𝗜𝗳 𝘁𝗵𝗲 𝗵𝗮𝗻𝗱𝘀 𝗰𝗼𝗺𝗲 𝗻𝗲𝗮𝗿 𝘁𝗵𝗲 𝗳𝗹𝗮𝗺𝗲𝘀, 𝘁𝗵𝗲 fire 𝘄𝗶𝗹𝗹 𝘀𝗰𝗼𝗿𝗰𝗵 mercilessly, 𝗳𝗼𝗿 𝘀𝘂𝗿𝗲

 

उपकृतमनेन सुतरामित्यसतामस्ति न क्वचिदपेक्षा।

होतुः स्वहस्तमाश्रितः उपहतोऽग्निर्दहत्येव॥

इन्दिश्चे स्प्रुचे ४८६ शार्ङ्गधरपद्धति

upakṛtamanena sutarāmityasatāmasti na kvacidapekṣā|

hotuḥ svahastamāśritaḥ upahato'gnirdahatyeva||

indiśce spruce 486 śārṅgadharapaddhati

𝗔𝗻 𝗲𝘃𝗶𝗹-𝗺𝗶𝗻𝗱𝗲𝗱 𝗳𝗲𝗹𝗹𝗼𝘄 𝘄𝗶𝗹𝗹 𝗻𝗼𝘁 𝘀𝗵𝗼𝘄 𝗮𝗻𝘆 𝗰𝗼𝗻𝘀𝗶𝗱𝗲𝗿𝗮𝘁𝗶𝗼𝗻 𝗼𝗿 𝗴𝗶𝘃𝗲 𝗮𝗻𝘆 𝗰𝗼𝗻𝗰𝗲𝘀𝘀𝗶𝗼𝗻 𝘁𝗼 𝗮 𝗽𝗲𝗿𝘀𝗼𝗻 merely considering 𝘁𝗵𝗮𝘁 𝘀𝘂𝗰𝗵 𝗮 𝗽𝗲𝗿𝘀𝗼𝗻 𝗵𝗮𝘀 𝗯𝗲𝗲𝗻 𝗼𝗳 𝗴𝗿𝗲𝗮𝘁 𝗵𝗲𝗹𝗽 𝗮𝗻𝗱 𝗮𝘀𝘀𝗶𝘀𝘁𝗮𝗻𝗰𝗲 𝗶𝗻 𝗳𝘂𝗿𝘁𝗲𝗿𝗶𝗻𝗴 𝗵𝗶𝘀 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀.

𝗦𝗲𝗲, 𝘁𝗵𝗲 𝗽𝗿𝗶𝗲𝘀𝘁, 𝘄𝗶𝘁𝗵 𝗴𝗿𝗲𝗮𝘁 𝗰𝗮𝗿𝗲 𝗮𝗻𝗱 𝗱𝗲𝘃𝗼𝘁𝗶𝗼𝗻, 𝘁𝗲𝗻𝗱𝘀 𝘁𝗵𝗲 𝘀𝗮𝗰𝗿𝗶𝗳𝗶𝗰𝗶𝗮𝗹 𝗳𝗶𝗿𝗲 𝘄𝗶𝘁𝗵 𝗺𝗲𝘁𝗶𝗰𝘂𝗹𝗼𝘂𝘀 𝗰𝗮𝗿𝗲 𝗮𝗻𝗱 𝗺𝗮𝗸𝗲𝘀 𝗰𝗼𝗽𝗶𝗼𝘂𝘀 𝗼𝗯𝗹𝗮𝘁𝗼𝗻𝘀 𝗼𝗳 𝗴𝗵𝗲𝗲 𝗮𝗻𝗱 𝗼𝘁𝗵𝗲𝗿 𝗳𝘂𝗲𝗹𝘀 𝗶𝗻 𝗶𝘁 𝗼𝗻 𝗮 𝗿𝗲𝗴𝘂𝗹𝗮𝗿 𝗯𝗮𝘀𝗶𝘀.

𝗕𝘂𝘁 𝘄𝗵𝗲𝗻 𝗶𝘁 𝗰𝗼𝗺𝗲𝘀 𝘁𝗼 𝘀𝗰𝗼𝗿𝗰𝗵 𝘁𝗵𝗲 𝗵𝗮𝗻𝗱𝘀 𝗼𝗳 𝗮 𝗽𝗲𝗿𝘀𝗼𝗻 𝘁𝗵𝗲 𝗳𝗶𝗿𝗲 𝘄𝗶𝗹𝗹 𝗻𝗼𝘁 𝘀𝗵𝗼𝘄 𝗮𝗻𝘆 𝗰𝗼𝗻𝗰𝗲𝘀𝘀𝗶𝗼𝗻 𝘁𝗼 𝘁𝗵𝗲 𝗽𝗿𝗶𝗲𝘀𝘁.

