulajātopi yaḥ khalaḥ khala eva sa|| subhāṣitārnave

A fire kindled with sandal logs too would burn and inundate every material seen around. If a fellow is of evil mind, he will do evil alone. His birth in an exalted clan would not change his innate cruely.