'

SUBHASHITA
SAMPUTA
(A c f At*CACht

GANDHI CENTRE
Bharatiya Vidya Bhavan,
Bangalore
 SUBHASHITA
SAM PUTA
(/) V'fj f\y*C*£+d \M*sutc*h-)

G A N D H I C E N TR E
Bharatiya Vidya Bhavan,
Bangalore
d z:

^ S u b h a sh ith a Sam puta

Published by
G andhi Centre of S cience & Human Values
Bharatiya Vidya Bhavan
Bangalore - 560 001.

Reserved

First Edition -1996

Price Rupees TEN

Printed b y :
Auromira Grpahics, 716, 1st 'F' Cross, 3rd Stage,
4th Block, Basaveswara Nagar, (Near Water Tank)
Bangalore - 560 079. Phone : 3304611

v
* FOREW ORD

1 am glad that the Gandhi Center o f Bhartiya

Vidya Bhavan is bringing out this collection o f
capsules o f Ancient Indian culture and wisdom.
The title o f this little volume is meaningful for,
it is a treasury o f ancient sayings which have
contemporary relevance, leading to improved
moral and cultural living. Culled out from
a n cie n t In d ia n s crip tu re s and also from
utterances o f sages, seers and savants, the
collection is designed to be a companion pocket
book o f all, particularly o f the student. I feel
confident that the publication o f this collection
of sayings of eternal values would be welcome,
and read and practiced.

Raja Ramanna

¥
 '
,
m w ----------------------------------------------------------------------------
in t r o d u c t io n

The word "SUBHASITA’ literally means '"'Well

said.” Subhasitas are the capsules o f classical
wisdom butressed in powerful yet poetic idiom,
unique to Sanskrit. Life-enriching content o f
lasting value in an equally attractive form is
the marvel o f subhasita.
Mere moral is dull and didactic, while isolated
beauty in imagery is only sensuality. However,
it is in the Subhasitas that we have a beautiful
blend o f the two, resulting in a striking creation
o f cath olic solid arity coupled w ith tellin g
illu s tr a tio n cu lm in a tin g in h a rm on y and
integrity.
Sanskrit has a perennial source o f Subhasitas.
The Vedas, Upanisats, Smrtis, the Ramayafia,
the Mahabhdrata, Puraiias, Agamas, Dardanas,
Epics, Lyrics, Dramas, Gastric texts and many
more are prim ary sources o f unforgettable
words o f wisdom. Added to these, there are
numerous independent compendiums, penned
by visionary poets like Bhartrahari, Bhallata,
Vishnu Sarma, Sundarapandya, Narayana,
Ksemendra and Nilakanta Dixita. These apart,
many anthologies are available, which contain
many a charming subhasitas, culled out from
the vast and varied literatures in Sanskrit.
S u b h a sita R a tn a K osa , S u b h d sitciv a li,
*1
19 3
^ S*u k t i m uktU vali, S u b h a sita S u d h an id h i,
* & arhgadharapaddliati, S aduktikarnam rta,
Narabharana, Kavitamrtakupa. Samayochita
Padyamalika, Subhasita Ratnabharidagara are
but a few significant collections among them.
This process of preparing the anthologies of
choice subhasitas is still relevant and a few
good collection s like S ubh asita M ahjari,
Suktimala, Nityaniti, Subhasita Saiigraha,
N itisa ra etc., are availa ble in K annada
translations.
Subhasitas are shrowded in ancient vedic
literature, but compilations of Subhasita as
such can be traced from the 10th century A.D.
Vidyakara of 10th Century A.D., £>ridharadasa
o f 1205 A .D ., J a lh a n a o f 1257 A .D .,
&arrigadhara of 1363 A.D., Sayana of 1323 I
A.D., Vallabhadeva of 1417 A.D., Sundaradeva
of 17th century A.D., Narayana Ramacharya
of 1900 A.D. etc., are few remarkable milestones
in the preparation of lasting treasurers of
Subhasitas.
The contents of Subhasitas are rich and varied,
dealing with righteous conduct, Judicious
pleasure, wise economy, love towards nature,
virtues of the good and vices of the wicked,
lasting friendship, significance of learning,
m odesty, ch arity, p atien ce, com passion ,
morality, pride and prejudice, wealth and
L health, universal love and brotherhood, human y

=*#
I N ’ ~
jj^ relations and self realisation.
Dry preaching is boring. If instruction is wedded
to striking analogy and charming illustrations,
it will be joyfully recievd. Hence Subhasitas
are always associated with poetic fragrance and
verbal melody. This is the traditional tact o f
prescribing bitter medicine with honey fcraftw
While doing so, many techniques are
emploj^ed. Satire, hyperbole, simile, metaphor,
wit, pun, image and many more are the modes
o f effective com m unication and interaction.
Listening to Subhasitas, therefore, is always a
refreshing experience and it is sure to bring
light and delight to the listeners.
Here is a compilation o f Subhasitas culled out
from the rich mines o f Sanskrit lore. Over
Seventy sources have been consulted by a team
o f researchers and translators including Dr. S.
R am asw am y in p rep arin g this work. The
English version o f the originals is a faithful
image o f the import and hence, it is neither
literal nor critical.
R. GANESH
'

.
 TO: ^TRTFT d^TH ||
^fdild+H , “ 1
Obeisance to that effulgent spirit who transends
space and time, who is infinite, who is the very
personification of consciousness, who is tranquil
and who can be known only through inner
experience.
★ ★

3nVldkdWlH KTfKlcTT Pd-dfafrl^ il

PirMHlfcf: - 2
O beisa n ce to S arada D evi the
Chanclrakaladhara who has transformed the
bliss of knowledge into beauty in herself. She
is reflected in the mirror of our mind according
to the quality of its cleanliness.

f^TT JSld[ui-MKcfl |
TOtRt ^ 4 w qi cfTOT^r ^VTlPld^ II
(^.*TT. 29-1)
O f languages, the most beautiful, melodious and
sacred is the language of the gods - Sanskrit.
Its poetry is especially sweet and sweeter still
is the poetical work, the Subhashita.
Vr k
 3TT^mfq^T xT t^TTW Sf^tf^RT | ^
tW M %cR: II
H ^ f d ': - 12 - 106

He who is taught by the sages, he who has

inherited the Vedas and the Sastras and does
not contradict them and he who has been
initiated to discriminatory logic; he only is to
be recognized as Dharmajna. Not anybody else.

3-347
Mind is the master of the entire army of senses.
Hence winning over the mind is the real victory.
A person with leather footwear feels as though
the whole earth is covered by hide.

SfTdcdloHPl 5TFTT f§

(3-6-213)
Like a ball thrown at the wall rebounds back,
the evil that is done to another boomerangs to
the perpetuator.

4* 1 M§
 I ”
g[h *rrnr d i^ ife ra r ^ f % ferR^r I #1
' zft »T ^Tfcf ^ cTPT ^cffcTT qfcPfefcT ||
4 1 f d ild ^ - 34
Money can be spent in three ways - by giving
in charity, by enjoying it or destroying it. He
who neither gives it to another nor enjoys it
himself - the third alternative is inevitable.
★ ★

?r ^ r: ^ jw : ||
" 36
What are the defects of a philanthropist? What
are the merits o f a stingy man? There is no
defect greater than stinginess. There is no merit
greater than charity.
★ ★
Pi*"dl *T: ^><?d d'yi ^ |
# ^fcf *T: cR^fe HT ||
~ 27
He who maligns the good maligns himself. The
ashes that are thrown at the sky falls on one’s
own head.
★ ★

ftfctfeqfsqrr - 19 )
One should visit royalty and meet its close
associates. Even if there is no benefit from it,
at least one can avoid their hindrances.
it * ★
 " ~ \
3^fcK5lMcll *TST: PWT^cl: |\
^ f^ rx fT H T c f^ R HI R id I: ||
% J W . 153.14

Some were ruined by ignorance. Some were

destroyed by carelessness. Some were ruined
by the pride of their supposed knowledge and
scholarship; yet others were ruined by these
ruined peoples.

ft f^raaTOT: |
f^ft *T cOM: II

153-25)

The wise should learn to accept wisdom from

anybody, even from a child. Doesn’t the small
night lamp shine things which the sun can not?

158-213)

Charitable nature, the art of pleasant speech,

courage of conviction, right conduct - these are
not the result of cultivation; they are inborn.

¥
 fcr^ vfhit Pi'Hr! Prr I
foR1 ^TFSfiT P r ^ ||
^diq^oj: - 10

For the poor man sensual enjoyment is like

poison. For the coward, battle is like poison.
For the uninitiated, knowledge is like poison.
For one who has indigestion, food itself is
poison.
k k

^cT^r m hwiPi qrtfW : ||

P lcq P ifd: ■■ 28

The frog proudly keeps croaking though it

drinks filthy water. The cuckoo doesn’t feel
proud though it feeds on delicious mango juice.

* ★

^Fcff «hl<PldT |
'H^d ,^*bd "dr^K: ^fiT^TTpH: ||

t e r P f i c f : - 30

The doer, the promoter, the instigator and the

approver, all the four share the responsibility
equally in good or bad deeds.

* * sj

f e *__________________
 ^ ^ ^cTT ^ f c f #fcT: | ^1
c?Rl«^ct 5TT 5ft ^mr icfrs^ftc^ ||
PlcM^fd: - 34
Dharma destroys him who destroys Dharma.
Dharm a does protect him who protects it.
Dharma therefore should not be abondoned.
That Dharma, which is going to perish shall
not destroy us.

- 2720
The wise would never launch anything which
bears no fruit, which ends tragically, which has
no gain over the expenditure and which is
impossible.

^ §*sf fVrsf II

- 37
Earning money is tribulation; protecting it is
problem. If money is lost it causes sorrow. Even
to spend it is painful. Down with money, the
cause of all.
 tfrT 50ft ^fnr^ TT^rft | 4jj
30 ft xT gorcpft xT fcRe^T *R: II
SJ.*.*TT - 45 - 13

One who has no merit cannot appreciate merit.

However, a merited person is jealous of another
meritorious person. Thus a simple man of merit
who appreciates the meritorious is very rare.
ic it

eftWHIoHdWcl f| f^qxfZT: ||
PlcR'flfcl: - 40

Nobody trims the hair on the eyelids, but the

hair on the head is regularly cut. In the world,
only those who are growing and productive,
face impediments.
★ ★

tTaarfrrf^r ^r r swr Sr qf t srrf Wrt aoS: ||

PioM-Tlfcl: - 42

In order to understand the goldenstreaks - the

ups and downs of friendship, a knowledge of
what the friends say behind one’s back is the
measuring instrument.
 RRT P l c M J - l l I | #\
cT O T c^ R 'rildlR I f ^ F 'R c ^ II

fHcMdlld: - 44
The capricious tongue slips easily because it is
in a wet region. It needs to be bound firmly by
the rope of discrimination.
★ ★
^fnRPrfq f^TRgrfcrrf%: p r |
WTTc^ ||
PlcMT?lfc1: - 46
The virtuous perceive their virtues through the
others. The all perceiving eye perceives itself
only through the mirror.
★ ★
^nW ^TRFJTT ^TfRFTT \
c jr iib .R RTTsf^T 11
PirMRlfcl: - 47
Even the weak, when they are in good number,
gain strength. A rope that is made of strands
of gi-ass can bind even an elephant.
★ ★

3T«tT:HRf^fcfRT Rf: |l
fe m t fc T : - 48
Merely because a bamboo grows in the Malaya
mountain, it does not become sandalwood. Who
i?an install quality in one who is hollow?
~k ★
8 ^
 ifNr - r m I
^4% #jj
JjfbMT ^Nd'HHcf: teRTT ^T II
HcfmtsT: -1-82
A n evil person, though learned should be
avoided. Though a serpent is adorned by a jewel
does it not strike terror?
■Ar ic
^f%cTT MI6-HNUI |
?TT cPTT ||
cfMdeiHH. - 3 - 31
W hat is the purpose o f parrot-like learning
devoid o f practice? It may, at best, entertain
people.
★ ★
S^T 57TM -Hd'-'Mlh ^ d ddK-el <R1 : Rlclc(i|pi |
^TTsfifJTTrT ’fNfl d^fcl i%T2 Jc^ ||
Ptfci^|y=hl - 63
When a mean person maligns a noble person,
the noble one does not retaliate. When a dog
bites a man, the man does not bite the dog in
return.
★ ★
q Vl^frl vjcjfcf if ^ fiR iWfcl fxR xldhei fcRHcjc(fcl|

- 285
The anger o f the noble, like the friendship of
the low does not easily occur; if it occurs it is
only momentary and the result is different.
k * * ^
t * - a #
 *1
*T: 37PRfcT RcTR ^TTTS^RR U
f e R T R : - 76

The faulty who tries to find fault with the

faultless cannot sleep in comfort as if in a
snake-haunted house.