𝗜𝗳 𝘁𝗵𝗲 𝗵𝗮𝗻𝗱𝘀 𝗰𝗼𝗺𝗲 𝗻𝗲𝗮𝗿 𝘁𝗵𝗲 𝗳𝗹𝗮𝗺𝗲𝘀, 𝘁𝗵𝗲 fire 𝘄𝗶𝗹𝗹 𝘀𝗰𝗼𝗿𝗰𝗵 mercilessly, 𝗳𝗼𝗿 𝘀𝘂𝗿𝗲.

𝗞 𝗩 𝗔𝗡𝗔𝗡𝗧𝗛𝗔𝗡𝗔𝗥𝗔𝗬𝗔𝗡𝗔𝗡

अनेन by this man सुतरां thoroughly, a lot, very well उपकृतं help has been rendered इति thus मत्वा considering असतां for the evil fellows क्वचित् not one अपेक्षा favourable consideration न not अस्ति happen. होतुः the priest who makes oblation to the Yajna fire स्वहस्तं his own hands आश्रितः depended उपहतः tended, fed magnanimously अग्निः fire दहति scorches एव. Indeed.

there is no use in having huge size or girth alone

हस्ती स्थूलतरः स चाङ्कुशवशः किम् हस्तिमात्रोऽङ्कुशो

दीपे प्रज्वलिते विनश्यति तमः किम् दीपमानम् तमः।

वज्रेणापि शताः पतन्ति गिरयः किम् वज्र मात्रो गिरिः

तेजो यस्य विराजते स बलवान् स्थूलेषु कः प्रत्ययः॥

पञ्चतन्त्रे

hastī sthūlataraḥ sa cāṅkuśavaśaḥ kim hastimātro'ṅkuśo

dīpe prajvalite vinaśyati tamaḥ kim dīpamānam tamaḥ|

vajreṇāpi śatāḥ patanti girayaḥ kim vajra mātro giriḥ

tejo yasya virājate sa balavān sthūleṣu kaḥ pratyayaḥ||

pañcatantre

The elephant is huge in size but it is controlled by a goad.. Is the goad having the size of the elephant?

Darkness spread over large area is dispelled once a tiny wick of a lamp is lighted.. Is the lamp comparable in size to the area of darkness?

Thousands of mountains have been felled by the Vajrayudha ( the thunderbolt weapon of Indra).. But is this weapon ever having the bulk of the mountain?

If real valour and dexterity is present in a person, he is the strong one .. there is no use in having huge size or girth alone..

(from Panchatantram of Vishnu Sharma )

மிகப்பெரிய மேனி படைத்த யானை சிறிய அங்குசத்திற்கு கட்டுப்படுகிறது

திக்கெல்லாம் படரும் இருளை சிறிய அகல்விலாக்கு அகற்றுகிறது

ராட்ஷஸ உருவம் படைத்த மலைகளை சிறிய வஜ்ராயுதம் வெட்டி வீழ்த்துகிறது

உறுதியும் பலவும் வேண்டும், பருமனாக இருந்தால் மட்டும் என்ன பிரயோஜனம் ?

