Sanskrit Vedic Slokas With Meaning -English-Tamil

K v ananthanarayanan irs, additional commissioner of incometax, trivandrum

1 यजेत ् धमर्ं दयाहीनम ् िवद्याहीनं गु ं

यजेत ्।

यजेत ् क्रोधमख ु ीं भायार्म ् िनः नेहान ् बा धवां

जेत ् ।।

chanakya neethi thyajeth dharmam dhayaaheenam vidhyaaheenam gurum tyajeth thyajeth krodhamukheem bhaaryaam nih snehaan baandhavaamstyajeth ത്യജേത് ധര്മ്മം ദയാ ഹിനം വിദ്യാഹീനം ഗുരും ത്യജേത് ന്യജേത് ക്രോധമുഖീം ഭാര്യാം നിഃസ്നേഹാന് ബാന്ധവാംസ്ത്യജോത് one should abandon for ever any law which is without compassion, one should not stick to a teacher whose erudition is suspect and who lacks knowledge, it is better for one to steer clear of a wife who is always showing an angry face ( applicable for the unruly husbands also) and one should not keep company with the so called relatives who have no love and attachment for him.

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2 लाङ्गल ू चालनमध रणावघातम ् भूमौ िनप य वदनोदरदशर्नं च। ा िप डद य कु ते गजपंग ु व तु धीरं िवलोकयित चाटुशतै

भङ् ु क्ते।।

Barthruhari neethisatakam Laangoola chalanam adhah charanaavaghaatham bhhomau nipathya vadhanodhara darsanam cha shwaa pindadasya kuruthey gajapungavsthu dheeram vilokayathi chatu sathaischa bhungthey ലാംഗൂലചാലനമധശ്ചരണാവഘാതം ഭൂമൌ നിപത്യ വദനോദരദര്ശനം ച ശ്വാ പിണ്ഡദസ്യ കുരുതേ ഗജപുംഗവസ്തു ധീരംവിലോകയതി ചാടുശതൈശ്ച ഭുങ്തേ The dog, to get a morsel of food wags his tail vigorously before his master, bends his leg and falls on the ground and makes pathetic exhibitions of his face and belly, but the dignified elephant just looks boldly at the face of his master and the master has to utter innumerable endearing words to persuade the elephant to eat a lump of food. This is the difference between the silly sycophant and the bold dignified deputy. The former has to enact so many humiliating gimmicks to get some favour from his master. The dog is by nature too eager to get his food and when his food is in sight he cannot conceal his greed and capitulates before the provider of the food, and taking advantage of this the master also teases him utmost before throwing the food at him. Some people are also like this by nature. Even for a silly fillip they will not hesitate to perform any sort of action which would degrade their self esteem. In contrast, an elephant which is also a servant of its owner, just casts



a graceful glance at the master and even if he is hungry he would take food only after receiving so many persuasive and endearing words from the matter. The master poet bharthruhari in fact describes the attitude of the elephant to highlight the approach of the bold and dignified person towards receiving favours . He just approaches the master and looks straight at his face and in fact receives the remuneration for his toil and the master has to deal with him with utmost respect and dignity. In fact the treatment receive by the two depends on the way they react to the small favours. The dog jumps and dances and gets humiliated but the elephant receives the same in a regal fashion. In fact the master feels favoured himself by offering something to the dignified servant who receives the same without losing his self respect.



3

जा यं िधयो हरित िस जित वािच स यम ् मानो नितं िदशित पापमपाकरोित। चेतः प्रसादयित िदक्षु तनोिष कीि म र् ् स संगितः कथय िकं न करोित पंस ु ाम ्।। bharthruhari neethisathakam jaadyam dhiyo harathi sinchathi vaachi satyam maanonnathim dishatha paapamapaakarothi chethah prasadayathi dikshu thanoshi keerthim satsangathi kathaya kim na karothi pumsaam ജാഡ്യം ധിയോ ഹരതി സിഞ്ജതി വാചി സത്യം മാനോന്നതിം ദിശതി പാപപമപാകരോതി ചേതഃപ്രസാദയതി ദിക്ഷു തനോതി കീര്ത്തിം സത്സംഗതിഃ കഥയ കിം ന കരോതി പുംസാം Tell me, what is there that cannot be achieved for a human being through the company of great and noble persons (satsanga)? Such company removes the stagnation of the intellect.. Constant interaction with the great men fills our tongue with truth....gradually the capacity and tendency to speak untruth vanishes. Being present in the presence of such enlightened souls enhances our own self respect and stature. Getting in constant touch with such seers washes away all our sins. Satsang invigorated our mind beyond words. Such friendships enhances our fame also in all direction. Tell what more is necessary for an honest and upright person?



4 कपूरर् धल ू ीकिलतालवाले

क तूिरकाकि पतदोहल ीः। िहमांबुकापैरिभिष यमानः

प्रा चं गण ु ं मु जित नो पला डः।। NEETHI SAARAM karpooradhoolee kalithalavaley kasthurikaakalpitha dohalasreeh himambukapairabhishichyamaanah prancham gunam munchathi no palaandah കര്പ്പൂരധൂളീകലിതാലവാലേ കസ്തൂരീകാകല്പിതദോഹലശ്രീഃ ഹിമാംബുകാപൈരഭിഷിച്യമാനഃ പ്രാഞ്ചം ഗുണം മുഞ്ചതി നോ പലാണ്ഡഃ you prepare the base for planting it with finely powdered camphor, and add manure of only musk (kasthuri) and you irrigate it with water collected of pure dew and rose essence, and plant and nurture an onion tuber this way.... but when harvested, you will get the increased crop of onion with the same old odour...the onion cannot abandon its inherent nature. If one plants onion and change the system of soil, manure and irrigation , but the product onlon will be the same old qulity of pungent stink. One cannot change ones nature which are in the genes. This reminds one of the old tenali rama story where he tried to change the colour of a black dog by soaking it for long in water treating its skin with lime and rubbing its body rough with the sharpened edge of a broken coconut shell...in the end the dog barked and whined a lot perhaps shed some bled but the king was taught the lesson that he could not make changes in a man by mere religious rituals. See the politicians, filmstars and people who flaunt glamour, if you try to approach the core the old hypocrat will show his face from under the surface skin. This analogy can be elaborated in so many ways....it is for the learned to think and expand on it.



5 तावद्भयेषु भेत यं यावद्भयमनागतम ्।

आगतं तु भयं वी य प्रह र् यं अशङ्कया।। chanakya neethi താവദ്ഭയേഷു ഭേതവ്യം യാവദ്ഭയമനാഗതം ആഗതംതുഭയാ വീക്ഷ്യ പ്രഹര്ത്തവ്യം അശങ്കയാ a person has to fear ( be anxious of) objects of fear so long as they dont make the appearance. But if the fearful object really manifests, he should beat it flat without any doubt or indecision. One can be cautious and therefore be vigilant not to bring upon himself fearful situations. This alacrity can be there till the situation causing fear arises. But once the fearful situation has to be faced anyway as it is confronting him face to face, the only thing he can do it to beat the stuffing out of it. If he does not beat it, it will beat him, may be it will destroy him. The advice of the master is appropriate especially to persons exposed to dangers like soldiers, policemen etc. For the common man also such situation can arise. If he has an elephant he need not always fear that the elephant will run rut and run riot. His pet dog need not turn mad always. There may be a poisonous snake hiding somewhere but when he sees it he can use a strong stick to finish it. It is meaningless to be anxious of things which has not happened. The bold person should meet the situation as it comes. It is meaningless to start howling just because one expects to be born as a dog in his next life.



6 पत्रं नैव करीरिवटपे दोषो वस त य िकम ्

नोलक ू ो यवलोकतॆ यिद िदवा सूयर् य िकं दष ू णम ्। वष नैव पति त चातकमख ु े मेघ य िकं दष ू णम ्

य पव ू र्ं िविधना ललाटिलिखतं त मािजर्तंु कःक्षमः।। chanakya neethi pathram naiva kareeravitapey dosho vasanthasya kim nolookopyavalokathey yadhi divaa sooryasya kim dooshanam varsham naiva pathanthi chathakamukhey meghasya kim dooshanam yatpoorvam vidhinaa lalaatalikhitham tanmaarjithum kah kshamah പത്രം നൈവകരീരവിടപേ ദോഷോ വസന്തസ്യ കിം നോലൂകോപ്യവലോകതേ യദി ദിവാ സൂര്യ്യസ്യ കിം ദൂഷണം വര്ഷം നൈവപതന്തി ചാതകമുഖേ മേഘസ്യ കിം ദൂണം യത്പുര്വം വീധിനാ ലലാടലിഖിതം തന്മാര്ജിതും കഃ ക്ഷമഃ With the arrival of spring season all trees are covered by foliage but the bamboo tree gets no leaves, is it the fault of Spring season? When the sun rises, the owi is not able to see, is it the fault of the sun? A lot of clouds form and pour rain but all the rain does not fall into the mouth of the chakora bird which is wailing for rainwater. It is definitely not the fault of the rainclouds. Whatever is written by the fate on the forehead of a being at its birth is indelible. Who is having the capacity to erase that document?. Chanakya is emphasizing the power of fate. It is our belief that ones fate is already recorded indelibly on his forehead.. And this premeditated enactment cannot be amended by any force in the world. The bamboo leaves are sparse in spring, the owl is blind during the daytime and the mythological chakora bird which is always looking up and wailing at the clouds in the sky for rain to pour and is



keeping its mouth open in expectation that all the rain will fall into its open mouth is in for disappointment. Only a few drops may fall on its open mouth that too by chance. The crafty Brahmadeva had already recorded the fate of everyone on the respective forehead (may be the record will be large if one has a bald pate) and there is no way of cirumventing the dicta of fate. Elsewhere we might have read, harinaapi harenapi brahmanaapi surairapi, Lalaatey likhitha rekha sakyathey key na maarshtithum. It is also said, alanghaneeyaa kamalasanaajna. Even for Vishnu Siva, Brahma, or the devas, the writing on the forehead is impossible of erasure. The orders of the occupant of the lotus seat ( brahma) cannot be circumvented. The master talks about the inevitability of the vagaries of fate and also indicates the futility of one's action in blaming others for once or misfortune. If your gold is very rich in copper and tin,, what is the meaning of assaulting the goldsmith?



