Slokas New Volume in PDF

With pranams from K V Ananthanarayanan kvananthanarayanan@gmail.
com
This is a compilation of a few slokas which I send as daily mails….aggregated here for ready
reference
voluntary disclosure
महान्तमप्यधमर्यु�ं य सन्त्यजत्य नुपाक

सुखम ् स दःु खानवमच
ु ्य शेत जीणा� त्वचं सपर् इवावमुच
श्रीमहाभारते उद्योगप प्रजागरणपवर्�ण �वदुरनी�तवाक४०-२॥
mahāntamapyadharmayuktaṁ ya santyajatyanupākṛṣṭa eva|
sukham sa duḥkhānavamucya śete jīrṇāṁ tvacaṁ sarpa ivāvamucya||
śrīmahābhārate udyogaparvaṇi prajāgaraṇaparvani viduranītivākye ||40-2||
Vidura's parting advice to his vacillating elder brother who is maniacally

holding on to the wealth that is the rightful share of the Pandavas.
"A person, if he has to live with a peaceful mind should be able to give
up even immense wealth which he knows has come to his possession through
unfair means, and this should be done without any regret. If such complete
surrender of illegally earned riches is effected the man can live with great ease
like a snake who was struggling with its slough for sometime but had
ultimately managed to wriggle out of it".
We have seen and heard about many voluntary disclosure schemes of

unaccounted Income and Wealth put forth by Income-taxmen as also by the
law enforcers of other wings of the government to enable tax dodgers give up
booty illegally earned with least punitive consequences . Yes, if one is rid of
the ill gotten booty he can live peacefully. One has to really watch in person
how a snake struggles to just wriggle out of its slough but then how it acquires
a glow with a new shiny outer skin.
Long live Vidura for his support to VDIS .
It is surprising how such catchy slogans elude the tax administrators of
the present.. especially the guidelines chalked out by Vidura, Chanakya and
their like ....
--
1
।श्रीकृष्णो र�
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
With pranams from K V Ananthanarayanan kvananthanarayanan@gmail.com
reference
devoted conjugal bliss
इहै व स्तं म �व यौ�ं

�व�ं आयुर् व्य�ुतम्
क्र�ळन पुत्रैर् नप्त्र
मोदमानो स्वे गृह
ऋग्वेदं१०-८५-३७
ihaiva staṁ mā vi yauṣṭaṁ
viśvaṁ āyur vyaśnutam|
krīḻanto putrair naptrubhir
modamāno sve gṛhe
ṛgvedaṁ 10-85-37
This is a very sweet and beautiful mantra of benediction to the

newlyweds..found in the Rigvedam.. This I remember to have quoted earlier
along with a large number of vivaahamanthras and in that process the unique
greatness of this simple couplet got omitted to be highlighted.
The married couple are blessed by the elders that they should live in this
earth perfectly wedded together for long period (for the whole of the lifetime),
never should they get separated either in body or mind, they should live the
whole of the life as prescribed in the Vedas, and their life should be a saga of
fun and frolic, enjoying themselves playing with their own sons (children) and
grandchildren all living together in a household which is their own.
The lofty idea of the strong fabric of family forged together is unique for
us...first the couple should not separate for a lifetime, and they should live in
extreme joy with blessed longevity (implying perfect health.) They should be
in the happy company of sons and grandsons all living under one roof.
What a beautiful picture...The primordial Veda is capable of blessing all the
people, and being the godheads of eternal truth, such best wishes would be
enjoyed naturally by all.
The Indian psyche cannot conceive multiple marriages and flirting in the
simple vedic life.(may be the situation was not exactly same in the later
puranic times, where the Kshatriyas would marry as many times as
possible...example are Dasaratha and Arjuna and even that god in cowherd
form, Krishna) but even in these modern days of nuclear families we can feel
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the safety and security in the company of a thatha or paatti, appa and ammai,
self and wife, brothers and their families, and the sons and daughters. If one's
life is full of step-parents, step grandparents, half-siblings etc..at least for the
Indians till date life would look very odd.
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my friend shri Cobra
न द ुजर्न सहायः स्यात् भुजङ्गप्रकृ�तय

उपकारच्छलेनै प�ाद् दुःखं प्रदास्
॥नािस्त खलस्य �मत चाणक्यसूत्४२४॥
na durjanaḥ sahāyaḥ syāt bhujaṅgaprakṛtiryataḥ|
uapakāracchalenaiva paścād duḥkhaṁ pradāsyati||
(|ṁāsti khalasya mitraṁ|| cāṇakyasūtraṁ ||424||
There can be no real friendship for the nasty evil-minded person, says
Chankya in his 424th aphorism. This is further explained in the couplet
attached which reads as " The evil person can never be of any help to you at
any time because he is like a poisonous snake by nature. In the guise of
offering help
(which may seem bona fide to start with) he can lead you only to permanent
grief in the long run.
We encounter people who may pretend as well-wishers. Even the faint
thought of some such beings can bring us misfortune. Hearing their voice
over some media can do the trick in some unfortunate cases. And if they give
us a darshan, visit our house or cast their eyes on something valuable, we are
doomed. Verily, even the earth they cover with their ominous feet would
become barren forever. If Mr. Cobra is my friend and he gives me a friendly
visit and offers me all the help, I can be sure that my ticket for the next world
is confirmed in no uncertain terms.
We have to marvel at God's creations. There are many creations like a

venomous snake which can only wreak destruction even if their intentions
may be, in theory, philanthropic. But it is heartening to note that we human
beings are all created with the inherent nature of benevolence and unless we
forcibly inject venom to our psyche, we are created and remain to be noble
and helpful to one another.
Let friendship prevail.
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the baton of fate is merciless
क्व जनकतनया क्व रामजा

क्व दशस्कन्धमिन्दरे �नवा
अ�य खलु �वषमः पुराकृतानां
भव�त �ह जन्तुषु कमर्णां �वपाक३०५॥
बल्लालदेवकृतात भोजप्रबन्ध
kva janakatanayā kva rāmajāyā
kva ca daśaskandhamandire nivāsaḥ||
ayi khalu viṣamaḥ purākṛtānāṁ
bhavati hi jantuṣu karmaṇām vipākaḥ ||305||
bhallāladevakṛtāt bhojaprabandhāt
The inimitable and pure Devi Seetha, the daughter of the greatest philosopher
king Janaka and the consort of the most valorous and perfect human being
ever born, Sri Rama, had to undergo a period of virtual imprisonment in the
country of the ten-headed Ravana. What can explain this quirk of fate
otherwise than by attributing the result of one's own acts of commissions or
omissions in the long past?
The theory of Karma is the foundation of Hinduism. Even the noble

Devi Mata Jaanaki could not escape it. Yes, the Almighty Godhead, never
makes any exception even to itself. That is the eternal rule of righteousness.
By defeating the eleven-headed team from Srilanka, we have perhaps avenged

the slur on our Mother Seetha once again. You are free to say that to speak
like this is not Cricket
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the proud mother
एकेना�प सुपुत्रेण �संह� स्व�प�त �नभर

सहै व दश�भः पुत्रैः भारम् सह�त गदर्
चाणक्यनीत्य
ekenāpi suputreṇa siṁhī svapiti nirbhayaṁ|
sahaiva daśabhiḥ putraiḥ bhāram sahati gardabhī||
cāṇakyanītyāṁ
ഏേകനാപി സുപുേ്രതണ സിംഹീ സ�പിതി നിര്ഭ

സൈഹവ ദശഭി: പു്രതയ് ഭാരം സഹതി ഗര്
ചാണക�ന
It is not the number but the quality and valour that

counts. Usually a lioness gives birth to a single son(cub) and when
the cub is reasonably grown up, the mother is relieved of all her
anxieties about her safety and food. She can have a pleasant
sleep. It is not the case with a female donkey. All her life she
suffers as a beast of burden. Her litter may contain ten
foals. But when these off-springs grow up they also become
cowards and join their mother in carrying load and receiving
whippings from their master.
Only those who are bold and inherently valorous can live holding
their heads in pride. Others just plod on along the earth just like
the donkeys
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proper spending
न्यायागतस्य द्रव्यस्य द्वाव�तक्

अपात्रे प्र�तप�� चाप्र�तपादनम
श्रीमहभारतेद्गपव� प्रजागरणपवर �वद ुरनी�तवाक्ये३३--५४॥
nyāyāgatasya dravyasya boddhavyo dvāvatikramau|
apātre pratipattiśca pātre cāpratipādanam||
śrīmahabhārate udhyogaparve prajāgaraṇaparvaṇi viduranītivākye ||33--54||
ന�ായാഗതസ� ്രദവ�സ� േബാധേവ�ാ ദ�ാവതി്രകമ
അപാെ്രത ്രപതിപത്തിശ്ച ചാ്രപതിപാദന
വിദുരനീതി
Vidura, the great statesman is explaining the nuances of proper

administration to his elder brother Dritaraashtra in the celebrated
viduraneethi of Mahabharatam.
Two unfortunate, unwarranted and detrimental drains can happen even to
the wealth which is earned through righteous means by a ruler. The bounty
and patronage bestowed upon those who do not deserve it in anyway is not
only self-defeating but also dangerous. Similar is the case where the king or
the government is not giving proper attention to the persons who eminently
deserve such attention.
This is the art of budgeting explained in a nutshell. The administration
collects taxes and other levies through proper means. But when allocating the
funds for various purposes utmost care is to be taken. If money is frittered
away for ostentatious expenditure and amassing arms and the development
themes and welfare measures like education are ignored, the administration is
heading for sure failure dragging the citizens also to ruin in turn.
At individual level, if we patronize the wrong person, like a snake injecting
venom on the hand which fed it milk, we can only get ingratitude. And if we
ignore spending money for the right purposes, our own interest will be
in jeopardy
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eminent company
वरं पवर्त दुग�षु भ्रान्तं वनचरैः

न मख
ू र्जनसम्पकर्ः सुरेन्द्र भवन
भतृर्हरेः नी�तशतकात १४
varaṁ parvata durgeṣu bhrāntaṁ vanacaraiḥ saha|
na mūrkhajanasamparkaḥ surendra bhavaneṣvapi||
bhartṛhareḥ nītiaśatakāt 14
വരം പര്‍ ദുര്‍േഗ്ഗഷു്രഭാന്തം വ
ന മൂര്‍ഖജനസമ: സുേര്രന്ദ ഭവേനഷ
ഭര്‍തൃഹനീതിശതകം
It is better to be roaming around in the obscure caves in the deeper parts of a
mountain range in the company of aborigines, than to have the company of
arrogant idiots even while staying in the ornate abodes of the gods or the like.
This is a terse statement by the great statesman king Bharthruhari. If one is
wandering in obscure places, he may at least gain some experience and
insights which if he is able to come out of obscurity at a later date, could share
with the world.
But there is no similar fortune for persons who are perforce doomed to the
company of arrogant idiots in ornate abodes. Nothing good can happen to
them at any time. The ornate buildings may include palaces, legislative
houses and most important, offices of the Government. Everyone knows that
once he secures an employment in the Government service, he is invariably in
the eminent company of people whose identity has been highlighted by the
poet. And when the cohabitation extends to more than half his lifetime only
god can save him.
--
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eternal vow of silence.
मूख�षु �ववादो न कतर्व्

चाणक्यसूत्२३०॥
mūrkheṣu vivādo na kartavyaḥ
cāṇakyasūtraṁ ||230||
the terse aphorism of chanakya, though simple is pregnant with meaning. So

let me leave long winded sentences in Sanskrit for the day and settle for this.
Chankya simply says... "It is futile to argue with and arrogant and idiotic
person".
For the great political scientist this is the essence of his experience of
a lifetime. It is dangerous to engage in a conversation of friendly
nature with an idiot. He will talk back garbage to you and your day
will be ruined. If this conversation is by way of advice backed by
reasoning and rhetoric you are sure to get serious backlash. There
will be verbal insult, physical attack and enmity for a lifetime or even
more. The age old dictum that "silence is golden" should guide
us. This action of avoiding controversy becomes very difficult when
we are at the receiving end of some trouble.
We may then follow the path of one age-old master....this action

is attributed to tenali rama, thiruvaazhithaan and some other funny
geniuses also. Once our hero was going along the street. The son
of the local village chief threw a small stone at him. The stone hit
him on the back and it was painful. But the hero could not protest.
He knew that if he scolded they boy, his arrogant father would
come the boy's rescue and our hero cannot win. So with a lot of
show affection he called the boy and congratulated him on the
accuracy of the throw and also presented with him a dampidi....the
smallest coin available at that time. The boy was wonder-struck
and asked if he could get money for pelting stone at others. Our
man replied that the stone was small and he himself was very
poor. This was the reason for the frugal present. He advised the
boy to select a huge man with strong body and ensure that he used
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a bigger stone which would hit at least the back of his head. The
naughty boy followed the advice to the last word and the results
are unnecessary to describe.
Indeed it is a difficult proposition not to argue with idiots when the surface of
earth is proliferated with such great men.. Many will have to go for eternal
vow of silence.
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just wait and see
म�तमािन्वनयप्रमा�थनः समुपे�ेत समुन् �द्वष

सुजयः खलु ताद्रुगन् �वपदन्ता��वनीतसंपदः
भारवेः �करातजुर्नीयमहकाव् ॥२-४२॥
matimānvinayapramāthinaḥ samupekṣeta samunnatiṁ dviṣaḥ|
sujayaḥ khalu tādrugantare vipadantāhyavinītasaṁpadaḥ||
bhāraveḥ kirātarjunīyamahakāvye ||2-42||
Dharmaputra continues with his advice to his kin... “For a wise person, it is
indeed futile to get overly concerned about the temporary and apparent
growth of the arrogant enemy. It will not be necessary to rally great forces to
defeat such enemies. The arrogance of such enemies who have come into
sudden affluence and power will ruin them in due course. The eminence and
popularity of the supremely arrogant is just a temporary glow before
complete destruction.
The wise king is convinced that evil fellows like Duryodhana will try to
enhance their image, wealth etc by pretending to be very generous, friendly,
learned and committed to friends and subjects, but the inherent arrogance
and selfishness would reveal themselves given reasonable time. And once the
real nature is exposed sooner or later, they will fall into abysmal disgrace,
without any prodding from the enemies. If we are worrying about such
arrogant adversaries, we are only wasting our time. They have the knack of
destroying themselves.
"�वपदन्ता��वनीतसंपद the wealth of the arrogant lands him in ultimate

danger"
this dictum is one of the most appropriate proverbs ever penned
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Slow and steady wins the race
उपकारकमायतेभृर्शं प्रसवः कमर्फलस्य भू

अनपा�य �नबहर्णं �द्वषां न �त�त�ासममिस्त सा
भारवेः �करताजुर्नीये२---४३
upakārakamāyaterbhṛśaṁ prasavaḥ karmaphalasya bhūriṇaḥ|
anapāyi nibarhaṇaṁ dviṣāṁ na titikṣāsamamasti sādhanaṁ||
bhāraveḥ kiratārjunīye 2---43
Bharavi is making another statement of eternal value in life through

Yudhistira, the epitome of wisdom.
"The most effective art and science to be applied by people who desire for
permanent welfare, is patience. Patience will be of immense help in achieving
and maintaining forever the advantages one acquires. It is only through
patience that one can realize fully the favourable results of one's incessant
toil. Patience can never cause one any danger. On the face of patience, the
enemies get annihilated by their own actions without much initiative on our
part. There is no better weapon to vie with patience."
In our day to day life, we are encountering the ills of impulsive and impatient
actions too often. We sow a seed and in time it germinates, grows and through
spontaneous and varied acts of nature it becomes a tree and gives us sweet
fruits. But if one is just plucking the seed or sapling every day and seeing
whether the roots are getting stronger, the plant can never grow. This is the
result of impatience. In every act of nature and the will of the Creator, there
is a rhythm which is based on timing. If we try to rush through against the
universal law, it is the worst manifestation of impatience. When rushed out of
the natural rhythm, the divine forces get disturbed with disastrous
consequences. Kamadeva tried to disturb the eternal Lord Sankara from his
penance to satisfy the impatience of the Gods and the results were tragic
beyond words. By enriching the radioactive contents of an element, we
created atomic and subatomic explosions and what is the result? We speed up
particles through cyclotrons and other accelerators to bombard hard and
break the heart of a nucleus...uncontrollable energy comes out and the
environment is infested with poisonous rays which in turn cause mutation in
our own genetic cells and endangers not only our own existence but signals
doom for all the future generations to come..
Impatience at an individual level will cause serious setbacks, but at macro
level, it will annihilate everything.
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no deviation from the path trodden by the great
स्पृहणीयगुणैमर्हात्म�भ��रते वत् यच्छतां मनः

�व�धहेतुरहेतुरागसां �व�नपातोऽ�प समः समन
ु ्नतेः
भारवेः �कराताजुर्नीय महाकाव्य २---३४
spṛhaṇīyaguṇairmahātmabhiścarite vartmani yacchatāṁ manaḥ|
vidhiheturaheturāgasāṁ vinipāto'pi samaḥ samunnateḥ||
bhāraveḥ kirātārjunīye mahākāvye 2---34
The talk of Dharmaputra to Bhiimasena and others continues.

" For those who follow the footprints of great predecessors of sterling
character even temporary setbacks caused by act of fate or otherwise would
transform themselves to future advantage"
The wise king is a stickler to tradition and precedents. The functions and
duties of the ruler are chalked out by such traditions and precedents. The
evolution of such law is very methodical. If one follows the wisdom of the
ancestors in word and spirit, ultimate success is ensured and even temporary
hiccups can be only indicators for introspection and correction of the path
through such evaluation.
This idea is germane in every civilized governance. If the present constitution
of our Nation is very fair and enlightened, the credit should go to the times of
Mahabharatha and Manusmriti, chanakya and mitakshari, the ideas of
liberty, equality and fraternity canvassed by the French Revolution,
Jefferson's United States Declaration of Independence adopted by the
Continental Congress on July 4, 1776 and the American Declaration of the
Rights and Duties of Man, the laws of England of the Westminster school
developed through tradition alone and other gems culled out from our
past. As Neville Cardus once put it, if Halsbury's Laws of England
(http://en.wikipedia.org/wiki/Halsbury%27s_Laws_of_England) are lost for
ever we can rebuild the traditions from the laws of the game of cricket (the
noble game is a strict votary of discipline.).
Hierarchical discipline and respect for precedents is the hallmark of any
judicial system worth its name in the civilized world.
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anger saps the strength
शु�च भूषय�त श्रुतं वपुः प्रशम भवत्यलङ्�क्

प्रशमाभर पराक्रमः स नयापा�दत�स�द्धभू
भारवेः �कराताजुर्नीये२---३२
śuci bhūṣayati śrutaṁ vapuḥ praśamastasya bhavatylaṅkriyā|
praśamābharaṇaṁ parākramaḥ sa nayāpāditasiddhibhūṣaṇaḥ||
bhāraveḥ kirātārjunīye 2---32
Yudhistira extols the virtue of learned and well thought of action bereft of
anger
"The time-tested and thoughtful study of scriptures and traditions and action
following such study becomes an adornment and a talisman to the body
(meaning existence) of a person. Victory over anger and thoughtful execution
of the properly conceived plan of action is the crowning glory for such
studies. When a ruler's valour is beautifully embellished by self control and
victory over anger, he becomes the ultimate victor reaching zenith of
popularity because of the proper mapping and dexterous execution of his
policies."
Here the king signals a note of caution to his brother. Mere girth of the body
and possession of raw power is not enough. The raw power should be
tempered by study of scriptures and traditions. And rushing through life just
prodded by uncontrolled rage and arrogance will only lead to one's
downfall. If the really strong and well advised leader is in full control of his
emotions and proceeds to execute his plans in the most meticulous
manner. The final crowning glory seeks him out.
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qualities of a good speech
स्फ ुटता न पदैरपाकृता न च स्वीकृतमथर्गौरव

र�चता पृथगथर्ता �गराम् न सामथ्यर्मपो�हतं क्व�च
भार�वमहाक�वकृते �कराताजुर्नीये महाकाव् २---२७
sphuṭatā na padairapākṛtā na ca na svīkṛtamarthagauravaṁ|
rācitā pṛthagarthatā girām na ca sāmarthyamapohitaṁ kvacit||
bhāravimahākavikṛte kirātārjunīye mahākāvye 2---27
Bheemasena is simmering with rage at the state of affairs caused by the stoic
attitude of his elder brother. He has made a speech canvassing frontal attack
on the enemies. Dharmaputra is disturbed by the spurt of words from the
giant of a younger brother and the impulsiveness reflected therein. But the
king is a past-master in facing any verbal charade by confronting it with soft
and conciliatory replies. So in a bid to calm down Bheema, the king praised
the former's words ..
" The words spoken by you were very clear, and such clarity was not marred
by excessive verbosity, at no point have you veered away from the paramount
importance of the subject matter of the speech, the words spoken by you,
though brief, were capable of conveying rich and deep insights, and the
dexterity in composition and formation of words was not overlooked at any
point".
Such learned analysis of the qualities of a good speech is a crowning example
of Bharavi's astuteness. The occasion in the Kaavyam is not very
relevant. But what is important to a student is the depth of thought that has
gone into the condensed definition of a good speech, being explained. Clarity
of thoughts is given the most important place. Such clarity should not be
obliterated by verbosity. And any speech should reflect purposefulness. The
words used should be as few as possible but should convey great
meanings. Dexterity in presentation of the subject through cogent use of
words should never be overlooked.
Bharavi himself is a master in such word-craft. The literary world praises the
simplicity of words of Dandi ( the author of Dasakumaracharitam), the depth
of meaning of Bharavi and the great similes of Kalidasa ( दिण्डनः पदला�ळत्यम
भारवेरथर्गौरवम उपमा का�लदासस्.. daṇḍinaḥ padalāḻityam
bhāraverarthagauravam upamā kāalidāsasya....)
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the brave thrives by valour
मद�स�मुखैम ृर्गा�धपः क�र�भवर्तर्यते स्वयं ह