^id+IMdl STTP ^HT *T?VRf% R dhdT:

|r : scrunqmrsf&r =r ii

Good people, even when they are angry, melt

if occasion arises - not the mean ones. Solid
gold can melt but not a blade of grass.

^N RW Ict-d RRT ||

^ c T T ^ c l ^ q ^ - 33

A mild person can derive benefit in the

association of the strong, just as the soft tongue
enjoys different tastes because of strong teeth
around.

m
ik > 10
 7 7 7 %
2T2JT HFTT SRTgR ^TcTfcT I #1
cfSJT ^t|ch|<U| fsRT h i ^ f^wjfd ||
fd c d d lid : - 86

Just as mere ploughing of the fields without

sowing does not bear fruit, mere faith will not
yield anything.

srfcPrft'diiicRsii *idfci fdRiysf^r dtrijd ptpt.- |

gW R T# ^TRIxRfcT ||

HtfcffSTfuiiT ( T R ^ R ) - 16

Familiarity breeds contempt! Though dwelling

in the holy sangam of Prayag, don’t people
bathe in well-water?

m i dMHlid SldMlM |
d d d d isfr McRr-h *T d ^ f d ||

R e d Hi Id: - 98

By kinetic m ovem ent, even an ant covers

hundreds of miles; but a static kite doesn’t move
a step forward.

v * * ^
M P
 PRTTd ^SRRTc^ U l^iAddRALdd^ H
M
l
facddlld: 100
A wise person must give happiness in whatever
manner to whatever living being; that itself is
the worship of God.

fjR Pldfcd ^
RR RFWiT: M lW d H

When the sorrow is confided to a friend, it

lightens the mind. Those who are carrying
weight do transfer it from one to another
shoulder, don’t they?

3TTcri%: GdilR-dluii R'O Rfr hddH)

STTdR: H dfefR T d<Ull^M<idKfa ||

fdcd^fd: - 108

Mental repetition is definitely better than mere

hearing of the sastras. However, practising it
is even better than mere repetition of the same.

I'm*L 12 S* 4l
 m q t ff sn^rar: |
- 110
Truth is mother. Knowledge is father. Dharma,
the righteousness is brother. Compassion is
preceptor. Peace is friend. Forgiveness is sister.
These six are my true relatives.
★ ★

|
?r ft yfciiiPd 5 # *ftt: ||

- 2 - 138

It is only hard work and effort that result in

fruitful achievement - not mere idle speculation.
Animals do not fall into the open mouth o f a
sleeping lion of their own accord.
★ ★

gampraa 3*4 ||

There is always a difference between the good

and the evil. The cow eats grass and gives milk.
The serpent drinks milk and generates poison.
0 ^
^ ptddxhl ^cTrFH fc^tqcixhl ^ xTTftT ^cTtTiT 1 ^J
diddrbl ^U|5ItRT (^ddxHl <^5H: ||
- 36

He who speaks gently, thoughtfully, sparingly,

truthfully, discerningly, beneficially and
pleasantly is rare indeed.

hO'ld-dhdi ^nfcT I

•dlui^dlPdi'Td^ - 16-6

One achieves greatness only by good qualities

and not because he is seated in a position of
power. Just because a crow sits on the top of
a palace, it does not become a ‘garuda’ the holy
kite.

y$n ^ ^Rifd |
c^RTRT U chRu[fe ||
Id^RlPd: - 117

How can Sastras help one who doesn’t have

innate discrimination of intellect? How can
spectacles help a blind person?

k 14
iJt
-4 »fr- -
Vvf
Mc'ild'idlMdlfcl f%^ET^T closed
qfgJTjnr^ ||
^?TcR%uft - 7 - 222

One cannot avoid one’s fate by running away;

fire that has caught the tail feather o f a bird
follows it wherever it flies.

fy^T W *1130 tjjf: ^FTTcR: ||

ng^gflf: - 4 - 138
Only truth must be spoken and in a manner
relish ed . U nrehshed Truth should not be
spoken; nor relished untruth. This is wisdom
eternal.

^EnrraT 3|^d q^pppq-sqj |

clh h I m MlHid ^P T E ^fc f ^ fld d T ^ ||

- j . 201

A fundam ental quality cannot be changed by

advice. Water, however hot does become cold
once again.
 ^frtrlgll Pt-tlfcfgn
I z
S if t * r a f% $ IM s n : I %

g^$n 3lfo C^TT: ^l$1MSllPim f e W : II

t W c T O \ - 26

One would find those who know ethics, those

who know the rule of Fate, those who know
the Vedas, those who know the Sastras and
even those who have know ledge o f the
Brahman. But very rarely one finds people who
are aware of their own ignorance.
★ ★

UPcllte I

*
in^Vt<M^fcT: - 1440

One should be prepared to meet difficulties even

before difficulties arise. Starting to dig a well
when the house is on fire is not wise.

f^ r a ifW i ^ t e n n 3 #hcT : l
5 T T ^ r c t e c b - 1441

Poverty is better than ill-gotten wealth. It is

better to be lean and healthy rather than obese
and unhealthy.
 yrT W W f §TR sTFTWWT $FRT II
- 2
Good looks is the adornment for man. Character
is the adornm ent for good looks. W isdom is the
adornm ent for character. Forgiveness is the
adornm ent for wisdom .
★

3FETRi ■ch'b xfF? ||

- 3 - 1136
W hen our mind is at peace, everything becom es
pl e a s a n t. F o r th e c o n t e n t e d , e v e n th e
d is a g r e e a b le b e co m e s a g re e a b le . F or th e
u n h a p p y e v e n p le a s a n t t h in g s b e c o m e
unpleasant.
★ ★

J?pT eh ||

For the self-respected ones, there are only two

ways, as for a bunch o f flowers - adorning the
heads o f others or w ithering away in a forest.
★ ★
17
 cT^cr f| tR II
- 10

By heating it up and melting in fire, by cutting

it, rubbing it etc., gold is not unhappy; but it
becomes sorrowful, when it to be weighed
against ‘gunja’ (A precatorious - small seed used
to weigh gold against)

ilk - d lU | R - U | r4 T |

Of what use is learning scriptures for a person

who doesn’t have the talent to adjust according
to the situation? Of what use are lovely flowers
for a bald person?
★ ★
'HcWlcUclsi |

- 4 - 159

Dependence is sorrow. S elf dependence is

happiness. This discrim ination shows the
difference between happiness and sorrow.
★ ★

18
0 W .
jfc ^ cR: I 0[
R^TplcI £LU||Rr ^ <cj^MN^cT: II
*\
^ rm ^ T : - 1 - 18

A bad man who is stupid, like a fangless snake

is better than an evil genius who is terrifying
like a black cobra with wings.

3TKRT |
STCkdiij ^FT RR H: II

Pic^fiPf: - 157

G ood h ea lth , sound body, freedom from

sinlessness, independence, lack of worry and
unassailable belief in God - if these are present,
it is Heaven itself.

h P w& i yYfcf ^ i
3WT 5[^fcT -cil^-K: ^Flcl: Willed ||

S h P ld lg d ^ ^ - 84

Love and friendship with the wicked should

not be cultivated. Charcoal burns when alive
and dirties the hand, when cold.

1! __________________
 ^
j* H c ^T : fP ddlldH : |
srfprawiP %Pcn ^ ^ f r r : n 1
^FTTW T - 3 - 3 7 -2

It is easy to find flattering people. But rare are

those who speak unpalatable truths and rarer,
a listener.

k k

1C^ r+lU<i Qkl P k M d ||

fe f if t f P : - 165

Over-eloquence generates contempt. Silence

generates esteem. The noisy anklet is fixed at
the feet while the silent jewel adorns the neck.

★ ★

sdtkFTT ^TT spTT |

Rd-dMI d STpRR illM W f ||

Ptrq*flld: - 166

‘Tapas’ is non-violence, truthfulness, generosity,

control of senses and compassion according to
the wise; not mere punishment of the body.
 ^ -,v
^ f e n c f e a fe n r f e n r f e n I #

'oni.^nfed: II
Plr^t’ilfcl: - 167

Knowledge brings modesty; from modesty comes

worthiness; worthiness would bring wealth;
from wealth flows charity. This is the path to
happiness.
★ ★

d ifei hik-ci |
s n fe r 5^rr m f e \\

fdril41fd: - 175

There is no letter which has no potential of

mantra. There is no herb which has no potential
of medicine. There is no man who is worthless.
But one who can identify these is rare.
★ -k

fenrT ttch ^nifenrnf^ |

en^RiBTcT: T -fe tcR : ||

ff e f e m : - 182

Altercation, monetary transaction, begging,

excessive talk, borrowing, hankering after
position, these break friendship.

* ★
K n T f e f e ^RTfcT fch »4t fefW R i I
3W: *3: II
H e d fe c f. - 191

Nobody knows what happens tomorrow. The

wise, therefore would not postpone anything
indefinitely.

fefeSTT S j f e f e WTTfe VTErfcT 1

fe w cfRq^^TT ^ c|frr£ \\

PlcM'Ylicb - 197

The test o f frien dship is during on e’ s

m isfortune. The test of valour is in the
battlefield. The test of a servant is by his
loyalty. The test of charity is in indigence.

c'Vk'WT f e c i I

fd rfe fd : - 206

The world that is uttered by the good even

casually is like an inscription etched in stone.
Even the sworn words of the evil are like what
is written on water.

¥
^ M 3T*TT M tkkfa I jtfj

(HoM-flfcf: - 213

The good qualities even o f an enem y have to be

m e n t io n e d . T h e s h o r t c o m in g s o f e v e n a
precepter have to be m entioned. However, good
taste and propriety should not be abondoned
while doing so.
★ ★

- 8- 29

Is it enough to declare that one is born in a

noble fam ily? Don’t briars and thorns grow and
flourish in the fertile ground?
★ ★

fdr^4)fd: - 220

Sterile enm ity is not to be indulged in. It is

like chewing the horn o f a cow. It pains the
teeth and gums but produces no juice.
^
:^ ITT ¥jqrj|: £ r qqRRT^ ||
fdc^dlfcl: - 2 ^
The jewel for the hand is charity. The jewel f ° r
the neck is Truth. The jewel for the ear is
listening to Sastra. Such being the case, where
is the need for other jewels?

★ ★
5Tfo*ft ^ |
^tRXcT T O 3v^T T O q ^ U

*J*ufaciM<y§t - 2973

He who gives away whatever is requested, and

he who doesn’t ask anything of anybody, has
not been in the past, nor will be in the future.

cHlfa c^dl 3%: *4dfd 'Hk>d: |

H T q -cjqdliim ^ ll[? c T # 1 ^ ||

^ ll^ tk ^ fd : - 488

The wind becomes a friend of the burning fire

that destroys a whole forest. The same wind
mercilessly extinguishes a small flame. Where
are friends for the humble?
p N 9 77 7 “ 7
^ ^TcT ill'hl *T chdo^U 4 ^ j%PcRTc^ | ^|
* dcihMd ^rbiR t R ^ ntt: ||
^ |U |c fir4 ]fd ild ^ - 1 3 - 2

One should not lament over the past. There is

no use in dreaming of the future. The wise live
for the present.

V dl'HI'W ^TT: |
3TT5TT W I

Those who are slaves o f desire remain slaves

o f the en tire w orld. But those who have
enslaved desire, the whole world is at their
feet.

W ^ rd N ^ i |
3T T ^ T ffen R ^ T u fl dld ^ ld fd ||

Pi HI 41 id : - 234

No harm will come to him who speaks in

accordance with the situation, who acts in
accordance with his mental equipment and who
gets just as angry as he can afford to.