7

पापात ् िनवारयित योजयते िहताय गु ं िनगूहित गुणान ् प्रकटीकरोित।

आपद्गतं च न जहाित ददाित काले सि मत्रलक्षणिमदं प्रवदि त स तः ।। barthruhari neethistakam paapaat nivarayathi yojayathey hithaya guhyam nigoohathi gunan prakateekarothi aapatagatham cha na jahaathi dhadhathi kaley sanmitralakshanamidham pravadanthi santhah പാപാത് നിവാരയതി യോജയതേ ഹിതായ ഗുഹ്യം നിഗൂഹതി ഗുണംപ്രകടീകരോതി ആപദ്ഗതം ച ന ജഹാതി ദദാതി കാലേ സന്മിത്രലക്ഷണമിദംപ്രവദന്തി സന്തഃ The qualities of a good friend are defined by the noble and learned persons in the following manner. A good friend will not permit you to commit a sinful act but disssuade you from such action at any cost.He works always for your good and he introduces you to other noble souls for your own benefit. If you have a secret which is to be guarded and if you share it with a real friend, he will keep your confidence and never expose you ( this is the best part of friendship) . A true friend is always eager to praise and bring to limelight the excellent qualities which may be perhaps hidden in you. A good friend will never forsake you when you are in mortal danger. And in the most needful hours he will help you with resources and money . If one is to study this definition fully one may perhaps wonder if there can be any true friend other than the yet unseen God. Daman and Pythias and Krishna and Kuchlea are all fictional characters...Okey , we can consider ourselves gifted if we have friends who will conform to at least one tenth of the above criteria. Keeping a friend's secret and helping him with money at the crunch hour appear to be alien to normal human nature. Barthruhari sir, it is nice that you are not alive now for a long time, or else, many of your friends would have sold you for even for a fraction of the price they decided for God Jesus which was thirty silver coins.



8 स यं माता िपता ज्ञानं धम भ्राता दया सखा । शाि तः प ी क्षमा पत्र ु ो षडेते मम बा धवाः।। chanakya satyam maathaa pithaa jnanam dharmo bhrathaa dhaya sakhaa shanthih pathnee kshama putro shadethey mama bandhavaah സത്യം മാതാ പിതാ ജ്ഞാനം ധര്മ്മോ ഭ്രാതാദയാ സഖാ ശാന്തിഃ പത്നീ ക്ഷമാ പുത്രോ ഷഡേതേ മമ ബാന്ധവാഃ The closest relatives one should have as prescribed by the master are, truth should be his mother, deep knowledge should be his father, proper adherence to the exalted norms of the society should be his brother, mercy should be his friend, calmness his wife and patience his son. The master lawmaker does not imply the physical relationships as is evident from the fact that he has pointed out calmness as one's wife and patience as his son (wonderful). But the six virtues if loved like the relatives equated to them by chanakya will make a man perfect.



9 वापीकूपतटाकानाम ् आरामसुरवे मनाम ् उ छे दने िनराशङ्क स िवप्रो

ले छ उ यते

chanakya neeti vāpīkūpataṭākānām ārāmasuaveśmanām ucchedane nirāśaṅka sa vipro mleccha ucyathe If a learned person who is indifferent to or is indulging in without any hesitation in the destruction of ponds, wells, lakes, gardens and abodes of God (temple), he is to be treated as a lowborn foreign enemy who is to be shunned in all respects.



10 अकामान ् कामयित यः कामयानान ् पिरिद्वषन ् बलव तम ् च यो द्वे ि त तमाहुमढ ूर् चेतसम ् Mahabharatham Vidhuraneethi akāmān kāmayati yaḥ kāmayānān paridviṣan balavanram ca yo dveṣti tamāhurmūḍhacetasam അകാമാന് കാമയതി യഃ കാമയാനനാന് പരിദ്വിഷന് ബലവന്തം ച യോ ദ്വേഷ്ടി തമാഹുര്മൂഢചേചതസം One who befriends or desires for something which is not to be desired or befriended and at the same time instills animosity in persons who should be befriended at any cost, and he who deliberately attracts the enmity of the really powerful people that man is called a person whose intellect has been rendered absolutely idiotic. Here vidhura is called upon to give some sane advice to his elder brother who is about to alienate the powerful pandavas because their presence in his palace is not palatable to his own sons and sharing the kindgom with pandavas irritates the father and son. Vidhura is frank about his views, if powerful people are unnecessarily irritated the results can be disastrous.



11 यजेत ् कुलाथ पु षम ् ग्राम याथ कुलम ् यजेत ् ग्रामम ् जनपथ याथ आ माथ प ृ वीम ् यजेत ् tyajet kulārthe puruṣam grāmasyārthe kulam tyajet grāmam janapathasyārthe ātmārthe pṛthvīm tyajet vidura neethi ത്യജേത് കുലാര്ഥേ പുരുഷം ഗ്രാമസ്യാര്ഥേ കുലം ത്യജേത് ഗ്രാമം ജനപഥസ്യാര്ഥേ ആത്മാര്ഥേ പൃഥ്വീം ത്യജേത് one should be bold enough to abandon an individual member for the sake of a family, one should give up the family when the welfare of the village call for it, and it is not improper to sacrifice a village for the sake of a whole country and a seeker after the supreme self will be doing right in forsaking the whole earth for attaining it. If a son or a member of the family is so harmful to the interests of the family as a whole then the best policy will be to steer clear of him if the family is to hold together. If one family becomes a nuisance for the whole village the family should be ignored for the progress of the village. Likewise when a village stand in the way of progress of the country, the village should be abandoned for the sake of the country. These are political and material dicta. The abandoning of the whole world for realizing the supreme soul is a spiritual matter.



12 अिय मुरिळ मुकु द मेरवक्त्रारिव द

सनमधु रसज्ञे वाम ् प्रण याद्य याचे

अधरमिणसमीपम ् प्रा व याम ् भव याम ् कथय रहिस कण म शाम ् न दसन ू ोः sreekrishna karanmrutam ayi murali mukundasmeravaktraaravinda swasana madhu rasaney twaam pranamya adhya yaache adharamani sameepam praaptavathyaam bhavathyaam kathaya rahasi karne maddasaam nandasoonoh അയി മുരളി മുകുന്ദ സ്മേരവക്ത്രാരവിന്ദ ശ്വസനമധുരസജ്ഞേ ത്വാം പ്രണമ്യാദ്യ യാചേ അധരമണിസമീപം പ്രാപ്തവത്യാം ഭവത്യാം കഥയ രഹസി കര്ണ്ണേ മദ്ദശാം നന്ദസൂനോ you the fortunate flute, who are always immersed in the thrill of enjoying the sweet breath of the ever smiling face of my Krishna, it prostrate before you and beg a favour from you...when you are placed very near the rubyred lips of the lord, your other end will be very near the eternal singers ear, then please put in a word in secret in the divine ear in favour of this wretched human who spends his life yearning to attain Krishna.



13 िन यपु पा िन यफला तरवः

क धिव तत ृ ाः

काले वषीर् च पजर् यः सख ु पशर्

मा तः

ब्रा णा क्षित्रया वै याः शद्र ू ाः लोभ िवविजर्ताः वकमर्सु प्रवतर् ते तु ाः

वैरेव कमर्िभः

आसन ् प्रजाः धमर्रताः रामे शासित नानत ृ ाः सव लक्षण स प नाः सव धमर्परायणाः दशवषर् सह ािण दसवषर् शतािन च भ्रातिृ भः सिहतः ीमान ् रामो रा यमकारयत ् nityapuṣpā nityaphalā taravaḥ skandhavistṛtāḥ kāle varṣī ca parjanyaḥ sukhasparśaśca mārutaḥ brāhmaṇā kṣatriyā vaiśyāḥ śūdrāḥ lobha vivarjitāḥ svakarmasu pravartante tuṣṭāḥ svaireva karmabhiḥ āsan prajāḥ dharmaratāḥ rāme śāsati nānṛtāḥ sarve lakṣaṇa sampannāḥ sarve dharmaparāyaṇāḥ daśavarṣa sahasrāṇi dasavarṣa śatāni ca bhrātṛbhiḥ sahitaḥ śrīmān rāmo rājyamakārayat ेम

वा मीिक रामायणम ्

śreemad vātmīki rāmāyaṇam When Rama ruled the earth the trees having wide stems and branches were flowering and bearing fruiits all the days round the year, The four prominent group of people were living in plenteousmess and mutual amity, well satisfied with their functions.Rama's subjects were always virtuous and truthful, all bearing the physical signs of their well being and all engaging themselves in activities in furtherance of the welfare and benefit of all. Thus ruled Rama, along with his beloved brothers, ten millenia and ten centuries. This is the description of the reign of Rama in the aadikaavyam. [email protected] 09446508855


Let us wish on this day that the prosperity and plenty of ramarajya visit us on this happy day and stay with us for ever.