लघयन्खलु तेजसाजगन्न महा�नच्छ�त भू�तमन्
भारवेः �करताजुर्नीय २---१८
madasiktamukhairmṛgādhipaḥ karibhirvartayate svayaṁ hataiḥ|
laghayankhalu tejasājaganna mahānicchati bhūtimanyataḥ||
bhāraveḥ kiratārjunīye 2---18
The king Yudhistira is in conference with his brothers and wife draupadi. Even though
Yudhistira is just taking the sojourn in the forest as a consequence of his own action
and is reconciled to it, but the others are not. When informed about the success of the
arch rival Duryodhana their anger and eagerness for revenge are doubly kindled. They
are simply tied down by their respect for the elder brother. Draupadi is now addressing
the valourous Vrikodhara...the bheemasena, prodding him to belligerent action against
Duryodhana. Frist she ridicules the stoic nature of the king and his four valorous
brother. She is all contempt for the ways of reconciliation sought by the exiled
king. She says
" The king of forests, lion, always likes to exist in glory among the dead bodies of the
rogue elephants which were on rut and were annihilated by him by striking their
foreheads with his strong arms and not otherwise. A true hero would always want to
vanquish the whole world with his own valour and enjoy the glory and wealth coming
by his way through such action. It is not through patient waiting and negotiations that
the really brave person established his superiority."
Draupadi's talk under the circumstances is laudable. Yudhistira is getting

unnecessarily bogged down by his own exaggerated sense of propriety. This attitude
may be ideal for philosophers or ascetics..But it is ridiculous for a strong man that the
king is, and is having for his support four younger brothers, who are all capable of
vanquishing the world individually on their own right. Here the Kshaatra Dharma is
explained with all passion by a brave lady of the Kshatriya clan.
The sum and substance of the arguments is that an attitude or action which can be
praiseworthy in one set of circumstances can be termed as cowardice in a different
situation
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is it always right cricket to "walk"?
व्रजिन्त ते मूढ�धयः पराभवं भविन्त माया ये न मा�यनः।

प्र�वश्य �ह घ् शठास्तधा�वधानसंवृताङ्गािन्न�शता इवेष
भार�वकृते �कराताजुर्नीये महाकव्य१---३०
vrajanti te mūḍhadhiyaḥ parābhavaṁ bhavanti māyāviṣu ye na māyinaḥ|
praviśya hi ghnanti śaṭhāstadhāvidhānasaṁvṛtāṅgānniśitā iveṣavaḥ||
bhāravikṛte kirātārjunīye mahākavye 1---30
Yudhistira had been forced to abdicate his kingdom and take shelter to a life
in forest for 12 years as a result of an unjust bid in a game of chess with his
cousin. The same fate has overtaken his four younger brothers and also
Draupadi. The honest and noble king has accepted this imposition as a matter
of propriety. But his brothers and wife are not that magnanimous. They had
accepted the decision only with a view not to disobey their leader and the
king. They are not in any way reconciled to this state of affairs. The dissent is
most strong on the part of Draupadi because even her womanhood was
challenged during the altercation that followed the game of chess and she was
publicly humiliated by Dussasana. The four younger brothers and the king
himself had the strength and popularity, and if they chose they could have
spurned such unjust imposition cast on them. So when Yudhistira reports the
outcome of his discussion with the spy Draupadi and the four brothers could
not conceal their indignation over the state of affairs and the stoic approach of
the king on the issue. Draupadi is the first to speak out . She says,
" The idiotic persons who are not deceitful while dealing with treacherous
people will only be led from defeat to further defeat. They will be torn
asunder by the obstinate and cruel adversaries just as the sharp and poisoned
arrows punctures the uncovered bosom of a warrior without armour or other
protection.
While it will give one an aura of nobility to accept even unjust decision with
peaceful acceptance and calm resignation, such attitude is fatal to human
beings in their existence in terra firma. There will be always people who use
unfair means to take advantage of others. Even if the argument that a noble
and decent person should not resort to such methods himself is a valid one, he
cannot afford to remain without offering any resistance if and when such
practices are directed against him. Noble declarations and stark realities of
life could be placed at opposite poles in our day to day life. With the power
and popularity and resources in one's favour if a powerful man remains
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wedded to empty platitudes in the name of propriety when the adversary is
using foul means he is inviting annihilation for himself and others dependent
on him.
The question whether it is right to just walk in cricket without seeing the
umpire's hands up when the opposite team bowls underarm is relevant here.
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enmity with the noble is the harbinger of tragedy. --
प्रल�नभूपालम�प िस्थराय�शासदाव�र�ध मण्डलं भुवः
स �चन्तयत्य �भयस्त्व्देष्यतीरहो दुरन्ता बलव�द्व
भार�वप्रणी �कराताजुर्नीये महाकव् १---२३
pralīnabhūpālamapi sthirāyati praśasadāvaridhi maṇḍalaṁ bhuvaḥ|
sa cintayatyeva bhiyastvdeṣyatīraho durantā balavadvirodhitā||
bhāravipraṇīte kirātārjunīye mahākavye 1---23
The entire kingdom with its people and resources has been brought under the
absolute control of Duryodhana, engaging all means fair or foul. There is
ostensible stability and lack of challenge from any foes. But his mind is
paranoid...Day and night he is only thinking of an attack from the legitimate
ruler, Yudhistira and defeat at his hand. Miserable indeed is the state of
affairs of a person who has incurred the enmity very strong persons. In the
poets own words.." he had made the whole earth with the oceans as her
borders filled with subdued and subjugated rulers under his strong grip and
was wielding suzerain powers, but he is indeed obsessed eternally with the
fear of attack from you (Yudistira, being addressed by the spy). Tragedy
awaits people who have incurred the enmity of the great."
Here we can sense what happens to persons who have usurped into places of
eminence when they do not have the legitimacy to reach that station. We can
see millions of individual examples in day to day life today. Illegitimacy is
rather a rule than an exception these days. Positions of power are attained
either through crafty means or ridiculous legislation by brute pressure
groups. The legitimacy by way of mental and physical eligibility and merit
are overlooked somewhere in the route. The banished suffers and the
usurper tries to convince himself that he is now the master. But a corner of
his own mind always raises the question mark... If the usurper is cruel
enough, he annihilates his competitor by any means to avoid backlash.. This
is what Macbeth did, or Lady Macbeth did for him. But she became
insane. In a minor way the manager who has climbed the ladder after
delivering unfair kicks just gets his competitors eliminated by means of
scandalizing or intrigue... The history of mankind is overflowing with such
incidents.
However the mind which is honest in comparison sees through the brave face,
and crumbles.
Indeed, enmity with the noble is the harbinger of tragedy.
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even the stone will melt when it is honoured
�नरत्ययं साम न दानविजर्तम् न भू�र दा �वरहय्य सित्क्र

प्रवतर्ते तस्य �वशेषशा�लनी गुनानुर �वना न सित्क्रय
भारवेः �कराताजुर्नीय महाकाव्यात१---१२
niratyayaṁ sāma na dānavarjitam na bhūri dānaṁ virahayya satkriyāṁ|
pravartate tasya viśeṣaśālinī gunānurodhena vinā na satkriyā|||
bhāraveḥ kirātārjunīya mahākāvyāt 1---12
To retain the goodwill of the people around him the clever king Duryodhana
was apllying the two very effective modes of befriending... unlimited praise
and friendly accommodation of ideas which were accompanied by generous
gifts. But the honours and gifts were handed out by the astute ruler taking
into account the good qualities and the eminent eligibility of the recipient of
such honours.
" His habitual and friendly treatment of the near and dear was not without
generous gifts and honours and the honours were bestowed by him on the
appropriate and deserving recipients."
Mere verbal praise of people, however sweet and flattering it is will not
attract the people to a person for long. People rally around a
person basically expecting material benefits This desire was usually satisfied
by generous gifts. And people in general are vain. They want recognition and
praise and hierarchical honours.
In the present day context such cravings of the people are satisfied by awards
and decorations by the state and prestigious organisations. The most
important message conveyed by the philosopher poet is that adulations and
honours should go only to people who are eminently eligible for such exalted
treatment. A state honour should never be bestowed on an undeserving
individual.
The history of awards and honours these days have a different

background. Personal, political and selfish considerations gain the upper
stage. The tragedy is that the deserving persons with little clout miss the bus
in the process. The hollow nature of misplaced honours are exposed with
their ugly face exposed by history in posterity.
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modesty of convenience
सखी�नव प्री�तयुजोऽनुजी�व समानमानान्सुहृद� बन्धु�

स सन्ततं दशर्य गतस्मयः कृता�धपत्या�मव साधु बन्धुत
भारवेः �कराताजुर्नीये महाकाव् १-----१०
sakhīniva prītiyujo'nujīvinaḥ samānamānānsuhṛdaśca bandhubhiḥ|
sa santataṁ darśayate gatasmayaḥ kṛtādhipatyāmiva sādhu bandhutāṁ||
bhāraveḥ kirātārjunīye mahākāvye 1-----10
In an all out to bid to keep people around him absolutely faithful in spite of
the fact that Duryodhana was rather an impostor to the kingdom which
rightly belonged to his cousin Dharmaputra, the former has embarked himself
on a course of unabashed appeasement and show of excessive love and
affection towards all around him.
" He is treating mere acquaintances who were marginally favourable to him

as if they were his bosom friends. Friends were close relatives to him in his
perception under the changed circumstances. And apparently bereft of all
arrogance, his ostensible attitude towards his relatives , was that such
people were his lords and masters."
Showing of excessive cordiality attracts all people towards the ruler. We have
heard vultures of politicians address their voters as " my uternine brothers,
sharing my own blood" etc., but it would only reinforce the ageold dictum,
" vachane kaa daridrataa....why should one be miserly when dishing out mere
words?". The trait exhibited by Duryodhana would be found in everyone who
is not sure of himself and the legitimacy of his position. He is always governed
by the fear that what he has acquired by foul means would be challenged by
the support group, and in his bid to keep them in good humour, he is showing
excessive magnanimity towards them. It is a sort of clowning engaged in
by any ruler who has many skeletons in his cupboard. But when the going is
fairly good, the recipients of the favours would pretend to believe in the
bounty.. They have nothing to lose. But when the opposition to the tyrant gets
crystallized, the bluff will be called and the goody-goody atmosphere will
vanish into thin air.
However, it has to be remarked by way of an ad lib that if an affectionate and
able ruler can develop this attitude towards his fellow beings, he could gain
immortality..But Mahatmas are too rare in the real world.
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idiot
It is a story of almost hundred years ago. A timid, but principled brahmin was serving
as a clerk in the service of the British Malabar, in some obscure place in Malappuram
district. The clerks, if they had to survive had to receive the bribes offered to them in
small coins and in kind, because their salaries was paltry. But this man will not do it.
But so long as he was a clerk, he was left alone.. because it never affected the people or
the employer if he did his job reasonably well. But one day he was awarded a
promotion to some post equal to a Deputy Tehsildar and this man was afraid that he
would not be allowed not to take bribes any more. With eight children, mostly young
and no expectation of any income he retired for a small pension and returned to his
agraharam. There, from the morning many children would be sitting around him on
the thinnai of his house studying the alphabets of malayalam language. In his spare
time unnoticed by all he would visit the village pond and clean the old steps around
it and remove grass and other growths, before he took his bath. He studied sanskrit at
an advanced age and would recite bagavat gita and vishnu sahasranamam. I learnt
these mostly by heart hearing him chant it...I was seven years at that time.
Another brahmin was there. He was engaged as a cook and a small time hotelier. He
failed completely and at about the age of fifty he was offered the job of a priest in a
small ganapathy temple for a paltry monthy wage of less than five rupees. He would go
as a loukeeka for sraadham meals etc. The ganapathy had to be offered rice at least
twice a day, and his lamps had to be hit. This man would take the cooked rice from
home and offer it to Ganapathy. The nephews and nieces in his house were the wageless
sweepers of the temple. Till every morning he would pour nice gingely oil pilfered from
the home on the idol and would remark, "let the Lord sit like this for ten minutes, so
that he will be cool and happy". He lived in the service of the ganapthy for forty years
and the ganapathy was indigent, and the priests salary would not have reached even
fifty rupees. He was childless but his relatives had prospered reasonable by the time he
retired.. The ganapthy also prospered after his exit The fellows who did menial jobs for
the temple did that out of love more for this man, and without any wages.
Another impractical man I have seen. In his retired life and with none of his children
settled in life, even food was scarce at home. But every night before completing his
second course of meals he would ask for some more rice, and say if fresh rice is not
there it can be pazhaya saatham at least. All in the family knew this food was not for
himself. A stray orphan dog was waiting in the backyards. Once the man was given the
extra rice, sometimes even on the face of murmur from others, he would say he was not
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hungry, take away the plate and give the food to the dog. He was not sure that others in
the family would give anything to the dog, given the circumstances.
There was yet another lean ugly man whose only pleasure in life was ostensibly to take
purgatives every day so that his intestines would be clean in the night. But for about 35
years he was a teacher of the first standard in a primary school, at Kalpathy. He never
desired even to teach in the second class. ( No nusery or KG classes those days. Every
morning he would go to school at 7-30 AM, even clean his classroom and be waiting for
his children. The pleasures and pains of each child was his own. No child cried or
complained when they occupied his classroom. When any child was sick, he would care
of him. if the child passed urine or stools while in class he would not hesitate to clean
the class and the child. He was the Sir for many youngsters of two generations. His
educational achievements would not have been much more than that of his students of
the class.
The above persons, prima facie were idiots. Nobody asked them to do these things. If
my guess is correct, they did not even know that they were doing something out of the
way
Many of us in our family have grown up into idiots emulating them. Nothing
strange about it. The first was my mother's father, second my mothers uncle, third my
own father and last but not the least, my own uncle, my mothers brother.
I am an idiot and impractical fool.. I cannot be otherwise. But secretly I am proud of

it... because I am in good company.
Dozens of siblings and cousins of mine who may chance to read this will be idiots of
similar mind bend.. but I do hope they will be also proud of their idiotic elder relatives.
--
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no sweat, no sweets
कृता�रषड्वगर्जय मानवीमगम्यरूपां पदवीं प्र�पत्

�वभज्य न�ं�दवमस्ततिन्द्रणा �वतन्यते तेन नयेन प
भार�वकृते �करताजुर्नीय महाकाव्ये१---९
kṛtāriṣaḍvargajayena mānavīmagamyarūapāṁ padavīṁ prapitsunā|

vibhajya naktaṁdivamastatandrina vitanyate tena nayena pauruṣam||
bhāravikṛte kiratārjunīye mahākāvye 1---9
The spy employed by Dharmaputra describles how the exiled king's arch rival
and cousin Duryodhana is exerting himself to the ultimate and increasing his
valour and prosperity.
" The positions occupied is very difficult for him to sustain by mere human
efforts as prescribed by manu. So he has managed to conquer the six worst
enemies one can have, namely, Kama (Lust), Krodha (Rage), Lobha (
stinginess), Moha (avarice), madha (arrogance) and maatsarya ( unhealthy
competiton), and setting out an effective action plan without any place for
rest or laxity either during day or night, through astute diplomacy, he is
enhancing his influence over the subjects and vassals and is also conquering
himself."
The most important principles of management are given in a capsule form

once again. The poet acknowledges that the more successful the
manager, stiffer targets will be thrown up for his achievement. Living up to
such targets is not an easy task by normal human standards. However, the
achievement can be made a sure possibility through some great effort. The
first precondition is to win over the inherent six enemies we are born
with. Lust simply derails us from action affects our unswerving
concentration. Rage dissipates our energy and puts to nought all our
achievements till then. Stinginess and meanness become mental blocks for
ourselves and our associates and pulls us back. Unrealistic craving for
anything is another drain for concerted action.(one should act and achieve,
can dream reasonably, but dreams without action can only bring us disaster).
Arrogance is the achiever's worst enemy... this trait makes one mad,
quarrelsome and blind to realities and finishes him once for all. Unhealthy
and unethical competition, at the end of the day, will be only a harbinger of
disaster. One should not lose sight of the progress of the competitor, but
getting obsessed with the rival operator can only affect ones on achievements.
Once has to allow his own brand quality and achievement speak for itself.
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Then the manager should have a well defined action plan...if the targets are
sky high, one has no time to relax... every target becomes achievable when it is
divided and the achievement is expected to fructify within clearly defined
time-slots within a longer span of time fixed for achieving the target. Losing
out at each time slot makes a dent on the final results. And finally the never
say die attitude is the vital quality that really makes the difference. In cricket
we say the game is not over till the last ball is bowled. The same idea would
appear with greater force in the pursuit of our targets.
To be precise, the great poet is just giving us a lesson in proper management

of our resources and time. just taking the storyline of Duryodhana as a
medium. The dramatis personae are not very material, but the ideas are
worth their weight in gold.
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mere sweet words can kill you
�क्रयासु यु�ैनृर्प चारच�ुसो न वञ्चन प्रभवोऽनुजी�व�भ

अतोहर्�स �न्तुमसाधु साधु �हतं मनोहा�र च द ुलर्भं वचः
भार�वकृते �कराताजुर्नीये महाकाव् १-----४
kriyāsu yuktairnṛpa cāracakṣuso na vañcanīyāḥ prabhavo'nujīvibhiḥ|
atorhasi kṣanthumasādhu sādhu vā hitaṁ manohāri ca durlabhaṁ vacaḥ||
bhāravikṛte kirātārjunīye mahākāvye 1-----4
This is another gem from Bhaaravi. The king Yudhistira had employed a spy
to evaluate the state of affairs in his kingdom from which he has been unjustly
banished. The spy in the disguise of a young brahmin had roamed around the
kingdom and gathered all information he could and he is about to give a
status report to his king. The dutiful employee is not interested in dishing out
false and comfortable tidings and curry the temporary favour of his employer.
(See what our IB in India did in pre 1977 election scenario) . Through a
declaration by the rustic menial employee, Bharavi brings out a great truth
which the manager as well as the employee should stick to at any cost.
" Lord, the masters when they employ the spies, consider them as their own
eyes. Such employees should never betray the trust placed on them at any
cost. So now the Lord must pardon me irrespective of the fact that my report
is favourable and palatable to Him or not. It is indeed very difficult to receive
words which are meant for you welfare and at the same time which are
pleasing to the ears and mind."
Yesterday I read as the days quote in a respected site..." a little inaccuracy in

reports is better if accuracy would cause inconveniences.." or something to
this effect. Once managers and employers have migrated to this mindset, the
organisation is doomed. An employee should have the guts and character to
report facts to the boss, even though a public confession may not be
mandatory. It is equally essential on the part of the manager to evaluate the
facts and circumstances after giving weightage to all the facts of the case and
the impossible parameters. It is meaningless to be hawkish only to find
scapegoats. When we find especially in hierarchical setups like government
where the subjective consideration of a man even one place above in
seniority can make or mar the career of an employee it is really difficult to
follow this dictum. Here, the boss shouts at you that your are an imbecile,
idiot, nincompoop and some harsher fellows may even pass remarks on your
parentage.....but the subordinates reply is only "sir", yes Sir, "you are correct
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sir", "i will take care of it sir" Why..?
Yes, Bharavi's gem..." words which are for your benefit may not pass the test
of being nectar to the ear and mind " is to be exhibited in golden letter for all
people to read wherever human transactions are taking place.
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even enmity with the noble has its own benefits
तदा�प िज�ः स भविज्जगीषया तनो�त शुभ्रं गुणसम्पदा

समन
ु ्नयन्भू�ममनायर्सङ्गमाद्वरं �वरोधोऽ�प समं महा
महाक�वभार�वकृते �कराताजुर्नीये महाकव् १ -----८
tadāpi jihmaḥ sa bhavajjigīṣayā tanoti śubhraṁ guṇasampadā yaśaḥ|
samunnayanbhūmimanāryasaṅgamādvaraṁ virodho'pi samaṁ
mahātmabhiḥ|
mahākavibhāravikṛte kirātārjunīye mahākavye 1 -----8
The context in the Mahakaavya is as follows:- The Pandavas were challenged
by Duryodhana for a game of chess by their cousins Kauravaas whose eldest is
Duryodana. As per the practice among Kshatriyas of the day the elder
Pandava accepted that challenge and what happened later was a game fixing
by the Crafty uncle Sakuni the King of Gandhara. The wily Sakuni through
words and action managed to rig the game and Dharmaputra, having staked
his kingdom as well as the persona of himself , his four brothers and Draupadi
was completely defeated and humiliated and finally it was ordered that the
five pandavas with their wife draupadi would withdraw to forest for 12 years
of forest life and one year of living incognito and if their identity got revealed
during the days in disguise, they will again have to repeat the life in exile
again, subject to the same conditions.
Thus the pervert of Duryodhana had come by the great Kingdom of his
cousins through foul means. But the man was really intelligent. He started
his policy of endearment of the subjects of the annexed country through fair
rule exhibiting abundance of personal virtues..This is narrated in the
Mahakavya as a report from a spy of Dharmaputra submitted to the latter.
"The crafty Duryodhana is aware of the popularity of his elder cousin as an
ideal ruler..The only way available to him is to emulate the welfare policies of
Dharmaputra and this he does effectively. Even though he has gained the
ownership of the land by foul means, he becomes an ideal ruler.
The point to be highlighted here is that even enmity with the noble is far
better and beneficial that the friendly association with characterless people.
The enmity with Dharmaputra has transformed Duryodhana into a very just
and popular ruler... and the indication is that his association with the likes of
Sakuni is going to result in his future downfall.
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give trust and a patient hearing to the subordinate
स �कं सखा साधु न शािस्त यऽ�धपं �हतान्न संशृणुते स �कं प्रभु