^
f t * f J k #
7#. , T 0am ,
Sfc 3'<0^TT | p f\ \

j ^ +tfld>^ % T ^ l TOTO 11 j
I Id: - 235 I

I Though the pain of getting the ears pierced in

1 order to wear ornaments and bearing their
I weight bothers the ears, the cheeks enjoy the 1
1 beauty. This is the way one is happy in 1 i
1 another’s unhappiness. 1

1 ★ ★ 1

T^dWI TJv5 T O 11
9 # x R T O T l f ^ h T - 14

I What is sorrow? Discontentment; What is 1

1 lethargy? That which has been learnt but not I
1 kept in touch. What is the basis for respect. I
1 Not asking for any favours. 1
* *
TOirofcf 1 I
fd ^ dc^cdl dldTOd 11

T O ^ - 2 - 9 I
I An evil, not done is good, for, sorrow inevitably I|
I follows and evil deed. It is good if only the good 1
I is done. That alone is good which does not bring 1
j any regret.
 STT5TT dPI J ^ T M T I
W ^ T : STOwRf ^rblRdfciRf II

g.*.*ri 3. 76-10
D esire is a strange bondage. Those who arc
bound by it keep continously running after it.
T hose w ho are not bound, will stay, but like
the lam e.
•
★
<|^T ^T: M ^lfT: I
ITT II

T h a t w h ich is con sidered abusive from an

u n fr ie n d ly s o u rc e , b e co m e s g ood n a tu red
raillery i f it com es from a well wisher. W hat is
thick sm oke from firewood becom es fragrent
‘d h u p a ’ from the aguru wood.
★ ★
Ic^Hq *T |
•S. v ^ -s.
■nrd xi h k k h ifk r u p m ^ ||
PioU^fd: - 254
N e v e r s h o u ld on e cu ltiv a te in tim a cy w ith
w ealth. I f it is lost all status is lost. If it is
gained, it is spent away.
★ ★
27
K i-i^-PTTsk i
£d*ltPhFd-ddv. U
frf^p^fcf: - 260

However high the buzzard flies, its sight is

focussed on the rotting flesh. No matter how
high a position is occupied by a wicked man,
he indulges only in despicable acts.

d dQlcdd ^TT'^iMc^idlsfP
37^: d ld d v ^ : 3^dd<T3 II

Good people never lose their composure even

in the worst distress. Even w h i l e -burning,
camphor emanates fragrance.

While greed initiates a man into evil deeds as

an unfaithful wife, shyness protects him from
evil like a mother.

1
A. i .
28
J g ffi
. . . _______________________________________
--------------------------------------- W
, si
K f^rsf^T ^ n w icm I *} |

tf^ R T fq tR pqiq ^ [)
f t f e t f r : - 264

T r e e s a re lik e g o o d p e o p le . W h ile th y
them selves stand in the scorching sun,
provide shade and fruit for otheis.

★ *

*T£TT f | I
^ -«4&d^TR*J frT fe f * II
qycT^TR; - 4 - 30
A Characterless person never salvages what is
left, ju st as one in soiled clothing who never
hesitates to squat anywhere.

★ *

R W qifjfcTT f e n f e f e n i f e I
m f e r r tr r f e n js f fcn q fe n fc i ||
- 3 84 - 9
The u nlearnt learning in the first quarter o f a
life, the unearned w ealth in the second, the
undone righteous acts in the third, w hat can
they ever do in the fourth?

r ★ ★ j

± £ f
 ~
5^ THT-Tlfc1chK'+>: I p>\
M<JM^f?^cT c?R 'OR ||
q33cT^^- 3 - 5 9

Contact with the great is always beneficial.

Does not even a drop of water on the lotus leaf
shine like a pearl?

w iw d i ^ 5 R dN<-^ ^
SfgcT "

5^-12

Wickedness towards the noble tends to turn

into good; but the good turns into evil for the
wicked. For the Rahu, nectar became poison
but for the noble Siva, even poison turned into
embrosian embellishement.

"cWJT ^ I
FFRT 5rhT h 5^71 II

^ .VfT - 5 45 -22
It is better to be knocked by a horse than to
n e a donkey. The condemnation of a scholar
is better than the praise of an idiot.

k
! ! _________________
 1 ~
(° STR fg^RTFRTf^ci ^TRTf^TcT I ^J

fedlM^T: - 1- 58

Soft-spokenness in charity, learning in m odesty,

stren gth accom p a n ied by forgiveness, w ealth
a ccom p an ied by sacrifice - these four are ra ie.

★ ★
R7T 'dnTT TT 'OTErfRcTT |
5RT y m f f ^ i ^ cRTT^ §TT% y f d f e d ^ II

PlrM-flfcl: - 294

W h a t is D h arm a devoid o f com passion? W hat

is co m p a ssio n d evoid o f D h a rm a? T h e best
m anifestation o f D harm a and com passion is but
found in descretion .
★ ★

dR ^TRT f^cfUfl |
^W rr^^dR^lTb FRTd RR: ||

PlcM-flfd: - 298

T here is only one d raw back in toleran ce and

forgiveness. It is that the forgiven person thinks
that the tolerant and forgiving is incapable and
weak.
|& ^ fet |
■*%I* j
qTcTTsfo clfel HJ ?T^n II
^RrRIFFtJ: - 103

A miser doesn’t part with his money being

afraid that he m ight becom e poor. The
charitable man being afraid of becoming poor
parts with his money immediately.

ST5RTO: I
sra: w tt 3 ^ 4 yw K + K + : ||

- 4 - 1

From one’s own actions, one can either go under

or go upward. When the well-digger goes down,
the tower builder goes up.

fe n q^rfn nfeqi: n q^rfci |

w $ : qnsfq 5rw f4t ||

gR.VfT - 5 159-261

The owl can’t see during the day. The crow

can’t see during the night. But the passion-
infatuated-one can see neither in the night nor
in the day.
I ^

^.L*TT - 3 159-262
Youth, wealth, position and indiscretion, each
one o f these is enough to create havoc. Oh,
what if they are found together?

<Hl^cTl *T f | ^F2Ff ^ ^ ||

- 297

All hills do not have precious stones. All shells

do not contain pearls. All forests do not have
the sandalwood. Likewise, good people are not
found everywhere.
★ ★

fd f|d l q F ^ c ft I
FT S^IMKildHlfq TO: ||

PlrM^lcf: - 299

The effort that is put in at an im proper place

goes waste ju st as no m atter how earnestly
tried, the crane cannot be taught to speak as
a parrot.
^ 3TOJTE IRTTO TEjfcrfflx^cn | P\
f% cF^T VR 5RtHT 3TT^j ^'O^RTT 11
^fen^cT^TR; - 56

A man desirous of acquiring wealth should

eschew six short comings; oversleep, careless­
ness, fear, anger, laziness and postponement.

^KTcfrsfq Tjymz *\u\an\ TOfd 3 ^ 3

^ (F rfr^ to irf^ci f | 11
- 30

Good people don’t give up their goodness even

if they are occasionally angry just as curds yield
only butter when churned.

frfrfro i: 11
3 - 119

A wise man should not antagonise people

thinking that they are weak and helpless, for,
a multitutde of ants can eat up even an angry
serpent.

k * .. *
______ 34 - jJt
 f^ T $ 3 B^cTT I
MMIr^d ^UT^TW: II

It takes a great deal o f effort to get a rock up

the hill. But it can be dropped down in no time.
S im ila rly it takes a lot to build up good
reputation but one wrong step is enough to
bring infamy.

- 1 - 35
Cheap and hollow things make more noise than
the worthy. Brass makes more noise than gold.

★ ★

BSJT qRhm pfur qi^M qifcf |

cfyfT ^BTTcfeTT cfkl 3 t WT ||

- 22

Just as w ater flows faster in a canal, good

natured people tread only good path, treading
the path o f the good becomes even better.

★ ★

35
^ ^IXJK: $c4Bl<pMlkt ^ r m w fc l Biqui*^ I p\
HBB: q ^ T W fd ||
TT ^ g W ^ - 1 - 115-74

Conduct reveals origins. Speech reveals birth

and belonging. Involvement and enthusiasm
reveal freidnship. The body reveals food habits.

★ ★

chFq t e c n t e ||

~ 16
)] ;
He who travels extensively and he who confers
with the learned, will see his mind expanding
like a drop of oil in water.

★ ★

te d t e d rte B |
srfa t e t e n t e dHcfil difd II

1-45

Strong-willed self-respecting indivduals would

accept death rather than humiliating existence.
Fire dies away but never gets cold.
jfc 3JUT ITT R B ITT I ^1
fnf^: ^ 5R ET HT f e r f TTRpB ITT BBI^ II
^ .B T - 3 167-645
Pray for good conduct, not good looks. Pray for
cultured behaviour, not high birth. Pray for
achievem ent, not m ere education. P ray for
contentm ent and happiness, not mere wealth.

RT BBT BcTddT Ph BfNpqiRtPTdT RdfcT |

Bk H^BRT: Pb ||
H;XBT. 3 . 170-769
W hat is D h arm a? C om passion tow ards all
beings. W hat is happiness? Health. W hat is
friendship?* Fellow feeling. W hat is learning?
That which brings liberation.

^vj|<|IT<c<|$j) fc<tTIH&f ^ <-IIM4 c^ |

^ q^TRTt 3 ^ b t b b b t e r b ; II

^TT#BdPSfcT: - 669

The wise learn and earn liesurely as if they

are im m o r ta l, b u t do th e r ig h te io u s act
forthwith as if ceased by death.

^ * ★ W
^ 37
 €kn ^ sregicT \ *

^§xn^:
y.g
W hile consum ing darkeness, the l a^ P Qf
stain. Likew ise, activity reflects e
the food consum ed.

★ ^

WWiK: "
95

I would tell you in a sentence what is c0 uurt

in a m illion volum es, to help is Puny a,
is Papa.

^FJ: fa N
- 2790

W here there are no seekers w hat can a a

do? In a land of naked sanyasins, w &
w asherm an do?
£ ^tPmtPt tn<1^x11Pi PihF^ '•hRi ftrf^ R : I jj>\
cT^r srh w P m R qfdcT: to ||
3. 156
An artizan can carve out a golden lotus but
can he fill it with fragrance? It is only M other
Nature that can create a beautiful and fragrant
flower.
★ ★

*IRrd4ci TO: ||
^TT#TOn5fcf: - 4551
One sh o u ld p la ce the foot forw a rd a fter
scanning the place; one should drink water after
filtering it; one should speak according to the
dictates o f shastras; and one should act after
consulting the conscience. , *
★
TOT: fshTOI TOhTOR; |
t o ! ^ 'ctotPt: t o t : W ^ r f ^ c n : ||
- 3. 81-12
All e ffo rt m ust be p u t in to a cq u ire good
qualities. There is no use in indulging in noisy
dem onstrations. It is not possible to sell a
oarren cow by tying a nice big bell around its
neck.
★ ★

39
 II

ftciJ-ftfd: - 111 |
Knowledge of one s own limitations, ability to
grasp a n oth er s in ten tion s, con trol over
s e lfis h n e s s , p le a sa n t d isp o sitio n and
harmonious attitude, these together is culture.
★ ★

cT^TT ||

- 3 26 .
Just as the water filled into the human skull
and fire in a funeral pyre lose their sanctity,
the abundent knowledge of a characterless man
is unworthy.
★ ★

SrfcT ^ 1: q fW c l I
S ^ S r fcT f^ T S ^ T ^TT cT4T cT^T ||

I
3Tfa|U|i>|d<^ " 42
The mud that is thrown at the sun falls into
one’s/own eyes. If noble people are insulted it
• b oom era n gs on oneself.

k * * A
 ^ qf^UTcT q^5R^ I
q^vSTjfH H R mIc) «fl'Jil:tJd ij?f: RjcRR^ ||
4 lfd ^ ^ c T^: 9-28

He who consumes the ripe fruit plucked at the

righ t tim e, not only enjoys the fruit-juice,
but also gets the m eture seeds for further
planting.
★ ★

^ tfc f ^ffcT: I
^ R iiis f^ r rtrr TO t f^ T II

RlfR-ilfdeiTRb - 85

Even if a wicked person is an expert in learning,

he will not attain nobility. Though a stone is
im m ersed in water for centuries together, it
will not become soft.
★ ★

qrcq ^ 3 3 f^ 3 ^ 3 ^ 3 ^
H N ^ d T O fFR R f^R |5ci II
4 tfcrfeq terr (m RRisr;) - 21
W hat is the use if a person who gets in to a
position o f power a short time doesn’t help
his friends, near aifc dear, and doesn’t punish
the enemies? ^
V + ★

-------------------------------------
mSJfr-

ITBT =3 1 Px
H *T * M cT II

q33cT ^ - 3 - 93
Those who live day after day without Dharma,
like the bellows of a blacksm ith, though
breathing, still are not alive.