14

अन तपारं िकल श द-शा ं व पं तथायुर ् बहव

िवघ्नाः।

सारं ततो ग्रा म ् अपा य फ गु

हं सरै ् यथा क्षीरम ् इवा बुम यात ्॥ anantapāraṁ kila śabda-śāstraṁ svalpaṁ tathāyur bahavaśca vighnāaḥ | sāraṁ tato grāhyam apāsya phalgu haṁsair yathā kṣīram ivāmbumadhyāt || Panchatantram of Vishnusarma അനന്തപാരം കിലശബ്ദശാസ്ത്രം സ്വല്പംതഥായുര് ബഹവശ്ച വിഘ്നാഃ സാരം തതോ ഗ്രാഹ്യം അപാസ്യ ഫല്ഗു ഹംസൈര്യഥാക്ഷീരമിവാംബുമധ്യാത് The science of words (language, literature etc.,) is of unending magnitude and is incapable of mastering because the lifetime availble is very limited and even during that period there can be so many impediments to the study. Therefore to get hold of worldly knowledge on should absorb the essence of it and not the embellishments-- like the swan just consumes the milk alone from a dilute mixture of it with water. this is in the beginning part of the celebrated Panchatantram. A king was having a few sons who were absolute idiots and not inclined to study anything at any cost. He was worried that the fellows will become future liabilities. And they had already spent years together in blissful ignorance. So the time at his disposal to show the right path was very limited and the pigheadedness of the fellows did not in any way further his cause. Hence he was in the process of finding a guru who would show the right path to the idiots. Therefore this remark.



15

उद्योिगनं पु ष-िसंहम ् उपैित ल मीर् दै वेन दे यम ् इित कापु षा वदि त। दै वं िनह य कु पौ षम ् आ म-शक् या य े कृते यिद न िस यित कोत्र दोषः॥३३॥ Hitopadesam udyoginaṁ puruṣa-siṁham upaiti lakṣmīr daivena deyam iti kāpuruṣā vadanti | daivaṁ nihatya kuru pauruṣam ātma-śaktyā yatne kṛte yadi na sidhyati kotra doṣaḥ ||33 ഉദ്യോഗിനം പുരുഷസിംഹം ഉപൈതി ലക്ഷ്മീര് ദൈവേന ദേയമിതി കാപുരുഷാ വദന്തി ദൈവം നിഹത്യ കുരു പൌരുഷമാത്മശക്ത്യാ യത്നേ കൃതേ ന സിദ്ധ്യതി കോത്ര ദോഷഃ Wealth and welfare always visits the lion like man who is industrious and enterprising. The naive fatalists mumble that fortune has to come to them from the hands of fate or serendipity. Setting aside your fatalism engage in your enterprises putting in the best of your efforts, If you work hard at something and if you do not attain the expected results, what is wrong about it? (You can try again) Here the idea is not to instill arrogance and challenge to the powers of God in humans. The excessive dependence in fate and the philosophy that God is giving everything , if such ideas become roadblocks for one's industriousness, then



success will be a pipe dream for him. Nothing is lost by an earnest attempt even if such attempt does not bear fruit always



16 ऋत य दातारम ् अनु म य िनिधं िनधीनां चतुर वयानाम ् ये नािद्रय ते गु म ् अचर्नीयं पापान ् लोकान ् ते ज यप्रित ान ् ṛtasya dātāram anuttamasya nidhiṁ nidhīnāṁ caturanvayānām ye nādriyante gurum arcanīyaṁ pāpāān lokān te vrajantyapratiṣṭhān Mahaabharatham Aaadiparvam (Sambhava parvam) chapter 71 ഋതസ്യ ദാതാരാം അനുത്തമസ്യ നിധിം നിധീനാം ചതുരന്വയാനാം യേ നാദ്രിയന്തേ ഗുരും അര്ചനീയം പാപാന് ലോകാന് തേ വ്രജന്ത്യപ്രതിഷ്ഠാന്

They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.'

This is a statement by Kacha as told to his guru, Sukraacharya. Kacha has come to learn the sanjeevini Vidya (bringing back to life a dead person) from Sukracharya. The asuraas knowing that Kacha the son of Brihaspathi was a deva and hated him. They tried to kill him in many ways, but through the intervention of Devayani Sukras daughter, the guru rejuvenated him to life. Finally, the asuras killed him, burnt him to ashes, and mixed these ashes to the intoxicant drink which Sukracharya used to take. Sensing the absence of Kacha and the evil attitude of the asuras, Devayani once again requested her father to bring back Kacha to life. But now the acharya realized that the remains of Kacha were lying in his stomach and if he used the sanjeevani vidya, Kacha would come out destroying Sukra's body and causing his death. So after much deliberation Sukra taught the Sanjeevini Vidya to Kacha whom he had revived in his stomach and asked him to come out splitting the Guru's body but



requested that he should use the Sanjeevani vidya to revive Sukra. While assuring that he would definitely do it, Kacha says these words. The Guru, who is the greatest treasure one can have, who has imparted all the knowledge to the disciple, is an object of worship, and if his desires are not fulfilled by the disciple the latter would be berated by all while he is alive and on death finally he will reach hell. And Kacha kept his promise and revived Sukra.



18

ऋणकतार् िपता शत्रःु माता च यिभचािरणी भायार्

पवती शत्रःु पत्र ु ः शत्ररु पि डतः Chanakya neethi

ṛṇakartā pitā śatruḥ mātā ca vyabhicāriṇī bhāryā rūpavatī śatruḥ putraḥ śatrurapaṇḍitaḥ

ഋണകര്ത്താ പിതാ ശത്രുഃ മാതാ ച വ്യഭിചാരിണീ ഭാര്യാ രൂപവതീ ശത്രുഃ പുത്രഃശത്രുരപണ്ഡിതഃ One's father becomes one's staunch enemy when he is just incurring debts. The immoral mother is still another enemy. A beautiful wife can prove to be a greater enemy. And the worst in the list of enemies is a son who is not capable or is refusing to acquire sufficient knowledge. A father or a head of family, if he incurs expenses beyond his means and takes loans indiscriminately, he will not be able to keep his family in comfort during his lifetime and if he dies, his liabilities have to be taken over by the son. Nothing more is to be said about the mother of loose character. The dangers of having a beautiful wife are too famous to recount. One may lose her, one may find difficulties is keeping her pleased, and usually arrogance goes with physical beauty....... What one can do for a son is to have him properly educated and if he is either an idiot or fritters away his opportunities to learn he can become a boil in the neck of his father.



19

द ु जर्नं

स जनं

कतुर्ं

अपानम ् शतधा धौतं न

उपायो निह भत ू ले े ं इि द्रयं भवेत ्

durjjanaṁ sajjanaṁ kartuṁ upāyo nahi bhūtale apānam śatadhā dhautaṁ na śreṣṭhaṁ indriyaṁ bhavet

चाणक्य नीित cāṇakya nīti ദൂര്ജ്ജനം സജ്ജനം കര്ത്തും ഉപായോ ന ഹി ഭൂതലേ അപാനം ശതധാ ധൌതം നശ്രേഷ്ഠം ഇന്ദ്രിയം ഭവേത്

there is no method availabe in the whole of earth to convert an evil fellow to a good one. Even if the excretory organs are washed thousand times, they will not get the status as the best organs in the body

Chanakya abhors evil so much that he has allowed himself to use the comparison. The process of persuading the people of evil disposition to become good samaritans is an action in futility according to the master. Habits die very hard. It is like the elephant who is given a thorough wash immediately breathes up all the dirt and throws it on his own body.



20 अनाहूत प्रिवशित अप ृ ो बहु भाषते िव स यप्रम ेषु मढ ू चेता नराधमः महाभारतम ् िवदरु नीित anāhūta praviśati apṛṣṭo bahu bhāṣate viśvsattyapramatteṣu mūḍhacetā narādhamaḥ mahābhāratam viduranīti അനാഹൂത പ്രവിശതി അപൃഷ്ടോ ബഹുഭാഷതേ വിശ്വസത്യപ്രമതതേഷു മൂഢചേതാ നരാധമഃ He is indeed the most deplorable idiot among men who enters the presence of a respectable person or an august assembly without being summoned, who always talks too much even without being asked and who blindly believes people who are untruthful when they spread scandals about good people. The Indian culture was always not to parade unsolicited advice or views and not to enter a group without being asked to do so in the proper manner. In Ramayana it is said of Rama that he would never venture to talk to anyone unless he is first spoken to. Our culture never tolerated people who simply reeled off their opinions without being asked to. The empty pot makes a lot of noise. Regarding scandals, the learned have always emphasized on getting facts verified impartially before reaching any conclusion. Vidura neethi, in fact precedes most of the literature in Sanskrit, and may be most of the world literature. These values are reiterated by enlightened souls till date. [email protected] 09446508855


We admire the British reserve but practice the loquacity of some other cultures. But the Indian gentleman is described aptly by Vidura.