draw kowledge from tiny as well as huge sources

अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्यः कुशलो नरः।

सर्वतः सारमादद्यात् पुष्पेभ्यः इव षट्पदः॥

इन्दिश्चे स्प्रूचे १२१ कपिल -संज्ञाप्रकरणे

aṇubhyaśca mahadbhyaśca śāstrebhyaḥ kuśalo naraḥ|

sarvataḥ sāramādadyāt puṣpebhyaḥ iva ṣaṭpadaḥ||

indiśce sprūce 121 kapila saṁjñāprakaraṇe

𝗔 𝘀𝗲𝗻𝘀𝗶𝗯𝗹𝗲, 𝗱𝗶𝗹𝗶𝗴𝗲𝗻𝘁 𝗮𝗻𝗱 𝗿𝗲𝘀𝗼𝘂𝗿𝗰𝗲𝗳𝘂𝗹 𝗽𝗮𝗿𝘀𝗼𝗻 𝗺𝘂𝘀𝘁 𝘁𝗮𝗸𝗲 𝗰𝗮𝗿𝗲 𝘁𝗼 𝗱𝗿𝗮𝘄 𝗳𝗿𝗼𝗺 𝗮𝗻𝗱 𝗱𝗲𝗿𝗶𝘃𝗲 𝗯𝗲𝗻𝗲𝗳𝗶𝘁 𝗳𝗿𝗼𝗺 𝘀𝗼𝘂𝗿𝗰𝗲𝘀 𝗼𝗳 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲, 𝗲𝘃𝗲𝗻 𝗶𝗳 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝘃𝗲𝗿𝘆 𝘁𝗶𝗻𝘆 𝗮𝗻𝗱 𝗮𝘁𝗼𝗺 𝘀𝗶𝘇𝗲𝗱 𝗮𝗻𝗱 𝗮𝗽𝗽𝗮𝗿𝗲𝗻𝘁𝗹𝘆 𝗻𝗼𝘁 𝘃𝗲𝗿𝘆 𝘀𝗶𝗴𝗻𝗶𝗳𝗶𝗰𝗮𝗻𝘁, 𝗮𝗻𝗱 𝗮𝗹𝘀𝗼 𝗳𝗿𝗼𝗺 𝗿𝗲𝘀𝗼𝘂𝗿𝗰𝗲𝘀 𝗮𝗻𝗱 𝗿𝗲𝘀𝗲𝗿𝘃𝗼𝗶𝗿𝘀 𝘄𝗵𝗶𝗰𝗵 𝗮𝗿𝗲 𝗵𝘂𝗴𝗲 𝗶𝗻 𝗰𝗼𝗻𝘁𝗲𝗻𝘁 𝗮𝗻𝗱 𝘃𝗲𝗿𝘆 𝗿𝗶𝗰𝗵 𝗶𝗻 𝗾𝘂𝗮𝗹𝗶𝘁𝘆.

𝗜𝗻 𝘁𝗵𝗶𝘀 𝗽𝘂𝗿𝘀𝘂𝗶𝘁 𝗵𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗱𝗿𝗮𝘄 𝗶𝗻𝘀𝗽𝗶𝗿𝗮𝘁𝗶𝗼𝗻 𝗳𝗿𝗼𝗺 𝗶𝗻𝘀𝗲𝗰𝘁𝘀 𝘁𝗵𝗮𝘁 𝗳𝗹𝘆 𝗮𝗿𝗼𝘂𝗻𝗱 𝗳𝗮𝗿 𝗮𝗻𝗱 𝘄𝗶𝗱𝗲 𝗰𝗼𝗹𝗹𝗲𝗰𝘁𝗶𝗻𝗴 𝗵𝗼𝗻𝗲𝘆 𝗮𝗻𝗱 𝗽𝗼𝗹𝗹𝗲𝗻 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝘁𝗶𝗻𝗶𝗲𝘀𝘁 𝗳𝗹𝗼𝘄𝗲𝗿𝘀 𝘁𝗼 𝗵𝘂𝗴𝗲 𝗮𝗿𝗲𝗮𝘀 𝘄𝗵𝗲𝗻 𝗶𝗻𝗻𝘂𝗺𝗲𝗿𝗮𝗯𝗹𝗲 𝗳𝗹𝗼𝘄𝗲𝗿𝘀 𝗮𝗻𝗱 𝗽𝗹𝗮𝗻𝘁𝘀 𝗯𝗹𝗼𝗼𝗺.

𝗜𝗻 𝘁𝗵𝗲 𝗽𝘂𝗿𝘀𝘂𝗶𝘁 𝗼𝗳 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝘁𝗵𝗲𝗿𝗲 𝗰𝗮𝗻 𝗻𝗲𝘃𝗲𝗿 𝗯𝗲 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝗶𝘀 𝘀𝗺𝗮𝗹𝗹 𝗼𝗿 𝘁𝗿𝗶𝘃𝗶𝗮𝗹. 𝗔𝘁 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝘁𝗶𝗺𝗲, 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝗲 𝗹𝗲𝗳𝘁 𝗼𝘂𝘁 𝗷𝘂𝘀𝘁 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝗶𝘁𝘀 𝗶𝗺𝗽𝗼𝘀𝗶𝗻𝗴 𝘀𝗶𝘇𝗲 𝗮𝗻𝗱 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲.