:5 T ^ n 5 R ^ ^ f t q W T

It is not always true that a good man begets

good progeny. After the fragrant sandalwood is
burnt, its ashes do not bear the some fragrance.

qsJT I
dbLKWfcl
C^CRT^S ||

t|«TTc|^ - 22 - 3
Just as the holy ‘darbha’ grass cuts the fingers
if not held properly, sanyasa, the renunciation,
if not practiced intently, would lead one to the
veritable hell.
0 ^ ---------------------------------------
'b'MRT *TTf^t I ijj
ST^FcTt # 3T ^rfM^TRT: w TOT II
w rq ^ 2 1 - 15

T he w ise and outstanding w ill shine like the

sacred H im alaya though at a distance. The
w icked w ho are by the side, deeply hurt like
the arrow charged in darkness.

f| 5 # II

- 3-55

G row ing and serving good grains is vital for it

can qu ench hunger; not a precious diam ond in
the m onth.

q§TT q q ft^ d ||

y r q q q iJ 3-6

One w ho has a disorganised m ind, one who

has no com prehension o f true. D harm a and who
has a butterfly m ind w ill not achieve wisdom .

* * wj

fe * . ___________________
 ^ ^nf^cTT aM t fV F ^T S^cT t II
W T T ^ 4 -8
A nonfragrant but elegantly colourful flower is
not satisfying like unpracticed preaching which
carries home nothing.
★ ★
*T % f^JT %TfyT ^PEFT |
SIIUlRl ^ spf: ^RTcR: ||
- i - 5
Hatred begets only hatred; it is love, only love
that can cure hatred according to the eternal
Dharma.
★ ★ i
f^cftS^TRITfcT I

1 - 13.
When beset bytroubles, eventhe goodtends to
bring pain;like the legs of themother cow
becoming the poles to tie up the calf.
★ ★
a fk t o : a^fa sfftaa; I

- 4- 12
The evil once done cannot be digested like milk.
It is like livecoal under the ashes burning the
vitals.
 f$ r =K=3’ -
Mfu^ct q j c n w I
% g *J|*T f^ fR lfc f f*TW II
• a w \ - 5 - 6
An earnest seeker, serving the wise even for a
short time understands the secrets o f Dharma,
lik e th e to n g u e w h ich p e r c e iv e s ta s te
instantaneously.
★ ★
w 5J§rr 0

ITIPTRcm; 2-55-4

One who collects information without proper

understanding will not comprehend the true
spirit o f the Sastras like the ladle which cannot
enjoy the taste o f the soup though always
im m ersed in it. *

TO M ^ cflM ^lcl |

39-1
A good turn done will bear fruit here and
hereafter like the water poured to the roots of
a plant will bear fruit in the branches.
★ ★ I

Ik * - 45
 SrpcTR: w f t UR ^ N K : ^RJT | "^5
W T 5lM^mKllr^ ^ ||
1-108

Righteous conduct is the supreme Dharma; it

is the ultimate penance; it is the absolute
knowledge. What is it that cannot be achieved
by righteous conduct?

★ ★

MlRl'SrM f| |

W ltf^ m q w fo S ^ T 5- 14-1
S pendin g less than earning is p ra ctica l
knowledge; it is tactful skill and is the ultimate
wisdom.

★ ★

rt^h yiuN Ni4 II

- 14-12

Just as a little oil lubricates the wheel for

smooth movement, only a little food is desired
by the wise to smoothen the pilgrimage of life.
^ UvRJRcRSU ^ 5TFT: y^d^fcf u r f ^ R u g t : I jft
H^R 5^Td q^T % R T d ^ R f t e fcJ^UUfcT II
4 tf4 f g a r f w r - ^o
The little learned is overloud like a ham actor
who overacts.
★ ★
H K -U n R lc lw fc f 5^44 |
UTcRT 5 qTRcTT %R: RTRRW f% II
'4 p b t icbr,,c,e^ " 2665
The ocean does not cry for water but it is always
filled. A person o f inner elevation does not cry
for w ealth but it comes to him on its own.
★ ★
STRTU^: ^ rRU <|44 f«R ^44*44 I
qf^cR U % : ^ U R -^ lM ilh u fd ||
RTR4rf4cTR^rRTf^RT - 5 1 - 8
How can ever the wicked hurt one who is full
o f compassion? How can the fire hurt a grassless
land?
★ ★
3RTRf*rT RTf^FPc^fcl I
Ulifer f4 f4 ^rh: d u ^ l U |
R55^FRR; - 2 - 51
W ithout the necessary assistance one m ay not
com plete the required task; without the husk,
grain cannot sprout.
L **.
_ ^ Z ___________________
 fcTRcR^T Pi ill U ^ : ^hrr^H^Jiqugei): ||
^W ^'+dN^I - 301

Even Gods do not tolerate a good man to be in

a high position for long. The full moon shines
only for a night.

uf^TT HvTRRdU |
Rid 'HIGiRrlUi UR |)

R ^ P i : - 10 - 63

Manu the preceptor of Dharma declares that

nonviolence, truth, non-averice; purity and
selfcontrol together is the Dharm a to be
followed by all without any discrimination.

J&i^fadRd-ui RHT ^ S R sfa Rli^T fusUTCT

UTe5: RTRWUT ^ 4 4 R§r4cT II

4rfcrfgRfebT - 41

Just as a little one, hurt by in the mouth by

hot pudding, tries to cool even the curds, one
who is hurt by the wicked tends to suspect
even the good and noble.

48
p p r .
^ I "J
^ *TT<% II
OT^cmKcft - 3 46
M ay I be b lessed w ith no regrets on the
u n a c c o m p lis h e d , n o e g o tis m o v e r t e
accomphshed and expediciousness in what cou
be accom plished?
j * -k ★
c^dfRl ilH d I
^^[-dK fd^dM I s f ^ T JTe5^T^T: II
t|UlM<^ - 14 - 4
The virtuous conciously earns for righteous
spending. The earning o f the other w ithout
righteous disposition is but filth.
k k
d l R l W d- ^RrTTR: 3% I
R sh^lR idi-lcd^M ^ l ^ d T ||
- 1 - 115 -15
N obody coronates the lion; he becom es the lord
o f the forest by his own might.
★ ★
JTfcWcTT |
f^ rR r ll
- 367
The wise should scorn both the favour or frown
o f the w icked; the dog’s lick or bite, either is
disgusting.
W ★ ★ ^

1
4 2 * 0
f$N'
& 5TO: fOTT: g^. ^ to-CTOTt'.
5JTH TOi: 3TRK: fq^: fq^:
J 3 ? R R ^ : - ^ 164

Both the crow and the cuckoo are black and

look identical; but the spring reveals the truth-

%RcT SRH ^ iR c i |
^ c n f ^ c T F I t o T 4 k 4 i'R N d ||

1 - 34

When one is possessed by insolance, his

friendship becomes enmity, his offerings become
burglery and his knowledge becom es
unudulterated stupidity in hundred folds.

t o w chR^ld |
k t o H d l t o d k c^tofd n

- 5 65 - 24

What use is it staying in the forest when one

has not conquered the passions? And what use
ls it staying in the forest when one has
conquered the passions?
& •TOT 'HRd'MlPlcil | #1
VufcT 5e57ffrTf^TWT ||
Plcq4)fd: - 146

The wise are like a balance heavy with the

light, light with the heavy, and equal among
equals.

jjfolHIRfa PM^MyfclRFrf: ^RcT |

mIN c) ||

dHdd-dl - 12

The virtu ous com e to know o f their great

qu alities only th rough others like the all
pervading eye can see itself only through the
mirror.

JORTftfcT f^ R T T R <d?HJ£dl |
•d^ddddldlRl: ^ cl^fcT ^Rl5hUl ||

^ r fe q fp ^ T - 17

Simply because a wicked person is from a good

family he should not be trusted. Even the cool
Chandana tree when caught by fire is bound
to hurt.

* %

p . ----------------------------------------------------------------------------
0 ^ ~ ~

R% w ^ h l R K : 5Tq^T f ^ R T ^ ||

5 ^ T F R : - 51
V irtu eou s qualities cannot be suppressed; th e
fra g ra n ce o f ‘K a sth o o ri’ in sen ce ca n n ot b e
cancelled even by an oath.

★ ★

^fcT: j
m & J\ ^MRshM ^1% II

T T ^ fc l: - 7 - 92

The true spirit of Dharma expresses itself in

ten folds; steadfastness, compassion, sense
control, non-violence, purity, mind control,
wisdom, knowledge, truth and non-temper.
★ ★

'H ^ rld ffi d ^ P d ^ : |

^Id^^rdHRHd mf^r^JT ||

^[rhHlrtl - 724

<&ds, the elders and the good are appeased by

righteous conduct; relatives are appeased by
hospitality and the scholars are appeased by
learned talk.
I ★ ★ ^

- M*
m * ? --------------------------------------------- — ------------------------
jjfc, f^FTc^T fcjil^^TT F^cTT cJ.Ric^ddC^ I
HhcTFTT ^ T STFJTfcT «ifcr w II
'fcfdcii^Jd'^H, " ^2

The word o f the wise is like the ivory o f an

elephant; it cannot be withdrawn. The word of
the w icked is like the tongue o f the snake,
shows up and recedes always.

★ ★

tew ftf ^qrfcf f^cTT ^^RTcSTc^cT^T I

viMKMci ^ftWcT cfT^rfcf ||

For a person who is rem oved from his position

o f power, even his friend becomes enemy. The
sun scorches the lotus w hen rem oved from
water; he does not make it bloom.

★ ★

^TfRTT ^FTT jfcjTT W I

cT^n^Ali'3slJlrH4 ^ ||

^f^TTTT^T - 82
The world can easily be won by forgiveness,
c o m p a s s io n , lo v e , g o o d w o r d s , h o n e s ty ,
politeness and service.
 ; = ?%
u w ic w ^ i w i ftnm I nf
^Ic^qiFmtiH die^^fci 11

He who speaks to suit a situation, acts

according to honest intention, loses his balance
according to ability and equipment - does not
come to any harm.

H-. qsfa f^rfcT q^afa qfttr^fa qfa^ai^qijqafci

cFa f^arqFfe^afM ta^faa t e r c a a n

He who studies, scripts, p erceives and

interrogates the wise will have a mind that
blossoms like the lotus exposed to the rays o f
the sun.

^ f a ^ q T ^ a aarsT: ^ i

Drop after drop of water fills the pot. Likewise,

the knowledge, wealth and righteousness.

4 * ---------------------------------- = * #
 * ★

^ STTfcM ^ 5 mcT 5T ^m^TRTT ^ ^ I

^T<ullf% fr T ^ I f l ^l<u'H, II

JT^PTRcfl\ - 3 - 178 - 16

It is only the good character that declaies one

a Brahm in; not his birth, nor his family, not
even his learning and erudition.

H^«rM f^FBTT TJy5 f^FBT: I

f^TTT cl^Th: T T R ^ ^ f c l ||

3 60 - 1

M od esty is the basis o f m orality. The end-

achievem ent o f all Sastras is the attainment o f
m odesty. M od esty is the trium ph over the
senses. One w ho is m odest will achieve the
quientessence o f all the Sastras.