21 यक्षः िकम ् ि वत ् गु तरं भम ु ेः िकं ि वत ् उ

तरम ् च खात ्

िकं ि वत ् शीघ्रतरम ् वायोः िकं ि वत ् बहुतरम ् तण ृ ात ् यिु धि रः माता गु तरा भूमेः िपता उ चतर

खात ्

मनो शीघ्रतरम ् वायोः िच ता बहुतरो तण ृ ात ् yakṣaḥ kim svit gurutaraṁ bhumeḥ kiṁ svit ucctaram ca khāt kiṁ svit śīghrataram vāyoḥ kiṁ svit bahutaram tṛṇāt yudhiṣṭiraḥ mātā gurutarā bhūmeḥ pitā uccataraśca khāt mano śīghrataram vāyoḥ cintā bahutaro tṛṇāt महाभारतम ् वनपवर्म ् यक्षप्र

ख ड २९७

mahābhāratam vanaparvam yakṣapraśna khaṇḍa 297 The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered ''The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass. (translation of Kisar Mohan Ganguly) The pandavas are driven to forests by the machinations of the Kauravas and one day yudhistira the eldest Pandava, feeling thirsty, sent his youngest brother Sahadeva to fetch water from a lake which he found during their wanderings. Sahadeva approached the lake and. a Crane which was sitting nearby. warned that if he were to take water from the lake first he should answer some questions to be put forth by the Crane (This Crane later manifested as a Yaksha,



but in fact, it was Lord Yamadharma himself in disguise). Sahadeva ignored the Crane and fell dead on touching the water. Nakula, Arjuna and Bheemasena were also sent on the same mission and they also ignored the Crane-Yaksha and met with the same fate. Finally the King Yudishtira himself approached the lake and was confronted by the Yaksha (Crane). The wise king heeded to the queries of the Yaksha and answered them appropriately. This is the famous Yaksha Prasna part in Vanaparvam of Mahabharatham. The questions and answers have become eternal landmarks in Indian thought . The above quotation is of one of the questions of the Yaksha and the answer to it by Yudhistira. Many such questions were answered and the pleased Yaksha finally revealed his identity. He was none other than the Lord of death, Yamadharma himself who has come to test the mettle of his son Yudhistira. The mother is the weightiest object for anyone but it is not the physical weight but the weight of love, The father is tallest not because of the of the height measured by any rods but the father stands tall representing the ideal icon for uprightness, greatness and for all that is to be followed by a son. The human mind simply jumps from one thought to another in the shortest span of time and thus is moving faster than even the wind. And human thought are so many, and they are uncountable like leaves of grass growing on earth.



22 क्रोधो हषर्

दपर्

ी त भो मा यमािनता

यम ् अथार्न ् नापकषर्ि त स वै पि डत उ यते िवदरु नीित महाभारतं उद्योग पवर्ं ख ड ३३

krodho harṣaśca darpaśca hrīstambho mānyamānitā yam arthān nāpakarṣanti sa vai paṇḍita ucyate vidura nīti mahābhārataṁ udyoga parvaṁ khaṇḍa 33 He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise. (translation : Kisari Mohan Ganguly) Vidura, the learned younger brother of Dhritarashtra is discussing the righteous way of life for the benefit of his elder brother. This treatise has become the ultimate guide in righteous living and many later texts in Sanskrit have drawn inspiration from this incomparable piece of wisdom. There are many roadblocks even for the most learned, in the course of their jouney towards achievement of lofty goals they have set unto themselves. The first drawback is uncontrollable anger. Next comes excessive desire for pleasure. In material as well as spiritual pursuits, we attain some minor achievements at first but if we slacken our enthusiasm with a view to enjoy such minor things forgetting the ultimate goal, we are in for disappointment . Excessive pride makes one arrogant and derail him from the path towards victory. False Modesty comes in the way of one's achievement because this tendency prevents one from viewing things from the right perspective and approaching the right persons and resources to strengthen his pursuits. It is the most common human trait to stand aghast without doing anything when temporary setbacks are encountered. It is for the wise man to realise that such stupefaction will not help him in any way and that going ahead with greatest self control along the difficult path one has set for himself alone will enable him to reach the final goal. Another [email protected] 09446508855


deterrent in the path of success is vanity. Vanity also makes a man arrogant, excessively confident and makes him lose sight of the exalted goal. So Vidura advises that a learned man should steer clear of the above impediments and forge ahead relentlessly towards the lofty goals.



23 दािक्ष यं

वजने दया पिरजने शा यं सदा दज र् े ु न

प्रीितः साधज ु ने नयो नप ृ -जने िवद्व जने चाजर्वम ्। शौयर्ं शत्र-ु जने क्षमा गु -जने का ता-जने ध ृ ता ये चैवं पु षाः कलासु कुशला ते वेव लोक-ि थितः॥२२॥ नीितशतकम ् भ ह र्ृ िरिवरिचतं dākṣiṇyaṁ svajane dayā parijane śāṭhyaṁ sadā durjane prītiaḥ sādhujane nayo nṛpa-jane vidvajjane cārjavam | śauryaṁ śatru-jane kṣamā guru-jane kāntā-jane dhṛṣṭatā ye caivaṁ puruṣāaḥ kalāsu kuśalāsteṣveva loka-sthitiaḥ ||22|| nītiśatakam bharttṛhariviracitaṁ ദാക്ഷിണ്യം സ്വജനേ ദയാ പരിജനേ ശാഠൃം സദാ ദുര്ജ്ജനേ പ്രീതിഃ സാധുജനേ നയോ നൃപജനേ വീദ്വജ്ജ ജനേ ചാര്ജവം ശൌര്യം ശത്രുജനേ ക്ഷമാ ഗൂരുജനേ കന്താജനേ ധൃഷ്ടതാ യേചൈവംപുരുഷാഃ കലാസു കുശലാഃതേഷ്വേവ ലോകസ്ഥിതഃ The destiny of the world depends on great people who are very discernig is their attitude to various types of other people. They have to be kind and considerate to their own kith and kin. They shoul be compassionate while dealing with the servants. They should be always tough when it comes to interaction with evil people. They should exhibit a pleasant and satified demeanour to the pious people. They should be highly diplomatic while attending on the Royal persons. In confronting the enemies they should show all their valour. In the company of elders, preceptors and parents they should show utmost courtesy and patience. The womanfolk should



be dealt with with utmost authoritativeness. Bharthruhari shows his expertise in management of people. We have very little to add to his advice even after two millenia. Any paradigm shift away from the above prescription can create utter chaors for a man and the environments.



24 भक्तं शक्तं कुलीनं च न भ ृ यं अवमानयेत ्। पुत्रव लालयेि न यं य इ चेि च्रयमा मनाः॥३८२॥ राजा तु ोिप भ ृ यानाम ् अथर्-मात्रं प्रय चित। ते तु स मािनता त य प्राणैर यप ु कुवर्ते॥३८३॥ प चत त्रम ् bhaktaṁ śaktaṁ kulīnaṁ ca na bhṛtyaṁ avamānayet | putravallālayennityaṁ ya icceccriyamātmanāḥ ||382|| rājā tuṣṭopi bhṛtyānām artha-mātraṁ prayaccati | te tu sammānitāstasya prāṇairapyupakurvate ||383|| pañcatantram

One who is desirous of wealth and welfare for himself should never insult of illtreat his servant who is devoted to his master, who is powerful and who is of proper birth. Such a servant should be treated with affection as if he were the son of the master. Even a king who is extremely pleased with his servant will at best present his with a lot of money. But a noble servant who is honoured by the king will repay his debt with his own life.



A well born person would have taken up the job of a servant only because of personal compulsions. Usually what he expects from his master is some affection and understanding. The wages would be a lesser priority. If the servant is devoted and also powerful (physically, possessing knowledge, intelligence) he is a great asset. And the employers be it an individual, a corporate entity or the megalith called the government should understand this. The servant develops great affection and sense of indebtedness towards the master and is always prepared even to lay down his life for the sake of the master. Corporate sector all over the world and sensible and noble individuals have always treated their servants well. And when it comes to government sector, the relationship becomes faceless. Maybe, this is the reason why the bureaucrats never give their best to the employer especially when their role is not taken note of. We have to remember with gratitude the patriotic soldiers, policemen etc., who have always placed their lives at the disposal of the government, always prepared to offer the supreme sacrifice. If such employees are not treated well, there will not be any progress or welfare for the country as a whole.