सदानुकूलेषु �ह कुवर्ते र�तमनृपेष्वमात्येस्षु च सवर्सम
भार�वकृते �कराताजुर्नीये महाकव् १----५
sa kiṁ sakhā sādhu na śāsti ya'dhipaṁ hitānna yaḥ saṁśṛṇute sa kiṁ
prabhuḥ|
sadānukūleṣu hi kurvate ratim nṛpeṣvamātyesṣu ca sarvasampadaḥ||
bhāravikṛte kirātārjunīye mahākavye 1----5
The great poet Bharavi extols the relationship between a good

master(ruler/manager ) and his minister of subordinate
How can one call a person a good friend or faithful subordinate if he is not
able to aid and advise his master efficiently? And how can one call a person a
worthy ruler or manager if he is incapable of lending a favourable ear to
the advise of a subordinate who should be always interested in the welfare of
the boss? The power, wealth and welfare resides only in the country where
the king and his ministers and subordinates are all capable of keeping
confidence inter se and the subordinates are ready to speak out without fear
and the ruler is ready to hear things irrespective of whether the statements
are sweet to the ears or not.
This is true in any hierarchical organisation or even in government
departments. It is the worker at the lower operative level who first senses the
chinks in the Armour when the system is running out of step. If they are
loyal to the organisation and if they have the confidence that they would be
heard, they will surely report the aberrations to the higher-ups truthfully, and
if the middle lever or top management are sincere they would try to
understand and try to find solution to save the system as a whole. On the
other hand if the manager at every level is sitting on his own imagined
insulated paradise and trying to find scapegoats when the chips are down, the
death of the organisation as a whole is assured.
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test of indigence is in shameless begging
दा�र�यस्यापर मू�तर्याच्ञा न द्र�वणाल

अ�प कौपीनवान्शम्भुः तदाऽ�प परमे�र
बल्लालदेवस्य भोजप्रबन
dāridryasyāparā mūrtiyācñā na draviṇālpatā|
api kaupīnavānśambhuḥ tadā'pi parameśvaraḥ||
ballāladevasya bhojaprabandhāt
Absence of wealth or money cannot be called poverty.The indigent and
miserable nature of a person manifests itself in its worst form through
shameless begging. Take the case of the Lord Shiva. All he wears is only a
tattered loincloth. But he is called Parameshwara the souce of all prosperity.
Kalidaasa said elsewhere about Shiva...".अ�कञ्चनः सन् प्रभवः
सम्पदा akiñcanaḥ san prabhavaḥ sa sampadāṁ" even though he stands
emptyhanded in the cremation ground, he is the source of all prosperity" .
A person may have dearth of money at times, but if he lives withing his means
and maitans dignity, he is not a destitute. But even a rich man who will go to
all begging for more nd more personal favours is the embodiment of poverty.
We can see both types of persons in plenty in every social segment.
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anger of the impotent
परं ��प�त दोषेण वतर्मानः स्वयम् तथ

य� क्रुद्धत्यनीश सन् स च मूढ्तम
स्रीमहाभार उध्योगपवर्�न प्रजागरणपव� �वदुरवा३३--३६
paraṁ kṣipati doṣeṇa vartamānaḥ svayam tathā|
yaśca kruddhatyanīśa san sa ca mūḍhtamo naraḥ||
srīmahābhārate udhyogaparvani prajāgaraṇaparve viduravākye 33--36
a man who is guilty and this fact is known to himself and others but is through
fair of foul means trying to pass on the guilt to someone else and tries to
wriggle out of the situation is considered the foremost of idiots. A fellow who
is incapable of doing anything but is seething with impotent anger is also of
identical category of idiots.
A man does not require any character to commit guilt but it takes a lot of
character to own it up and face the consequences. And giving vent to anger
in some impotent way when a person is not capable of anything worthwhile
makes his look more foolish. We see some parents thrashing their children
just because they are not able to provide the kids with basis need. It is foolish
to beat up the goldsmith for making substandard ornaments when the gold
supplied by you anything but gold.
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to give refuge is the duty of a householder
चत्वा�र ते तात गृहे वसन्

�श्रया�भजु� गृहस्त धम�
वृद् �ा�तरवसन्नः कुल�न
सखा द�रद्रो भ�गनी चानपत्
महभारते उद्योगपवर्�ण प्रजागरणपव� �वदुरनी�त ३३--५९
catvāri te tāta gṛhe vasantu
śriyābhijuṣṭasya gṛhasta dharme||
vṛddho jñātiravasannaḥ kulīnaḥ
sakhā daridro bhaginī cānapatyā||
mahabhārate udyogaparvaṇi prajāgaraṇaparve viduranītivākye 33--59
Vidura is giving advice to the king Dhritaraashtra, who is his half

brother. He says, " My dear brother, if you desire prosperity and blessedness
for yourself, you as a grihasta (or noble householder), should permit four
types of persons to live with you for support and sustenance
(1) The age old and ailing relative though distant, who has no other person to
look up to,
(2) a well bred and learned person who is in difficult financial conditions,
(3) A bosom friend who has become indigent by the will of fate and
(4) a sister who is not having the fortune to have a child of her own (and either
widowed or abandoned by her husband)'
The collective responsibility of the society to give succor to the hapless people
is embedded into the social rules of Mahabharatha times as could be seen
from the pronouncement of the statesman Vidhura. Such indigent people
deserved to be treated as householders and were not expected to be thrown
into old age homes. It is curious how such advices will find sense in the
present day context of rich sons and daughters simply driving away old
parents to old age homes.
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one can rule with love and not with rage.
न तेन सज्यं क्व�चदुद्धृतं धनुः कृतं कोप�विज�माननं।

गुणा�भमानेन �शरो�भरु�त नरा�धपैमार्ल्य�मवास्य शास
भारवेः �कराताजुर्नीये महकाव्ये सगर१ �ोकं २१
na tena sajyaṁ kvaciduddhṛtaṁ dhanuḥ kṛtaṁ na vā kopavijihmamānanaṁ|
guṇābhimānena śirobhiruhyate narādhipairmālyamivāsya śāsanaṁ||
bhāraveḥ kirātārjunīye mahakāvye sargaḥ 1 ślokaṁ 21
After managing to send his cousin to a sojourn in the forest through a game a
chess (rigged of course by crafty Shakuni), Duryodhana, a Master of
statecraft is reinforcing his popularity as a ruler par excellence. The impact
of this is reported to the exiled king Yudhistira by a spy. The spy is impressed
by what he saw in the country ruled by Suyodhana and even though the
report may not be to the liking of the rival cousin, the spy does not make any
attempts to conceal the facts.
"After taking up the reins of administration, the king had no occasion to raise
his bow mounted tight with the string ready to shoot. He had no occasion to
have his anger kindled to white flame and making his face excited with
rage. The vassal kings and subjects out of great reverence and partiality for
the virtue of just administration, accept heads down, with humility and
respect the orders and bidding of the supreme ruler as if such orders were
garlands made of fragrant flowers presented to them in their honour".
In politics, there are many occasions when a king can retain power only by
applying ruthless suppression of the will of the subjects and subordinates. In
such cases, the interests of the king or the ruling junta will be extremely
selfish and the statecraft of welfare would be the last priority. Recently we
saw fall of such tyrants, in Egypt and nearabouts. Some other hegemonies are
crumbling.
But the great Kaavyakaara, Bhaaravi who is famed for arthagauravam, or
exposition of apt ideas of vital relevance, describes the success of a just
king. The orders of such ruler run the roost because they are entirely
beneficial to the subjects. No selfishness or graft or partiality in dispensing
justice. In the earlier part of this chapter, the just policy of the king has been
described in great detail. The essential feature is that the king was not
influenced by avarice for taxes and gifts from the subject, he was never
swayed by anger, he was always acting on expert counsel, and when it came to
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dispensation of just punishment he never considered whether the wrongdoer
was an enemy or was his own son, and when he sat on the throne he was
driven to action only by dharma. (not drama..a more suitable word for
contemporary politicians.)
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Strike hard when the metal is hot
वहे द�मत्रम् स्कन्धेन यावत्कालस्य

तमेव काले संप्रा�े �भन्ध ्यात् घट�मवाश
॥शत्रुं िच्छद्रे प�रह चाणक्य सूत्१९४
vahedamitram skandhena yāvatkālasya paryayaḥ|
tameva kāle saṁprāpte bhindhyāt ghaṭamivāśmani||
||śatruṁ cchidre pariharet|| cāṇakya sūtraṁ 194
വേഹദ് അമി്രതം സ്കേന്ധന യാവത്കാലസ :
തേമവ കാേല സം്രപാപ്െത ഭിന ്ദ് യാത് ഘടമിവ
ശ്രതും ച്ഹിേ്രദ പരിഹ (ചാണക� സൂ്രത )
The chanakya here is no philosopher. He is a realist. In fact this master of
realpolitik alone could establish the first stable kingdom in India. Exalted self
interest is the watchword in administration. He says, one must even tolerate
carrying a known enemy on his own shoulders so long as the time is not
favourable and one is not strong enough to be on the attack. But this is only a
temporary phase in our activities. One should not hesitate to annihilate the
enemy and blow him to pieces like an earthen port smashed on a rock at the
earliest occasion provided by time and opportunity.
In the local lores of Chanakya it is said that he was a ferocious but
indigent student. Once when he was crossing a road, a bunch of wild grass
obstructed his feet and he stumbled. His immediate reaction was to uproot
the growth in its entirety. He did not stop with it. He burnt it with fire, mixed
the whole ashes with water and drank the mixture to the last drop. Then
alone he rested. Maurya the Chandragupta was watching this action of an
initiate brahmin and decided then and there to make the latter as his
guru. The rest is history.
Magnanimity is the privilege of people who are affluent and are comfortably
placed. But in the real struggle for life, we get insufferable slighting and
insults from many quarters. From bosses, from colleagues, subordinates, from
family members (especially from spouses and children and I am at a loss to
know whether this policy would apply there.) and the list can be quit long. To
just survive and retain sanity, we may tolerate many idiots. But if we make it
just a habit and flow milk of human kindness everywhere chances are that
one may succeed if one is a Budhdha of a Mahaatma. But the ordinary
human beings that we are and considering also the persons with whom we
deal with, attack to the finish is the best policy.
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let me be in eternal debt
मय्येव जीणर्तां यातु य�वयोपकृतं हर

नरः प्रत्युपकाराथ� �वप��म�भकां�
वाल्मी�करामायण
mayyeva jīrṇatāṁ yātu yattvayopakṛtaṁ hare|
naraḥ pratyupakārārthī vipattimabhikāṁkṣati||
vālmīkirāmāyaṇaṁ
This is an endearing statement by Lord Rama to his friend and benefactor

Lord Hanumaan. " Oh you the pride of the Vanara Clan, I wish that
whatever great help and assistance rendered by you to me may remain with
me as very old and unreturned . Those who are eager to return a favour are in
a way waiting for difficult times to come around for their old benefactors. I
never wish that any bad situation should occur to you where I can think of
repaying the favours done by you.
This type of noble thought can arise only to an extraordinary being. We are
all basically filled with vanity. Most of us help others, if not for any quid pro
quo, at least to get the kick out of it..We want to drive home the point that we
have helped someone...and directly or impliedly throughout our lives when we
see a person for whom we had the privilege rendering some help, we never fail
to point it out and derive some pleasure. But here the
Maryaadhaappurushottamas wish is that His dearest friend who had
rendered invaluable service and to whom he is beholden all his lifetime should
never get into any trouble. Orinary logic would make the Lord to have a
desire to see Hanumanji in a difficult situation so that the bhagavan because
the favour received incapable of repayment puts the Lord Himself at a lower
pedestal than his devotee.
Yes, when we study Ramayana, we will be baffled to understand who is the

greater Hero..Lord Rama or Lord Hanuman.. May be the thought is weird
because both are the two facets of the infinite godhead.
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the real vision
गावो गन्धेन पश्यिन्त वेदैः पश ब्रा�ण

चारै ः पश्यिन्त राजा च�ुभ्या�मतरे जनाः
चाणक्य सूत्
gāvo gandhena paśyanti vedaiḥ paśyati brāhmaṇaḥ|
cāraiḥ paśyanti rājānaḥ cakṣubhyāmitare janāḥ||
cāṇakya sūtrād
ഗാേവാ ഗേന്ധന പശ�െവൈദ
: പശ�ന് ്രബാഹ്
ചാൈര
: പശ�ന് രാജാന
: ചക്ഷുഭ�ാമിതേര ജ
:
ചാണക�ന
The animals see (here meaning recognition of the kin in the herd) through the
help of their sense of smell, the learned men see (here meaning the thorough
perception) through learning scriptures like Vedas, the rulers see ( get ideas
and information about all that is around) through the good offices of spies and
agents, and the other people use just use their biological eyes to see.
The master uses the word see to connote a multiplicity of meanings, like
understanding, gaining deep insight, collecting useful information and not
mere focussing of the liquid lens stored in a sachet made of two membranes of
transparent pieces of skin. But sadly enough the average mortal does very
little more that that. If fact the eye get focussed more on silly things more
than things of worth.
As an astute political scientist chanakya's thrust is on employing efficient spies
and as a great scholar he emphasizes the importance of scriptures. We cannot
deny the fact that our nose for dirty things is ever acute and we have never got
out of our vestigial tendencies.
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Simplest art of manipulation of the herd.
कालक्रमेण जगतः प�रवतर्नीय

चक्रारपं�� गच्छ�त लोकपं��ः
भार�व
kālakrameṇa jagataḥ parivartanīyāḥ|
cakrārapaṁktiriva gacchati lokapaṁktiḥ||
bhāravi
A ruler with enough craftiness and gift of the gab can turn the whole set of
subjects in his favour. Just like the long series of cranes following one another
blindly in a flight,the tendency of the people is just to follow the footsteps of
the persons just moving ahead of them in the row.
Glibbest of the politicians have all seen into this herd psychology of the
ordinary people. Even people with some intelligence, succumb to the
temptation to following the majority because somehow they feel they are safer
when they form the part of a chain. In reality this can be hazardous. The
fireflies fly towards the burning wick in large groups. Masses succumbed to
the harangue of Hitler,Goebbels, Mussolini and many others nearer
home. They never understood that the goats follow the butcher believing
that he is also sporting a goatee beard.. just to lose not only their beards but
to transform themselves to Biriyani. The herd psychology was the bane of any
organised society and the opinion leaders are always sure that the same lie
told hundred times becomes gospel truth. In malayalam they say, അേ്രഗ
നടക്കുന്ന േഗാവുപിന്നില്‍ നടക്കുന്
േഗാക്കള when one cow just walks in a path with his head bowed all other
cows fall in steps and follow.
But history is replete with the stories of many who dared to be different, and
only such people made any difference in this world. Take a Sankara,
Mahatama or Jesus.. They dared to challenge the conservative
establishment. Take Karl Marx, Castro, or the second great Sankara, the
EMS..they also did the same.
38
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simplest art of manipulation of the herd.
कालक्रमेण जगतः प�रवतर्नीय

चक्रारपं�� गच्छ�त लोकपं��ः
भार�व
kālakrameṇa jagataḥ parivartanīyāḥ|
cakrārapaṁktiriva gacchati lokapaṁktiḥ||
bhāravi
A ruler with enough craftiness and gift of the gab can turn the whole set of
subjects in his favour. Just like the long series of cranes following one another
blindly in a flight,the tendency of the people is just to follow the footsteps of
the persons just moving ahead of them in the row.
Glibbest of the politicians have all seen into this herd psychology of the
ordinary people. Even people with some intelligence, succumb to the
temptation to following the majority because somehow they feel they are safer
when they form the part of a chain. In reality this can be hazardous. The
fireflies fly towards the burning wick in large groups. Masses succumbed to
the harangue of Hitler,Goebbels, Mussolini and many others nearer
home. They never understood that the goats follow the butcher believing
that he is also sporting a goatee beard.. just to lose not only their beards but
to transform themselves to Biriyani. The herd psychology was the bane of any
organised society and the opinion leaders are always sure that the same lie
told hundred times becomes gospel truth. In malayalam they say, അേ്രഗ
നടക്കുന്ന േഗാവുപിന്നില്‍ നടക്കുന്
േഗാക്കള when one cow just walks in a path with his head bowed all other
cows fall in steps and follow.
But history is replete with the stories of many who dared to be different, and
only such people made any difference in this world. Take a Sankara,
Mahatama or Jesus.. They dared to challenge the conservative
establishment. Take Karl Marx, Castro, or the second great Sankara, the
EMS..they also did the same.
the quintessence of politics
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एकया द्वे �व�नि�त्य त्रीं�तुभ् कुरु
पञ्च िजत्वा �व�दत्वा षट्स� �हत्वा भव॥
महाभरथे उध्योगपवर्�न प्रजागर �वद ुरनी�तवाक्ये३३-४३
ekayā dve viniścitya trīṁścaturbhyo vaśaṁ kuru|
pañca jitvā viditvā ṣaṭsapta hitvā sukhī bhava||
mahābharathe udhyogaparvani prajāgaraṇaparve viduranītivākye 33-43
With one mind and intellect, the king should decide the two things.. what is to
be done according to dharma and what should not be done. The three types
of persons around you, namely friends, enemies and neutrals should be
brought to your control and favour using the the four
means...saama..endearment through respect and negotiations, dhaana,
through gifts (sometimes it may be bribes to enemies), bheda .. causing unrest
and lack of faith between enemies, and danda...not sparing the rod. this can
va.from minor prunishments to complete annihilation. The five sense organs
of perception should be brought under control using six forms of political
diplomacy sandhi, vigraha,yaana, aasana, dwa iteebhava and samshraya (
pacts, wars, visits, embassies, causing inter-se fissures, and apparent
capitulation) and abstaining from the seven deadly vices --carnal desires,
gambling, hunting, intoxicants, harsh words, harsh punishments, and
hoarding wealth through foul means...the king or ruler should have a nice and
comfortable time.
Though given as a guidance from vidura to dhritaraashtra in statescraft, the

political nuances are applicable to any ruler of any time. The advices should
apply to all managers whatever be their level, and also to the ordinary persons
( for whom waging a war will not have much significance except when his
neighbour oggles at his wife of daughters.)
--
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eight types of death
अपमानं तथा लज्जा बन्धनम् भयमेव

रोगशोको स्मृ�तभर्ङ्गो मृत्यु�ा��वधः स्
चाणक्य ूत्
स
apamānaṁ tathā lajjā bandhanam bhayameva ca|
rogaśoko smṛtirbhaṅgo mṛtyuścāṣṭavidhaḥ smṛtaḥ||
cāṇakya sūtrād
അപമാനം തഥാ ലജ്ബന്ധനം ഭയേമവ

േരാഗേശാേകാ സ്്രമിതിര്ഭന്േഗാ മൃത�ുശ്
: സ്മൃ
:
There can be eight situations in life akin to death for a man of character and
self respect.
They are 1. Facing disgrace in public
2. facing a shameful scandal.
3. landing up in captivity of getting imprisonment.
4. being subjected to constant fear verging on psychological trauma.
5. misery and suffering of a nagging and prolonged illness
6. inconsolable grief ( may be like the loss of a good friend, spouse sibling,
chlid or a grandchild )
7.. loss of one's own memory, (like in situations like Alzheimer's disease
(AD),
8. and of course the degeneration of the mortal body..
One has to confess that we live in a decadent society where public disgrace,
scandal, imprisonment and such embarrassing situations are considered
virtues for the leaders in society, especially politicians. Even going to jail for a
blatantly criminal act is now compared to the great Mahatma's sojourns in
British jails with the sacred aim of freeing the motherland. Bureaucrats
thrive on scandals.
The master of all times was conscious of the problems face by the unfortunate
people who suffered from loss of memory.. this occurs to people may be from
genetical factors or may be because the victim was so dignified and upright
and the happenings around him are not at all in sync with his conscience and
the strange human mind just shrinks into its own cocoon in a bid to escape the
inescapable. Anyway our hearts should be filled with compassion and love for
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such unfortunate humans. To quote Bible with minor parapharsing , if it is
He today, it may be I tomorrow.
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one never learns his lessons from history.
मदमानसमुद्धतं नृपं न �वयुंक्�े �नय मूढता।