★ ★
55
0 ^ 3

^ clTdRFT X? qprgcf^ ||
^mfcr^yrTf^fa: ^ 8 2 - 8 5
One can win a miser with bounty, the angry
with submission, the idiot with like behaviour
and the learned with scholarly disposition.
* ★
:m i\ TT^cTWd f^TdTTRT WTd:
cTtFT ?dlqd ■d'-sh d <| dKPNi: ||
- 129
Only the eminent have rise and fall, not the
mediocre. It is the moon who waxes and wanes,
not the stars.
★ 'k
IT, 5iF T T h W F d R F jft H W J W lfe ld : I
w
CIFH3T ftS'dTRT Krtdfo: l|
^ iferff^ RT - 5 511 - 594
Conquest of ego is wealth; suppression of desire
is happiness; confidence is friendship; self
control is manhood.
★ ★
■RdPTTRT PR HJd^ |
m S$ SjjrJRRT ft T # R ' ^IRoJhd: 5|R. H
h-R^fd: - 5 - 106
The ultimate cleanliness is the cleanliness in
matters of money. Other forms of physical
cleanliness would not matter.
tw * *
jj* i Iled-41^7 f o c f e I #J
^r H i-q id enfir t o g ir o c^ W crtt ||

^ fc.U lo il - 251
One’s own darkness o f ignorance cannot 1)°
dispelled heavy words; darkness cannot he
dispelled b}r shouting "light!- light!''

to ^ J T % ^ ^ y ^ p r fcm T ^ftt: !

u 5H

All attributes are but artificial; it is only the

purity o f character which is the primeval charm.

WrSTcllcilM SR--4
WRHKKN 3TR |1
^vrrf^enr^r - 491 -s<m

One may own a hundred cows but his need r

only one cup of milk, one may own a hundred
villages but his need is only one morsel o f food.
One may own a hundred roomed palace but
his need is but one cot. All the rest belongs to
others.
* * !
4
 STFTct ^ y ^ d o W t o c ^ ||
1
^VfTfq-cm^t - 415-185
One has to nervous of an impending and fearful
occurance; but once it occurs he should cease
to be nervous and face it squarely.
★ ★
a illMI dlfd-cRul *T df$d fcjq a m |
arc-arfti a ^ iK-cnfai w cft$manr \\
- 8-79
Curses, black magic, Fire, poison, weapons -
none of these are as sharp and as powerful as
forgivenss.
★ ★

gVTTfqcW^ft - 61-47
Even an insignificant person attains prominance
in the company of the great like the thread in
the flower garland which ascends the head.
★ ★

^qilqci^yifdra: - 85-3
Just as honey is collected by the bee without
hurting the flowers, the tax money must be
collected from people without hurting them.
★ ★
A
 — - ^3 ? %
5 s w Ricraama tfrara ^ | £!|
feqanq^cff * $ ^ f£ ?T £ cT || '
"^I'WHlfcioicTO^ - 72
A hum an has lessons to learn even from a cock-
fierce fighting with the adversary; w akefulness
ea rly in the m orning, eating in co m p a n y and
unhesitant protection to the female in-adversity

★ *
mlfcfqyq- ^n?nvr- 1

^ U !.7

Adversity is the only touchstone by w hich one

could estimate true friendship, true relation and
one’s own courage and inte!Iigence

omahfTH a: fsPT; fyvT n^- 1

^dcbqiMqViisfP aTRT: ^ ||

f^cimdiT: 1 - 13.2

A dear friend, though with short comings should

0 ot be
ixw ~ discarded, but treated like one’s own
rahvsical body.
physical body

JCV CO
 II

The study of all the Vedas, bathing in all the

sacred rivers, achieving the fruit of all sacrifices,
none of these is as potent as non-violence.

- 108
Always help the needy, not the well-to-do, it is
the indisposed who requires treatment, not the
healthy.

§11 doqp q^^RFFlT: ||

liven a dog has six lessons for the human being;

eating only when food is available; contentment
vith little, sound sleep, instant wakefulness
total devotion to the m aster and fearless
bravery.

60
^ ^ cT^rr H6 i g I #jj
UPT: ?d% <Hd"d *T 5 Errf^T: II
g m ^ i c w ^ g 389 - 85

It is the hum ble, not the m ighty that can offer

help; it is the hum ble well, not the m ighty ocean
that can quench thrust.

iT^j srr^rlwfP^Rpnw: I
^ ^ f^I< : II
TgHlfadhSiff - g 509 - 586
Sudden in -pou r o f w ealth m ay destory on e’s
peace, like the sudden torrential rain w hich
w ould break the dam and overflow the canals
and fields.
* *
3TfirfccTWTFT^t ^ vpuil^ng I
[dc'idviJ-ld g S ^FT *T c*S ^ d W^lfP" !|
*5X*TT - g 170 - 767
One who has not experienced the suprem e bliss
is prone to think that sensual pleasures are
the highest enjoym ent; one w ho has not tasted
ghee (boild butter) m ay think that the gingely
oil is m ost tasty.

i ★ ★
f W
1
6____
_
 ^ s f ^ f R l JTT^RT I #1
^ f^ ra fg fe jR r ct^t 5fFng^RT: n

^frRWT - 612

A word of want will never come out of the self

respecting; if \t did, it would be with his own
final breath.

- 3 98-2

The mind of one who travels extensively and

serves the wise, expands just as a drop of oil
in water.

Avarice is the origin of all sins. Gluttony is the

origin of all diseases. Desire is the origin of all
sorrows. Give up these three and be happy.

* - 1
g p r “ ;
Jj^ q 41-07$Rh Mldc*=bH ^iH^II | &\
T<IMc(K^^WTt -HT xl^cft' Pl^K^T ||
^ c T T fc T ^ T ^ - 69
I f you w an t to m ake the w orld your ow n and
keep it under control by a single act, then avoid
sen din g you r cow (len din g you r support) to
graze in other’s fields; (w ho are indulging in
scandals and character assassination).
★ ★
fecTCfcf qTcf^MT d ld o H W ls fa *^rfcT |
f e a m ifa Elftwi: f w f ^ T T fceR*I: II
- 3 171 - 792
P e o p le w ill be v o c ife r o u s as lo n g as th e
philonthropist doles out, but sink into silence
the m om ent the benevalance stops, like the
pea cock w hich stops the h ow lin g w hen the
w ater-bearing clouds disappear.
★ ★
^bjuRuh ^f&rsft R ^ R i 3 ^ r ^ c f : |
£ d fd ^ S ? T O ^HH'rfd !l
n^PTRcfT^ - 5 ~ 35 ~ 74
Three catagories o f people can m ake gold out
o f this w ealthy earth; the valerous, the learned
and the one w ho has m a stered the art o f
service.

a
x * * ^
. 63 ^ >gi
tip * ^
H lU rd % yFTPTR: I
PiUqI^^I ^ ^T: <nj: fc£ <+>f<Ci|id ||
SJ.S.*TT - 3. 157 - 176
He whose anger is not feared by anyone, he
whose contentment does not fetch any money,
he who is incapable o f m alediction or
benediction, what can such a man do with his
anger?
★
3 ^ y^l<rtdl^>ll<<d^!rd "d *rfrBcT: j
^ 3 'O^Tcl: ||
'ISLI»-dr-hlc'irhI i Id'-H3 “ 93
Elders are looked after with the expectation of
some benefits; a cow is looked after only because
it yields milk. There is neither devotion nor
charity in these acts.
★ it

d 'd d ^ u f l - 7 - 1 4 - 3 5

Even when a man leaves his body and burns

away leaving only his ashes behind (like
camphor burns leaving behind a pleasant
smell), he is known by his good deeds. His
greatness is measured by his fame.
M
r^ I I
?3TRbR3bToT: Mdfuy MdpJT b*-TT
TT I
clSLcH<sj1* T < H ( c m O c l H I W fcFT^tcTT ||

4 t f c f f M ^ r - |6

The charm o f friendship with the noble, like

the ju ice o f sugarcane, becom es intense as you
descend along the stem; reverse is the case with
the ignoble.
★ t*t

T iJI Id I d « t K y I'M: cTx$TT <r|M11 cl d d r i |

Hr^cTtrnT^EmT^ stttt b ||

^til,rciMiR'‘^ i^ld'+>3 - 22
Only the people with discrim ination can identify
the difference between bad and good qualities.
The frgrance o f flowers can be prceived by the
nose, not by the eye.

bopqhd cTTTPf |
b<^fci|di: Tb^T: <T^T ^ c T ||
^ K ^ ^ r T fb d ^ - 3 - 18
One who is determ ined to hurt others docs not
nnnd his own pains in the process: The clip
while gripping an object does not realise chat
it is pressed hard itself.
0 *
jfc
.
^Mxli
, . .
i^TrT
----------------------------------------
I A
#^5 ^ 1'ilWH ^ Vjd^RT: ||
^ W * f o > * | i l d ^ - 79
The mind of theevil hardens in prosperity and
softens in adversity like the iron, hard in cold
and soft in heat.
k k
5FRJH 5 ^: I
SFST 5 Tm ||
< W I W 1 ^ - 4 - 107
If love is ignored it is difficult to restore it, j u s t
as a pearl broken, cannot be repaired.
* ★
3M-clK: «hdWTt 3 ^= I
YRrfcT II
- 118
Nicety may benecessary till friendship is
forged; after that, nicety is but. artificiality.
k k

to M tw £Tcr»feT qMhffi ||
fecfW&T: - 2 -• 50
It is cowardly not to start fearing failure. Who
has given up eating for the fear of indigestion?

1P
trb\*r
*
66
*
__________
^ A
:# * r ----------------------------------------------- ; — : -----------------
Mlc6^q; I jjj
Ml lei cl ^tPrf^Tc^I '-lN^ Pif^-Nc^ II
W ^ F ^ jfc h - 1 - 317
One should earn w ith righteous effort; w hat is
so earned should be guarded conciously; w hat
is so protected should always be m ultiplied,
w hat is so m ultiplied should be distributed to
the deserving.
★ ★
f^F | x T S ^ T chi^wifcl 3 < l ^ : |
f& m -. Pb II
: - 342
O f w hat use is the lineage o f a person w ithout
nobility o f character? D on’t insects breed even
in fragrant flow ers?
★ ★
Hleilch: fsfvETcT ^ RcfH 'OFr^ |
^ f% y^qchKIU ||lTO^T |i

^X*TT. 3 46 - 77
The sun cannot be illum ined (as he is the source
o f illum ination). The earth cannot be supported
(as it is the prim eval support). Likew sie, the
noble strive for the good o f oth ers w ith ou t
expecting any return.
★ ★
^ r • *\ *\

The learning of the vainglorious out to stall

the progress of others is like the elephant just
out of the waterpond, pouring earth on itself-
★

wm f e r W'-W-ifd T iilH 1
tyhHK jRcTT M ojxU (|

- 37

The mind of the noble softens in prosperity

and hardens in advertsity like the leaf of a
plant tender in spring and hard in winter.
★ ★
m R i i cTJidddi i
Ml il

Friendship generates itself by mutual help

among the commonpeople; by occasions in
animals and birds, through fear and avarice in
the case of the stupid and by mere mutual sight
among the good.
★

68
^ dT fdd=b$lK-d H^TT I ^J
3TFTWf% M t ^BPjM *HT: II

q^cF5Tfr - 1 - 110

He w hose hom e is visited by the noble, seeking

help is indeed gentle, fortunate and blessed.

f M R T I M qf f | dciJV'TMeSP-dd |
PTHId.KHVd-di-^ fcTS'f^T dTRTHT: il

W feR ^T E T f^: - 3 - 50

D epending on Fate w ithout m aking any effort

generates nothing. Fie would be like the dum m y
lion o f the palace on w hich the crow perches.

★ ★

^TRT&ff SficSftfSPI: I
TF^qORFrft Hdlcqpif fsrfW ||

- q 166 - 175

D esiring luxury w ithout monej% indulging in

q u a r r e ls t h o u g h in d e c e n t , e n g a g in g in
argum ent with little know ledge - tlit.se are the
three ways o f the stupid.
 tTHWfa cT^T ^xRTT^I^ft ^rfcT II
- 4

However scholarly a person, he should not

cr»ooir slightly of others in an assembly. Though
;imes ture, if it causes distress, it should
i spoken.
★ ★

5HT ^ ^TcRTEIT: 4vi3||T II

3 - 274

•runt of the battle is borne by the fighters

ie but the fruits are enjoyed by the crafty
srs who are close to the king. The tusks
5 elephant struggle to earn the food which
ewed and enjoyed by the teeth iiibide.
★ ★
VTFTc^T |
^M^RTT: W5Q II
^TTfTd^'OTf^fa: 3 160 - 4
her the generous nor the stingy has the
re to enjoy his wealth. It is only meant for
enjoyment of others. Yet, look at the great
irence between the two!
★ ★
70
3 N s= ----------------------------------------------------------------

^TPT^r f ^ cfaf ^gTTU ^: ||

H R c T R ^ - 4 - 356
W hy other artificial ornam ents for one w ho has
m o d e s ty as th e crow n o f p reciou s ston es,
learning as the earstuds and charity as the
arm let?