25

या यं न धैयर्ं िवधुरेिप काले धैयार्त ् कदािच

गितम ् आ नय ु ात ् सः।

यथा समुद्रेऽिप च पोतभङ्गे सांयाित्रको वा चित ततम ुर् ् एव॥३४५॥ प चत त्रं tyājyaṁ na dhairyaṁ vidhurepi kāle dhairyāt kadācid gatim āpnuyāt saḥ | yathā samudre'pi ca potabhaṅge sāṁyātriko vāñcati tartum eva ||345|| pañcatantraṁ

ത്യാജ്യം ന ധൈര്യം വിദുരേപി കാലേ ധൈര്യാത് കദാചിത് ഗതിമാപ്നുയാത് സഃ യഥാ സമുദ്രേപി ച പോതഭംഗേ സാംയാത്രികോ വാഞ്ഛതി തര്ത്തുമേവ A sensible person should never give up his boldness even on the face of the worst calamities. Because, if one remains bold, it is possible that some means of escape will manifest itself. A sailor negotiating rough seas with his vessel damaged, never gives up, he attempts to survive and reach the shore with all his ingenuity. The greatest support one can derive is from out of his self confidence. Once a person loses his self confidence, he becomes powerless. His body and brain forsakes him. In fact all the human beings in the world are created equal but the difference one makes is to the extent of his boldness. Physical power, wealth, education and all other resources simply fail come to a rescue of a person bereft of faith in oneself.



26 प्रथमवयिस द ं तोयम पं

मर तः

िशरिस िनिहतभाराः नािळकेरा नराणां सिललममत ृ क पम ् दद्युराजीवना तं न िह कृतमप ु कारं साधवो िव मरि त नीितसारम ् सुभािषतािन prathamavayasi dattaṁ toyamalpaṁ smarantaḥ śirasi nihitabhārāḥ nāḻikerā narāṇāṁ salilamamṛtakalpam dadyurājīvanāntaṁ na hi kṛtamupakāraṁ sādhavo vismaranti nītisāram subhāṣitāni പ്രഥമവയസിദത്തം തോയമല്പം സ്മരന്തഃ ശിരസിനിഹിതഭാരാഃ നാളികേരാഃ നരാണാം സലിലമമൃതകല്പം ദദ്യുരാജീവനാന്തം ന ഹികൃതമുപകാരം സാധവോ വിസ്മരന്തി The tall coconut tree is bearing the heavy load of fruits filled with nectarlike drink for the consumption of humans gratefull remembering the small amount of water these men have poured on their roots while the trees were just saplings. Noble souls are also like this. They never forget even a little favour done to them by others and are waiting eagerly to be of service to their benefactors at all times. The idea of gratefulness runs like a golden thread throughout our ancient culture. Indians always consider themselves as indebted for their lifetimes any favour done to them. Any person who refuses to subscribe to this idea is not worthy to be called a human being at all. Absence of gratefulness in listed as one of the greatest sins in all our scriptures.



27 वेदमनू य आचय ऽ तेवािसनमनश ु ाि त। स यं वद। धमर्ं चर। आचायार्य िप्रयं धनमा

वा याया मा प्रमदः।

य प्रजात तुम ् मा यव छे सीः। स या न प्रमिथत यं। ।

धमार् न प्रमिथत यं। कुशला न प्रमिथत यं। व यायप्रवचना याम ् न प्रमिथत यं।

दे विपतक ृ ायार् न प्रि थत य।्ं मातद ृ े वो भव। िपत ृ दे वो भव। आचायर्देवो भव। अितिथदे वो

भव। या यनवद्यािन कमार्िण। तािन सेिवत यािन। नो इतरािण। या य माकं सुचिरतािन। तािन वयोपा यािन नो इतरािण। तै रीय उपिनष

िशक्षावली ११ भागः

vedamanūcya ācaryo'ntevāsinamanuśāsti | satyaṁ vada| dharmaṁ cara| svādhyāyānmā pramadaḥ| ācāryāya priyaṁ dhanamāhṛtya prajātantum mā vyavacchetsīḥ| satyānna pramathitavyaṁ| | dharmānna pramathitavyaṁ| kuśalānna pramathitavyaṁ| svadhyāyapravacanābyām na pramathitavyaṁ| devapitṛkāryānna pramthitavyṁ| mātṛdevo bhava| pitṛ devo bhava| ācāryadevo bhava| atithidevo bhava| yānyanavadyāni karmāṇi| tāni sevitavyāni| no itarāṇi| yānyasmākaṁ sucaritāni| tāni tvayopāsyāni no itarāṇi| taittarīya upaniṣad śikṣāvalī 11 (bhāgaḥ) On completion of the term of imparting vedic knowledge perfectly the preceptor gives the following advice to his disciple. SPEAK THE TRUTH.. Follow the ordained conduct. Never develop indifference to the reciting and study of the scriptures. At the time of departure, it is your bounden duty to offer the gift which the preceptor likes most. Go ahead and marry in the appropriate way so that your family lineage is not broken. Never fail to pay attention to whatever truth is spoken to you. Never fail to perform the duty ordained to you. Never be careless about the things which are proper and good for you. Never shy away from propagating and teaching what you have learned. You should never be negligent in offering to the gods and the manes(departed elders in the family line) what is expected of you. Let your mother be GOD to you. Let your father be GOD to you. [email protected] 09446508855


Let your guru be GOD to you. Treat your guests as equal to God. You should only indulge in actions which are irreproachable and have the stamp of approval of scriptures and the laws of society. Never move away from such proper path. You must emulate the good practices we (your preceptors) have been following and you should never deviate from the path shown by us (your gurus) Taittariya upanishad is a supporting text to Krishna yajurvedam. One would marvel at the clinically precise advise the guru imparts as the guidelines at the time of a person leaves the School. Can we imagine any modern house of Knowledge improvising on this? Please note. the first and foremost advise given is to SPEAK THE TRUTH



28

म ृ ा नदाता शरणािग्नहोत्री

वेदा तिव

च द्र सह जीवी

मासोपवासी च पित ता च ष जीवलोके मम व दनीयाः नीित सारं सुभािषतं mṛṣṭānnadātā śaraṇāgnihotrī vedāntavid candra sahasrajīvī māsopavāsī ca pativratā ca ṣadjīvaloke mama vandanīyāḥ nīti sāraṁ subhāṣitaṁ The following six categories of noble souls always command utmost respect. One who offers to all a sumptuous meal, one who is engaged in offering oblation to the fire, one who is erudite is scriptures , the grand old person who has lived to see thousand full moons, one who fasts at least one day in a month, and the chaste lady who is devoted to her husband.

I have to point out that no male chauvinism is involved. This is evident from the fact that our tradition reveres women. And it is the practice of authors to use masculine gender when universal truths are involved…in such situations we have to read it as applying on all fours to females also. Devotion of a husband to his wife is of equal importance as paativrityam.



29

िसंहादे कं बकादे कं िशक्षे च वािर कुक्कुटा । वायसा

प चिशक्षे च ष

शन ीिण ग र्भा ॥ ु

प्र ृ ं कायर्म पं वा यो नरः कतिुर् म छित। स वार्रंभेण त कायर्ं िसंहादे कं प्रचक्षते॥ इि द्रयािण च संय य बकव पि डतो नरः। दे शकालबलं ज्ञा वा स वर्कायार्िण साधयेत ्॥ प्रागु थानं च यद्ध ु ं च संिवभाग

ब धष ु ।ु

वयमाक्र य भिु क्त च िशक्षे च वािर कुक्कुटा ॥ गूडमैथुनधीर वं काले काले च संग्रहं । अप्रम मिव ासं च प च िशक्षे च वायसात ्॥ ब ाशी

व पसंतु ः सुिनद्रो लघच े नः। ु त

वािमभिक्त

शूर वं षडेते

सु ा तोऽिप वहे द्भारं स तु

ानतो गुणाः॥

शीतो णौ न च प यित।

रते िन यं त्रीिण िशक्षे च गदर् भात ्॥

य एतान ् िवंशित गुणानाचिर यित मानवः।



कायार्व थासु सवार्सु िवजयी स भिव यित॥

Neethi Saaram.

siṁhādekaṁ bakādekaṁ śikṣetcatvāari kukkuṭād| vāyasād pañcaśikṣetca ṣaḍ śunastrīṇi garddabhād|| pravrṛttaṁ kāryamalpaṁ vā yo naraḥ kartumicchati| sarvvāraṁbheṇa tatkāryaṁ siṁhādekaṁ pracakṣate|| indriyāṇi ca saṁyamya bakavadpaṇḍito naraḥ| deśakālabalaṁ jñātvā sarvvakāryāṇi sādhayet|| prāgutthānaṁ ca yuddhaṁ ca saṁvibhāgaśca bandhuṣu| svayamākramya bhuktisca śikṣetccatvāri kukkuṭād|| gūḍamaithunadhīratvaṁ kāle kāle ca saṁgrahaṁ| apramattamaviśvāsaṁ ca pañca śikṣetca vāyasāt|| bahvāśī svalpasaṁtuṣṭaḥ sunidro laghucetanaḥ| svāmibhaktiśca śūratvaṁ ṣaḍete śvānato guṇāḥ|| suśrānto'pi vahedbhāraṁ śītoṣṇau na ca paśyati| santuṣṭaścarate nityaṁ trīṇi śikṣetca gardabhāt|| ya etān viṁśati guṇānācariṣyati mānavaḥ| kāryāvasthāsu sarvāsu vijayī sambhaviṣyati||