अ�तमूढ उदस्यते नयान्नयह�नादपरज्यते ज
भार�व
madamānasamuddhataṁ nṛpaṁ na viyuṁktte niyamena mūḍhatā|
atimūḍha udasyate nayānnayahīnādaparajyate janaḥ||
bhāravi
A ruler drunk with arrogance and cupidity can never be free from indiscreet
acts. The supremely idiotic ruler completely deviated from the policy of
justice and when he is derailed from the path of righteousness the subjects
abandon him once for all.
This cycle has repeated too many times in history..be it ancient or

contemporary. The system of administration would have changed from
monarchy to democracy at least in some cases but the basic structure remains
the same. The modern thoughts echo the same idea..." power corrupts and
absolute power corrupts absolutely".. Once a person tastes power in absolute
terms there is a complete shift in his attitude towards others. There is
arrogance on the one side and avarice on the other side. Once for all he
forgets the path he has traversed and he is no longer conscious of the purpose
for which he has been brought to the hot seat of power. He becomes oblivious
to good sense and when he goes beyond the reasonable limits of arrogance, the
victims can no longer tolerate him. Ardent followers and staunch supporters
are converted en-masse to worst enemies and the tyrannic ruler finds himself
in political wilderness or is often hunted like a mad dog in the streets.
The tragedy is, one never learns his lessons from history.
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know when to be tough
समवृ��रुपै�त मादर्वं समये यस्च तन �तग्मतां

अ�ध�त��त लोकमोजसा स �ववस्वा�न मे�धनीप�तः॥
महाकवेः भारवेः �करतात ्
samavṛttirupaiti mārdavaṁ samaye yasca tanoti tigmatāṁ|
adhitiṣṭati lokamojasā sa vivasvāniva medhinīpatiḥ||
mahākaveḥ bhāraveḥ kiratāt
A valourous ruler remains calm, cool and composed and also behaves in a
benign and soft manner during periods of peace and tranquility. However
when he has to face tough challenges from any quarter, he becomes really
tough. In this matter he takes cue from the great Sun who is very hot and
tormenting in certain seasons like summer and is very benign during other
seasons.
The softness or toughness of the mind should come naturally to the efficient
manager. Generally we have a tendency to build up a certin image, either
benigh or tough. In this process people go to the extent of befriending (or
making a show it ) all and the sundry. This wonderful phenomenon can be
seen in politicians especially during campaigns for vote. When visiting the
abodes of prospective voters, they performing all the acts of a clown including
lifting naughty children who make it a point to urinate on the white dress of
the caricature. One the hustings are past they simply change their ways. No
more clowns but tyrants and with no heart or qualms This paradigm shift is
not the subject matter of the poet.
The spontaneous behaviour of a great manager is illustrated here. The
manager has to shed softness and get into action however tough it is, when the
call of duty beckons. We see this great quality in the military forces world
over. They dance, sing and feast when the environs are nice but set out to
offer the supreme sacrifice when duty calls.
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patience and non violence.
एको धमर्ः परम् श्रेयः �मैका शिन्तर

�वद्यैका परमा दृ��र�हम्सैका सुखा
श्री महाभारते उद्योगपवर्�ण �वदुरनी�त त्रयि�ंसोध्याये �ो४८
eko dharmaḥ param śreyaḥ kṣamaikā śantiruttamā|
vidyaikā paramā dṛṣṭhirahimsaikā sukhāvahā||
śrī mahābhārate udyogaparvaṇi viduranītivākye trayastriṁsodhyāye ślokaḥ
48
Adherence to the right path espoused by dharma alonw can lead to fame and
well being of the ruler and the ruled. Only persistent patience can bring
about eternal peace, the only real vision is supplied by education alone and the
cardinal principle that ensures universal well being is non violence.
Reads like Gandhian literature? Written three millenia ago.
--
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method even in madness
कुत्सौहृदे न �व�ासो कुदेशे न प्रजीव

कुराज�न भयं �नत्यं कुपात्रे सवर्दा
॥अ�व�स्तेष �व�ासो न कतर्व्यः॥ चाणक्यसू१८७
kutsauhṛde na viśvāso kudeśe na prajīvyate|
kurājani bhayaṁ nityaṁ kupātre sarvadā bhayaṁ||
|'viśvasteṣu viśvāso na kartavyaḥ|| cāṇakyasūtraṁ 187
There can be no mutual trust in an insincere and adhoc friendship, a bad

country is not good for inhabitation, to live under a vicious king is like dying
every day, and if we are supporting the wrong person or cause we are always
in terror, This comes by way of explanation of Chankya aphorism "One
should not place his trust on the untrustworthy person."
As hapless humans the circumstances are not always in our control. We all
have a high percentage of unfaithful friends and in turn we are not faithful to
most including those who deserve it most. The place of habitation is hardly
our choice. To eke out a livelihood hundred migrate to desert area inhabited
by people whose minds are worser deserts. And regrading the administration
we have to live under, no words are adequate to explain. Again our adherence
to ideologies and support groups are all conditioned by so many factors
beyond our control..
One has to wonder aloud whether the world has turned into a much worse
place from the periods of Chanakyas days of states-craft and intrigues as
could be seen between Nandas and Mauryas and chanakyas and
rakshasaas. Then there was a method in madness. But human civilization has
grown so much that there is no method in the intrigues of life in the present
day.. The stab can come from any direction, however cautious one is.
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accept truth from wherever it comes
यु�मु�म ् तु गृ�ीयात ् बालाद�प �वच�णः।

रवेर�वषयं वस्तु �कं न द� प्रकाशयेत
(॥बालादप्यथर्जातं शृणुयात -- चाणक्यसूत्१६९)
yuktamuktam tu gṛhṇīyāt bālādapi vicakṣaṇaḥ|
raveraviṣayaṁ vastu kiṁ na dīpa prakāśayet||
(||bālādapyarthajātaṁ śṛṇuyāt|| -- cāṇakyasūtraṁ 169)
യുക്തമുക്തം തു ഗൃഹ്നീയാത് വിചക്:
രെവരവിഷയം വസ്തു കിം ന ദീപ ്രപകാശെ
A man with intelligence should duly consider even the suggestions made by a
small boy, if such views are appropriate. The powerful sun lights up the
whole world during the day but there is night and also there are dark shadows
even during the day and a small wick of a lamp can light up and reveal things
in such conditions while the mighty sun may be helpless in doing that.
The universal acceptance of wisdom without getting concerned overly for the
source thereof is the hallmark of a prudent person.
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knowledge is the light
गुणदोषानशा��ः कथं �वभजते जनः।

�कमन्धस्या�धकारोि रूपभेदोपलिब्धष
दिण्
guṇadoṣānaśāstrajñaḥ kathaṁ vibhajate janaḥ|
kimandhasyādhikārosti rūpabhedopalabdhiṣu||
daṇḍi
This is a quote from the great poet Dandi of Dasakumaaracharitam fame.

How can a person without proper knowledge of the saastras reach a decision
as to what is good and what is bad? How can a blind person be able to have
authoritative views about the beauty of objects.
My apologies to the visually impaired..Definitely the intention of the poet was

not to hurt the sensibilities of any such people. There are really very great
human beings who have reached the highest level of aesthetic
cognizance despite visual impairment. The greater misfortune is the
blindness of the brain because of the adamnant denial of entry of any
light of knowledge..The master poet must have meant such blindness.
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we can reach nowhere by just cursing the fate
�वषमां �ह दशाम ् प्राप्य दैवं गहर नरः।

आत्मनः कमर्दोषां� नैव जानात्यपिण्
चाणक्यूत्
स
viṣamāṁ hi daśām prāpya daivaṁ garhayate naraḥ|
ātmanaḥ karmadoṣāṁśca naiva jānātyapaṇḍitaḥ||
cāṇakyasūtrād
When a person lands himself in difficult situations, he simply curses the

fate. He never cares to take stock of the wrong and indiscreet series of actions
on his own part which has landed himself in such dire straits.
Chanakya in his aphorisms has given due weightage to the acts of fate
controlling the destiny of all. But his word of caution is against whining about
misfortune alone. If a person is exercising due diligence is conducting his own
affairs, most of the things in life are sure to turn out nicely . It is meaningless
to blame the fate repeatedly and at the same time leading a reckless life.
In fact, it would be worthwhile to quote chanakya's aphorism
॥�ानवताम�प दै वमानुषदोषात ् कायार्�ण दुष्यिन चणक्य सूत १२२
|jñānavatāmapi daivamānuṣadoṣāt kāryāṇi duṣyanti|| caṇakya sūtraṁ 122
meaning "even for the most learned, attempts may end up in failure due to
quirks of fate combined with human errors".
No one has control over the will of God. But we can exercise reasonable
control over our own actions.
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Promptness is the watchword
आदानस्य प्रदानस्य कतर्व्यस्य च

��प्रम�क्रयमणस्य कालः �पब�त त
(काला�तक्रमात् काल एव फल�पब�त चाणक्य ूत स ्र१०८)
ādānasya pradānasya kartavyasya ca karmaṇaḥ|
kṣipramakriyamaṇasya kālaḥ pibati tadrasam||
(kālātikramāt kāla eva phalam pibati cāṇakya sūtram 108)
In the matter of giving or receiving, determining what is to be done, and in

embarking on proper action, things are to be carried out without any
delay. In a delayed action, if at all it yields any fruits, such good results will
be eaten away by time, meaning delay nullifies the results of good
action. Promptness is the watchword.
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don't laugh at the misfortune of others
गच्छतः स्खलनं क्वा�प भवेदेव प्रम

हसिन् द ुजर्नास्तत्र समादध�त सज्
सुभा�षतं
gacchataḥ skhalanaṁ kvāpi bhavedeva pramādataḥ|
hasanti durjanāstatra samādadhati sajjanāḥ||
subhāṣitaṁ
when people are struggling in their tortuous journey ahead in life some steps
may falter and some may fall down to rise up again and continue the journey.
The wicked onlooker en route will never fail to ridicule at such helpless
falls. But noble men always lend a helping hand to such unfortunate people
and encourage them to forge ahead in the path of life.
This sloka comes by way of vyakhyanam to the
Chanakyasuutra karyavipattau doshaan varnayanti baalishaaH .. ch su 125
.. when silly people find others in a tight corner, they simply go on describing
eloquently what would have gone wrong but never caring to find a way out for
the victim. We have seen too many such idiotic crowds.
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a drop of honey versus a bucket of gall
यद�च्छ�स वशीकतु� जगदेकेन कमर्ण

परापकारसस्येभ् गां चरन्तीं �नIरय॥
चाणक्यनी�तसूत्
yadīcchasi vaśīkartuṁ jagadekena karmaṇā|
parāpakārasasyebhyaḥ gāṁ carantīṁ nivaraya||
cāṇakyanītisūtrād
If you are genuinely interested in befriending others in the world, the one and
only method is that you should prevent your cows from grazing in the fields
which are lush with scandals. The allegory is taken from the primordial job
of human race, that of a cowherd. Scandals and unfounded libels about
colleagues and friends will be aplenty in the air like the lush growth of fodder
in the uncultivated fields. If our cow has a feast of relish on such fields and is
chewing the cud, the scandals become repeatedly spread causing its damage
far and wide.
For a moment let us forget the cow and the field. Most of us are very
enthusiastic about spreading scandals and misfortunes of others, often adding
a thin coat of sweet lip sympathy. Instead we should take it as our duty to
douse the fires of scandal and show real solidarity with the friend when his
character is being assassinated. Otherwise we are unfit to call ourselves
human beings.
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eat to live
�मतभोजनं स्वास्थ
स र २१८
mitabhojanaṁ svāsthyaṁ
cāṇakyasūtreṣu 218
മിതേഭാജനം സ�ാസ്ഥ
ചാണക�സൂ്രതം൨൧൮
temperate and controlled eating is the basis for human health.
usually I am tempted to reproduce couplets or fourliners to drive home some

points. I was tempted beyond limits to quote this terse aphorism of two words
from the master chanakya. They are not anything new....but in these two
words the guru has condensed all the wisdom about good health. The doctors
and nutritionist of ensuing generations till date all held the same view, and the
humans who forgot to follow this always paid the price. For temperory
euphoria of the tastebuds, we eat fatty, spicy, salty and sweet foods...some
more than what they could put to mouth, some more than what they could
swallow. It has been a tradition amongst some gourmets to eat food, put their
fingers into the mouth and cause vomit and then again eat more. Where does
this end up to? It is said of a thirumeni, who had a tummy full of meals, and
was offered a course of Palada Pradhaman.. The thirumeni welcomed it
heartily stating that this porridge rich in mild and sweets was king of foods
and when it enters the stomach, all others will give space..
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appropriate deployment
स्थानेष्वेव �नयोज्या�न भृत्या�ाभरणा�

न �ह चूडाम�णः प्रा�ो पादादौ प्र�तबध
चाणक्यूत्स
sthāneṣveva niyojyāni bhṛtyāścābharaṇāṇi ca|
na hi cūḍāmaṇiḥ prājño pādādau pratibadhyate||
cāṇakyasūtrād
A man of wisdom should ensure that servants and ornaments are used in the
proper places. A sensible person will never think of wearing the
choodamani, a head ornament, around his legs.
This is in fact an ancient advice on human resources management. A

manager worth his name should deploy his manpower ( here termed as
servants.. even now everyone including the top executive in government is
termed as a servant) with great discrimination. The person deployed should
have skill, and should be suitable for the particular post. Other factors like
trustworthiness, discreteness and enthusiasm for the work also should be
considered. The deployment of HR should not be based on personal bias of
the manager nor for the sake of some temporary personal benefits which may
prove fatal to the organization or the nation in the long run.
Just as one does not wear the headgear on the legs one should never keep
shoes on the head even it is to please someone else.
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goddess of wealth woos them
उत्साहसंपन्नमद�घर्सूत्रं �क्रय व्यसनेष्वस�

शूरम ् कृत�ं दृढसौहृदं ल�मीः स्वयं मागर्�त वासहेतो
�वष्णुशमर् पञ्चतन्त ्
utsāhasaṁpannamadīrghasūtraṁ kriyāvidhijñaṁ vyasaneṣvasaktaṁ|
śūram kṛtajñaṁ dṛḍhasauhṛdaṁ ca lakṣmīḥ svayaṁ mārgati vāsahetoḥ||
viṣṇuśarmaṇaḥ pañcatantrāt
The goddess of Wealth, Lakshmi seeks out on her own volition to have a
permanent residence, people (1) who are full of enthusiasm and sense of
purpose, (2) who never dither and try to procrastinate, (3) who are efficient
and knowledgeable in their own professions,(4) who are not bowled over by
grief but persist on their own path with determination, (5) who are bold,
(6)who are never ungrateful, and (6) who value and nourish
close friendships.
The goddess of wealth is famous for her fickleness.. meaning no one can afford
to continue to be affluent if he is not very alert. And the author of
panchatantram, the most celebrated Indian collection of allegoric tales, has
his clear-cut recipe for permanent affluence but the prescription is rather
very stiff.
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victory over the self
जीयन्ताम् दुजर्या देहे �रपव��ुराद

िजतेषु ननु लोकोयं तेषु कृत्स्नस्त्वया िज
परवानथर्सं�सद नीचवृ��रपत्र
अ�वदेयेिन्द्रयः पुंसां गौ�रवे�त �वधेयता
महाक�व भार�वकृते �कराते
jīyantām durjayā dehe ripavaścakṣurādayaḥ
jiteṣu nanu lokoyaṁ teṣu kṛtsnastvayā jitahḥ|
paravānarthasaṁsiddhau nīcavṛttirapatrapaḥ
avideyendriyaḥ puṁsāṁ gauriveti vidheyatām||
mahākavi bhāravikṛte kirāte
We should gain absolute control over our own sense organs which are
virtually unconquerable because most of the moments in our life they lead us
ahead with their limited capacities and we can be led astray. If these organs
are kept under absolute control (conquerors of Indriyas or sense organs are
called jithendriyas) it is a mere formality that one can bring the whole world
under his feet. Those who have no control over these organs, blunder
through life performing any lowly avocation just with the sole aim of earning
money, and sooner or later they become captives or slaves of others like the
domestic animals with four legs.
It is not strange that we see population of the human cows always on the
increase, be it is in politics, service or even lesser avenues of human existence.
11-2-2011
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speak up or be damned
अमषर्शून्येन जनस्य जन्

न जातहाद्द�न न �व�द्वषा
�कराते महाक�वभार�वप्रस्तु
amarṣaśūnyeana janasya jantunā
na jātahārddena na vidviṣādaraḥ||
kirāte mahākavibhāraviprastutam
A citizen who is incapable of exhibiting strong dissent against social injustice is

more like a beast of burden and when he gets reconciled to such injustice as a
matter of habit he loses all his respectability among learned people.
One may think and dismiss this statement as cliched and redundant due to
repetition. But let us think of the stark realities of life. We encounter so much
of injustice around us and if possible we try to skirt the issue or procrastinate till
the matter hits us on the forehead with the force of a ton of bricks.
we tend to thrive on the law of inertia
Those who dared to oppose, be it Arjuna, be it Jesus, be it the Prophet, be it our

Mahatma, all came from the Godhead and they blazed the trail and millions
followed without question.
The poet Bharavi is famed to have conveyed so many nuggets of wisdom in his
great Kavyam of Kirata and this is a lustrous nugget from there
--
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universal brotherhood
जनं �बभ्र बहुधा �ववाचसं

नानाधमार्णम् पृ�थवी यथौकसं
सहस्रं धारा द्र�वणस्य मे
घ्रुरेव धेनुर् अनपस्फुरन
अथवर्णवेदं१२-----१-४५
janaṁ bibhratī bahudhā vivācasaṁ
nānādharmāṇam pṛthivī yathaukasaṁ|
sahasraṁ dhārā draviṇasya me duhāṁ
ghrureva dhenur anapasphurantī||
atharvaṇavedaṁ 12-----1-45
The mother earth nestles in her bosom various races of people speaking
different languages and following different religions and creeds according
to variation in terrain and other environmental factors, with equal
affection. May she bless us with immense wealth and prosperity like the milch
cow which never fails in blessing us all with her nectar without any
discrimination.
The greatness of this mantra is in acknowledging the fact that the earth is
inhabited by people of different languages and faiths and that unreserved
tolerance and goodwill among such different races is a precondition for the
well being of all because the Mother earth treats all her inhabitants with equal
care just like the mother Cow who does not discriminate between its own calf
and other living beings while gushing forth her milk for the nourishment of
all.
This exactly is the reason while the cow as well as the earth are both termed
"gau' in sanskrit. which again came as cow in English.
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the glorious path
स्विस्त पन्थानं अनु च

सूयार्चन्द्रमसा
पुनर् दधतध्नत
जानता सं गमेम�ह॥
ऋग्वेदम्५--५१--१५
svasti panthānaṁ anu carema
sūryācandramasāviva|
punar dadhatadhnatā
jānatā saṁ gamemahi||
ṛgvedam 5--51--15
O men, let us tread the most righteous path like the one traversed by the sun
and moon. Let our role models and leaders in our path be the benevolent
men who take pleasure is giving, who are highly learned and and whose
learning has transformed itself into very deep knowledge.
The primordial veda here stresses on the righteous path to be followed in

life. Whatever may be the provocation the Sun and the Moon never deviate
an inch from their path ordained by the Almighty. If any detour occurs, the
result will be the annihilation of universe. And the three great souls we should
keep company are the one who is ready to help others with all he has, the man
who revels is acquiring knowledge and the one who understand what he
learns and put such knowledge to proper use.
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hoarding of food, the worst sin
मोघम ् अन्नं �वन्दते अप्रच

सत्यं ब्रवी�म वध इत्स
नायर्मणं पुष्य�त नो सखा
केवलाघो भव�त केवलाद�॥
ऋग्वेदं१०--११७--६
mogham annaṁ vindate apracetāḥ
satyaṁ bravīmi vadha itsa tasya|
nāryamaṇaṁ puṣyati no sakhāyaṁ
kevalāgho bhavati kevalādī||
ṛgvedaṁ 10--117--6
േമാഘം അന്നം വിന്ദെത അ്ര :
സത�ം ്രബവീമി വധ ഇത്സ
നാര�മണം പുഷ�തി േനാ സഖായം
േകവലാേഘാഭവതി െകവലാദീ
ഋേഗ�ദം ൧൦൧൧൭ ൬
Only the most unwise person will grow or obtain (and hoard) food-grains all
for himself because it is not going to serve him any worthy purpose. This I say
for sure. Such hoarding is the harbinger of death for him. By such action he
will not share his food either with a friend or a comrade. And he who eats up
everything all by himself is also committing sin all by himself.
Please note.. sharing the resources with the comrade became the war-cry in
the west with the advent of socialism and communism. But the first veda
which set us our code of conduct declares unequivocally that the products
from the earth are there for all to share. It has declared it as the greatest sin
for one is not to share his food with his friends and comrades.
The Indian of the yore was not capable of being selfish. Every prayer, every
law, every advice recorded by him was for the benefit of all..
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one is what the company he keeps
गवाशनानां स शृणो�त वाक्यमह �ह राजन्��रत मुनीनाम ्।