𝗧𝗵𝗶𝘀 𝗶𝗱𝗲𝗮 𝗶𝘀 𝗵𝗶𝗴𝗵𝗹𝗶𝗴𝗵𝘁𝗲𝗱 𝗯𝘆 𝗞𝗮𝗽𝗶𝗹𝗮, 𝘁𝗵𝗲 𝗴𝗿𝗲𝗮𝘁 𝗽𝗵𝗶𝗹𝗼𝘀𝗼𝗽𝗵𝗲𝗿 𝗮𝗻𝗱 𝗲𝗻𝘂𝗻𝗰𝗶𝗮𝘁𝗼𝗿 𝗼𝗳 𝗦𝗮𝗻𝗸𝗵𝘆𝗮 𝘀𝘆𝘀𝘁𝗲𝗺 𝗼𝗳 𝗜𝗻𝗱𝗶𝗮𝗻 𝗽𝗵𝗶𝗹𝗼𝘀𝗼𝗽𝗵𝘆

𝗞 𝗩 𝗔𝗡𝗔𝗡𝗧𝗛𝗔𝗡𝗔𝗥𝗬𝗔𝗡𝗔𝗡

कुशलः diligent and sensible नरः man अणुभ्यः from infinitely small महद्भ्यः imposingly huge in content च too शास्त्रेभ्यः sciences, resources for knowledge पुष्पेभ्यः from flowers षट्पदः the insects, the six legged bees इव like सर्वतः from all sources, from all places आदद्यात् should collect and collate and make use of.

𝗯𝗮𝗹𝗮𝗻𝗰𝗶𝗻𝗴 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗳𝗿𝗶𝘃𝗼𝘂𝗹𝗼𝘂𝘀 𝗽𝗲𝗿𝗶𝗽𝗵𝗲𝗿𝗮𝗹𝘀 𝗮𝗻𝗱 𝘀𝗼𝗹𝗶𝗱 𝗺𝗮𝗶𝗻 𝘁𝗿𝘂𝗻𝗸 𝗶𝘀 𝘁𝗵𝗲 𝘀𝗶𝗴𝗻 𝗼𝗳 𝗺𝗮𝘁𝘂𝗿𝗶𝘁𝘆

𝗝𝘂𝘀𝘁 𝘄𝗮𝘁𝗰𝗵 𝗮 𝗽𝗹𝗮𝗻𝘁 𝗴𝗿𝗼𝘄𝗶𝗻𝗴.

𝗪𝗵𝗲𝗻 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝗹𝗲𝗮𝘃𝗲𝘀 𝘀𝗵𝗼𝘄 𝘁𝗵𝗲𝗶𝗿 𝗵𝗲𝗮𝗱 𝗳𝗿𝗼𝗺 𝗮 𝘁𝗶𝗻𝘆 𝘀𝗲𝗲𝗱, 𝗮𝗻𝗱 𝘁𝗵𝗲 𝘀𝘂𝗰𝗰𝘂𝗹𝗲𝗻𝘁 𝗯𝘂𝘁 𝘁𝗶𝗻𝘆 𝘀𝘁𝗲𝗺 𝘄𝗶𝘁𝗵 𝗶𝘁𝘀 𝘁𝗲𝗻𝗱𝗲𝗿 𝗿𝗼𝗼𝘁𝘀 𝘀𝗵𝗼𝘄𝗶𝗻𝗴 𝘁𝗼𝗼 𝘁𝗿ies 𝘁𝗼 𝗯𝗮𝗹𝗮𝗻𝗰𝗲 itself 𝗼𝗻 𝘁𝗲𝗻𝗱𝗲𝗿 𝘀𝗼𝗶𝗹, 𝘁𝗵𝗲 𝗽𝗹𝗮𝗻𝘁 𝗶𝘀 𝘃𝗲𝗿𝘆 𝘀𝗵𝗮𝗸𝘆, 𝘂𝗻𝘀𝘂𝗿𝗲, 𝗮𝗻𝗱 𝗲𝘃𝗲𝗻 𝘁𝗵𝗲 𝘀𝗹𝗶𝗴𝗵𝘁𝗲𝘀𝘁 𝘀𝗵𝗼𝗰𝗸 𝗰𝗼𝘂𝗹𝗱 𝗰𝗮𝘂𝘀𝗲 𝗴𝗿𝗲𝗮𝘁 𝗱𝗮𝗺𝗮𝗴𝗲 𝗮𝗻𝗱 𝗲𝘃𝗲𝗻 𝗱𝗲𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝗼𝗻 𝘁𝗼 𝘁𝗵𝗲 𝘁𝗶𝗻𝘆 𝗽𝗹𝗮𝗻𝘁.