*TcJJTcf: H ^ fv c T ^ f t ^ T H F I cTW fc M ^ 'fc T I

T7FT TT dTR PloMdl' ||

- 11 - 11

The food that is cooked in the m orning gets rot

by the evening. How can the hum an body which
is fed on this be fresh and eternal?

★ ★

\xm1 (c1^ RFTfter I

s^lcH lg*T teTcT: ||

8-83
There is no greater crim e than indiscrim inate
d is p e n d s a t io n o f a s t r o lo g y , le g a l a ffa ir s ,
atonm ent and m edicine.

%&L —
 3 ^ tRTHT W 5^: II

gvn R id^ iP if^ : 5 - 180 - 13

Expertise in insinuation, lack of effort in self

improvement, hatred of meritoriuous people,
these three are unfailing roads to disaster.

Ml^cT |

2-46

Even dust is better than one who doesn’t react

when shamed; dust, when trampled, rises to
settle on the head of the trampler.

Proper dispensation is the only justification for

earning; water outlets are the only ways of
protection to the overflowing tanks.

|U ★ ★ J

%*-______ 72
•SES. 2sJS
i 3TTWT ^ f^ q fc T : | ^
c f f e MRMk'dlSHT ^ T II

^ d c ^ ^ f d : - 1 - 343

The existing value system , dispensation and

social order should be m aintained at all cost by
the conqueror.

sjpcri ?Tc^rr I
kick'd: U i c l I 1h <c^ ||

tf5TcF5T^= 3 - 102

L isten to and practice D harm a, the essence o f

w hich is not to inflict on others w hat hurts
oneself.

qqi dif?cT q q f nrf^H I

dm dlRl f% II

- 3 - 54

H ow can the powder o f the m oon and the star

help one w ho has n eith er the p h ysical nor
m ental pow er?

* 1.
 w # # fr ^4 sr4 f^rfe: ^ gn II

^ rrf^ c m ^ t - 3 412 - 175

The tongue has been tainted by unearned food;

the hand has been tainted by indiscriminate
acceptance; the mind has been tainted by
thoughts of other women. How can one expect
peace and tranquility in Kali Yuga?

★ ★

STO: ^STTOct |
W ^ 505: Mlc^K<l$4T II

It looks as if only the honest and straight

forward people are ordained to suffer; like and
upright trees are cut; not the crooked ones.

★ ★

^TR-cKfed jjfa |SJT I

cTafrq^W^H^I fSJT II

- 3 - 276

Valour without weapons is useless like the

learning without expression.

★ ★
^ I jsj
l^fRTTT fcRT qfq^Fq II
^ r r f q c w ^ - 5 499 - 540
W ithout hum an effort no achievem ent is
possible; food may be available but the hand
should take it to the mouth.
★ ★
d M d i l f d 4 d l f l % q r a ^ ld q # q 'd |
^ k ^ R T ^ f T q Red Ml Id TTTcRT^ ||
q33cT^q{ - 2 - 53
Only charity begets love like the calf turning
away when there is no milk in theudder.
★ ★
fro fr I
q M k ^ fq ^ l i d i q qtSf^qq ll
^n fq cm sk t - 3 247 - 101
It may not be construed that a surgeon is cruel,
it is infact his cdtnpassion that makes him
so.
★ ★
u j^ d lf a Wfqfd R W i I
^ T k r: 5 t^ R ||
^ ^ T T fq d q ^ x t - q 392 - <>>
With a single male cub the lioness rests happily;
the donkey on the other hand, bears the burden
though with ten calves.
i ★ ★
75 ^ J l*
 * *

| p r — ^
Jfc tel^CER^ | *
qftddj q^TT qqj ^ q iu ^ -b f^ fd I
^ n t o r ^ t - 3 436 - 274
Owe be to the man unchartitable; even animals
are better, for, they serve even after death.
★ ★
q^TS-qT IVt q P d W fddT I
^ ^ s c q f e r ^ r fq^T q M rR f^ R : II
STfq^fcT: 2 - 1 4
The chariot and the horse cannot be without
each other; like learning and dedication.
★ ★
q qq^q^^q d ^ q q d I
qfq qq qrfqqqq: qq q w w q ff c q q : ll
^ te ^ T r fq d ^ - 3 - 3 9
One who has attained power but remains
unhelpful is like the cloud which soars high,
yielding no rain.
★ ★
qw w d T M i^ i I
%fcTRT + ilR i *fddT ||
^Fdqifv^qq^idqq^ - 47
'fhe occurance of happiness and sorrow is but
| natural and inevitable. The hair that is
nourished by oil is also tensured from time to
time.
 ------------------------------------------
jjSjf ^ 5: fcTcRfcf H -d^ T h P^ N^ I ^jj
srfi^cT^ ^ ^ 3 ^ ^RTcT y-icilAiAfcr irfa n n h . II
g v n te ^ u T f^ T : 3 28 - 11
Judiciou s offering to a deserving person at an
appropriate place and tim e yields m eaningful
resu lts like a drop o f w ater that falls into an
oystersh ell at an appropriate m om ent to turn
into pearl.
★ ★

ijoTr ^rafcT ||

- 3 33 - 7

W h e n th e ig n o r a m u s p r o c la im s fr o m th e
h ou se to p , th e ig n o ra n t p eop le w ill giv e an
ovation to th e poin t o f creatin g con fu sion even
am ong the learned.
★ ★

TROT PTgdcT: ^ r fW 3^: I

^RTTROJRTfcTBR ||

- 87
D eath is bu t natural; life its e lf is acciden t and
so, one is fortunate to live even for a sh ort
tim e.

Is*
S k -
—
7,
js
S .
#
ij$ N r ~ ~w %

ehlNKH'H^l’Wrci 'Wi&dtai*^ fcRj% ||

- 21
After long suffering, even a little happiness is
like a great bliss; having tasted bitterness,
doesn’t even water taste sweet?
★ ★

5 fN rteif^ p 4 to ||
- 1 - 35
Purity calls for rejection of forbidden food,
cultivation of freindship with the good and
involvement in righteous action.
★ ★

sracR IdsidH ciify vr^fcf II

8-13
One need not attend the Meet, but having
attended it, he should speak the righteous. He
should neither keep quiet nor distort Truth.
★ ★
4vWfxT^^TTsT ^ 5 cT : |
f|> W lc fl ^|x|)c^ ||
- 2 - 10
Don’t advise when not solicited. Don’t advise if
the intentions are bad. The wise feign ignorance
in such situations.
w ★ ★ j

nfea ” jj
lj& SIcRx^fcT J ^ c R : 1R[ i l v ^ f t d ^ | ^
f ^ r r d t ^ cT^r * r r ^ 3 ^ 3 11

^ 5 T T (8 - 88

The unwise may feel total loss by the demise

of a near and dear; The wise, on the other
hand would consider it liberation.

fqnichMiRiiMiRir^: ||

3 176-3
Garuda, the holy eagle, and the serpent are
bitter enemies by birth and always the serpent
is the loser. The serpent, in the arm of lord
Siva as bracelet has enough impunity to ask of
the welfare of the holy eagle! Likewise, the
mean in high places lookdown upon the great.

T$ raIK ^ R tlR lift'W 4 : I

W ^T1 ^ t w i f l HI<-dlfd f e f R : ||

^ffrRTMT - 151
It is amazing that even those who have not
ties o f family and wealth do not develop the
aptitude of renunciation.

* * »|

IN * ------------------------------------
 z rz— :
^Tfct#TT^ RTf^r^c^ II

iR^rfcb 4 - 141

One should not make fun of the handicapped,

the distorted, the ignorant, the illiterate, the
aged, the ugly, the impoverished and the low
born.

★ ★

ZtffellcUhlHd ||

4 - 159

Happiness and sorrow can be measured thus:

self dependence is happiness.

★ ★

'T ft qmi% |

iT^TRWi; 3 - 200 - 102

Sin cannot be washed away by fasting. It only

dries up inner flesh and blood.
 - 6 - 6
T he egotism o f valour flexes the m uscle; the
egotism o f h andsom eness m akes one look into
the m irror alw ays; the egotism o f lust m akes
one go after the w om en; but w orse than all,
the egotism o f w ealth m akes one born-blind.
★ ★
rTPT: cPT: 5TfrF>: 'MhT ^ T : i l H : |
PTr^cTT ||
d R d f t d ^ - 24 - 102
C h a rity , b ra v e iy , m ed ita tion , pow er, tru th ,
dharm a, control o f senses, control o f actions,
good charactor, cleanliness lead one to success
and good fam e.
★ ★
'T ^T^fcf I c l: |
-clR II
- 83
D harm a does not show o ff extern ally like the
stem o f a plan tain tree; rather, like the root o f
a jo ck fru it tree, it lies dorm ant and puts forth
its fruit.
 - 5 27
When even a touch, sight and spokenword
comes out of the melting heart, it reveals true
affection.
★ ★

SFftFrTT fclilRldl sbqfqshifl |

HVhcTT xTm^dl ^ ^ iW ^ f c r W ^T : ||
5-51
He who approves slaughter, he who slaughters,
he who cuts it into pieces, he who sells it, he
who buys it, he who cooks it, he who serves it
and he who eats it - these share the sin of
cruelty.
★ ★

^TTPcW irO<TT ||
- 50
The wise do not praise bravery for mere
bravery, but they do when it is combined with
morality; just as eloquence is praised when it
is combined with wisdom.
★ ★

82
ri*/
*rf^bT: STcl^T: |
^ d d i^ fa ^ II

The frog that is caught in the m outh o f a

serp en t, it s e lf keeps sw a llow in g the sm all
insects that approach its m outh. Sim ilarly, the
m an w ho is b lin d ed by ig n ora n ce, th ou gh
caught in the ja w s o f death, keeps going after
sensual pleasures.
★ ★
3To?Tcr
3TVJJ-Mbjid*flaTRWI$fl<U|[fidlFddI ||

Those who are unruly in conduct, those who

are scandal-m ongers, those who have enjoyed
them selves at the cost o f Dharm a, even the
blessing o f such people is a curse.
★ ★

3RTe5: ||

The mean will look only for defects even in the

profusion o f good qualities. The pig searches
only for bog even in a lotus lake.
★ ★
83
1$ * ^ " ~ "
TOT ^nRi qy | ^1
£c1ddK-d 'JllMRl t mRj^ cI TOld ||
- J 310 - 71
The wise one looks at the achievement, not at
intentions, thoughts or objectives.
★ ★
ilild sjR fcld'tcd ^ |
cTT^WT^ ^ftflRT c f t e f o ^ ||
^fxRITMT - 801
Childhood, like old age, leans on others’ help.
Only youth is the essence of life-that too when
it is not seperated from discrimination.
★ ★
5TR: |
dIHI [cl'tr^dl 3 II
Plcd^fcl: - 360
The effort at attaining the impossible results
in being dubious. The crow’s effort to walk like
a swan ends up in not being able to do so but
also in forgetting its own walk-style.
★ ★
■Wd hFcIR^RI I
JRHT cTrfa ^RTfbr qpER n
^fcldT ^ cff^ - 45
Faint voice, failing mind, trembling body,
extreme fear are characteristics of death, also
of begging.
★ ★

4 * ________________
 fe M n

«KR<u|i^ - 153

N ot suddenly undertaking any responsibilit 3'

is a characteristic o f the hum an m ind. Seeing
t h a t w h a t is u n d e r ta k e n is c o m p le t e d
successfully is another.

fRWFrfri% trrf^T ^ |
^ fa cf JJUTilW xT ^Tf^cThxf xf ||

- 220

E nem ity ends in death, youth in giving birth,

anger in love and self-esteem in supplication.

fifa* •TRrfHcT I

H<m<U|4^ - 280

One should till the soil with some expectations,

should trade being ready for profit or loss,
should lend monej^ w ithout expecting it back
and should adventure being sure o f death.

t ■ * ^
fe e . ! f --------------------------------------
IfN* ; ;---------------- :
^R^T ^ < c d * iF 4 c is ic ii | /j}j|

