Un-edited Collection of Kedar’s SubhaashitaM on Sanskrit-Digest Mailing Group Archives

This is the 'un-edited' collection of Kedar's postings of pratidinaM subhaashitaM on the sanskrit-digest mailing group archives. Any good endeavour is begun be a prayer to Ganesh or Saraswati. Hence this second subhhaashita of ASAD' is dedicated to Saraswati.

One who is as white as a garland of kunda flowers and waterdrops, who has worn white apparel, whose hand is placed on the stem of the vINA, who is sitting on a white lotus, and who is always worshipped by Gods such as Brahma, Achyuta (Vishnu) and Shankara, that Sarasvati, who completely steals (one's) lethargy may bless me.

In this third verse of ASAD, learn three things from the donkey. (He) carries loads without rest, is not deterred by the heat or cold, is always content these three things should be learnt from the donkey. This subhaashita is a prayer to Shankara. It has a nice verbal composition. Equipped with a spear(pinAka), snake(phaNi), the crescent of the moon(bAlendu), ashes and the ganga, may this idol composed from the 'pa varga' (the consonants pa, pha, ba, bha, ma) lead us to heaven (apavarga). The apparent meaning : O Lotus eyed, I wish to drink water from you. If you give it to me, I do not want it, but if you dont give it, I shall drink it !!! (which obviously makes no sense)

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The solution: the trick is in the word "dAsyasi" which has been interpreted above as the future tense form of the verb 'dA' meaning to give. However it is correctly interpreted as the sandhi dAsi + asi Hence the second line actually means, if you are a dAsi, I dont want it, but if you are not a dAsi I shall drink it.

Perhaps this goes back to the times where braAhmins would note accept even water if it was touched by untouchable dAsis. There are many verses that praise the effects of good company. However this is my favourite among them. You cant even notice a hint of a drop of water fallen on hot iron. The same drop shines like a pearl on a lotus leaf.

And in the 'swati' nakShatra fallen inside a sea shell, it becomes a pearl. Usually excellent, medium and bad states (of a person) are dependent on company. Again as Marathi speaking people will recognise, this is exactly identical to the following marathi verse. I think many people know this verse that praises knowledge. It cannot be stolen by thieves, cannot be taken away by the king, cannot be divided among brothers and does not cause a load. If spent, it always multiplies. The wealth of knowledge is the greatest among all wealths. When in combat against each other we are 5 and they are hundred. But when against others, we are a hundred and five obviously refers to Kauravas and Pandavas. I believe this is supposed to be said by Dharma. The wise man acquires knowldge and wealth as if he is never going to die. And he practices relegion as if he is tightly held in his hair by death. Here's another one I believe accredited to Kalidasa. The birth of one lotus on another has neither been seen nor heard of. Little girl, how is it that on your lotus face there are these two lotuses? (her eyes) One more subhashitam that starts with "kamale"

On the lotus sits Goddess Kamalaa (Laxmi), Hara (Lord Shiva) resides in the Himaalayaas. In the vortex of the churning ocean resides Hari (Lord VishNu), I know this precisely. Brahma (seated on a lotus), Vishnu (lotus eyed), Shiva(crowned by the enemy of the lotus (moon?), the sun (lit. husband of the lotus), praised May Laxmi, whose lotus like feet are praised by the trinity and the sun make me her lotus (ie, abode) your interpretation of kamalArikirITa is perfect. the moon is the enemy of the lotus because when the moon rises, the lotus closes itself. There is no special reason for using both stuta and nuta stuta means praised, and nuta means saluted however, the best part is "karotu me kamalaM" the word ka has many meanings. one among them is "evil". "alaM" means enough. Hence karotu me kaM alaM means may she end all my evil. As all the water fallen from the skies goes to the sea, similarly salutations to any God finally reach Keshava. Reactions to calamities should be considered well in advance. It is no good to start digging a well when the house is on fire!

This shloka was poorly transliterated please refer the following transliteration guidelines when transliterating sanskrit into English. This will result in others understanding your shlokas more easily and hence responding quicker. What can a wicked person do to someone who has the weapon of fogivance in his hands? Fire fallen on ground without any grass extinguishes by itself. Forgivance is the strength of the weak. forgivance is the ornament of the mighty. f the world is conquered by forgivance, what cannot be accomplished by forgivance. Forgivance is the strength of the weak. Forgivance is the ornament of the mighty. if the world is conquered by forgivance, what cannot be accomplished by forgivance ? wrong in the first half of second line of the above verse itself! Even to get the meaning "In the world, forgivance has the power of conquering", the words look odd. Does "vashikrute" give this meaning? ShamAvashIkRite loke is a "sati saptami" usage. it is to be interpreted as yadA lokaH kShamAvashIkRitaH tada (when the world is conquered by forgivance) In the sati saptami usage, the saptami vibhaki is used to denote the temporal relationship between two successive events so basically it means, even when the world can be conquered by forgivance, what else remains. If I rememeber the sloka it is "karamule tu gouricha" it's not govondaH. Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati) at the root. Hence one should take "darshan" of one's hand in the morning. Hi Padma. glad to see you on the list. you are probably right about "karamUle tu gauri cha" this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are "correct" again, gauri makes a better paakedar (fwd) Thanks for the sholka. This shoka about Kshama and the line of thinking. and other features that go with it were adopted by Gandhiji for our freedom. There was the other group (jahal) who asked questions like what should be done for the person who is determined to kill you regardless of what you are thinking. Examples were given from the 2nd war and how a cretain group of people was removed by force etc.