𝗕𝘂𝘁 𝘀𝘁𝗲𝗮𝗱𝗶𝗹𝘆, 𝘁𝗵𝗲 𝗽𝗹𝗮𝗻𝘁 𝘀𝘁𝗮𝗻𝗱𝘀 𝘂𝗽, 𝗴𝗿𝗼𝘄𝘀 𝗶𝗻 𝗴𝗶𝗿𝘁𝗵 𝗮𝗻𝗱 𝘁𝗮𝗸𝗲𝘀 𝗱𝗲𝗲𝗽 𝗿𝗼𝗼𝘁𝘀, 𝗽𝗶𝗲𝗿𝗰𝗶𝗻𝗴 𝗲𝘃𝗲𝗻 𝗵𝗮𝗿𝗱𝗲𝗿 𝘀𝗼𝗶𝗹, 𝗮𝗻𝗱 produces 𝗮 𝗹𝗼𝘁 𝗼𝗳 𝗯𝗿𝗮𝗻𝗰𝗵𝗲𝘀, 𝗹𝗲𝗮𝘃𝗲𝘀, 𝗳𝗹𝗼𝘄𝗲𝗿𝘀 𝗮𝗻𝗱 𝗳𝗿𝘂𝗶𝘁𝘀 𝘁𝗼𝗼.

𝗧𝗵𝗲 𝗴𝗿𝗼𝘄𝗶𝗻𝗴 𝗳𝗼𝗹𝗶𝗮𝗴𝗲 𝗮𝗻𝗱 𝗳𝗿𝘂𝗶𝘁𝘀 𝗮𝗻𝗱 𝗹𝗲𝗮𝘃𝗲𝘀 𝗮𝗿𝗲 𝗮𝗹𝘄𝗮𝘆𝘀 𝘀𝗵𝗮𝗸𝘆, 𝘁𝗵𝗲𝘆 𝗺𝗼𝘃𝗲 𝗮𝗻𝗱 𝗿𝗲𝘃𝗲𝗿𝗯𝗲𝗿𝗮𝘁𝗮𝘁𝗲 𝗮𝗻𝗱 𝗴𝗲𝘁 𝘀𝘄𝗮𝘆𝗲𝗱 𝗶𝗻 𝘄𝗶𝗻𝗱𝘀.

𝗢𝗳 𝗰𝗼𝘂𝗿𝘀𝗲, 𝘁𝗵𝗲𝘆 𝗺𝗮𝗻𝗮𝗴𝗲 𝘁𝗼 𝗺𝗮𝗶𝗻𝘁𝗮𝗶𝗻 𝗮 𝘀𝗲𝗺𝗯𝗹𝗮𝗻𝗰𝗲 𝗼𝗳 𝗯𝗮𝗹𝗮𝗻𝗰𝗲, 𝘁𝗵𝗮𝘁 𝗶𝘀 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝘁𝗵𝗶𝗻𝗴.

𝗕𝘂𝘁 𝘄𝗵𝗲𝗻 𝘁𝗵𝗲 𝗺𝗮𝗶𝗻 𝘁𝗿𝘂𝗻𝗸 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗹𝗼𝗻𝗴 𝗿𝗼𝗼𝘁 𝘀𝘂𝗽𝗽𝗼𝗿𝘁𝗶𝗻𝗴 𝗶𝘁 𝗵𝗮𝘃𝗲 𝗴𝗿𝗼𝘄𝗻 𝗮𝗻𝗱 𝘀𝘁𝗮𝗯𝗶𝗹𝗶𝘇𝗲𝗱, 𝘁𝗵𝗲𝘆 𝗻𝗲𝘃𝗲𝗿 𝗴𝗲𝘁 𝗱𝗶𝘀𝘁𝘂𝗿𝗯𝗲𝗱 𝗯𝘆 𝘄𝗶𝗻𝗱, 𝘄𝗵𝗶𝗿𝗹𝘄𝗶𝗻𝗱 𝗼𝗿 𝗰𝘆𝗰𝗹𝗼𝗿𝗲.

𝗔𝗻𝗱 𝗶𝗳 𝗻𝗮𝘁𝘂𝗿𝗲 𝗴𝗮𝗶𝗻𝘀 𝘁𝗵𝗲 𝘂𝗽𝗽𝗲𝗿 𝗵𝗮𝗻𝗱 𝗮𝗻𝗱 𝘀𝘁𝗿𝗶𝗸𝗲𝘀 𝘁𝗵𝗲 𝘁𝗿𝘂𝗻𝗸 𝗮𝗻𝗱 𝗿𝗼𝗼𝘁𝘀, 𝗮𝗻𝗱 𝘁𝗵𝗲𝘆 𝗱𝗼 𝗻𝗼𝘁 𝘀𝘂𝗿𝘃𝗶𝘃𝗲, 𝗶𝘁 𝗶𝘀 𝗱𝗲𝗮𝘁𝗵 𝗳𝗼𝗿 𝘁𝗵𝗲 𝘁𝗿𝗲𝗲.