We can learn lessons from the lion in one subject, the crane in one subject, four from the cock, five from the crow, six from the dog, and three from the donkey. One thing we can learn from the lion is the unity and intensity of purpose. Once a man has taken up a matter for performance, he should do it with all devotion and concentration just like the lion, who will never give up if it has set its eye on a prey however small it is. The crane waits on the banks of a pond keeping itself immobile waiting for the whole day if necessary for a fish to appear on the surface of water and then makes swift movements to catch the creature unawares. Just like that the learned man should control his sense organs and wait for his favourable time and place to reach his goal. The four characteristics of raising up early, fighting for his cause effectively, sharing whatever it has with friends and relatives, earning food by one’s own concerted efforts, should be followed from the cock. To be secretive in copulation, great boldness, the tendency to save a part of whatever it gets for a bad day in future, complete alertness, in-credulousness(not believing anything in a hurry)—these five qualities in a crow are worthy of emulation. The dog eats well when food is available, but will be happy even if it gets very little. It sleeps very deep but is always woken up at the smallest provocation. It is completely devoted to its master and is very aggressive. These six traits of the dog can be applied in their lives by men to great advantage. The donkey, even when it is absolutely tired, plods on with the heavy load placed on its back, it is never affected by ever extreme cold or hot weather and survives them, and it is very happy always singing its own song. These three habits can be applied to great benefit by men also. If these twenty traits are emulated, men will be always successful



30

आतुरे यसने प्रा े दिु भर्क्षे शत्र-ु संकटे । राजद्वारे

मशाने च यि त ित स बा धवः॥ चाणक्य नीित

āture vyasane prāpte durbhikṣe śatru-saṁkaṭe | rājadvāre śmaśāne ca yastiṣṭhati sa bāndhavaḥ|| cāṇakya nīti ആതുരേ വ്യസനേ പ്രാപ്തേ ദുര്ഭിക്ഷേ ശത്രു സംകടേ രാജദ്വാരേ ശ്മശാനേ ച യസ്തിഷ്ഠതി സ ബാന്ധവഃ The real kinsman is one who stand by us at the most difficult situations in life. The situations may be when you are afflicted by serious illness, when you are deep sorrow for some reason, when there is a great famine and food is scarce, when strong enemies attack you, when you are hauled up by the law enforcers to the kings court, and when your near relative or yourself are dead and taken to the burial ground Relatives of all hues and colours throng your household when you have fame, health and wealth. But you can expect only a few of them to come to your rescue when the times are unfavourable. When you are ill you may find a large number of people watching indifferently when you are carried to the hospital, but the genuine relative will wait upon you and help in your treatment. When you are overcome by sorrow most of the pseudo relatives will simply avoid you. If the region is visited by a famine and food to share is at a premium, only the loving relative will have a mind to share whatever he has with you. Moreover, when you are attacked and abused by an enemy, most of the people



around you will either remain passive onlookers or clear the field. Only the concerned relative will stand by you. The worst situation in life is when you are caught up at the wrong side of the law and you are taken away be the law enforcers. Here only the close relatives will stake their personal safety and will be of some help to you. The ultimate loss you can have is the death of a near relative and the occasiion of his burial can be most painful. The dearest relatives will never fail to accompany you to the burial ground and console you and partake in your sorrow with full heart.



31 अ यादरो भवे यत्र कायर्-कारण-विजर्तः। तत्र शङ्का प्रकतर् या पिरणामेसख ु ावहा॥४४६॥ प चत त्रं atyādaro bhaved yatra kārya-kāraṇa-varjitaḥ | tatra śaṅkā prakartavyā pariṇāmesukhāvahā ||446|| pañcatantraṁ അത്യാദരോ ഭവേദ്യത്ര കാര്യകാരണവര്ജ്ജിതഃ തത്രശങ്കാ പ്രകര്ത്തവ്യാ പരിണാമേ സുഖാവവഹാ if a person is shown excessive respect in a place without any rhyme or reason, he should be skeptical and behave with great circumspection there. The results of such caution will be of immense benefit. People are usually very selfish in nature, If they bestow upon others unreasonable favours, it can be inferred that the former have some axe to grind. The demands and entreaties will follow soon. Therefore if the person on whom undue praiseis heaped upon, should never relax his vigil. The sycophant is just trying to apply excessive soap on him is doing so with some definite purpose. Such chamchas will be found everywhere and specially so along the lobbies of power. If such chamcha has managed to achieve his purpose then he will no more show any familiarity with the benefactor because he knows that the latter is no more of any use for him.



32 आ मानं रिथनम ् िविद्ध शरीरं

रथमेव च।

बुिद्धम ् तु सारिथ ं िविद्ध मनः प्रग्रहमेव च॥ इि द्रयाि ण हयानाहु िवषयां तेषु गोचरान ्। आ मेि द्रयमनोयक्त ु ं भोक्ते याहुमर्नीिषणः॥ कठोपिनष

तत ृ ीयवि लः

ोकाः ३- ४

ātmānaṁ rathinam viddhi śarīraṁ rathameva ca | buddhim tu sārathiṁ viddhi manaḥ pragrahameva ca|| indriyānṇi hayānāhu viṣayāṁsteṣu gocarān| ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ|| kaṭhopaniṣad tṛtīyavalliḥ ślokāḥ 3- 4

The Individual aatma is the owner and rider of the chariot, The external body with its limbs skin bone and blood is the chariot itself The intellect is the charioteer and the mind is the rein. The sense organs are the horses, and their paths are the sense objects. The learned call the individual the enjoyer who is integrated in body, the senses and the mind. Naachiketah, son of Vajasravas, was watching his father performing a sacrifice. He saw that the father in the course were giving away barren cows as gifts, and was bringing upon himself ignomity and sin. The young boy was sad and he asked his father as to whom he was going to give his son Nachiketha at a gift. The father was irritated but did not answer the questions the first few times. Finally in sheer anger he shouted that he was giving his son to Yama, the god of death. Taking his fathers word as a holy command, the child went to the abode of Yama and waited there as Yama had gone out on some duty and came back only three days later. When the Yama saw a brahmachari languishing for three days at his doorsteps he was overcome by remorse and after offering the boy the [email protected] 09446508855


respects due to him and after hearing his story, offered him three boons. With these boons Nachiketa desired to attain knowledge of the life in the mundane world and the nether world and also the blessings of his father who was angry with him. The yama dharma while describing the ways of humans and proper conduct imparts this manthra to Nachiketha. The aatma or the holder of life cannot be seen in the context of the vedantic jeevatma and paramaatma. Here it is the thing that holds the body and sense alive. In his day to day existence, the individual uses his body as if it is a vehicle. The intellect, the power to see the difference between right and wrong act as the driver, the mind as the reins held by the intellect. The unruly sense organs are the horses and they are raring to charge along the long path ahead and this path is the enjoyment of the sense organs. It is only the person who has the proper co ordination of the body, sense and the mind can be called a good rider travelling in the right path. In such a short expostulation the entire purpose of jnana and yoga are revealed and such cryptic slokas have been subjected to detailed analysis by Sankara, Ramanuja, Madwa and other great souls.



33 अ यादरो भवे यत्र कायर्-कारण-विजर्तः। तत्र शङ्का प्रकतर् या पिरणामेसख ु ावहा॥४४६॥ प चत त्रं atyādaro bhaved yatra kārya-kāraṇa-varjitaḥ | tatra śaṅkā prakartavyā pariṇāmesukhāvahā ||446|| pañcatantraṁ aതയ്ാദേരാ ഭേവദയ്്രത കാരയ്കാരണവര്‌jിതഃ ത്രതശ

ാ ്രപകര്‌tവയ്ാ പരിണാേമ സുഖാവവഹാ

if a person is shown excessive respect in a place without any rhyme or reason, he should be skeptical and behave with great circumspection there. The results of such caution will be of immense benefit. People are usually very selfish in nature, If they bestow upon others unreasonable favours, it can be inferred that the former have some axe to grind. The demands and entreaties will follow soon. Therefore if the person on whom undue praiseis heaped upon, should never relax his vigil. The sycophant is just trying to apply excessive soap on him is doing so with some definite purpose. Such chamchas will be found everywhere and specially so along the lobbies of power. If such chamcha has managed to achieve his purpose then he will no more show any familiarity with the benefactor because he knows that the latter is no more of any use for him.