If I rememeber the sloka it is "karamule tu gouricha" it's not govondaH. Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati) at the root. Hence one should take "darshan" of one's hand in the morning. Hi Padma. glad to see you on the list. you are probably right about "karamUle tu gauri cha" this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are "correct" again, gauri makes a better paaTh than govindaH  I have come across "karamulethu govinda" in my child hood. ecently I heard even the other one " karamu lethu gauri cha". So obviously the subhashitham was subjected to changes as time passed , We cannot argue which is correct as we don't know the exact source of this work. Let us accept both, as both are having good meanings. "At the top of the hand resides Laxmi.  In the middle of the hand resides Sarasvati.  At the bottom of the hand resides Brahma.  In the morning, the sight of the hands (is auspicious).  "O goddess with the mantle of oceans.  adorned with the breasts of mountains.  O the consort of Vishnu, salutations to thee! pardon me for touching thee with my feet. " Note: The above prayers are generally recited as soon as one gets up from the bed. In the first sloka, Laxmi stands for spiritual wealth, Sarasvati for spiritual knowledge and Brahma for spiritual wisdom. According to the Hindu mythology, God Vishnu has two wives, Sri Devi (Laxmi) and Bhoomi Devi (Earth). They are supposed to be residing on His chest.

For defiling the Earth with our feet and also with our body fluids, we beseech Her pardon. This concludes the Earth Day specials.  The crow is black, and the cuckoo is black. What is the difference between the two? It is when spring arrives that the crow is identified as the crow, and the cuckoo, the cuckoo.  Poets say that the heart of a good man is like butter, but that is not correct.

The heat (frustration/sorrow/ etc. ) residing in another body does not melt butter, but it does melt the good man. I do not know whether the following two verses were indeed like a sawaal jawaab, but it definitely seems so. The first verse : What is so strange about women tying glass, beads and gold all on one thread ?

Even the great thinker paNini tied the dog, the youth and Indra on the same string ||(pun on the word suutra) The second verse : Gautam's wife was forcibly molested by the youth Indra. (who acted) like a dog. the great thinker pAnini tied the dog, the youth and Indra on the same string. I guess I should have clarified. the three words: shvA (dog) yuvA (youth) and maghavA (indra) belong to the same grammatical class they are declined identically, and there is a suutra (rule) in PaninHimself the great lord, his father in law the king of mountains, his friend the king of wealth, his and his son the lord of the gaNas. even then roaming around begging for food is shiva's destiny only god's wish is powerful.

This is the first shloka in Ramayana as Krishna told me some time ago. As the meaning indicates, Valmiki was inspired to write this shloka when he saw a hunter shooting one of two krauncha birds who were engaged in rati. This was one of the first shlokas that I learned in my Sanskrit class in the 5th grade, and all the info below is based on what I learned then. most of the people on this net may already be familiar with the significance of this shloka. ever composed by aadikavi (first poet) vaalmiiki. He was in a peaceful state of mind (either meditating or taking a walk) when this niShaada (hunter) killed the male krauncha (swan? . vaalmiiki got angry with the actions of the hunter and this shloka came out of his mouth. After vaalmiiki emerged out of his rage, he realized that he had gone out of the state of equanimity and cursed the hunter out. It was then that someone else (naarada? ) appeared and told him that he had uttered the first piece of poetry and explained to him that there was a second meaning behind the shloka. I don't remember what the other interpretation of this shloka is except that the hunter is raama and the krauncha(s) are raavaNa and mandodarii, and that raama kills raavaNa.

As two logs of wood come together in the ocean, and immediately go away from each other, so much alike is mankind ||. and for the marathi people, another translation : this one from the geeta rAmaayana by madgulkar in the song. One should not steal anything belonging to anyone, should not utter a sensitive sentence, should remember (bow down to) Vishnu's feet, and thus swim the ocean of life with ease.