न तस् दोषो न च मद्गु वा संसगर्ज दोषगुणा भविन्॥
श् शुकः
gavāśanānāṁ sa śṛṇoti vākyamahaṁ hi rājanścaritaṁ munīnām|
na tasya doṣo na ca madguṇo vā saṁsargajā doṣaguṇā bhavanti||
śrī śukaḥ
There are two parrots. One is in the company of eaters of cow's

meat. The second (the narrator here) is always in the company of
ascetics. The former is always hearing the conversation of those
people and the invectives contained therein. The latter is always
listening to the expostulation of scriptures and lofty thoughts by the
learned sages. In due course the former parrot spews out the
garbage it has listened to and the latter is talking quoting great
thoughts. The parrot confesses that his colleague is not uttering
garbage because of any inherent evil in him or that he himself is
repeating great words not because of any inherent merits of his
own. The company of the evil people makes the former to utter bad
words, and the company of the learned seers makes him utter great
words. It is only the effect of the company one keeps.
संसगर्ज दोषगुणा भविन् samsargajaa doshagunaaH bhavanti is an oft-
repeated quote. This is the full form of the narration.
In the contemporary context, one should find it difficult whether it is evil to
eat cow's meat. But the Indian of the yore respected and worshipped the cow
as a goddess and mother. My apologies if it does not seem palatable to
anyone. But the fact remains that company of the bad makes one bad and
vice-versa.
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The insufferable grief is ignorance.
य� उवाच
�कं मोहः प्रोच्यते राजन् क� मानः प्रक��
�कमालस्यं च �व�ेयं क� शोकः प्रक��तर
यु�ध��र उवाच
मोहो �ह धमर्मूढस्त्वं मानस्त्वात्मा�भम
धमर्�निष्क्रयताऽऽलस्यं शोकस्त्व�ान
सगर्ः२९७ �ोकाः ७४-७५ महाभारते आरण्यकपवर्�ण य�प
yakṣa uvāca
kiṁ mohaḥ procyate rājan kaśca mānaḥ prakīrtitaḥ|
kimālasyaṁ ca vijñeyaṁ kaśca śokaḥ prakīrtitaḥ||
yudhiṣṭhira uvāca
moho hi dharmamūḍhastvaṁ mānastvātmābhimānitā|
dharmaniṣkriyatā''alasyaṁ śokastvajñānamucyate||
sargaḥ 297 ślokāḥ 74-75 mahābhārate āraṇyakaparvaṇi yakṣapraśne
In the encounter between the god of death in the form of a Yaksha and his son
the yudistira the king(the famous yaksha prasna episode of Sri
Mahabharatham, ) the wise king answers to four queries of the yaksha like
this
the questions of yaksha (1) what is lack of knowledge? (2) what is
vainglorious attitude? (3) what is unpardonable laziness and (4) what is the
real grief?
Yudishtira answers. (1) Not knowing one's own duties is the worst ignorance.
(2) Excessive consciousness of self- importance leads to vainglorious
attitude (3) Laziness of the worst form is inaction where one's duty is to act
with diligence, (4) The insufferable grief is ignorance.
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never insult a person
कदाऽ�प पुरुषम् नावमन्य

चाणक्यूत
स २०६
kadā'pi puruṣam nāvamanyeta
cāṇakyasūtre 206
കദാപിപുരുഷം നാവമാേന�ത
ചാണക�ന
I am quoting a cryptic aphorism by chanakya.. just three words .. but the

advice is of universal application. Simply, Never insult a person. For every
human being, rich or poor, influential or innocent, his personal dignity is the
greatest possession he has. The bosses, official or politica, parents children
when they are grown up and independent, all resort to this most unpleasant
tactic. Once a person has been insulted, the damage is done fore ever. No
amount of apologies or compensations can make good the breach. To insult a
person is a sureshot way to gain an inveterate foe.
Let us see how fair our Maker the God is.. He has created people of different
capabilities with his own exalted designs. Who are we to compare or question
His Judgement.
A personal confession.. I am sure I have never lived upto this advice. I have
dished out too many insults and taken insults in equal number. Only God can
judge.
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learn to earn quick
नालसाः प्राप्नुवन्त् यथार्न् न शठाः न च म

न च लोकरवात ् भीताः न च �ः �ः प्रती�का
चाणक्य
nālasāḥ prāpnuvantyarthān na śaṭhāḥ na ca māninaḥ|
na ca lokaravāt bhītāḥ na ca śvaḥ śvaḥ pratīkṣakāḥ||
cāṇakyaḥ
The idle people can never earn money, so is the case with the obstinate and
the arrogant.
Those who are overly afraid of scandals from public and other sources also
cannot come by riches.
The worst category of people who are confined to eternal poverty are the ones
who simply persuade themselves to believe that the affluence will come by
itself tomorrow or the day next.
A mendicant or an ordinary human being can afford to be poor by

choice. This advice of Chanakya is especially to the ruler of a country and the
persons who handle the public resources
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आत्मनो बलम�ाय धमार्थर्प�रविजर्

अलभ्यिन्मच्छन्नैष्कम्यार्त् मूढबु�द्ध
�वद ुरनीती
ātmano balamajñāaya dharmārthaparivarjitam|
alabhyanmicchannaiṣkarmyāt mūḍhabuddhirihocyate||
viduranītī
ആത്മേനാ ബാലമജ്നായ ധര്മ്മാര്‍ഥ്
അലഭ�മിച്ച്ചന്‍ ൈനഷ്കര്‍മ�ാത് മൂഡ്ബുദ്ധ
One who does not take realistic stock of his strengths and foibles, and having
given a go by to the thought of virtue and financial viability of an action, is
simply waiting eagerly for things which are unattainable, and at the same
time is remaining inactive always, is an idiot of the first order.
Three great truths of life are enunciated here..

1. One should be always realistic when evaluating ones own strength and
weaknesses.
2. One should embark on a project which is strictly lawful and at the same
time viable withing his financial capacity.
3. One should not pine for something unattainable especially when he
chooses not to take any positive attempt towards attaining a goal
When it is put by Vidhura or any other great soul the statement looks very
appealing. And all across the world the same ideas have been reiterated by
the masters to the disciples. But when applying the rules in real life we
flounder.
I think it was Shelley who said,"We look before and after and pine for what is
not"
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the fool knows no limits.
आत्मनो बलम�ाय धमार्थर्प�रविजर्

अलभ्यिन्मच्छन्नैष्कम्यार्त् मूढबु�द्ध
�वद ुरनीती
ātmano balamajñāaya dharmārthaparivarjitam|
alabhyanmicchannaiṣkarmyāt mūḍhabuddhirihocyate||
viduranītī
ആത്മേനാ ബാലമജ്നായ ധര്മ്മാര്‍ഥ്
അലഭ�മിച്ച്ചന്‍ ൈനഷ്കര്‍മ�ാത് മൂഡ്ബുദ്ധ
One who does not take realistic stock of his strengths and foibles, and having
given a go by to the thought of virtue and financial viability of an action, is
simply waiting eagerly for things which are unattainable, and at the same
time is remaining inactive always, is an idiot of the first order.
Three great truths of life are enunciated here..

1. One should be always realistic when evaluating ones own strength and
weaknesses.
2. One should embark on a project which is strictly lawful and at the same
time viable withing his financial capacity.
3. One should not pine for something unattainable especially when he
chooses not to take any positive attempt towards attaining a goal
When it is put by Vidhura or any other great soul the statement looks very
appealing. And all across the world the same ideas have been reiterated by
the masters to the disciples. But when applying the rules in real life we
flounder.
I think it was Shelley who said,"We look before and after and pine for what is
not"
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brain sharper than the arrow.
एकम ् हन्यान्नवा हन्या�दषुमुर्�ो धनुष

बु�द्धबुर्�द्धमतोत्सृ�ः राष्त्रं हिन
चाणक्
ekam hanyānnavā hanyādiṣurmukto dhanuṣmatā|
buddhirbuddhimatotsṛṣṭaḥ rāṣtraṁ hanti sanāyakaṁ||
cāṇakya
It is possible that even an arrow shot by the most efficient marksman may
miss its target and may fail to kill. But the sparks of intelligence
emitted by the highly learned and efficient people, if they are oriented
against a nation and the king, would without fail cause the destruction of the
whole kingdom with its leader .
The arrow here represents the brute force.. which may fizzle out at the target,
but an intellectual giant will never miss his mark. This statement is attributed
to Chanakya and the master himself was a living testimony for this point of
view. Without wielding any weapons he dethroned the Nanadas and
established the Maurya dyanasty.
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glitters but not gold
चत्वा�र रा�ा तु महाबलेन वज्यार्न्याहुः पिण्डतस्ता�न �

अल्पप्र�ैः सह म न्त्रम् न कुयार्न्न द�घर्सूत्रैः
�वद ुरनी�तः
catvāri rājñā tu mahābalena varjyānyāhuḥ paṇḍitastāni vidyāt|
alpaprajñaiḥ saha mantram na kuryānna dīrghasūtraiḥ rabhasaiścāraṇaiśca||
viduranītiḥ
chatwaari rajnaa thu maahaabalena varjyaanyaahu panditastaani vidhyaat
alpaprajnaih saha manthram na kuryaanna diirghasuutraih
rabhasaischaaranaicha
The learned people should always keep in mind that the King or the
administration which is strong and decisive, should by all means shun advise
and counsel from four types of people
1. those with limited knowledge but who think that they are great scholars.
2. those who have made procrastination and inventing excuses as their
lifestyle.
3. those who are impulsive and never think of consequences of their words
4. those who are deceitful, and hand out advice which would be sweet and
agreeable to the senses for the present but would cause irreparable damage in
the long run
This advice would apply with equal force for the ordinary people also.
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hide but spread your antennae
नास्य गु�ं परे �वद्युः �छद्रम् �वद्यात्

गूहेत ् कू मर् इवाङ्गा�न यत्स्या�द्ववृतम
कौ�टल�य अथर्शाश्त ्
nāsya guhyaṁ pare vidyuḥ chidram vidyāt parasya ca|
gūhet kūrma ivāṅgāni yatsyādvivṛtamātmanaḥ||
kauṭilīya arthaśāśtrāt
നാസ� ഗുഹ�ം പെര വിദ�ു

: ച്ഹി്രദം വിദ�ാത് പരസ
ഗൂേഹത് കൂര്‍മ്മ ഇവാന്ഗാനി
വിവൃതം ആത്
:
അര്‍ത്ഥശാ
An efficient administrator should ensure that his adversaries and enemies do
not make any inroads into his confidential matters. At the same time he
should be adroit enough to manage leakage and defeat of the machinations of
his adversaries. That way he is advised to remain like a tortoise who is always
alert but remains unobtrusive drawing all his organs into his own tough
shell. The advise of the great political guru is significant ever and ever and
today we see this caution manifesting in the tough battle of wits between
administrators on the one side and right to information, wikileaks etc., on the
other side.
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frog and its well
द्वा�वमौ ग्रसते भू�मः सप� �बलशया

अर��तारं राजानं ब्रा�णम् चाप्रवा�
�वद ुरनीत्या
dvāvimau grasate bhūmiḥ sarpo bilaśayāniva|
arakṣitāraṁ rājānaṁ brāhmaṇam cāpravāsinaṁ ||
viduranītyāṁ
ദ�ാമിവവ് ്രഗസെത ഭൂമി സര്‍േപാ ബിലശയ
അരക്ഷിതാരം രാജാ ്രബാഹ്മണ അ്രപവാസിന
A king who fails to protect his subjects and a man of knowledge who is not
inclined to travel far and wide to spread his knowledge would be swallowed by
the earth unceremoniously just as a serpent enters the hideouts of creatures
like rats and gobbles them up.
The king (government which) who is not capable of protecting his(its) people
is only a liability for himself and others and goes into oblivion sooner or
later. Similarly knowledge has any virtue only if it is handed out to others all
over the world. It in not rare to see people who read a lot, learn a lot but just
confine themselves to their own isolated circle. They will also pass into
oblivion. We hear of the Koopa mandookam...the frog which thinks that the
well in which it resides is the universe. Travel is the best way to spread
knowledge (of course it is the best means to acquire knowledge)
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अ�श�यं शािस्त यो राजन् य� शून्यमुपासत

कदय� भजथे यस्च तमाहुमूर्ढचेतस
�वद ुरनी�त महभारथे उद्योगपवर्�ण प्रजागरण अद्--३३ �ो--३८
aśikṣyaṁ śāsti yo rājan yaśca śūnyamupāsate|
kadaryaṁ bhajathe yasca tamāhurmūḍhacetasaṁ||
viduranīti mahabhārathe udyogaparvaṇi prajāgaraṇa parvani adyā--33 ślo--
38
Vidura's another gem of advice to the King...

He is an idiot of the firs order, who (1) tries to punish someone who does not
deserve punishment, (2) who pays obeisance to an even greater idiot, (3) who
waits on the doors of a miser of the class of shylock or scrooge, waiting for
financial favours.
വിദുരനീതിയില
പറയുന്-
ശിക്ഷാര്‍ഹാനല�ാ ശിക്ഷിക്കുന , മണ്ടശിേരാ
◌ികെള
ആദരിക്കുന്നപിശുക്കനമുന്നി
യാചിക്കുന്നവിഡ്ഢികളിലു
വച് ഏറ്റം വിഡ്ഢിക
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one-word answers
य� उवाच
�कं िस्वदेकपदं धम् �कं िस्वदेकपदं यशः
�कं िस्वदेकपदं स्वग �कं िस्वदेकपदं सुखं
दा�यमेकपदं धम्य� दानमेकपदं यशः
सत्यमेकपदं स्वग्य� शीलमेकपदं सु
श्रीमहाभारथे आरण्यपवर्�ण य�प २९७ �ोका�न ५० ५१
yakṣa uvāca
kiṁsvidekapadaṁ dharmyaṁ kiṁsvidekapadaṁ yaśaḥ|
kiṁsvidekapadaṁ svargyaṁ kiṁsvidekapadaṁ sukhaṁ||
dākṣyamekapadaṁ dharmyaṁ dānamekapadaṁ yaśaḥ|
satyamekapadaṁ svargyaṁ śīlamekapadaṁ sukhaṁ||
śrīmahābhārathe āraṇyaparvaṇi yakṣapraśnāt 297 ślokāni 50 51
The yaksha asks yudishtira.. 1. which is the first or foremost attribute of

dharma.
2. which is the first and foremost path to fame?
3. Which is the first and foremost route to heaven? ;and
4. Which is the first and foremost source of welfare?
Yudhishtira answers 1.Being liberal and not rigid is the foremost attribute of
dharma.
2. Being lavish in gifts is the path to fame.
3.Absolute honesty is the route to heaven; and
4. unblemished and excellent character is the source of welfare.
The questions and answers are so crisp that no one could explain it more.
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doubly distilled idiots
संसारय�त कृत्या�न सवर्त्र �व�च�कत

�चरं करो�त ��प्राथ� स मूढो भरतषर
श्री महाभरते उद्योगपवर्�ण प
पवर्�
�वद ुरनीत्या अ ३३---�ो ३४
saṁsārayati kṛtyāni sarvatra vicikitsate|
ciraṁ karoti kṣiprārthe sa mūḍho bharatarṣabha||
srī mahābharate udyogaparvaṇi prajāgaraṇa parvaṇi
viduranītyāṁ a 33---ślo 34
സംസാരയതി കൃത�ാനി സര്‍വ്രത വിചികര
ചിരം കേരാതി ക്ഷി്രപാര്‍െത്ത സ മൂേഡാ
Vidhura is addressing his elder brother and King, Dhritaraashtra, the scion
of the Bharatha race..
A person who divulges to others the details of confidential duties assigned to
him, one who is doubtful and suspicious in every work and who will take years
and months to complete a work which can be performed in a very short
time, he is called a worthless idiot.
I am all praise for the farsightedness of Vidura in predicting the work culture
of a government servant of some twenty five centuries later. Vidura called the
persons endowed with the qualities of loose tongue, unwanted suspicion and
inveterate procrastination as worthless idiots. But these are the admirable
qualities we find in most of us who are in the payroll of the Government.. I do
not know whether the work ethics of persons in private employment are
better.
--
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if they don't have bread, let them eat cake
वासुदेव जरा क�ं क�ं धन�वपयर्यः

पुत्रशोकस्ततः क�ं क�ाद् क�तरं �
महाभारतात ्
vāsudeva jarā kaṣṭaṁ kaṣṭaṁ dhanaviparyayaḥ|
putraśokastataḥ kaṣṭaṁ kaṣṭād kaṣṭataraṁ kṣudhā||
mahābhāratāt
വാസുേദവജരാ കഷ്ടം കഷ്ടം ധനവി

:
പു്രതേശാക
: തത കഷ്ടം കഷ്ടാത് കഷ്ടത
മഹാഭാരതം
This is from the coverstaion of an old man (Dhritharaasthra) with the blessed
lord Krishna.
" Advanced age is a great difficulty. Decline in wealth also makes one
miserable.
The loss of a son or separation from him is still more heartbreaking.
But the misery that tops all other miseries is hunger"
The pathetic truth contained herein would strike one like a thunderbolt. One
gets old and his physical and mental faculties get depleted. In such a
doddering condition usually the source of income also stops.(pensioners are
slightly luckier). This is the time when one is in need of the soothing hands of
a son. But this is the time when the son grows up and becomes self-sure.. The
youth can be lost in battles and other calamities or can leave one either in
estrangement or in search of livelihood.
But the greatest suffering is when one is deprived of food.
Hunger was the cause of all major revolutions in human history. It was to feed
the hungry that Draupadi got the boon of akshayapaatram from the
sungod. It is for the same reason that the lord keeps everyone in his stomach..
when any food or water is offered to Daamodara the Krishna, it feeds every
living being. For the same reason the lion called Bharathi
roared..த்நிமநித�க்� உண� இல்ைலெயன்றால் உ
அள�ததி�ேவாம thanimanithanukku unavu illayendral ulagaye
alithiduvom..
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kill these four bedbugs
य� उवाच
�कं नु �हत्वा �प्रयो भव�त �कं नु �हत्वा न शो
�कं नु �हत्वाऽथर्वान् भव�त �कं नु �हत्वा सुखी भवे
मानं �हत्वा �प्रयो भव�त क ्रोधम् �हत्वा न
कामं �हत्वाऽथर्वान् भव�त लोभम् �हत्वा सुखी भवे
महभारते य�प्र ५८--५९ २९७ सग� आरण्यकपवर्
yakṣa uvāca
kiṁ nu hitvā priyo bhavati kiṁ nu hitvā na śocati|
kiṁ nu hitvā'rthavān bhavati kiṁ nu hitvā sukhī bhavet||
mānaṁ hitvā priyo bhavati krodham hitvā na śocati|
kāmaṁ hitvā'rthavān bhavati lobham hitvā sukhī bhavet||
mahabhārate yakṣapraśne 58--59 297 sargaṁ āraṇyakaparvaṇi
This is an interesting question-answer session between the Yaksha (who is fact

is the Dharmaraaja) and yudhistira, the Dharmaputra.
The yaksha makes four queris
1. abandoning what does one becomes the beloved of all?
2.abandoning what one is saved of all sorrows?
3. abandoning which one becomes the richest? and
4. abandoning which one becomes extremely comfortable?
The equally wise son of that brilliant querist, answers that:-

1. if arrogance is abandoned, one becomes the darling of all,
2. abandon uncontrollable rage and ones sorrows also are packed of with it.
3. abandon lust and ones wealth will remain with himself. and
4. abandon avarice and eagerness to hoard everything for oneself and become
very calm and comfortable.
The questions and answers are classically lucid and no better comments can
be ever made
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a good wife holds the key
य� उवाच
धमर्मथर्�काम� परस्पर �वरो�ध
एषाम ् �नत्य�वरुद्धानाम् कथमेकत्र
यदा धमर्स्च भायार् च परस्परवशान
तदा धमार्थर्कामानं त्रयाणाम�प सङ
yakṣa uvāca
dharmamarthasca kāmasc paraspara virodhinaḥ|
eṣām nityviruddhānāṁ kathamekatra saṅgamaḥ||
yadā dharmasca bhāryā ca parasparavaśānugau|
tadā dharmārthakāmānaṁ trayāṇāmapi saṅgamaḥ||
The above extract from the celebrated Yaksha Prasnam in Mahabharatham,

when during the sojourn in forest by the pandavas, Yudhistira got thirsty and
asked his younger brothers to fetch water, and the brothers from sahadeva to
bhima went to a lake to take water. One by one they were warned by a bird
told each not to drink water without answering the queries raised by it. All
the four defied the birds request and fell dead. Ultimately Yudhistira himself
went to the lake and he realized that the bird was not an ordinry being but a
Yaksha in incognito. He respectfully started answerin all the questons. The
questions and answers have emerged a great treatise on human rule of
conduct.
The yaksha is making a query...virtue, welath and desire are three mutually
conflicting factors in human life. In pursuing virtue on can face a situation
where his wealth is depleted and his personal desires are challenged to their
detriment often. The query is as to how these three can be balanced to have a
good life.
Yudhistira has a very learned answer. The day to day good deeds of a man
are mostly under the silent guidance of his wife. Besides the domestic finance
cannot be managed without the active support of the good wife..And for an
honest man all his desires are fulfilled and enjoyed in the happiness of his
wife. Thus if one man has a discerning and wise lady as his wife..there will be
absolute control of all his varied aspects of life.
Some of my friends queried as to whether there is any mention extolling the

excellence of a wife in our scriptures, when I had quoted from neetisaaram
earlier, where the danger of having bad wife was described . This is perhaps
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the answer to it through yaksha prasna.
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nothing changes him