𝗧𝗵𝗮𝘁 𝗶𝘀 𝗻𝗼𝘁 𝘁𝗵𝗲 𝗰𝗮𝘀𝗲 𝘄𝗶𝘁𝗵 𝗹𝗲𝗮𝘃𝗲𝘀, 𝗳𝗹𝗼𝘄𝗲𝗿𝘀 𝗮𝗻𝗱 𝗳𝗿𝘂𝗶𝘁𝘀..

𝗧𝗵𝗲𝘆 𝘄𝗼𝘂𝗹𝗱 𝗰𝗼𝗺𝗲 𝗮𝗻𝗱 𝗴𝗼, 𝗯𝘂𝘁 𝘁𝗵𝗲 𝘁𝗿𝗲𝗲 𝘄𝗼𝘂𝗹𝗱 𝗴𝗼 𝗼𝗻 𝗳𝗼𝗿 𝗲𝘃𝗲𝗿.

𝗧𝗵𝗮𝘁 𝗯𝗮𝗹𝗮𝗻𝗰𝗶𝗻𝗴 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗳𝗿𝗶𝘃𝗼𝘂𝗹𝗼𝘂𝘀 𝗽𝗲𝗿𝗶𝗽𝗵𝗲𝗿𝗮𝗹𝘀 𝗮𝗻𝗱 𝘀𝗼𝗹𝗶𝗱 𝗺𝗮𝗶𝗻 𝘁𝗿𝘂𝗻𝗸 𝗶𝘀 𝘁𝗵𝗲 𝘀𝗶𝗴𝗻 𝗼𝗳 𝗺𝗮𝘁𝘂𝗿𝗶𝘁𝘆, 𝘀𝗶𝗴𝗻 𝗼𝗳 𝗴𝗿𝗼𝘄𝘁𝗵 𝗳𝗼𝗿 𝘁𝗵𝗲 𝘁𝗿𝗲𝗲.

𝗜𝗳 𝘁𝗵𝗲 𝘁𝗿𝗲𝗲 𝗻𝗲𝘃𝗲𝗿 𝗴𝗮𝗶𝗻𝘀 𝗺𝗮𝘁𝘂𝗿𝗶𝘁𝘆, 𝗶𝘁 𝗶𝘀 𝗻𝗼𝘁 𝗮 𝘁𝗿𝗲𝗲 𝗮𝘁 𝗮𝗹𝗹.

𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝗳𝗼𝗿 𝗶𝘁𝘀 𝗹𝗶𝗳𝗲, 𝗶𝘁𝘀 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲.

𝗦𝗮𝗺𝗲 𝗶𝘀 𝘁𝗵𝗲 𝗰𝗮𝘀𝗲 𝘄𝗶𝘁𝗵 𝘂𝘀 𝗵𝘂𝗺𝗮𝗻 𝗯𝗲𝗶𝗻𝗴𝘀 𝘁𝗼𝗼…

𝗛𝘂𝗺𝗮𝗻 𝗺𝗶𝗻𝗱𝘀 𝘁𝗼𝗼.

𝗪𝗲 𝗿𝗲𝘀𝗽𝗼𝗻𝗱 𝘁𝗼 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴, 𝗮𝗻𝗱 𝗲𝘃𝗲𝗿𝘆 𝘀𝘁𝗶𝗺𝘂𝗹𝘂𝘀, 𝘄𝗲 𝗴𝗿𝗶𝗲𝘃𝗲 𝗼𝘃𝗲𝗿 𝗮𝗻𝘆𝘁𝗵𝗶𝗻𝗴 𝗮𝗻𝗱 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴.

𝗕𝘂𝘁 𝘄𝗲 𝗵𝗮𝘃𝗲 𝘁𝗼 𝗮𝘁𝘁𝗮𝗶𝗻 𝗺𝗮𝘁𝘂𝗿𝗶𝘁𝘆. 𝗪𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗱𝗲𝘃𝗲𝗹𝗼𝗽 𝗮 𝘀𝗼𝗹𝗶𝗱 𝗰𝗼𝗿𝗲 𝗶𝗻𝘀𝗶𝗱𝗲 𝘂𝘀… 𝘄𝗵𝗶𝗰𝗵 𝘄𝗶𝗹𝗹 𝗻𝗼𝘁 𝗲𝗮𝘀𝗶𝗹𝘆 𝘀𝗵𝗮𝗸𝗲, 𝘁𝗿𝗲𝗺𝗯𝗹𝗲 𝗼𝗿 𝗿𝗲𝘃𝗲𝗿𝗯𝗲𝗿𝗮𝘁𝗲.