3TWTO ^ W ^cciK'HH^f W: || 3
- 79
C haritable disposition, soft-spokenness,
intelligence and propriety-these cannot be
learnt; they are but natural gifts.
★ ★
RstteiHi f| |
TO^TT ^RT^TRT T O m s ff s ^ T O f c T 11
- 1 - 10
While the words of the good and worldly people
follow meaning, meaning comes rushing to fulfil
the words of the rishis and the sages.
★ ★
^KHcll VTF^E^vT: TRTlfcf |
^ 41 Ml M l '-hvid mTPTcT II
3TT3TO^£gmfcT: - 3 - 4
Like the seed in the fruit, the inborn tendencies
of the low are hidden for some strange season.
★ ★
5TT^ T O ^TFTOR^fcT |
TOT 5Tf^R IT# TOc^l: TO ||
- 3 - 24
S T T ^ rq ^ m ^ T :
That which shines from natural splendour does
not require-polishing. Whoever has washed the
moon clean? Who has ever polished the
Kaustubha diamond?
 tttiT-xT: w I M
OTWT xT ^ fcT R T ^#TTOT F ^ lP f ||
4tfM^rf^oFT - 41

Being w itty as to cause pain, good behaviour

only as long as it is profitable, rem em bering
only bad incidents, these are characteristics o f
false friendship.
★ ★
? l t ^nTTRTfTO I

4 1 fclfe N ^ l - 54
U nassum ing scholar should be cultivated; one
should be watchful if he is ill-tempered. One
should be com passionate to a straight-forward
idiot. Ill-tem pered idiots should be discarded.
★ ★
STFTOJ

- 18
In order to rise high, one bends too low. In
order to live well, he suffers. In order to be
happy he is always miserable, who but the most
servile be as thoughtless?
\
 cff ^ ^cfr *R3T H % g t f l ^ q II

Discrimination is one eye. Good company is the

oth€r. He who doesnot have these, swiftly sinks
into the well of delusion.
★

The stingy could be won over by money; the

stiff with humility, the stubborn with implicit
follow ing. And the learned by straight­
forwardness.
★ •A-
f^rofcT I

Even insignificant help rendered to a good

person expands like a drop of oil in water. But
the great assistance rendered to the mean-
minded congeals and disappears as ghee poured
into snow.
★ ★

88
 qN W jgJid foing dN -T T '^ im u| ^ ||
- 305 - 7
W h a t a s im ila r it y th e r e is b e t w e e n th e
m ridangam the percussion and the hypocritical
p eop le: J u st as the p e rcu ssio n in stru m e n t
sounds w ell as long as it is sm eared by paste,
the low ly speak pleasantly only as long as they
are pam pered.
★ ★
3qchli^g cT^T 3 ^: I
H ^TT^: \\
- 214
There is noth in g special in being nice to the
helpful; the wise say that only he w ho is nice
even to the harm ful is noble.
* ★

f c r i^ II
- 89
A fter a rash deed is done in haste, w hat is the
point o f consulting a wise m an for advice? A fter
th e w e d d in g is o v e r, w h a t is th e u se o f
e n q u ir in g a fte r th e a u s p ic io u s n e s s o f th e
m om ent?
★ ★
 ~ . - 7^ %
< ^ l ft dlddl ddd TPdT P W dlddl | jjj\
qmsrerfe f e ^ W cy -e ^ '^ 'ig ^ ii

One should match the desires to resources; one

should strech the foot to the length of the
covering.
★ ★

f e d f e f e R R d « n ^ c re rn m : ||
<|7fdf7dT^ - 4 - 46
Just as migratory birds perch on a tree for the
night and fly away in the morning, all meetings
of living beings certainly end in parting.
★ ★
d f f e d : m d f e d T d f e f e Fdd: |
f* SFtyfei 3 df I ’d T fe dTd ftdT £dh ||
^ c lc fR ild ^ - 371
Enimity has no end at all; but if one kills his
own anger, it destroys enimity.
★ ★

^sdd <ldl idd d J 4 ^ d ||

d d d ^ - 2 - 58
Scholarship and mundane power can not be
equated. While the king may be respected only
in his own kingdom, the scholar is respected
everywhere.
★ ★
0 ^ ^ < 0 1
q#5cJT f $[T Hh R t 5^: I ^|
^iWi+iaiPi w s f s i H * t«R i =t II
- 62
Fruit-bearing trees bend. Genuine scholars bow
down in modesty. But the dried sticks and idiots
don’t bend, they break.
★ ★

^RTRTd =d q f e Mld’hT dWT: II

dTffeM^T^TT - 33
M elody, clarity in enunaiation, correct division
o f w ord and syllable, proper accent, confidence
and thythm ; these six are the merits o f a reciter.
★ ★
^ et: %f% d I
d T d fd cjfe d II
- 1 - 315
The ignoble people know only to ruin the effort
o f others, never to help them . The* w ind has
strength only to fell a tree not to raise it.
★ ★
f e d s f q *ftfcT d d : =ET^: |
? fa f ^ T r T : dfdT: d ||
^Ifc^lddd^ - 79
Even a chopped o ff tree sprouts again. The
w an in g m oon w ill surely wax. So k now ing, the
wise do not lose heart in sorrow.
★ ★ /

____________________
0 ^
|j& 3 ^ Hf^cTT cilll*dltf U.cj|^Afd XT i 4^1
'-HWl'feq^ci^n^ TT^cTT^^cn II

^RTVRUIT^ - 26

The sun is copper-like in colour both when he

rises and -when h e sets. lAkevhse, great people
remian the same in fortune and in misfortune.

- 3 47 - 103
If one’s face is the home of composure, heart is
filled with kindness, speech is honey sweet and
senses and mind are geared to help others, he
is universally respected.

g jfM fcTScT: |
%WRIT 3^cTt ||

^ll'^KM'S.fcl: - 1550
One in power who is forgiving and the one in
poverty who is generous occupy a place better
than the Heaven.

► d
«k* __________________ ” ___________________
 tst tocTR^Fif | #\
«Hd Jd°l ct^HI<=4<41c<fcl ||

PirM’ftfcf: - 233

Where all are leaders, where all are over-proud,

where everybody hankers after greatness, there,
everything is hound to docliuo.

* *

^nh<*J| y-c^H 'Mc^d MlM^ II

What is death? Stupidity. What is invaluable?

That which is given at a needed moment!
What is it that causes pain till death? Concealed
sin!

★ ★
f e fdPdfd 44<^*4feHcbM>cgf^Frl^ |
Rfifcffw flTdddi ^ ^ tcj: ||

■fllcl^d*^ - 75

A lion cub does not hesitate to spring on the

forehead of an elephant in rut. That is the way
of the valorous. Their valour does not depend
upon their age.
i s”

yyioidl'fe ^<K ^M II

h^W hd^ - 3 - 9 5 - 6

Dne should rather desist from earning for it

)wn sake, than earn only to give charity;
Likewise, one should shun filth instead of going
jjj^
~ I ’ I
§tic^ <qFR" vi'sstfci ■ciM<»ls I
c^ifcf II
TT^^fcT; - 12 - 37

T h at w h ich everybod y likes to know , b y d oin g

w hich no one is asham ed, and b y w h ich th e
m ind is contented and happy, that on ly is good.
T h at is the true character o f purity.
-k ★
^tt f e n m ^rr ^rfcr I
y m f^ R n ft *tt xr ^tt II
- 3 - 3

T h a t w h ich d e s tro y s v a n ity is V id y a -tr u e

know ledge. T h at w hich satisfies the n eed y is
true w ealth. T h at w h ich is true to D h a rm a is
w isdom .

q ^ c T w r i^ f w II

- 724
In‘ childhood one is unrestrained. In youth, one
indulges in pleasures. In old age one should
becom e tranquil, but the purpose o f ones entire
life is to do good to others.

h ★ ★ J

__________________ 9
± ___________________ 2 K #
$0^
K
/H
~

i^TTsftr w m : I m
^TTW |g: fW S W ^ c T ^ M ^ T W ||

- 1 - 28

Even the displeasure of a good man is beneficial

like medicine; not the friendship of an evil
person. His association should be cut off like a
finger bitten by a snake.

TTf^RM'SfcT: - 1548

He who hankers after pleasures without money

and he who is angry without power-wili never
be happy.

PfimRcTR^ - 12 - 138 - 62

With the help of a log of wood a man can cross

the river. While doing so, he carries the log,
just as he is carried across by it.

| r\ r\

4 * . . . — *
 f e n # II
fedlM dil: - 3 - 10

O n ly th e g r e a t a n d th e n o b le s h o u ld b e
cu ltiv a te d as ta k in g sh elter u n d er a large tree
o f lea ves and fruites. B y chance even i f th ere
is n o fr u it, n o n e ca n p r e v e n t a t le a s t th e
com foi'tin g shade.

ST^T^TfcT JTFSfO g |
fTTcT^FcTcl: ^Tcf: ||
g X * iT - 3 231 - 59
C ats and dogs are m ade to dw ell w ith in the
palace. B u t the elephant is ch ain ed outside,
w ith ou t dem ea n in g it.
★

SFTS^fr ^ S ^ B R c f : 37T *T: *^pftfcT «T f e d IPi |

^ *T: fed If t ^ =T ^rlMlfd ||

W h o is blin d ? One w ho does the evil. W h o is

deaf? one w ho does not listen to th e good. W h o
is du m b? one w ho does not sp ea k good at the
righ t m om ent.
★ ★

97
 ^
^TcTT | ^
"Ef e n ^ T qRUT MiJJTl'W; ||
H<m<un^ - 46
The evil person, even when gets a good thought
it may bring only misery to the pious; just as
undei taking a holy fast, only to become more
and more hungry for the cow.
★ ★
^ cTTOTSlT |
H^lTUIT Uc£d<?: ||
- 1- 6

Geneology, wealth, learning, good appearance,

courage, altruism, penance - these seven are
mainly the cause for pride among men.
★ ★

c^JTRpf^R ft^ ||

*J.*.*TT. 3- 153 - 29
One should leave the place if he can not find
em ploym ent; one should give up the
employment which is fraught with difficulties.
One should give up a deceitful friend. One
should give up wealth that endangers life.

I
_______________ * j 4
jfc, Iprt ^ ^ I
’H'Sl'iNI R lR l'O ^d: II

- 3 - 14

H elp fu ln ess, plea sa n t speech, cu ltiv a tion o f

g en u in e frie n d sh ip th ese are th e p rim e v a l
nature o f the cultured. The m oon is cool because
o f its ow n innate qualities.
* ★

3^ T % 5 W TT fe lT I
fcfH: 5HT f o l ^ H I : II
- 219

The learning th at is confined only to books, the

w ea lth th a t is in o th e r’s h a n d s, th e a rm y
station ed in the city during w ar, th ese are
unproductive.
★ ★

ar^iTH H TfM t fcrerr q f e II

3 . 157 - 188
W ealth is the follow er o f T ruth; fam e is the
follow er o f sacrifice; know ledge is the follow er
o f persuit and w isdom is the follow er o f K arm a.
★ ★
99
T
m 3TRRT |
^MKc^q %fe^lP|f^dqq ^qrj rrq- ||

PtTM*?lcfl: - 157

Good health, sound body, freedom from debt,

sinlessness, independence, lack of worry and
unassailable belief in God-if these are present,
it is Heaven itself.

tPTT e5cTT |
¥F5Tct qvmft f | |

^PT^TcK: - 191

Good behaviour and sound character, like the

creeper bedecked with flowers, and speech of
sound sense, always bring wealth.

^sfcWKHTOsfaT ^ I
f^5T: 5R: tR: II

f^dNdil: - 2 - 12

There is nothing unsurmountable for the

capable. There is no distance for the hard­
working. No country is foreign for the learned.
There is no stranger for the soft-spoken.

100
( U N ’_______________________ —
iC ^ Idlcfsjzfr # ifdT: I
3 ^ T : R 3 HrfPI: 3tTRc| II 1

^mf^cT^^rrf^T: - 3 31 - 2
He is the tru e h o u seh old er w h ose h om e is
visited by relatives and guests from a far. T he
rest are bu t house guards.

★ ★

i-M'H! PdRld TTT opERTT *TU <

+>l^i^ds I
^TcT: f n f e f II

fcl * ~ 208

A con tem p la ted action should not be pu blicised

as it m ay n ot be possible to carry it through .