32 वेदा तिवज्ञान िविनि चताथार्ः स

यसयोगाद्यतयः शुद्धस वाः।

ते ब्र लोके तु परा तकाले परामत ृ ात ् पिरमु यि त सव॥ द म ् िवपापं वरवे मभत ू ं य पु डरीकम ् पुरम यसँ थं।

तत्रािप द े गगनं िवशोकं ति मन ् यद त तदप ु ािसत यं॥ यो वेदादौ

वरः प्रोक्तो वेदा ते च प्रिति तः।

त य प्रकृितलीन य यः परः स महे रः॥ vedāntavijñāna viniscitārthāḥ sannyasayogādyatayaḥ śuddhasatvāḥ| te brahmaloke tu parāntakāle parāmṛtāt parimucyanti sarve|| dahram viapāpaṁ varaveśmabhūtaṁ yatpunḍarīkam puramadhyasa sthaṁ| tatrāpi dahre gaganaṁ viśokaṁ tasmin yadantastadupāsitavyaṁ|| yo vedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ| tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ|| ी महानारायणोपिनषत ् द्वादशोऽनव ु ाकः १५-१६-१७ śrī mahānārāyaṇopaniṣat dvādaśo'nuvākaḥ 15-16-17 Having attained the Immortality consisting of identificationwith the Supreme, all those aspirants who strive for self-control, who have rigourously arrived at the conclusion taught by vedanta through direct knowledge, and who have attained purity of mind throgh the practice of the discipline of yoga and steadfastness in the knowledge of brahman preceded by renunciation, get themselves released into the regions of Brahman at the dissollution of the body. In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the supreme. Further in the interior of this small area there is the sorrowless ether.. That is to be meditated upon continuously. He is the supreme Lord who transcends the Syllabe Om which is uttered at the commencemnt of recital of the Vedas, which is well establishe in the Upanoshads and which is dissolved in the primal cause(prakriti) during contemplation The above anuvakas in Mahanarayanopanishat, which is a part of advanced yajurvedic learning along with taittareeyopanishat, in three stanzas describle the way of renunciated people, the location of the Supreme Self in the anahata lotus at the heart of the living being and identifies the Brahman who is to be worshipped. These three stanzas along with Na karamana Na prajaya dhanena..... is chanted wherever the great Aacharys who have renunciated everything and walk on this earth as living gods are present.



33

बलोपप नोऽिप िह बुिद्धमान ् नरः परे नयेत ् न

वयमेव वैिरताम ्।

िभषङ्ग्ममा तीित िविच य भक्षये अकारणात ् को िह िवचक्षणो िवषम ्॥११३॥ प

त त्रम ्

balopapanno'pi hi buddhimān naraḥ pare nayet na svayameva vairitām | bhiṣaṅgmamāstīti vicintya bhakṣayed akāraṇāt ko hi vicakṣaṇo viṣam ||113|| panñctantram A wise man should not deliberately pick up enmity with others just because he feels that he is endowed with sufficient power to defeat others. No sensible person will venture to consume poison without any reason just because he has engaged a very efficient doctor. The human life is full of conflicts because the expectations of everyone is too hight in comparison to his resources. In the pursuit of it so happens that some attain a point of advantageour point of power perhaps by mere chance. But this fact should not be taken as a carte blacnche to quarrel with others and create chaos. The tables can be turned against anyone, because time is a very tricky fellow. Then no one should try to stab to death a person standing nearby just because the former has acquired a sharp knife/



35 काक ि बर्क यानं

ानिनद्रा तथैव च

अ पाहारो जीणर्व म ् एत िवद्याितर्लक्षनम ् नीितसारं चानक्यनीित kākadṛṣṭirbakadhyānaṁ śvānanidrā tathaiva ca alpāhāro jīrṇavastram etad vidyārtilakṣanam nītisāraṁ cānakyanīti The best signs of a pupil concentrated on education alone are possessing the keen sight of a crow, the unswerving concentration of a crane, limited food habits and tattered clothes. An initiate should be always be seeing everything around him with care and alacrity.. He will learn a lot from what is around him if he emulates the crow which will ever be on the lookout of its prey whethere perching on the branchh of a tree of just flying around. It has nothing to look for other than food and safety. Similarly a student should always be on the lookour for more and more knowledge. Similarly the student should always be an embodiment of deep concentration like the bird Crane. The crane's capacity to concentrate purposefully is monumental. To get hold of a single fish it is capable of sitting motionless, sometimes from sunrise to sunset on the banks of a water spot and it would not even move except gobble up the fish as and when it comes ups to the surface of the water accidentally. For a student, the appetite should be for acquiring knowledge. Eating away rich food makes him more comfortable, flabby and lazy, and such qualities with hamper his capacity to learn. The reason for the prescription of tattered clothes is that if the vidyaarthi goes after stylish clothes and ostentatious outfits, he will become noted by others especially by the members of the other sex and his attention will be scattered away. The education in modern campus is usually an antithesis to the above rules of our ancestors. It is worthwhile to consider whether the comforts of Camput life today



has in any way heleped the intern in his quest for acquiring more knowlege. Of course in the past knowledge was pursured in its entirety and the occupations base on it came as a natural corollary. But the present education appears to be just a passport to gain some occupation and then never to apply the knowledge if any acquired to poper purpose.



36 नागो भाित मदे न खं जलधरै ः पूण दन ु ा शवर्री शीलेन प्रमदा जवेन तरु गो िन यो सवैमिर् दरं वाणी याकरणेन हँसिमथुनःै नद्यः सभा पि डतैः स पुत्रन े गह ृ ेण वसुधा लोक यम ् भानुना ृ म ् नप नीितसारं nāgo bhāti madena khaṁ jaladharaiḥ pūrṇendunā śarvarī śīlena pramadā javena turago nityotsavairmandiraṁ vāṇī vyākaraṇena hamsamithunaiḥ nadyaḥ sabhā paṇḍitaiḥ satputrena gṛham nṛpeṇa vasudhā lokatryam bhānunā nītisāram The bull elephant is at its beautiful best when it is about to manifest rut, the sky is most bountiful where it is arrayed with raining clouds, the night is most elegant when the full moon rises a lady is most adorable when she has a noble character (this will apply to men also) a horse becomes celebrity with its speed, a household becomes attractive when there are frequent celebrations, a speech becomes attractive with the proper use of words, grammar and syntax. the rivers add to their glory by housing attractive swan duos. The family is the most gifted when it has an eminent son. The earth, meaning the country shines with the good ruler. And the whole three world is brightened absolutely by the presence of the one and only Sun.



37 यक्षः िकंि व

आ मा मनु य य िकंि व

दै वकृतः सखा।

उपजीवनं िकंि वद य िकंि वद य परायणम ्॥ युिधि रः पुत्र आ मा मनु य य भायार् दै वकृता सखा। उपजीवनं तु पजर् यो दानं अ य परायणं॥ yakṣaḥ kiṁsvid ātmā manuṣyasya kiṁsvid daivakṛtaḥ sakhā| upajīvanaṁ kiṁsvidasya kiṁsvidasya parāyaṇam|| yudhiṣṭiraḥ putra ātmā manuṣyasya bhāryā daivakṛtā sakhā| upajīvanaṁ tu parjanyo dānaṁ asya parāyaṇaṁ| यक्षप्र ं महाभारतं वनपवर्म ् yakṣapraśnaṁ mahābhārataṁ vanaparvam

The Yaksha asked,-

'What is the soul of man Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge? Yudhishthira answered,--' The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.



It is the cardinal concept of Indian life that one's son is just the external growth of oneself, to be loved, to be possessed, to be trained and to be cherished as one would do for himself. The srutis say, when a son is born, while performing his samskaras, we have to tell him that you are born as a part of myself..aatma vai putra naamasi.. (here again gender is not important...it applies to the daughter also... ) . The best friend ordained by God himself for any man is his wife. Good or bad, learned or imbecile the man is, the poor woman always keeps his company. (The feminists may have a different view, but in our country the vast majority is like that. For the support of ones livelihood in this earth, the clouds that pour the nectar of pure water to sustain the earth and the life on it, is the most important factor. A man gains sustenance in the nether world by making bounteous gifts to the needy in this world and there for it is his refuge. Sometimes gift come as a refuge for the poor on this earth when it is recieved by the needy. The circumstances leading to the dialogue between Yaksha and Yudistira is already explained earlier.



38 तदे ष

ोको भवित। तदे व सक्तः सहकमर्णिै त िलङ्गं मनो यत्र िनषक्तम य।

प्रा या तं कमर्ण त य यि क चेह करो ययं। त मात ् लोकात ् पन ु रै य मै लोकाय कमर्ण इित नु कामयमानोऽथाकामयमानो योऽकामो िन कामः आ कामो आ मकामो न त य प्राणा उ क्रामि त ब्र व ै सन ् ब्र ा येित tadeṣa śloko bhavati| tadeva saktaḥ sahakarmaṇaiti liṅgaṁ mano yatra niṣaktamasya| prāpyāntaṁ karmaṇastasya yatkiñceha karotyayaṁ| tasmāt lokāt punaraityasmai lokaya karmaṇa iti nu kāmayamāno'thākāmayamāno yo'kāmo niṣkāmaḥ āptakāmo ātmakāmo na tasya prāṇā utkrāmanti brahmaiva san brahmāpyeti बह ृ दार यकोपिनषत ् ९ उप ्।ई।३-४--३५ bṛhadāranyakopaniṣat 9 (up|ī|3-4)--35 On the question of rebirth there is a sloka To whatever object a man's mind is attached, to that goes his inner self with the deed, being attached to it alone. After exhausting the results of whetever works hed in this world, he comes back from that world to this world for work again. So much for the man who desires. But as to the man who does not desire, who is without desire, who is freed from desire, whose desire is satisfied, whose desire is for Self only -- his vital spirit does not depart elsewhere. Being brahman he goes to brahman. This mantra comes by way of expostulation of the secret of the emancipaton from the cycle of births, by Yaajnavalkya to Janaka. When a man departs from this earth with unfulfilled desires for mundane pleasure, he is led to worlds which are designed to enable him to enjoy or expiate the earthly virtues and sins he has committed in the immediate chapter of life. Once