𝗜𝗳 𝘄𝗲 𝗱𝗼 𝗻𝗼𝘁 𝗮𝘁𝘁𝗮𝗶𝗻 𝘁𝗵𝗮𝘁 𝘀𝘁𝗮𝘁𝗲, 𝘁𝗵𝗲𝗻 𝘄𝗲 𝗮𝗿𝗲 𝗻𝗼𝘁 𝗴𝗿𝗼𝘄𝗻 𝘂𝗽, 𝘄𝗲 𝗮𝗿𝗲 𝗻𝗼𝘁 𝗺𝗮𝘁𝘂𝗿𝗲.

𝗧𝗼 𝗯𝗲 𝘀𝗵𝗮𝗸𝘆 𝗶𝗻 𝘁𝗵𝗲 𝘀𝘁𝗮𝗿𝘁 𝗶𝘀 𝗻𝗼𝘁 𝗮 𝘀𝗶𝗻 𝗮𝘁 𝗮𝗹𝗹.

𝗕𝘂𝘁 𝗶𝗳 𝘄𝗲 𝗱𝗶𝗲 𝘀𝗵𝗮𝗸𝗶𝗻𝗴 𝗼𝗿 𝘁𝗿𝗲𝗺𝗯𝗶𝗹𝗶𝗻𝗴, 𝘁𝗵𝗲𝗻 𝘄𝗲 𝗵𝗮𝘃𝗲 𝗺𝗮𝗱𝗲 𝗮 𝗰𝗼𝗹𝗼𝘀𝘀𝗮𝗹 𝗷𝗼𝗸𝗲 𝗼𝗳 𝗼𝘂𝗿 𝗹𝗶𝘃𝗲𝘀.

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.

𝐎𝐧𝐜𝐞 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐝𝐢𝐬𝐜𝐨𝐯𝐞𝐫𝐞𝐝 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐞𝐫𝐫𝐞𝐝 𝐢𝐧 𝐨𝐮𝐫 𝐩𝐚𝐭𝐡, 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐜𝐡𝐚𝐧𝐠𝐞 𝐭𝐡𝐞 𝐫𝐨𝐮𝐭𝐞.

𝐄𝐯𝐞𝐫𝐲𝐨𝐧𝐞 𝐡𝐚𝐬 𝐭𝐨 𝐬𝐭𝐚𝐧𝐝 𝐛𝐲 𝐰𝐡𝐚𝐭 𝐡𝐞 𝐬𝐚𝐲𝐬, 𝐚𝐧𝐝 𝐭𝐫𝐲 𝐭𝐨 𝐞𝐧𝐝𝐨𝐫𝐬𝐞 𝐡𝐢𝐬 𝐨𝐰𝐧 𝐬𝐭𝐚𝐧𝐝..

𝐓𝐡𝐢𝐬 𝐢𝐬 𝐭𝐡𝐞 𝐠𝐞𝐧𝐞𝐫𝐚𝐥 𝐫𝐮𝐥𝐞 However, 𝐧𝐨 𝐨𝐧𝐞 𝐧𝐞𝐞𝐝 𝐛𝐞 𝐚𝐬𝐢𝐧𝐢𝐧𝐞..𝐨𝐫 𝐨𝐛𝐬𝐭𝐢𝐧𝐚𝐭𝐞

𝐍𝐨 𝐨𝐧𝐞 𝐢𝐬 𝐫𝐢𝐠𝐡𝐭 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞, 𝐧𝐨𝐭 𝐞𝐯𝐞𝐧 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞.

𝐖𝐞 𝐚𝐫𝐞 𝐰𝐫𝐨𝐧𝐠 𝐦𝐨𝐫𝐞 often 𝐭𝐡𝐚𝐧 we are 𝐫𝐢𝐠𝐡𝐭..

Therefore, 𝐰𝐡𝐞𝐧 𝐰𝐞 𝐬𝐞𝐧𝐬𝐞 𝐭𝐡𝐞 𝐚𝐛𝐞𝐫𝐫𝐚𝐭𝐢𝐨𝐧 𝐢𝐧 𝐨𝐮𝐫 𝐬𝐭𝐚𝐧𝐝𝐬, 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐜𝐨𝐫𝐫𝐞𝐜𝐭 𝐭𝐡𝐞 𝐩𝐚𝐭𝐡..