★ ★

Tvtf <hOcM*itsfa^rf^cTR; I
ald lj/ lf c l+ l RR7T R R T T lf^ : II

- 215

T he evil that one does is repeated by others. In

th e w o r ld , i m i t a t i o n is th e fa s h i o n .
D iscrim in a to ry good a ction s w h ich are s e lf­
inspired are not in vogue.

★ ★

%&£ ™ J * #
 ^ ^ITT: ^ # r t *f: II

^ V # f c n ^ t - 2643

Non-crookedness is the primeival quality of

D h a rm a , non-ambiquity, that of A r t h a , non­
attachment, that of K a m a and non-rebirth, that
of M o k s h a .

★ ★

II

g fllftd ld cft - 2655

One should never be rude to a person who is

brilliant and compassionate. By harsh striking
even the sandlewood emits fire.

★ ★

fer ^ qf^urm W5[rt ||

- 2740

One who is after prosperity should eat what he

can chew, and chew what he can digest and
digest only that which is good for him.
Ip s r ^
fl* RlfeRR # ^cjR for: / &J
ilk c^ H R ^ ||
SJR'lfadMcft - 2796
What is wrong with the water bearing cloud
which is black and what is good at all of the
dry autumn and which is white?
★ ★
'^SqfrrfcT HIc^xT '^IdJ-MMUId^ I
^cW^TT RRfcT viAllfdtl: ||
*|RlfadMvft - 2798
One should not strike hard a person who is
weak and dull. .Even a static stone when struck,
emits sparks.
★ ★
=5T RSRR ^ tT^T Eff^T^T ET |
3WTHTHT Ef TJcHc^RUT ||
- 2805
A broken thorn in the foot, a loose tooth in the
m ou th and a crafty m in ister sh ou ld be
mercilessly uprooted.
★ ★
I prfcT 5TRT: |
f^W Tftf q^rfcf HR q^cffWHTTRIH^: ||
^R T fW R ^t - 2857
A person who suddenly occupies a high office
loses discrimination like the one on the sumit
seeing the landscape around as smoot and even.

^
 t& ?
t ST
fT fe le lr tl - 2873

To be complacent, feeling that he is complete

with many qualities is to live under illusion. It
is the full moon which is struck by the eclipse.

i|<+dl dl^K-cil?^:
sim im ^ 5 art m
2875

Many a time it is the soft but not the harsh

that can win the game. The falling soft water
can cut through the mountain but not the hard
sword.

srafci^i srmft I

qqfaft ^Nuqfcl^i^otH-dWrr^ II

2888

What is the use of eloquence over a dull mind?

What is the use of her, casting charm before
the blind?

104
Jm
 >nc<5if^4^iuii f^ r rr I /gjj
3RgdT rt^ d d 3iffdT ffR R |f|dT^I^rT ||

It is the intention that is important in action

kissing the consort is so different from planting
a kiss on the daughter.
ic it
W4\ ^Idlddi R vxR ^ |
cT^T TO m 3RTT m ^TRpit ||
^ iR m id o ^ - 3080
J u st as light and shadow are inseperable
aspects so are the man and his actions.
★ ★
q fk ddold<-dl-d ^R: Id" |
3MRR % ml'dRi ^RT d ^ ld l^ R ||
^ lR id ;d o4 ) - 3086
W ho has assured a hundered years o f life to
the newborn? It is by tact and persistance that
longivity is earned.
it it
qf^H: 2%cT f^R: |
RRTTFT f?m m i!d-d cR^ffffd ||
^ iR lrldc'T l - 3242
Face iswrinkled, head is grey, body withers
away and still the desires are youthful.

I * * *i
fc*. 105 iJk
 qfcWT ^ mi'ji ^rrfcT 4U ciih. II
'^Rh^l^I - 548
The longing of others is reflected in the
consciousness of an individual according to his
own mind. The reflection of the face in sword
is but lengthwise.
★ ★
M R t^RT |
3 ^ fo r q ^ T 'I
- 649
One should not go empty handed to see the
king, God, preceptor, priest, son and friend. A
gift could always beget a gift.
★ ★
^ ^TT^TTc^ I
q^r ^ II
^rjTrtj'Hicol - 620
That which is sweet should not be eaten by a
single man alone. When everyone is sleeping,
an individual alone should not be awake. A
man should not walk alone. Similarly a
singleman by him self should not make
monetary decisions.
 ^TP7%ffe I
el|-c|| ^ ^ x b sffa-l<rH *T <H<I^Icl l ^ ^ lc l^ II

j^PTRcTR; - 3TT5 - 104-33

The w ound caused by the arrow heals, the axed

forest tree sprouts again; but the w ound in the
m ind inflicted by hurting w ords will never heal.

^TTf^cT 3TR?^ dlR rl TTT^TFPRT I

^ W M c^mVrddT HMiHlrMiH. II
- 3TT^ - 104 - 65

No shastra is m ore valuable than the Vedas,

no preceptor greater than the m other; no gain
b ette r than D h a rm a and no p en an ce m ore
effective than fasting.

?FT d^1o4 cT$qr |

^^T R cfR ; - 3T^ - 144-17

*
I f at hom e, there is no consort who speaks soft
and is devoted, it is better for the m an to go
to forests, for, there is no difference betw een
the hom e and the forest for him.

< * 4
I* ™ j&#
 H^l'HKd^ - - 175-22 3

Both, ambrosia and poison are in our own body. !

Man embrases death by falling a victim to
indulgence but attains immortality by
steadfastly following truth.
★ ★
frd d d d lP i F d d lld d : |
STffepEHWfd cRd d w ||

fa c ^ ld : - 354

Saraswathi, Goddess of learning, becomes his

who selects and collects precious words of
wisdom from the learned.
★ ★

*T ^ STSdTdd^PJ dd yd5yfd II

q 5 4 d ^ - 2 - 174

One who has not acquired a collection of

Subhashita-capsules of wisdom-what can he
offer during con versation , com m erce or
discourse?

★ ★

108
w r ------------
jfi b ib lio g r a p h y *jj

1. : Ed. Dr. N. S. Anantharanga-

char, Kannada Sahitya Parishat, B lore,
j 1994.
2 . ^liMd^Lnfdfar: : Ed. Dr. K. Krishna Murthy,
Karnataka Univ., Dharwad, 1968.
3 . fd^ftfcT: : Ed. R. Ganesh, Maitri Publishers,
B’lore, 1993.
^ 4 . *w4lfodM*WlfeW>l : Ed. Gangadhara Krishna
Dravid, N.S.P., B’lore, 1955.
5 . ^vTTfacRc^wrgmR: I Ed. N a ra y a n a
Ramacharya, N.S.P., B’lore, 1952.
g. q=srcR5TJ^ : C h ow k h an b a S. S.,
Varanasi, 1952.
7. : Chowkhanba S. S., Varanasi,
1952.
g. ^RT^Ryii^; M alaya M artha I, T hirupathi,
1966.
9 . ^^ftdlTcTiidchJiy N irnaya Press, Bom bay,
1977.
10 . flcfhT^T: (HRPTOT:) : Nirnaya Sagar, Bombay
1928.
1 1 . ^TT#*TVP3[fcT: : B om b a y S a n s k rit S e rie s,
Bom bay 1988.
12 . : Vanivilas Press, Sri Rangam
1928.
* 4
109 ^ -0
14. ?ftn5W R c n ^ (^ ^ :): B.O.R.I. Poona, 1975-
15. : G.O.S. Baroda, 1978. j 3
16. ^T^rTT ( g ^ O : Adyar Library Series,
Madras, 1926. 3
17. UihV ^ ci:): Vanivilas Press, Sri ^
Rangam, 1906.

Sagar, 1900.
19. Nirnaya Sagar, Bombay, 1917.
20. ( ^ 75:) Nirnaya Sagar, Bombay, <

21. Nirnaya Sagar, Bombay, 1941-

22.3^55^ ( ^ 5 0 : Sankrit Academy.
Hyderabad, 1967. \
23. ^rm^T: (CW^.-): Sankrit Academy,
Hyderabad, 1967.
24. TOWuwsft ($£f3:)‘. Nirnaya Sagar, Bombay,
1903.
25. (^lejsFWf:) Nirnaya Sagar, Bombay,
1915.
26. 0HW 4-): Sansksnt
Academy, Hyderabad, 1955
27. ^ R fe tF R : fcto&fc): Mothilal Banarasidas,
Delhi, 1976,
^28. sffi&cb)'•Vanivilas Press,
^ Sri Rangam, 1912.
29. Vanivilas Press,
Sri Rangam, 1912.
30. Kavyamala-14, N.S.Press,
Bombay, 1920.
31. gurfqdHoi) Bombay Sankrit Series,
1901.
32. <-iph'tiThN^ (^V T:) : G.O.S. Baroda, 193KL
33. *frjRTfay: : (Vol. I & II), M othilal
Banarasidas, Delhi, 1984.
34. • N.S. Press, Bombay, 1928.
i 3 5 . ^Iddiyd^M^: Malayamarutha-I, Thirupathi,
1966.
! 16. : Grantharatna Mala, Bombay,
1911.
r; 7 . (<+.e5ui:) : Chankhamba S.S.
Banaras, 1960.
38. : Culcutta Oriental Series,
Culcutta, 1909.
39 . qteniart: (E d .) Dr. N. S. A n a n th a -
rangacharya, B.V.B., B’lore-19.
40. Malaya Marutha-3, Delhi,
1973.
41. N.S. Press, Bombay, 1936,
42. Mothilal Banarasidas, Delhi, 1987.
43 . ^TFTl^Mdiidl pTTWT:): Kavyam ala- 1 , Bombay,
U 1892.
Ill
 ^ "'°v 'm s
1^44. (O T ^tfW :): N.S. Press, Bombay, I
V 1942
45 . fsrgrn^nf^BT (<iMioi^R:): Culcutta Oriental
Series, Culcutta, 1943.
46. 4?lRdei*hx|Wj: ( W ^ : ) i Kavyamala (Part I &
II), Bombay 1912.
47 . Agamodaya Samithi, Surat,
1927.
48. N.S. Press, Bombay, 1928.
49. ^ -d iu w . Bombay Sanskrit Series, Bombay,
1864.
50. qrfcT+<?Md^: ($+W;): Poona Oriental Series,
Poona, 1956.
51. Punjab Univ. Oriental
Publications-14.
52. 3H^n*TC<ft (^T. 3R^cqj;*0T?ntf): Surabharthi,
Bangalore, 1975.
53 . Balamanorama Press, Madras,
1913.
54. Chaukham ba S.S.,
Banaras, 1970.
55 . ^r^qqfxFcTtqf^l; (%'Mlfst'.)- (in 12 vols.) Nag
Publishers, Delhi, 1982.
56. ( $ 3 ^ :) : Sankrit A cadem y,
Hyderabad 1961.
57. qrum^<l: ($jrt£:): Mothilal Banarasidas,
Delhi, 1984.
KL
E 112
’
'a m * . * 4
 59. :) : N.S. Press, Bombay, 1927.
60. srfWygfrT:: Anandashram a, S.S. Poona, 1907.
61. S a n s k r it A c a d e m y ,
Hyderabad, 1961.
62. (^rf^FF^:): G.O.S., Baroda, 1931.
63. : V anivilas Press, Srirangam ,
1928.
64. (^Fd^ich:) K avyam ala, Bom bay,
1926.
65. (^FDjfcT:): N.S. Press, Bom bay,
1925.
66. 3TT5xnr^TTTM: (^rfrRVf^:): Balam anoram a
Press, M adras, 1924.
67. P u n ja b U n iv e r s it y
Oriental Series, Chandigad, 1970.
68. 3T^T^T?TcFFTJ\: B u d d h ist S a n k rit T e x t s -19.
Prayag, 1958.
69. W^Hklildi (5T^:); N. S. Press, Bombay, 1930.

113
 ST^r OTTT: - ^ I sIMSI i P m I ft< c4 l: II

- 26

One would find those who know ethics, those

who know the rule o f Fate, those who know
the Vedas, those who know the Sastras and
ev en th o s e w h o h a v e k n o w le d g e o f th e
Brahman. But very rarely one finds people who
are aware o f their own ignorance.