न हृष्यत्यात्मसम्माने नावमानेन त
गाङ्गो ह्रद इवा�ोभ्यो य पिण्डत स उ
महाभारते उद्द्योग पव �वद ुरनीत्या ३३ २६
na hṛṣyatyātmasammāne nāvamānena tapyate|
gāṅgo hrada ivākṣobhyo ya paṇḍita sa ucyate||
mahābhārate uddyoga parvaṇi viduranītyāṁ 33 26
ന ഹൃഷ�ത�ാത്മസമ്മാെന നാവമാേനന ത
ഗാന്േഗാ ്രഹദ ഇവാേക്ഷാേഭ�ാ യ പണ്ഡിത സ
He alone is the man of true knowledge who does not overly rejoice when
accolades visit him in plenty and does not get dejected when insults are
thrown at him in equal quantities. He is like a deep lake formed in the
estuaries of Ganges, which remains unaffected whether the river itself is in
spate or it is facing a lean season.
Equanimity is a quality most extolled in our culture. One can venture to draw
a parallel in the Blessed Lord's decalaration in
Gita..."dukheswanudwignamanaah...(2..56) one who is not depressed by
sorrows and one who is not elated at comfort, he is called the man of stable
mind and he is the sage."
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control begins at home
एकस्यैव �ह योऽश�ो मनसः सिन्नबहर्

मह�ं सागरपयर्न्तां कथं �वजेष्य�त
चाणक्यसूत्
ekasyaiva hi yo'śakto manasaḥ sannibarhaṇe|
mahīṁ sāgaraparyantāṁ sa kathaṁ hyavajeṣyati||
cāṇakyasūtrād
ഏകൈസ�വ ഹി േയാ അശേക്താ മ : സന്നിബര്
മഹീംസാഗരപര�ന്ത സ കഥം ഹ�വെജഷ�തി
ചാണക�ന
"सम्पा�ततात्मा िजतात्मा भवsampātitātmā jitātmā bhavati" is the exact
formula of Chankya. The person who is in absolute control of himself and his
inner faculties become the victor over the world. By way of explanation, the
above quote is given. If a person is not able to have control over the mind is
within himself , how is he going to be capable of ruling the whole earth which
has only the oceans as her limits.
The idea of a philosopher king is canvassed here. If we see our history and
scriptures, we could see that major downfalls, genocides and man-made
calamities all had its source in the impulsive and immature mind of some
ruler or leader or a coterie or junta of such immature persons. It was for this
reasons that proper education and discipline were prescribed as a
precondition for a person to be a king or a preceptor. It was for the same
reasons that ancient kings like Rama employed ascetics like Vasishta to guide
and advise them in the matters of state.
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the happy husband
�ववादशीलाम ् स्वयमथर्चो�रणी
परानुकूलाम ् प�तदोषभ�षणीं॥
अग्राशनीमन्य गृहप्रवे�
भाया� त्यजेत् पुत्रदशप्रसू�
नी�तसारं
vivādaśīlām svayamarthacoriṇīṁ|
parānukūlām patidoṣabhaṣiṇīṁ||
agrāśanīmanya gṛhapraveśinīṁ|
bhāryāṁ tyajet putradaśaprasūtikāṁ||
nītisāraṁ
വിവാദശീലാം സ�യം അര്‍ത്ഥേചാര
പരാനുകൂലാം പതിേദാഷഭാഷിണീം
അ്രഗാശനാം അന� ഗൃഹ്രപേവശിന
ഭാര�ാം ത�േജത് പു്രത ദശ ്രപസൂതി
നീതിസാരം
One should give up his wife even if she had borne for him ten boys, it she is
always argumentative, who is herself stealing the wealth of her own husband,
who alwasy favours others and in vocal in publishing the foibles of the
husband , who always eats to her hearts content, never waiting for the
husband ,and who spends most of her times in gossip by visiting the homes of
others.
It would be a funny coincidence that I found and quoted this sloka because 24
years ago it was on this day that I married my wife. Though she did not give
me ten sons, she gave my only son who is as good as ten. But for minor error
quotients, my wife has not indulged in any of the above happy pastimes and so
our marriage progresses from strength to strength with passing time.
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a friend indeed
करा�वव शर�रस्य नेत्रयो�रव प�म

अ�वचायर् �प्रयं कुयार्त् तिन्मत्ं �मत
र
karāviva śarīrasya netrayoriva pakṣmaṇi|
avicārya priyaṁ kuryāt tanmitraṁ mitramucyate||
cāṇakya sūtrād
He is the true friend who looks after our welfare without any hesitations or
reservations, just like the hands go to the rescue of the body impulsively or the
lashes protect the eyes by reflex.
It is very easy to be a friend when conditions are favourable and boasting of

friendship is of personal advantage. But when the fortunes of a person are on
the decline most of the so-called friends vanish or excuse themselves. But the
hands do not hesitate even in spite of the possible damage to them if the body
is facing some threat. So also the lashes do not think before protecting the
eyeballs.
It would be worthwhile to remember what Chanakya said elsewhere...."a true

friend is one who keeps us company even when we are summoned by the king
for some trial and punishment, or one who is accompanying us to the burial
ground either when we are carrying the body of a very dear person, or are
being carried away to the burial ground"
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rain in the ocean
अप्रगल्भस्य या �वध्या कृपणस्य च

यच्च बाहुबलं भीरोः व्यथर्मेतत् त्रयं
भोजप्रबन ् बल्लालदेवस
apragalbhasya yā vidhyā kṛpaṇasya ca yaddhanaṁ|
yacca bāuhubalaṁ bhīroḥ vyarthametat trayṁ bhuvi||
bhojaprabandham ballaladevasya
അ്രപഗല്ഭ യാ വിദ�ാ കൃപണസ� ച യദ് ധന

യച്ച ബാഹുബലം ഭീേ
: വ�ര്ത്ഥ്േമതത് ്രതയം
േഭാജ്രപബന
These three things are sheer waste in this world. Knowledge of a person who
is not capable of putting such knowledge to appropriate use. Wealth in the
hands of a miser and excessive body strength possessed by a coward.
Mere knowledge which is not applied through proper action or by suitable
imparting will remain unseen and unnoticed and the scholar may live long to
die in obscurity. If someone has immense wealth and he is always hesitant to
spend even a penny, the wealth will either get stolen or when he dies will go
away to somebody and will be wasted freely. Through heavy eating and with
or without exercise one can possess immense physical strength. But if the
person is a mere coward with no strength of mind or sense of purpose such
great power will go completely waste.
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keep the cake and eat it too
फलं पापस्य नेच्छिन्त पापम् कुवर्िन्त

फलं पुण्यस्य चेच्चिन्त पुण्यम् नेच्छिन्त
स
phalaṁ pāpasya necchanti pāpam kurvanti yatnataḥ|
phalaṁ puṇyasya ceccanti puṇyam necchanti mānavāḥ||
cāṇakyasūtrād
ഫലം പാപസ�േനച് ഛനപാപം കുര്‍വന്തി :
ഫലം പുണ�സ� േചച്ഛ്ന്തി പുണ�ം േനച് ഛന്ത
:
ചാണക�ന
people commit sinful activities with great effort but they never want to face
the consequence of such sins. They always expect the bounties of virtuous acts
to be showered on them but they have no inclination to perform any virtuous
action.
It is really a funny state of mind germane in all of us. We would not hesitate
to commit any sin if we can get away with it. But we are always waiting for
good fortune, godspeed and peace ,which are stemming from acts of virtue to
visit us..Funnier people among us also attempt to expiate their sins by visiting
pilgrim centres or by handing out alms..in the hope that the sin will
disappear. We entertain the foolish hope that slaughtering a cow can be
compensated by free gift of leather shoes to the so called holy men. Is it not
better not to eat too much and avoid problems in the tummy than to gobble up
everything and getting the malady treated by a doctor?
At the same time, if we are advised to be virtuous, the very idea will be
scoffed. However, without being virtuous, if we can have some shortcut to
earn all the good results of such action, we will jump at the idea with all
enthusiasm.
We always want the cake to be intact and we want to eat it too.
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Like king, like subjects. --
रा�� ध�मर्�ण ध�मर्�ाः पापे पापाः समे समा

राजानमनुवतर्न् यथा राजा तथा प्रजा
॥चाणक्यूत्र
स
rājñi dharmiṇi dharmiṣṭhāḥ pāpe pāpāḥ same samāḥ|
rājānamanuvartante yathā rājā tathā prajāḥ||
|hāṇakyasūtrād||
രാജ്ഞി ധര്മിണി ധര്

: പാേപ പാപാ
: സേമ സമാ
:
രാജനമനുവര്‍തയഥാ രാജാ തഥാ ്രപജ
:
ചാണക�ന
when the king (or the administration) is the upholder of virtue and
uprightness, the subjects also will have the same qualities. When the
administration is sinful, the country will be full with sinners. When the
administration observes equanimity, the populace is also balanced. To sum
up, the subjects take the king (or administration) as role model for their
conduct. Like king, like subjects.
The axiom yatha raaja thatha prajaa is often repeated... The source for this
also is the Master political scientist, Chanakya.
Orwell,s works "nineteen eighty four" and " the Animal Farm are
reflections of this axiom in the contemporary life.
--
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Decisions taken under the influence of anger can result only in self destruction
�शवमौपा�यकम ् गर�यसीं फल�नष्प��मदू�षतायतीं

�वगणय्य नयिन्त पौरुषम् �विजतक्रोधरया िजग
भारवेः �कराताजुर्नीयात
śivamaupāyikam garīyasīṁ phalaniṣpattimadūṣitāyatīṁ|
vigaṇayya nayanti pauruṣam vijitakrodharayā jigīṣavaḥ||
bhāraveḥ kirātārjunīyāt
ശിവം ഓപായികം ഗരീയസീം ഫലനിഷ്പത്തിം അദൂഷിതായ
വിഗണയ്യ നയന്തീ െപൗരുഷം വിജിതേ്രകാധരയാ ജ ;
കിരാതാര്‍ജുനീ ഭാരവി
This is an excerpt from one of the five mahakavyaas of Sankrit,
Kiraatarjuneeyam of Bharavi. The famous storyline is taken from
Mahabharatham, starting from the exile and sojourn in forest for the
Pandavas. Even while in forest, the noble King Yudishtira and his brothers
and the queen hear about the prosperity of their arch enemy Duryodhana.
The brothers and the queen are raring for revenge. But the words of wisdom
come from the King Dharmaputra.
Those whose aim in life is to attain success and prosperity( which are eternal,
strategic, of immense value, which yield rich results aplenty, which are earned
through blemishless action), lead their heroic lives setting aside the tendency
to act in thoughtless rage since such action will destroy whatever advantages
they already possess.
True, the byproducts of Royal eminence are really splendid. But to attain
one's aims one has to think well before embarking on acrimonious
actions. Decisions taken under the influence of anger can result only in self
destruction
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inept counsel destroys all
एकं �वषरसो हिन्त श�ेणैक� वध्यत

सराष्त्रं सप्रजम् हिन्त राजानं मन्
�वद ुरनी�तः
ekaṁ viṣaraso hanti śastreṇaikaśca vadhyate|
sarāṣtraṁ saprajam hanti rājānaṁ mantravisravaḥ||
viduranītiḥ
ഏകം വിഷരസം ഹന്തി ശസ്േ്രതണ ഏകശ്ച

സരാ്രഷ്ടം സ്രപജം ഹന്തി രാജാനം മ്
:
a potion mixed with poison can kill a man (god, it should not be socrates
everytime) or a single arrow can be the cause of death for one person (again
hopefully it is not always abhimanyu) but bad counsel by ministers kills the
king along with his nation and all his subjects.
Behind the ruin of every great person there would be a posse of advisers and
yes men. History has proved this beyond an iota of doubt. But can you find
an establishment without nasty advisors be it a council of ministers for the
state to the headquarters officers or secretaries for the administrative
heads in lower but powerful hierarchy?.. The advisors will eat up the boss,
the subordinate setup and in the process perish themselves.
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Experience has no substitute even in assembly
न सा सभा यत्र न सिन्त वृ

न ते वृद्धाः ये च न वदिन्त ध
नासौ धम� न यत्र सत्यम
न तद् सत्यं यच्छलेनाभ्युप
चाणक्यूत्र
स
na sā sabhā yatra na vṛddhāḥ
na te vṛddhāḥ ye ca na vadanti dharmaṁ|
nāsau dharmo na yatra satyamasti
na tad satyaṁ yacchalenābhyupetaṁ||
cāṇakyasūtrāṇi
ന സാ സഭാ യ്രത ന വൃദ :
ന േത വൃദ്
: െയ ച ന വദന്തി ധര
ന അസവ് ധര്‍േമാ ന യ്രത സത�
ന തദ് സത�ം യത് ച്ഹേലന അഭ�ുേ
ചാണക�ന
An assembly for administration is inadequate if it is not represented by

scholars wizened by age and experience. The elders who do not expound
virtue cannot be treated as wise and grown up. It is not to be treated as
virtue if it is not buttressed by truth. And truth cannot be a contraption with
external brilliance with contents ridden by deception...meaning half-truths
and ad-hoc truths are not to be given the status of pure truth.
The political astuteness of the Master stands out here. Human beings,
however brilliant they are intellectually, however erudite they are, they can
reach the apex of brilliance of thought and discretion onlly as they attain ripe
age. Experience has no substitute. Consider the ages of our Presidents,
Prime Ministers, Judges of the apex court and so on. May be the exceptions
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are Shankara or Jesus.. But they are godheads with no age.
Mere greying of hair does not make one an old gentleman. We have seen
many gerontocracies in autocratic juntas. And politicians with nothing to
their credit other than the donkey years reaching the legislative fora are also
not rare. But the master prescribes advanced age only because with
advancing age the knowledge and sense of virtue and detachment will get
ripened.
And whatever may be the virtue of an action if that action is not based on
truth, then it cannot be a virtue.
And most important, the truth mentioned here should be absolute and not
what was propagated by Rasputins and Goebbels as also many of their
contemporary avatars.
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beware of taxmen
तानीिन्द्रया�ण अ�वकला�न तदेव

सा बु�द्धरप्र�तहता वचनं त
अथ�ष्मणा �वर�हतः पुरुषः �ण
सोऽप्यन्य एव भवती�त �व�चत्रम
भोजप्रबन ्ध
tānīndriyāṇi avikalāni tadeva nāma
sā buddhirapratihatā vacanaṁ tadeva|
arthoṣmaṇā virahitaḥ puruṣaḥ kṣaṇena
so'pyanya eva bhavatīti vicitrametad|
bhojaprabandham|
താനീ ഇ്രന്ദിയാണി അവികലതേദവ നാമ

സാ ബുദ്ധിര്രപതി വചനം തേദവ
അര്‍ത്ഥ ഊഷ്മണാ വ : പുരുഷ: ക്ഷേ
സ: അപി അന�
: ഭവതിവിചി്രതെമത
A man may retain the same undistorted limbs. He may retain his intellectual
eminence. He may talk with the same eloquence. But once the life giving heat
of wealth and affluence has taken leave of him, he becomes an entirely
different man, it is indeed very strange.
Ballaladeva simply wonders at the worldly truth. When one man is rich, he is
called beautiful, wise, eloquent and what not. But if misfortuned strikes and
his bank balance evaporates, he becomes a total stranger to this world.
So beware of Income-taxmen. They have the knack of ensuring that your
bank balances evaporate.
--
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know how to spend
न दातुं नोपभोक्थुं वा शक्नो�त कृपणः �श्

�कन्तु स्पृश�त हस्तेन नपुम्सक इव ि
भोजप्रभन्ध
na dātuṁ nopabhokthuṁ vā śaknoti kṛpaṇaḥ śriyaṁ|
kintu spṛśati hastena napumsaka iva striyaṁ||
bhojaprabhandhāt
ന ദാതും
േനാപേഭാക്തും വാ സക്േനാതി ക
: ്രശിയ
കിന്തു സ്പര്‍ശതി നപുംസക ഇവ സ്്രതി
േഭാജ്രപബ o
The wretched miser is not capable either giving away or enjoy the fruits of his
immense wealth. He will be always touching the golden coins with affection
just like a eunuch touching a beautiful woman..
Wealth for a man who neither knows how to give it away or enjoy it himself
is simply another eunuch. The eunuch can touch or embrace a beautiful
woman but nothing happens.
--
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haunted house
द ु�ा भायार् शठ �मत्रं भृत्यः च-दायकः।

स-सप� च गृहे वासो मॄत्युर् एव न संशय॥
चाणक्यनी�तसारात
duṣṭā bhāryā śaṭhaṁ mitraṁ bhṛtyaḥ cottara-dāyakaḥ |
sa-sarpe ca gṛihe vāso mṝtyur eva na saṁśayaḥ||
cāṇakyanītisārāt
ദുഷ്ടാ ഭാര�ാ o മി്രതം ്രഭുത് ഉത് ദായക
സസര്‍േപ്പ ച ഗൃേഹ വാേസാ മൃത�ുര്‍ ഏവ ന ;
ചാണക�ന
Living in a house infested with, (1) a wicked wife (2) an arrogant and idiotic
friend (3) with menials who will talk back with you rather than obeying you.
(4) which is ofen visitied by snakes like cobra... is a sure path to terrible
death.. The parameters are effective jointly and severally
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quest for knowledge
यस्य कृत्यम् न �वघ्निन्त शीतम ुष्णम् भयं

सम�ृ द्धरसमृ�द्धवार् स वै पिण्डत
�वद ुरनी�त
yasya kṛtyam na vighnanti śītamuṣṇam bhayaṁ ratiḥ|
samṛddhirasamṛddhirvā sa vai paṇḍita ucyate||
viduranīti
യസ� കൃത�ം ന വിഘ്നന്തി ശീതമുഷണം ഭയം
സമൃദ്ധിരസമൃധ് സ ൈവപണ്ഡിത ഉച�
He is the thoroughly learned scholar whose forays into the world of muse
cannot be blocked by hot climate or cold, fear or carnal desires, prosperity or
absence of it.
Pursuit of knowledge is a path of absolute bliss. In this journey one's mind

and spirit sore to dizzy heights. Minor impediments as listed by vidhura
cannot dampen the quest for knowledge/
-- NB On some days I include the list of my coworkers also...the list will sometimes overlap
with my main friends list...I am not knowing what is happening at all. If some of you are not
interested can you please inform me?. These dry old sayings can have no comparison with
the multimedia magic we see. And I am using red green and blue only because my mother
India lives in thoset colours Some feedback once in a while might prove that I am not a
rotten fool as I usually consider myself. Thanks, Friends.
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crushed balls
अव्यापारेषु व्यापारं यो नरः कतुर्�मच्

स एव �नधनं या�त क�लोत्पाट�व वानरः
पञ्चतन्त
avyāpāreṣu vyāpāraṁ yo naraḥ kartumicchati|
sa eva nidhanaṁ yāti kīlotpāṭīva vānaraḥ||
pañcatantram
അവ�ാപാെരഷു വ�ാപാരം േയാ

: കര്‍ത്തും
നര
സ ഏവ നിധനം
യാതി കീേലാത്പാടീവ വാന
:
പഞ്ചത്
"Anyone who tries to poke into matterswhich are none of his business,
meets his end, just like the monkey whotried to remove the wedge."
Near the city limits, a temple was being builtby the son of a business man. In the
noon
time, the carpenters working on that, used togo into the city for lunch.
One day suddenly a group of monkeyswhile roaming came to that place. One of
those carpenters had put a wedge in middleof a half-cut arjuna tree log. The
monkeys
started playing with the trees and logs asthey wished.One of those monkeys
whose death was
near, sat on that half-cut log and startedremoving the wedge from that. As the
wedge moved out, the monkey's hanginggenitals went into the gaps of the log,
got
trapped and the monkey got killed.
I have lifted the translation from one of the texts meant for young children. The
meaning and message are quite clear and without cliches.
Most of us human beings cannot forget the genes of our forefathers. And so
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most of the time we are nosey about the business of others.
In place and out of place we always think, interfere with and criticize the day
to day business of others. Such opinions are given gratis.
We fail to understand the irritation that such favourite pastime on our
parts causes to others. The punchline is that at least once in our lives we wag
our tongues in the wrong place too often and get the same parts as our
granfather monkey get crushed. We eminently deserve it
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the two sweetest letters "�म" "त्"
शोकारा�तप�रत्राणम् प्री�त�वस्रम्
केन र��मदं सृ�ं �मत्र�मत्य�रद्
बल्लालदेवस भोजप्रबन्ध
śokārātiparitrāṇam prītivisrambhabhājanaṁ|
kena ratnamidaṁ sṛṣṭaṁ mitramityakṣaradvayam||
േശാകാരാതി പരി്രതാണം ്രപീതി വി്രസംഭഭാ

േകന രത്നമിദം സൃഷ്ടം മി്രതമിത�ക്
who has created the wonderful and sweet gem in two letters mi tram
(�म त्) meaning a friend?... That gem is our talisman against fear and
enemies. It is the repository of all our affection and absolute confidence.
Here the poet compares a dear friend to a rare gem. Some gems are believed
to fulfil all the desires of the one who possessed them. Here the friend is the
remover of one's grief and a protector against one's enemies. Showering all
our affection and confidence on such a friend will be a tribute which is
thoroughly inadequate.
One who possesses such a friend is fortunate beyond words and
thought. There are limitations in any sort of relationship. One may be
circumspect in sharing all his secrets even with his own wife or son. But
when it comes to a dear friend, no barriers will exist. A true friend can be
one's ardent fan and at the same time he can be the worst critic also. I feel
even the elevated vision of poesy becomes inept to describe the phenomenon
of friendship. Krishna is the property of everyone but Arjuna holds
preference shares in this institution because he is Krishna's friend.
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the needs to know principle
तस्मान्नास्य परे �वद्युः कमर् �किम्चित्च

आरब्धारस्तु जानीयुः आरब्धं कृतमेव
कौ�तल�य अथर्शा�
tasmānnāsya pare vidyuḥ karma kimcitcikīrṣitaṁ|
ārabdhārastu jānīyuḥ ārabdhaṁ kṛtameva vā||
kautilīya arthaśāstraṁ
തസ്മാത് നാസ� പെര വിദ