𝐈𝐭 𝐢𝐬 𝐞𝐚𝐬𝐢𝐞𝐫 𝐭𝐨 𝐜𝐡𝐚𝐧𝐠𝐞 𝐭𝐡𝐞 𝐩𝐚𝐭𝐡 𝐰𝐡𝐞𝐧 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐭𝐫𝐚𝐯𝐞𝐥𝐥𝐞𝐝 𝐨𝐧𝐥𝐲 𝐚 𝐥𝐢𝐭𝐭𝐥𝐞..

𝐁𝐮𝐭 𝐢𝐟 𝐭𝐨𝐨 𝐦𝐮𝐜𝐡 𝐠𝐫𝐨𝐮𝐧𝐝 𝐡𝐚𝐬 𝐛𝐞𝐞𝐧 𝐜𝐨𝐯𝐞𝐫𝐞𝐝, 𝐰𝐞 𝐰𝐨𝐮𝐥𝐝 𝐥𝐚𝐧𝐝 𝐮𝐩 𝐢𝐧 𝐩𝐨𝐢𝐧𝐭𝐬 𝐨𝐟 𝐧𝐨 𝐫𝐞𝐭𝐮𝐫𝐧..

𝐖𝐞 𝐦𝐚𝐲 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐫𝐨𝐭 𝐤𝐧𝐨𝐰𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐚𝐫𝐞 𝐫𝐨𝐭𝐭𝐢𝐧𝐠..

𝐂𝐨𝐧𝐟𝐞𝐬𝐬𝐢𝐨𝐧𝐬 𝐚𝐧𝐝 𝐯𝐨𝐥𝐮𝐧𝐭𝐚𝐫𝐲 𝐜𝐨𝐫𝐫𝐞𝐜𝐭𝐢𝐨𝐧𝐬 𝐚𝐫𝐞 𝐮𝐬𝐮𝐚𝐥𝐥𝐲 𝐯𝐢𝐞𝐰𝐞𝐝 𝐛𝐲 𝐨𝐭𝐡𝐞𝐫𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐥𝐨𝐭 𝐨𝐟 𝐥𝐞𝐧𝐢𝐞𝐧𝐜𝐲..

𝐎𝐧𝐜𝐞 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐝𝐢𝐬𝐜𝐨𝐯𝐞𝐫𝐞𝐝 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐞𝐫𝐫𝐞𝐝 𝐢𝐧 𝐨𝐮𝐫 𝐩𝐚𝐭𝐡, 𝐰𝐞 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐜𝐡𝐚𝐧𝐠𝐞 𝐭𝐡𝐞 𝐫𝐨𝐮𝐭𝐞.

𝐍𝐨 𝐨𝐭𝐡𝐞𝐫 𝐰𝐚𝐲.

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

who should perform sraaadham

 

All the sons have to perform Sraddham, individually. The sons can perform it jointly only if there is no partition and there is sharing of kitchen or hearth. It is not correct to presume that the younger brothers can join the elder brother for conducting Sraddham. Even if two brothers are living in the same house in different portions cooking separately, they have to perform Sraddham independently. There is a slender and unsubstantiated loukeeka view that if the mother is alive and the father gone, all the sons can gather at the mother’s place and do Sraddham. When a son dies, the duty of performing Sraddham abates with him, but his son of the deceased, will be invoking the paternal grandfather in Rudra roopa, the second generation, while performing Sraddham for his own father. During Sapindeekaranam, the great great grandfather will be bidden adieu with honour as Vriddha pitaamaha.

What can scriptures and sacred rules do for one who no intelligence or any common ?

यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम्।

लोचनानाभ्यां विहीनस्य दर्पणः किं करिष्यति॥

चाणक्याद्

yasya nāsti svayam prajñā śāstram tasya karoti kim |

locanānābhyām vihīnasya darpaṇaḥ kim kariṣyati||

cāṇakyād

What help can scriptures and sacred rules do to a person who has neither any intelligence nor any common sense of his own?

How can a man without eyes use a mirror for any good purpose?

தானாகவே சிந்திக்க ஆற்றல் இல்லாதவனுக்கு சாத்திரத்தாலோ அறிவியலிநாலோ என்ன பிரயோஜனம்?

கண்களே இல்லாதவனுக்கு முகம் நோக்க கண்ணாடி எதற்க்கு ?

വിവരവും വകതിരിവും ഇല്ലാത്തവന്നു ശാസ്ത്രവും നിയമവും കൊണ്ട് എന്തു പ്രയോജനം?

കണ്ണുകള്‍ ഇല്ലാത്തവന് കണ്ണാടിയില്‍ ഭംഗി നോക്കാന്‍ കഴിയുമോ ?

கண்களே இல்லாதவனுக்கு முகம் நோக்க கண்ணாடி எதற்க்கு ?

a quote from chanakya