This ASAD is a small tribute to my sanskrit teacher, Shri Vasant Nanivadekar. He resides in Bombay, and is very well versed with the sanskrit classics as well as conversational sanskrit. He is an active "kAryakartA" in many sanskrit related projects and activities in Bombay. Above all, along with my mother he is the one who has introduced me to this great world of Sanskrit verse and literature. What follows is his translation of Tennyson's "Home they brought her warrior dead" into sanskrit verse

The word hi means nothing. Perhaps it could be interpreted here as an emphasizer, but otherwise, it means literaly nothing. The words cha vai tu and hi are used in sanskrit by poets to fill up the meter. the words cha and tu have meanings, (and and but respectively) but the word vai has no meaning, and the word hi may be interpreted as something that emphasizes a point. In fact I am sure many of you know the famous first attempt by a quack poet. The poet thought up these three lines: O king, (rajendra), get up get up ! uttiShTha) mukhaM praxAlayasva (wash your face!) The rooster cries out in the morning (prabhAte roditi kukkuTaH ) the problem was after uttishThottiShTha rAjendra, mukhaM praxAlayasva left one letter less for the eight letter anuShTubh chhanda, and prabhAte roditi kukkuTaH had one letter extra ! so this grandmaster took the "TaH" from kukkuTaH and placed it at the end of the first line! The great ones are famous by their own efforts, The average are famous because of their father. The inferior men are famous because of their uncle. and the worst among them are famous because of their father in law. I interpreted this in a different way. This shubhashita intends to convey the wealth Most respected weath is the one you earn That you inherit from your father is just OK One you get from your mother is not good And, the one you aquire from wife is the worst

The discussion is with reference to recent Subhashitam posted by Raghavendra the one with UdyamasaahasaM Hemali Vyas disagreed with the meaning of the two words Dhairyam and Saahasam Ramakrishna from Tokyo disagreed with the Hemali's comments. Here is my opinion for whatever it is worth. DhairyaM means Dheeratwa bhavaM dhee is buddhi or intellect so in contrast to saahasaM dhairyaM must involve intellectual conviction. So in a way Hemali Vyas is right Raghavendra's meaning that it is courage is also right It should be courage born of intellectual conviction not emotional outburst.

We all know what is right but many a time we do not have the guts to follow what is right we do what we feel (emotional driven) like doing. DhairyaM is the courage to do what is based on right understanding. SaahasaM I will split as sa + a + hasam ( I donot have a dictionary at my computer desk this may be my imagination). has if I remember rightly means to smile or to laugh at with a in front it means opposite to be serious that one to take things seriously not jokingly with prefix sa it could mean samyak that is total or with seriously or daringly jumping into action there is no joking around n that sense SaahasaM should imply serious adventurous pursuit in contrast to DhairyaM saahasaM need not involve intellectual conviction it could be based on just emotional outburst. So there is a possibility of one getting burned if it is not based on sound intellectual judgment. Hence the subhashitaM says one needs both the DhairraM and SaahasaM Just an intellectual curiosity If I have all the six of them listed why do I need the help of the Deva The truth of the matter is if I have all of them I already have the help of the Deva. Having all the six of them itself is by the grace of Deva too.

I do not wish for heaven. I do not even want salvation. My humble wish is for removal of sorrow from all the grief ridden living beings. " King Rantideva asks this wish from the God. This is considered as the one of the great shlokas representing our culture. I heard the story behing this subhaashita from Sri Krishna Shastry during the "Speak Sanskrit Classes". Will share with you someday soon. O Laxmana, even though Lanka is a golden land, it does not appeal to me.

The bad qualities do not vanish just by changing outer look. We had to change our inner self. O Rama, I am extremely tormented by the daily struggle of life. O most sympathizing one, cut away the temptation that has come to me with mAyA. This very fickle mind of mine is difficult to control.

A learned respectable person is never vain, but foolish people bereft of any good qualities babble incessantly. The good men seem to be like coconuts. (Tough on the outside but soft inside). Others are like the jujube fruit, beautiful only on the outside (but sour inside). The phrase "drishyante api" means they (coconuts) are also seen. i. e. if you look for them hard enough, you DO find them i. . they are scare to find. In contrast the "bera" (Hindi) or "bora" (Marathi) or berry (English) is seen a lot. i. e. good people are like coconuts, hard outside, soft inside and are scarce to find, bad people are like berries, soft outside, hard inside, and are found a lot. This is shlok 93 in HitopadeshaH's first chapter "Mitralaabh" Another related shubhashita from HitopadeshaH in the related topic. shloka 100 same chapter is: manasya anyat vachasya anyat karyam anyat duraatmanaam mansya ekam vachasya ekam karmaNya ekam mahaatmanaam i. e the evil people think something else, say something else and do something else.

The great (good) people think, say and do the same thing. Reminds me of a joke I read a long time back. A reporter asked the political figure his secret of success, and the politician replied: "Well, we think something, say something else, do something else and something else happens!! Beats me!!"

Nor again, does the act of bathing or smearing, or flowers, or ornamented hair. Bearing a gift of refined speech is the only one thing that really ornaments a man. All other ornaments always diminish the ornament of speech is the (only) ornament (that counts). For the lion, nobody need place him on the throne by performing certain 'samskAras. ' By the power of his self won might alone, he has become the lord of the animal kingdom. This position has come naturally to the lion.

The poet, through the example of the lion's might and natural abilities. is simply giving us a simile to paint a picture of the great qualities of great people (mahApurushAs). They too, by their own strength, carry themselves forward. These people need no intermediaries to make their case.  One should not be sorrowful about what is past, nor should one worry too much about the future. The wise men operate by the present times.

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