: കര്‍മ്മ കിഞ്ചിത്ച്
ആരബ്ധസ്തു ജാനീ
: ആരബ്ധം കൃതേമവ
െകൗടിലീയ അര്‍ത്ഥ ശാ
when new state projects are at the stage of planning, only the inner circle of
planners should have any knowledge about it. Once an action plan is
prepared, the persons in charge of execution should know about it in detail
and should implement it effectively and the public should know it in a hazy
way during the execution but they should have full knowledge only about the
finished project.
This is the view of the most astute statesman the world has ever produced.....
Kautilya the Chanakya. But where does the state secrets stand
today. Investigative journalism, paparaazzi, right to information, political
pressures extraneous to the goal.... I think democracy has its plus and minus
points, because a project with too much of publicity can never succeed.
Of course the law enforcing authorities world over still follow the dictum of
Kautilya very meticulously.
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Where else to search for celbrations?
मरणम ् मङ्गलम् यत्र �वभू�त� �वभूष

कौपीनं यत्र कौशेयम् सा काशी केन मीयत
भोजप्रबन ् भल्लालदेवकृत
maraṇam maṅgalam yatra vibhūtiśca vibhūṣaṇaṁ|
kaupīnaṁ yatra kauśeyam sā kāśī kena mīyate||
bhojaprabandham bhallāladevakṛtaṁ
മരണം മംഗളം യ്രത വിഭൂതിശ്വിഭൂഷണം
െകൗപീനം യ്രത െകൗേശയ സാ കാശീേകന മീയെത
who can measure the greatness of the divine city of Kaasi? Death is a great
celebration there. The ashes from the pyre are the most valued adornments.
The loincloth is celebrated as greater than the most valuable silk garment and
worn as such.
Yes, the presence of parameswarsa the lord of Lords Shiva makes all the
differencce. Leaving the mortal coils lying at one of the ghats of varanaasi,
when the lord is taking you on his laps and chanting the
thaarakamanthram..what greater celebration can be there for a human
being. The lord, the source of all wealth and source of all blessings is ever
present there smearing his body with the ashes taken from the funeral pyres,
wears a mere loin cloth and dances around.. Where else to search for
celbrations?
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substance should take precedence over source
यु�मु�म ् तु गृ�ीयात ् बालाद�प �वच�णः।

रवेर�वषयम ् वस्तुः �कन्न द�पः प्रकशय
चाणक्यसूत्र
yuktamuktam tu gṛhṇīyāt bālādapi vicakṣaṇaḥ|
raveraviṣayam vastuḥ kinna dīpaḥ prakaśayet||
cāṇakyasūtrāt
യുക്തയുക്തം തു ഗൃഹ ബാലാദപി വിചക് :
രെവരവിഷയം വസ്ത
: കിന്ന ദ;്രപകാശെയ
ചാണക�ന
when an opinion which is buttressed by logic and wisdom comes from even a
young boy it will be accepted by the discerning scholar. Is it not a fact that
some things which may not be discovered in the glare of the full sun may be
discovered under the light of the wick of a lamp?
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goat to the altar
अ�ं नैव गजं नैव व्याघ्रं नैव न चैव

अजापुत्रो ब�लं दध्यात् दैवो दुबर्लघा
aśvaṁ naiva gajaṁ naiva vyāghraṁ naiva na caiva ca|
ajāputro baliṁ dadhyāt daivo durbalaghātakaḥ||
അശ�ം ൈനവ ഗജം ൈനവ വ�ാ്രഘം ൈനവ ന ൈചവ

അജാപുേ്രതാ ബലിം ദധ�ാ ൈദേവാ ദുര്ബ്ബലഘ
This is a common saying.. I could not trace the work or kavya in which this
couplet appears.. But he value of it and the sarcasm contained therein are
thought provoking.
No one kills a Horse in sacrifice. No one ventures to finish an elephant for

this pupose.. The tiger is nowhere in the list. But the baby goat always finds
its way to the sacrificial altaars. One has to wonder whether the gods are
excessively keen to devour the weaker beings.
The innocent quip gains many dimensions when see in in the light of an
organisational set up, or in politics. In an organization the fellow who makes
a lot of showmanship, or a muscleman or the roaring boss are are all
safe. The silent plodder with be the sacrificial goat. Even in social meets, the
noisy, messy and the voluble get their due but the silent gentleman is brushed
aside. Politics, after all is a game of deception and gift of the gab and nothing
but continuous manipulation. However, politicians always hold some
sacrificial goats in their front rows. so that the thrashes received gratis are
enjoyed by them while the real foxes can taste blood.
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collection and recovery
आदेयस्य प्रदेयस्य कतर्व्यस्य च

��प्रम�क्रयमाणस्य कालः �पब�त स
बल्लालदेवस्य भोजप्रबन
ādeyasya pradeyasya kartavyasya ca karmaṇaḥ|
kṣipramakriyamāṇasya kālaḥ pibati sampadaḥ||
ആേദയസ� ്രപേദയസ� കര്തവ�സ�

കര്‍
:
ക്ഷി്രപം അ്രകിയമാണസ�
: പിബതി സമ്;
േഭാജ ്രപബനബല�ാല േദവന
In the matter of some payments and collection of money and performance of
the duties attached to it if the proper action is not taken very quickly, the
entire wealth or money will be eaten away by time and there will be nothing
left to pay or receive.
The above statement has eternal relevance. If a moneylender advances some

money and keeps quiet, the possibility of recovery for him is bleak. If a
borrower falls into the trap of a clever lender and makes delay in
repayment, the former will be reduced to penury because the interest payable
will be of multiple magnitude in comparison to the borrowed capital.
It should be an eye opener to the tax regime, especially the tax recovery
officers...If some tax is determined as due and the taxpayer procrastinates, it
will be the duty of the tax collector to enforce payment immediately using all
the powers at his disposal...even using powers that are not available with
him. We will see in the fiscal history of all civilised nations huge amounts by
way of tax arrears lying in litigation and it would be found that after decades
of litigation, when the law decides in favour of Revenue, there will be no one
left to pay. And even if the due is to be collected the huge interest attached to
it will bring the taxpayer to complete annihilation by eating away all his
wealth in litigation , fee for the lawyer and ultimately the payment of the
dues.
So quick action is the only effective weapon with the recovery officer. He can
take a few lessons from the story of one brahmin named Nakshatriya. King
Harischandra had promised some money to be paid to Sage Viswamitra in
connection with a sacrifice. The wily sage had arranged through some rats to
empty the coffers of the King. The king was unable to pay off. The sage
deputed his assistant Nakshatriya as the recovery officer. The Brahmin
proved himself to be well cut for the job. Every morning, midday and evening
and if the king is awake in the night. at that time also, he would knock at the
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doors of the king and demand the money and would warn in great detail what
would be the consequence of non payment. Further he would dish out choicest
abusive words also along with such warnings.. Ultimately the king had to sell
off whatever he had and run away for life followed by his wife and only child
So every tax collector should pay respects to Nakshatriya and follow his path
if they have to be successful in their jobs.
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the child nonpareil
आलोक्य मातुमुर्खमादर
स्तन्यं �पबन ्तम् सरसीरु
तत्फुल्लवक ्थ्रम् श�दन्
र
बालं मुकु न्दं मनसा स्मरा
ālokya māturmukhamādareṇa
stanyaṁ pibantam sarasīruhakṣam
tatphullavakthram śaradinduhāsaṁ
bālaṁ mukundaṁ manasā smarāmi
ആേലാക� മാതുര്‍മുഖം ആദേ
സ്തന�ം പിബന്തം സരസീരുഹ
തത് ഫുല�വ്രക്തം ശരദിന്
ബാലം മുകുന്ദം മനസാ സ്മര
Today is the children s day in India.. Every mother's greatest wish in her life
is to have a son like Krishna..
My pranams to Mukunda, the child, who is feeding himself on the breast of
His fortunate mother yasodha, always casting a respectful glance at her face..
his full red lips and the glow of the autumn moon emanating from there as
his sweet smile..
every child is the embodiment of that Krishna.. my best wishes to all the
children and their fortunate mothers.
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hail to enemies
जीवन्तु मे शत्रुगणाः सदैव येषां प्रसादात् सु�वच�ण।

यदा यदा मे �वकृ�तं भजन्ते तदा तदा मां प्र�तबोधयि
चाणक्यनी�तसूत ्
jīvantu me śatrugaṇāḥ sadaiva yeṣāṁ prasādāt
suvicakṣaṇo'ham|
yadā yadā me vikṛtiṁ bhajante tadā tadā māṁ
pratibodhayanti||
cāṇakyanītisūtram
ജീവന്തു േമ ശ്രതു
: സൈദവേയഷാം
്രപസാദാ സുവിചക്ഷേണാ
യദാ യദാ േമ വികൃതിം ഭജേന്ത തദാ തദാ മാം ്രപതിേബാധ
ചാണക�ന
long live my adversaries, critics and enemies, for I have become thoroughly
learned because of their bounty. Whenever they critcise adversely on my
works and actions they are making me realize my weaknesses and making me
more effective.
Even for an autocratic statesman like Chanakya, the respect for the
opposition was germane in his psyche. It is for this reason that he forced
Rakshasa, his strongest enemy of all times to become the prime minister of
Chandraguptha Maurya, ever overlooking Chanakya himself.
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the eternal soul
न जायते �म्रयते वा कदा�च

नायम ् भूत्वा भ�वता व न भूयः।
अजो �नत्यः शा�तोयम् पुराण
न हन्यते हन्यमाने शर�र
भगवद्गी
na jāyate mriyate vā kadācit
nāyam bhūtvā bhavitā vā na bhūyaḥ|
ajo nityaḥ śaśvathoyam puranṇaḥ
na hanyate hanyamāne śarīre||
bhagavadgītā
It is never born, it will never die, it was present right from eternity and it will
be there for ever, the soul is an imperishable phenomenon, and it does not find
an end when the body dies.
The words are also eternal..Arjuna is miserable as he feels that he will have to
kill many of his kith and kin and also see many die in the battlefield of
Kurukshetra. Krishna, The Blessed Lord spells out this eternal truth to erase
for ever Arjuna's illusion that he is capable of killing anyone. The medium is
Arjuna but the message is to the whole mankind for eternity.
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spark and the dried wood
एकेन शुष्कवृ�ेण द�मानेन व��न

द�ते �ह वनं सव� कुपुत्रेन कुलम् यथ
चाणक्यनी�
ekena śuṣkavṛkṣeṇa dahyamānena vahninā
dahyate hi vanaṁ sarvaṁ kuputrena kulam yathā||
cāṇakyanīti
ഏേകന ശുഷ്കവൃേക്ഷന ദഹ�മാെനന വഹ
ദഹ�െത ഹി വനം സര്‍വം കുപുേ്രതന ക യഥാ
ചാണക�ന
when a single dried up tree catches fire in a forest, the wildfire spreads and
the whole forest is gutted. Similarly if one single idiot is born as a son in the
family, the entire family goes to ruin.
The son-effect has lead many to ruin, be it in politics, be it in business or any
other field of activity.
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think twice before taking the plunge
गुणवदगुणवद्वा कुवर्ता कायर्

प�र�ण�तरवधायार् य�तः पिण्डते
अ�तरभसकृतानां कमर्णामा�वप�ेर
भव�त हृदयदाह� शल्यतुल्यो �वपा
भ� ृर्हरेः नी�तशतकात
guṇavadaguṇavadvā kurvatā kāryamādau
pariṇitiravadhāryā yatnataḥ paṇḍitena|
atirabhasakṛtānāṁ karmaṇāmāvipatter
bhavati hṛdayadāhī śalyatulyo vipākaḥ||
bharttṛhareḥ nītiśatakāt
ഗുണവദഗുണവദ�ാ കുര്‍വതാ കാര�മാ
പരിണിതിരവധാര�ാ യത്ന : പണ്ഡിേ
അതിരഭസ കൃതാനാം കര്‍മണാമാവിപെ
ഭവതി ഹൃദയദാഹീ ശല�തുേല�ാ വിപാക
:
ഭര്‍തൃഹരി നീതിശത
A discerning person should always consider the pros and cons and long term
consequences of any endeavour he is starting. Any action performed in great
haste can in the long run lead to consequences which may burn his heart
forever like a sharp and poisonous dart (or arrow)
It would appear that men of wisdom of all ages were always wary of hasty
actions . The same idea has been repeated by all great seers..Bharavi said.."
sahasaa vidatheedha na kriyaam.. nothing should be done on an impulse"..
chanakya said.. " avicharya na vakthavyam.. one should not utter a word
without proper deliberation" . In the judicial systems of any cultured society,
hasty actions without proper application of mind are frowned upon and such
actions are struck down mercilessly. And I am sure every human being will
have some such actions to his credit, and they would be causing permanent
heartache, enmities, sense of guilt.. True, some arrogant persons never review
their actions and have gone beyond any sense of remorse. But then it is a big
question whether such persons can be included in the list of human beings.
--
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the body is poisoned, O jackel, beware
हस्तौ दान�वविजर्तौ श्रु�तपुटौ सारस्वतद

नेत्रे साधु�वलोकनेन र�हते पादौ न तीथ� गत
अन्यायािजर्त�व�पूणर्मुदरं गव�ण तुङ्गं
रे रे जम्बुक मुञ्च मुञ्च सहसा नीचं सु�नन्द्यम्
चाणक्यात
hastau dānavivarjitau śrutipuṭau sārasvatadrohiṇau
netre sādhuvilokanena rahite pādau na tīrthe gatau|
anyāyārjitavittapūrṇamudaraṁ garveṇa tuṅgaṁ śiro
re re jambuka muñca muñca sahasā nīcaṁ sunindyam vapuḥ||
cāṇakyāt
The advice is addressed to a jackal who lives on dead bodies and is all set to
devour the carcass of a wicked fellow... O Jackal, please leave that body
alone for your own safety. While alive it did move its hands in charity, its
ears were enemies of cultured words, its eyes never cared to have a glimpse of
lofty persons or things in this world, its pair of legs never moved in
pilgrimmage, its belly was always excessively full with food obtained from
wealth earned unjustly, its head was always held upright with extreme
arrogance. and such a body is only worthy of derision.
Even a cadaverous animal if it tasted the dead body of an evil fellow, would
suffer.
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enmity will ruin us
आ�द्वेषान्भवेन्मृत्युः परद्वेष
राजद्वेषाद्भवेन्नाशो ब्र�द्वेष
चाणक्यनीतेः उद्धृ
āptadveṣānbhavenmṛtyuḥ paradveṣāddhanakṣayaḥ|
rājadveṣādbhavennāśo brahmadveṣātkulakṣayaḥ||
cāṇakyanīteḥ uddhṛtam
ആപ്തെദ�ഷാഭേവതമൃത�ു പരെദ�ഷാദ് ധനക
രാജെദ�ഷാത് ഭാേവത്നാേശാ ്രബഹ്മെ കുലക്
If one incurs the enmity of a person who was very close to him and shared
many secrets, the consequence can be as bad as death. If one persists on
inimical exchanges with others they will become his enemies in due course
and he will be divested of all his wealth. If one incurs the wrath of the
Government, he will ultimately face serious damages and if one rubs the
learned people on the wrong side and receive their curses, his whole clan will
perish.
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this is the real stuff
सत्यम् तपो �ानम�हम्सता

�वद्वत् प्रणामं च सुशीलत
एता�न यो धारयते स �वद्वा
न केवलं यो प�ठतः स �वद्वान
सुभा�षतशतकत्र
satyam tapo jñānamahimsatā ca
vidvat praṇāmaṁ ca suśīlatā ca|
etāni you dhārayate sa vidvān
na kevalaṁ yo paṭhitaḥ sa vidvān||
subhāṣitaśatakatrayaṁ
സത�ം തേപാ ജ്ഞാനംഅഹിംസതാ
വിദ�ത് ്രപണാമം ച സുശീലതാ
ഏതാനി േയാ ധാരയെത സ വിദ�ാന
ന േകവലം േയാ പഠിത
: സ വിദ�ാന
സുഭാഷിതശതക്രതയ
The noble qualities like truthfulness, sincere penance, deep knowledge, non-
violence, profound respect for the learned and sterling character make a great
scholar. Mere reading and memorizing of volumes after volumes of books are
not sufficient to make one learned.
--
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Rama and nothing else...
�नदर्स्युरभवल्लोको नानथर्ः कं�चदसl्

न च स्म वृद्धाः बालानाम् प्रेतकायार्�ण ll
सव� म�ु दतमेवासीत्सव� धमर्परोऽभवत
राममेवानुपश्यन्तो नाभ्य�हंसन्परस
आसन्वषर्सहस्रा�ण तथ पुत्रस
�नरामया �वशोकास्च रामे राज्यं प्रशा
रामो रामो राम इ�त प्रजानामभवत् कथा
रामभूतं जगदभूत ् रामे राज्यं प्रशा
श्रीमद्वाल्मी�करा उपसंहार�ोके भ्य
nirdasyurabhavalloko nānarthaḥ kaṁcidaspṛśat
na ca sma vṛiddhāḥ bālānām pretakāryāṇi kurvate
sarvaṁ muditamevāsītsarvo dharmaparo'bhavat|
rāmamevānupaśyanto nābhyahiṁsanparasparaṁ|
āsanvarṣasahasrāṇi tatha putrasahasriṇaḥ|
nirāmayā viśokāsca rāme rājyaṁ praśāsati|
rāmo rāmo rāma iti prajānāmabhavat kathāḥ|
rāmabhūtaṁ jagadabhūt rāme rājyaṁ praśāsati
śrīmadvālmīkirāmāyaṇe upasaṁhāraślokebhyaḥ
Today is Deepavali. Many legends are attached to this national
celebration. Killing of Narkaasura is one of them. It is also believed that
when Rama came back to Ayodhya in all glory after his sojourn in the woods
for fourteen years, the affectionate subjects decorated the whole kingdom with
lights to herald the arrival of the greatest hero of all times.
To wish all my friends a happy Deepavali I quote below the extracts from
Vaalmikiraamayanam describing the long saga of life of welfare enjoyed by
the people of our country when Rama was Ruling.
"There were no thieves. No untoward incidents happened in the lives of any
of the subjects. There arose no occasion for an elderly person to perform the
last rites of small children. Happiness was everywhere. There was
no aberration from virtues. Taking Rama as the role model no one could
even think of being acrimonious to others. People lived for thousand years
with thousands of pro genies, all without illness and without any reason to be
unhappy. The talks among the subjects was always in praise of the one and
only Rama. Thus the entire world became the embodiment of the greatest of
the great, Rama."
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No honour or celebration can be superfluous when it is in the name of

Rama. Rama is above any caste creed or religion and is for the entire
universe.
Wish you all a very happy and blessed

Deepavali
in the name of those cherished memories of
Rama.
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you cannot hide from them
मुनेर�प वनस्थस्य स्वा�न कमार्�ण कु

उत्पद्यन्ते त्रयः प�ाः �मत्रोदा
पञ्च त्वानुग�मष्यिन्त यत्र यत्र
�मत्रण्य�मत्राः मध्यस्थाः उपजीव्य
�वद ुर नी�त
munerapi vanasthasya svāni karmāṇi kurvataḥ
utpadyante trayaḥ pakṣāḥ mitrodāsīnaśatravaḥ|
pañca tvānugamiṣyanti yatra yatra gamiṣyasi
mitraṇyamitrāḥ madhyasthāḥ upajīvyopajeevanaḥ||
vidura nīiti
മുേനരപി വനസ്ഥ്സ� സ�ാനി കര്‍മാണി ക

:
ഉതപദ�േന്ത ്: പക്: മിേ്രതാദാസീനശ്ര:
പഞ്ച ത�നുഗമിഷ�ന്തി യ്രത യ്രത ഗ
മി്രതാന�മി്ര മദ്ധ�സ: ഉപജീേവ�ാ ഉപജീവിന
:
വിദുര നീതി
even if a person is living in a remote forest as an ascetic minding his own

business, there appear three types of intrusions-- from friends, neutrals
and enemies. Five things accompany you wherever you wish to go. Friends,
neutrals (neither friends nor enemies) enemies, your means of livelihood and
those who depend for livelihood on you.
If one is to lead a peaceful life in the midst of the above five inevitable tags
attached to him permanently, he has to be tolerant, and should never frugal
in handing out sweet words if not anything else.
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education tops the list of advantages
�व�ं बन्धुः वयः कमर् �वद्या भव�त पञ

एता�न मान्यस्थाना�न गर�यो�ु�रो�र
स
vittaṁ bandhuḥ vayaḥ karma vidyā bhavati pañcamī|
etāni mānyasthānāni garīyohyuttarottare||
cāṇakyasūtrād
വിത്തം ബ
; വയ: കര്
: വിദ�ാ ഭവതി
പഞ്ച
ഏതാനി മാന�സ്ഥാനാനിഗരിേയാഹ�ുത്തേര
ചാണക�ന
the following advantages in their order of ascending priority makes a person
occuppy high stations in life. The first is money. The second is having proper
and influential relatives. Third advantage can be the age. Fourth trait can be
the capacity to perform. But the greatest of the advantages is proper
education. The master underlines the supremacy of vidya.
113
reference
the source never gets depleted
गृ�न्तु सव� य�द वा यदेच्

नािस्त ��तः क्वा�प कवी�राणाम
र�ेषु लु�ेषु बहुष्वमत्य
अद्या�प र�ाकर एव �सन्ध
सुभ�षतशतकत्र
gṛhṇantu sarve yadi vā yadecchaṁ
nāsti kṣatiḥ kvāpi kavīśvarāṇām|
ratneṣu lupteṣu bahuṣvamārtyaiḥ
adyāpi ratnākara eva sindhuḥ||
subhaṣitaśatakatrayaṁ
്രഗുഹ്ണന്തു സര്‍േവ യദി വാ

നാസ്തി ക്ഷതി ക�ാപി കവീശ�രാ
രത്െനഷു ലുപ്െതഷു ബഹുഷ�മര്
അദ�അപി രത്നാകര ഏവ സിന
സുഭാഷിതശതക്രതയ
let the people devour to their hearts' fill from the wisdom of the divine poets.
The source can never get depleted.
while churning the milky ocean the gods took away all the gems they could lay
their hands upon from the Ocean. Still even today the ocean retains the status
of the treasury of all valuable gems.
114
reference
experiences worse than death
साधु�ीणां द�यत�वरहे मा�ननो मानभङ्ग

सल्लोकानाम�प जनरवे �नग्रहे पिण्डता
अन्योद्रेके कु�टलमन �नगुर्णानां �वदेश
भृत्याभावे भव�त मरणं �कन्तु सम्भा�वतान
भ� ृर्हरेः नी�तश्तका
sādhustrīṇāṁ dayitavirahe mānino mānabhaṅge
sallokānāmapi janarave nigrahe paṇḍitānāṁ|
anyodreke kuṭilamanasāṁ nirguṇānāṁ videśe
bhṛtyābhāve bhavati maraṇaṁ kintu sambhāvitānāṁ||
bharttṛhareḥ nītiśtakāt
സാധുസ്്രതീo ദയിതവിരെഹ മാനിേനാ മാനഭന

േഗ
സേല�ാകാനാമപി ജനരേവ നി്രഗെഹ പണ്ഡിതാ
അേന�ാെ്രദെക കുടിലമനസാ
നിര്‍ഗുണാനാം വിേദ
ഭൃത� അഭാേവ ഭവതി മരണം കിന്തു സംഭാവിതാന
According to Bharthruhari death or a condition worse than that, occurs for

all practical purpose for some people under some situation:-
For the chaste woman on separation from her dear husband
For a dignified and self-respecting person when his dignity is challenged.
For noble persons when they are scandalized.
For the learned persons when they are openly defeated in a scholarly debate.
For the wicked fellows when they find others reaching high levels of fortune
or welfare.
For the idiots with no knowledge and skill when they land up in foreign
terrains.
For the rich persons who are used to pomp and pelf when they are deprived of
the service of the menials.
115
reference
neither tonsure nor matted hair will make the king
रा�ो �ह द ु��नग्रहः �श�प�रपालनं च धमर

न पुनः �शरोमण
ु ्डनम् जटाधारणम् वा
rājño hi duṣṭanigrahaḥ śiṣṭaparipālanaṁ ca dharmaḥ|
na punaḥ śiromuṇḍanam jatādhāraṇam vā||
cāṇakya sūtrād
രാജ്േണാ ഹി ദുഷ്ടനി : ശിഷ്ടപരിപാo ച ധര് ;
ന പുന : ശിേരാമുണ്ടനം ജടാധികം
The duty of a King is annihilate the evil people and protect the law abiding
subjects. Neither tonsure of the head nor sporting matted hair will act as
substitues for these duties. The master is at his sarcastic best here. The
function of a ruler is to safeguard the interests of his kingdom. Spending time
with barber or makeupmen will not stand substitute for this
duty. Somehow the exhibition of fiddling talents by Nero the emperor at
the time of Rome being gutted comes to mind.
116
reference
they forget the routine things
अथार्तुराणाम् न गुरुर् न बन्धुः कामातुराण न भयं न लज्जा

�वद्यातुराणाम् न सुखम् न �नद्रा �ुधातुराणाम् न रु�चर् न
सू��सुधाकरं
arthāturāṇām na gurur na bandhuḥ kāmāturāṇām na bhayaṁ na lajjā|
vidyāturāṇām na sukham na nidrā kṣudhāturāṇām na rucir na veḻā||
sūktisudhākaraṁ
അര്‍ത്ഥ ആതുരാണാമ് ന ഗുരുര്‍ ന ബന്ധു കാമാതുരാനം
ലജ്
വിധ�തുരാനാം ന സുഖം ന നി്രദാ ക്ഷുധാതുരാനാം ന രുചിര്‍
സൂക്തിസുധാ
for one whose sole aim is to amass wealth, the preceptors or relatives are of no
consequence. One caught by lust simply loses all sense of shame and caution
and he has no fear. One whose aim is to acquire knowledge simply forsakes
all comforts and even sleep. And for the hungry man he wants food but is
oblivious of either taste or the time.
117
reference
cuckoo vs donkey
वाङ्ग्माधुयार्त् सवर्लोक�प
वाक्पारुष्य सवर्लोकोऽ�प्रयत
को वा लोके को�कलस्योपकार
को वा लोके गद्दर्भस्याप
सुभ�षतशतकत्रयं॥। प्रस् आषर्�वद्यामिन
vāṅgmādhuryāt sarvalokapriyatvaṁ
vākpāruṣyāt sarvaloko'priyatvaṁ|
ko vā loke kokilasyopakāraḥ
ko vā loke garddabhasyāpakaraḥ||
subhaṣitaśatakatrayaṁ||| prastutiḥ ārṣavidyāmandiraṁ
വാങ്ങ്മാധുര�ാത് സര്‍വവ്േലാക
വാക്ക് പാരുഷ�ാത് സര്‍വേലാക അ്ര
േകാ വാ േലാേക േകാകിലസ� ഉപകാര
:
േകാ വാ േലാേക ഗര്ദ്ദഭസയ അപ
:
സുഭാഷിത ശതക്രതയ
ഒരു ആര്ഷവിദ�ാലയ ്രപസിദ്ധീ
Everyone adores a person who always utters sweet words. A person with
harsh words is abhored. The sweetness or harshness need not be any special
virtue. It is just in human nature to listen to sweet words, even when they are
not worth a penny. Harsh utternace which may be of great value go
unheeded. Apart from the sweet blabber what is the use for the cuckoo in this
world. Though it is possess of a very harsh voice, the donkey have many other
good uses.
118
reference
friendship of the noble
कल्पद्रुमः किल्पतमेव
स कामधुक्का�मतमेव दोिग्
�चन्तम�णि�िन्ततमेव द
सतां �ह सङ्गः सकलम् प्रसू
सू��सुधाकर सतसङ्गसू� गीता मुद्रणालयेन प्रका
kalpadrumaḥ kalpitameva sūte
sa kāmadhukkāmitameva dogdhi|
cintamaṇiścintitameva datte
satāṁ hi saṅgaḥ sakalam prasūte||
sūktisudhākara satasaṅgasūkti gītā mudraṇālayena prakāśitaṁ
കല്പ്രദു ; കല്പിതേമവ സൂേ
സാ കാമാധുക് കാമിതേമവാ േദാഗ്
ചിന്താമ: ചിന്തിതേമവ ദ
സതാം ഹി സംഗ ; സകലം ്രപസൂെ
They say there is a tree calle kalpadruma, which yields whatever you wish,
This tree will give you whatever you set your mind upon. The divine cow
Kaamadhenu will provide you again what all you yearned for. The divine
stone chintamani ( like syamanthaka) will give you only what your have
asked after applying your mind. But the friendship and eternal company with
noble people will bring unto you all that is good in the world even without
asking.
119
reference
the binding forces
�मया दयया प्रेम्णा सूनृतेनाजर्वे

वशीकुयार्त् जगत् सव� �वनयेन च सेवया
चाणक्
kṣamayā dayayā premṇā sūnṛtenārjavena ca|
vaśīkuryāt jagat sarvaṁ vinayena ca sevayā||
cāṇakya
ക്ഷമയാ ദയയാ േ്രപംനാ സൂ്രനിെതനാര്‍

വശീകുര�ാത് ജഗത് സര്‍വവ്ം വിനേയന ച
ചാണക�ന
One can attract the whole universe to himself by exercising the following
noble traits. 1. patience 2. compassion 3. genuine love 4. nice and truthful
words 5. enthusiasm.
6. humility 7.devoted service.
--
120
reference
knowledge is supreme
�वद्व�वञ् च नृपत्वञ्च नैव तुल्यं

स्वदेशे पूज्यते राजा �वद ्वान् सवर्त्र
चाणक्य
vidvattvañca nṛpatvañca naiva tulyaṁ kadācana|
svadeśe pūjyate rājā vidvān sarvatra pūjyate||
cāṇakyaḥ
വിദ�ത�ം ച നൃപത�ം ച ൈനവ തുല�ം കദാചന
സ�േദേശ പൂജ�െത രാജാ വിദ�ാന്‍ പൂജ�െത സര്
ചാണക�ന
wealth of knowledge and the position as a king should never be

compared. The king, at the best, is honoured in his own kingdom, but the
scholar is honoured everywhere.
121
reference
tight rope walk
प्रदानं प्रच्छन्नं गृहमुपगते संभ

�प्रयं कृत्वा मौनं सद�स कथनं चाप्युपकृ
अनुत्सेको ल�म्याम् �नर�भभवसाराः परकथ
सतां केनो�द्द�ं �वषमम�सधाराव्रत�
भतृर्हरेः नी�तशतकात
pradānaṁ pracchannaṁ gṛhamupagate saṁbhramavidhiḥ
priyaṁ kṛtvā maunaṁ sadasi kathanaṁ cāpyupakṛteḥ|
anutseko lakṣmyām nirabhibhavasārāḥ parakathāḥ
satāṁ kenoddiṣṭaṁ viṣamamasidhārāvratamidaṁ||
bhartṛhareḥ nītiśatakāt
്രപദാനം ്രപച്ഛ്ന്‍നം ഗൃഹമുപഗെത സം് :
്രപിയം കൃത�ാ െമൗനം സദസികഥനം ചാപ�ുപകൃെ
അനുെത്സേകാ ലക്ഷ് മ�ാം നിരഭിഭ
: പരകഥാ
:
സതാം േകേനാദ്ദി
o വിഷമമസിധാരാവൃതമിദം
The life of noble men is a self taught penance sitting on the edge of a sword
(asidhaaraavratam). They give help to others in secret. They are very fussy
and careful while giving respect to guest who have come to their house. They
will keep absolute silence about some nice things they have done for
others. But they will be very lavish in praising in public the good deeds of
others. They are indifferent to wealth. And they present even the criticism of
the deeds of others in a manner that would cause no hurt. The poet wonders
who taught these people such a strict code of conduct.
122
reference
they never break rules

प्रळये �भन्नमयर्दाः भविन्त �कल सा
सागराः भेद�मच्छिन्त प्रळयेऽ�प न सा
praḻaye bhinnamaryadāḥ bhavanti kila sāgarāḥ|
sāgarāḥ bhedamicchanti praḻaye'pi na sādhavaḥ||
cāṇakyanīti:
when the deluge at the end of a yuga sets in, the oceans throw to winds all the
rules of propriety and transgress their boundaries to gobble up the entire land
area. Maybe the oceans were just waiting for an opportunity to break the
rules. But noble men will never be shaken and they will behave with
equanimity and poise even when the greatest of catastrophes overtake them.
--
123
reference
Priority
द ुजर्नाः सज्जनात् पूव� पूज्यतां तेन �कं सत
पूव� प्र�ा�ळतं पायुः आननात् अ�धकं �कम
सुभ�षतशतकत्र
durjanāḥ sajjanāt pūrvaṁ pūjyatāṁ tena kiṁ satāṁ|
pūrvaṁ prakṣāḻitaṁ paayuḥ ānanāt adhikaṁ kimu||
subhaṣitaśatakatrayaṁ
Let tyrants and arrogant people be given precedence over the noble
persons. The noble are not the losers. Is it not the usual practice to clean
one's excretory organs before washing the face? Does it mean that those
organs are superior to one's face?
Out of fear and possible backlashes the arrogant people are given more
importance in some situations. Men of steady character and repute need not
be peeved by that. The ultimate winners will be persons with character.
--
124
reference
appearances can be deceptive

�न�वर्षेणा�प सप�ण कतर्व्यो महती फ
�वषमस्तु न चाप्यस्तु फटाटोपो भयङ
चनक्य नी�
nirviṣeṇāpi sarpeṇa kartavyo mahatī phaṇāḥ
viṣamastu na cāpyastu phaṭāṭopo bhayaṅkaraḥ
canakya nīti
Even if its poison fangs are removed, it is in the interests of a cobra to raise its
hood wide and making hissing noises. The observer will not be aware of the
loss of poison and ever the terrible sight of the upheld wide hood will scare
away the enemies.
The master imples that even if a person in action has chinks in his armour, he
should always put on a brave face. Most of the antagonists are carried away
by the appearance and not the contents.
125
reference
practice makes it perfect

गोमूत्रमात्रेण पयो �वन�ं तक्रस्य गोमूत्र शतेन
अत्यल्पपापै�वर्पदः शुचीनां पापात्मनां पापशतेन �कं
सुभा�षतशतकत्र
gomūtramātreṇa payo vinaṣṭaṁ takrasya gomūtra śatena
kim vā|
atyalpapāpairvipadaḥ śucīnāṁ pāpātmanāṁ pāpaśatena
kiṁ vā||
subhṣitśatakatrayaṁ
Even if a tiny drop of cow's urine is mixed with thousand
litres of milk, the entire milk will be spoilt. But even if
thousand litres of cow's urine is added to any quantity of
buttermilk, nothing happens. Similarly the noble persons
would consider that all their accumulated virtues are lost
if they happen to commit even some petty mistake. But for
the persons who are doing evil things alone from the time
of their birth any additional evil deed would mean
nothing.
In mahabharatham, during the war,, Yudhistira is
persuaded to make an untruthful statement regarding the
death of ashwatthama and from that time onwards it is
said that his chariot which always floated one feet above
the ground level by virute of his dharma, landed on the
earth for ever. But we see liers and utter lier for whom
telling a truth is a rare exception. Nothing happens to
him.
126
reference
age does not mellow ...

वयसः प�रणामे�प यः खल खल एव सः।
सुपक्वम�प माधुयर ्म् नोपयातीन्द्रव
vayasaḥ pariṇāmepi yaḥ khala khala eva saḥ|
supakvamapi mādhuryam nopayātīndravāruṇaṁ||
cāṇakyanīti
Just because one is advanced in age, his inherent nature of being cruel and
idiotic does not undergo any change. The bitter gourd, even if it has become
very ripe and red will not leave its bitter taste and become sweet.
The master chanakya here underlines the force of habits. If one has become
used to being cruel and adamant in his younger days, he will not be able to
give up his natural propensities and become a saint just because he has grown
old. The appearance of a man of ripe age can be very deceptive. In physical
stature and in behaviour, he may appear to be very pious. But the poison
inside will be still potent. We are seeing many 'uncles' and "granddads' of
this genre in our daily lives.
127
reference
blowing one's own trumpet

परै रु�गुणो यस्तु �नगुर्णोऽ�प गुणी भवे
इन्द्रोऽ�प लघुतां या�त स्वयं प्रख्या�पतैर्
parairuktaguṇo yastu nirguṇo'pi guṇī bhavet|
indro'pi laghutāṁ yāti svayaṁ prakhyāpitair guṇaiḥ||
cāṇakyanīti
Even the small merits of the people which do not deserve any particular praise
gain great importance when the accolades come from others. However, even if
Indra, the powerful king of gods, in spite of being a very important and
powerful person deserving a lot of praise, will look silly and childish if he
attempts to to brag of his own meritorious deeds.
Praise should come from others. This alone will make a person look
respectable. In old dramas we will find that when the hero or the person
donning the attire of the king appears on the scene, he starts to announce in
no uncertain terms how important a person he is. He may even praise the
length of his own moustache. That will be okay for a drama. But we find
people announcing to the whole world even the smallest philanthropic action
to which they were part of. Most of the charitable and apparently generous
acts which are published by the doers themselves are more for advertisement
and publicity than with any noble intent.
128
reference
welfare state
अधमर्स्तु महांस्तात भवे�स्य मह�
यो हरेद्ब�लषड्भागं न च र��त पुत्
श्रीमद्वाल्मी�करा आरण्यकाण् ६---११
adharmastu mahāṁstāta bhavettasya mahīpate|
yo haredbaliṣaḍbhāgaṁ na ca rakṣati putravat||
śrīmadvālmīkirāmāyaṇaṁ āraṇyakāṇḍaṁ 6---11
Sri Rama along with Lakshmana and Seetha is on his way to the deep forests
for a sojourn of fourteen years there. He reaches the hermitage of Sage
Sarabhanga.
The forest was infested with demons and evil people at that time and the
ascetics living there were tormented by these demons in many ways.
Therefore all the sages assembled at the hermitage of Sarabanga and voiced
their complaint to the son of the King. This sloka which reminds Rama of the
duties of a king is appearing in the Itihasa in this context. The sages say, "Oh
young prince, the great sin of dereliction from duty awaits the king who takes
away one-sixth of the earnings of the subjects as tax but fails to look after
their welfare and fails to protect them as if they were his own sons.
Even though the warning is addressed to a prince thousands of years ago the
basic idea underlying it applies to all governments headed by kings or
ministers whatsoever. The rulers of a welfare state, who leave no stones
unturned to collect the taxes from the citizens are duty-bound to ensure them
a comfortable and unencumbered life. The failure can result in revolution
today.
--
129

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महान्तमप्यधमर्यु�ं य सन्त्यजत्य नुपाक

Vidura's parting advice to his vacillating elder brother who is maniacally

We have seen and heard about many voluntary disclosure schemes of

devoted conjugal bliss

इहै व स्तं म �व यौ�ं

This is a very sweet and beautiful mantra of benediction to the

my friend shri Cobra

न द ुजर्न सहायः स्यात् भुजङ्गप्रकृ�तय

We have to marvel at God's creations. There are many creations like a

the baton of fate is merciless

क्व जनकतनया क्व रामजा

The theory of Karma is the foundation of Hinduism. Even the noble

By defeating the eleven-headed team from Srilanka, we have perhaps avenged

the proud mother

एकेना�प सुपुत्रेण �संह� स्व�प�त �नभर

ഏേകനാപി സുപുേ്രതണ സിംഹീ സ�പിതി നിര്ഭ

It is not the number but the quality and valour that

न्यायागतस्य द्रव्यस्य द्वाव�तक्

Vidura, the great statesman is explaining the nuances of proper

वरं पवर्त दुग�षु भ्रान्तं वनचरैः

eternal vow of silence.

मूख�षु �ववादो न कतर्व्

the terse aphorism of chanakya, though simple is pregnant with meaning. So

We may then follow the path of one age-old master....this action

म�तमािन्वनयप्रमा�थनः समुपे�ेत समुन् �द्वष

"�वपदन्ता��वनीतसंपद the wealth of the arrogant lands him in ultimate

उपकारकमायतेभृर्शं प्रसवः कमर्फलस्य भू

Bharavi is making another statement of eternal value in life through

स्पृहणीयगुणैमर्हात्म�भ��रते वत् यच्छतां मनः

The talk of Dharmaputra to Bhiimasena and others continues.

anger saps the strength

शु�च भूषय�त श्रुतं वपुः प्रशम भवत्यलङ्�क्

qualities of a good speech

स्फ ुटता न पदैरपाकृता न च स्वीकृतमथर्गौरव

the brave thrives by valour

मद�स�मुखैम ृर्गा�धपः क�र�भवर्तर्यते स्वयं ह

Draupadi's talk under the circumstances is laudable. Yudhistira is getting

is it always right cricket to "walk"?

व्रजिन्त ते मूढ�धयः पराभवं भविन्त माया ये न मा�यनः।

�नरत्ययं साम न दानविजर्तम् न भू�र दा �वरहय्य सित्क्र

The history of awards and honours these days have a different

सखी�नव प्री�तयुजोऽनुजी�व समानमानान्सुहृद� बन्धु�

" He is treating mere acquaintances who were marginally favourable to him

I am an idiot and impractical fool.. I cannot be otherwise. But secretly I am proud of

कृता�रषड्वगर्जय मानवीमगम्यरूपां पदवीं प्र�पत्

kṛtāriṣaḍvargajayena mānavīmagamyarūapāṁ padavīṁ prapitsunā|

The most important principles of management are given in a capsule form

To be precise, the great poet is just giving us a lesson in proper management

mere sweet words can kill you

�क्रयासु यु�ैनृर्प चारच�ुसो न वञ्चन प्रभवोऽनुजी�व�भ

Yesterday I read as the days quote in a respected site..." a little inaccuracy in

even enmity with the noble has its own benefits

तदा�प िज�ः स भविज्जगीषया तनो�त शुभ्रं गुणसम्पदा

give trust and a patient hearing to the subordinate

स �कं सखा साधु न शािस्त यऽ�धपं �हतान्न संशृणुते स �कं प्रभु

The great poet Bharavi extols the relationship between a good

test of indigence is in shameless begging

दा�र�यस्यापर मू�तर्याच्ञा न द्र�वणाल

anger of the impotent

परं ��प�त दोषेण वतर्मानः स्वयम् तथ

to give refuge is the duty of a householder

चत्वा�र ते तात गृहे वसन्

Vidura is giving advice to the king Dhritaraashtra, who is his half