the enjoyment or expiation is over, he is born in this earth again to be engaged in Karma (work) the results of which again draws him to the cycle of births and death without stop. But for a person who has given up all his desires in this world even before death and has become absolutely detached, when he casts off his mortal coils, He is led to the Supreme Self, being part of the Supreme self Himself and he merges with the supreme self. For his there are no comebacks. The Supreme soul he is he remais blissful for ever. This upanishad vakya finds a shadow in Gita in many occasion.. Yam kim vapi smaran papam tyajatyanthe kalebharam.... Karmanenaiva samsiddhim aasthithah janakaadayah... the idea is spun with a golden thread in gita. That would require a lot of discussion. Talking of desire one has to marvel at Yajnavalkya's razor sharp intellect which defines the abandonment of desire so tersely.. man who does not desire, who is without desire, who is freed from desire, whose desire is satisfied, whose desire is for Self only (of course by self it is meant here the aatma... jeevatama and paramaatma for those who see them as two or for the advaitin the absolute Supreme soul. It should not be confused with this mundane body and mind conglomerate, the gasbag filled with ego, arrogance and self pity)


K v ananthanarayanan irs, additional commissioner of incometax, trivandrum 39

स त ायिस संि थत य पयसो नामािप न ज्ञायते मक्त ु ाकारतया तदे व निलनी-पत्र-ि थतं राजते। वातौ सागर-शुिक्त-कुिक्ष-पिततं तज ् जायते मौिक्तकं प्रायेणाधम-म यमो म-गण ु ाः संवासतो जायते॥२७३॥ प चत त्रं santaptāyasi saṁsthitasya payaso nāmāpi na jñāyate muktākāratayā tadeva nalinī-patra-sthitaṁ rājate | svātau sāgara-śukti-kukṣi-patitaṁ taj jāyate mauktikaṁ prāyeṇādhama-madhyamottama-guṇāḥ saṁvāsato jāyate ||273|| pañcatantraṁ സnപ്‌ത ആയസി സംsിതസയ് പയേസാ നാമാപി ന jായെത മുkാകാരതയാ തേദവ നലിനീപ്രതsിതം രാജെത സവ്ാതവ്‌ സാഗര ശുkി കുkി പതിതം തദ്‌ ജായേത െമൗkികം ്രപാേയണാധമ മധയ്മ utമഗുണാ സംവാസേതാ ജായേത

water poured on redhot iron disappears without any trace immediately, the same water appears like very bright crystal globules when it is placed on the surface of a lotus leaf. the very same water when it falls as a drop into the pearl oyster on the days of star swaati, it becomes a beautiful pearl.... Verily, the good attributes of a person manifest themselves out of his association with the wretched, the average and the noble people in that order. One who associates himself with a wretched fellow ultimately disappears from the face of the earth nameless like water poured on hot iron. The same person when he keeps company with men of average character and stature, may look bright and beautiful at first sight but such flicker is only delusive.. like the water drop on a lotus leaf which gives the appearance of a crystal ball but is of no practical use and



with the movement of the leaf just rolls down to anonymity. However a drop of water coming out of the rain in the inner seas, when it falls into the open shells of a pearl oyster, it transforms itself into a beautiful pearl. This is just like the association of a person with a really noble soul. The ordinary is transformed into extraordinary. It is believed that when water drops are imbibed by a pearl oyster on the day of star Swwathi especially on full moon day ( chitra -swathi combination would come as the full moon day which we call chitrapaurnami in the first month of the solar celendar -- mesha or chitthirai) will transform itself into a large a very rare and beautiful pearl.. Even persons born on that day are supposed to achieve great eminence. The usage in telugu "swaathimukthyam" has originated from this belief . It was on one such day the Lord Gauthama the Buddha incarnated on the earth.



40 िवपिद धैयर्ं अथा यद ु ये क्षमा

सदिस वाक्य-पटुता यिु ध िवक्रमः। यशिस चािभ िचर् यसनं ुतौ

प्रकृित-िसद्धम ् इदं िह महा मनाम ्॥३२॥

िहतोपदे शं vipadi dhairyaṁ athābhyudaye kṣamā sadasi vākya-paṭutā yudhi vikramaḥ | yaśasi cābhirucir vyasanaṁ śrutau prakṛti-siddham idaṁ hi mahātmanām ||32|| hitopadeśaṁ വിപദി ൈധരയ്ം aഥാഭയ്ുദേയ kമാ സദസി ച aഭിരുചി യുധി വി്രകമം യശസിചാഭിരുചി വയ്സനം ്രശുതവ്‌ ്രപകൃതിസിdം iദം ഹി മഹtനാം Nonchalance and absolute presence of mind when facing danger, patience and detachment while there is abundance in life, keen interest in participating and enlivening the proceedings of the meetings of august bodies, great valour in fighting great adherence to once own reputation and deep sorrow when subjected to unwanted scanda... these virtues come naturaally to the noble soul. The real mettle of the noble is tested in the crucible of adversity. Anyone can pose that he is very bold when things are okey but to keep the same attitude when unpleasant things face one is a special talent. Even at the face of some silly position being given people arrogate to themselves all greatness and consider it their birthright to show impatience to fellow mortal. But the really great man is not affected by neither plenty or penury. If there is great knowledg inherent and acquired present in a person, he has to give expression to it in appropriate fora for the benefit of the world. The noble warriors show their valour in its sublimest best in battles never giving any thought to personal safety. For such persons impeccable reputation is paramount in life and unwarranted scandals cause them great distress /



41

पश ु ँगमः। ृ निप गजो हि त िजघ्रन ् अिप भज

हस न ् अिप नप र् ः॥८२॥ ु न ृ ो हि त मानय निप दज

प चत तम ् spṛśannapi gajo hanti jighran api bhuja gamaḥ | hasann api nṛpo hanti mānayannapi durjanaḥ ||82|| pañcatantam സ്‌്രപുശnപി ഗേജാ ഹnി ജി്രഘ aപി ഭുജംഗമ ഹസ aപി നൃേപാ ഹnി മാനയnപി ദുര്‌ജന an elephant can prove to be our killer by a mere touch, a venomous snake can awards us death by just sniffing, the king can send us to the gallows through a mere smile, but the evil fellows can cause death to us by meretly thinking of us. An elephant may just touch his follower afftectionately with its trunk and the impact can sometimes kill. It is believed that some poisonous snakes can simply spray venome through their breath and kill the people. If one offends the king, he can order him to be killed even while the smile on the royal countenance remains intact. But the evil persons can manage our annihilation just be thinking of us in their own way.. See the purveyors of terrorism regardless of their ideologies.. they kill for the heck of it. --



42

१

युिधि रः

िकं कतर् यं मनु येण लोकयात्रा िहतािथर्ना कथं वै लोकयात्रां तु िकम ् शीलश ् च समाचरे त ् २

भी म

कायेन ित्रिवधं कमर् वाचा चािप चतुिवर्धं मनसा ित्रिवधं चैव दश कमर् पथा ३ प्राणाितपातं

यजेत ्

तै यं च परदानं अथािप च

त्रीिण पापािन कायेन सवर्तः पिरवजर्येत ् ४ असत ् प्रलापं पा

यं पैशु यं अनत ृ ं तथा

च वािर वाचा राजे द्र न ज पेन ् नानिु च तयेत ् ५ अनिभ या पर वेषु सवर्स वेषु सौ दं कमर्णां फलं अ तीित ित्रिवधं मनसा चरे त ् ६ त मा

वाक्कायमनसा नाचरे

अशुभं। नराः

शभ ु ाशभ ु ा याचरन ् िह त य त या त ु े फलम ् महाभारते आनश ु ािसकपवर्िण १३ 1 yudhiṣṭiraḥ kiṁ kartavyaṁ manuṣyeṇa lokayātrā hitārthinā



kathaṁ vai lokayātrāṁ tu kim śīlaś ca samācaret 2 bhīīṣma kāyena trividhaṁ karma vācā cāpi caturvidhaṁ manasā trividhaṁ caiva daśa karma pathāmstyajet 3 prāṇātipātaṁ stainyaṁ ca paradānaṁ athāpi ca trīṇi pāpāni kāyena sarvataḥ parivarjayet 4 asat pralāpaṁ pāruṣyaṁ paiśunyaṁ anṛtaṁ tathā catvāri vācā rājendra na jalpen nānucintayet 5 anabhidhyā parasveṣu sarvasattveṣu sauhṛdaṁ karmaṇāṁ phalaṁ astīti trividhaṁ manasā caret 6 tasmād vākkāyamanasā nācared aśubhaṁ| narāḥ śubhāśubhānyācaran hi tasya tasyāśnute phalam mahābhārate ānuśāsikaparvaṇi 13

"Yudhishthira said, 'What should a man do in order to pass pleasantly through this and the other world. How, indeed, should one conduct oneself? What practices should one adopt with this end in view?' "Bhishma said, 'One should avoid the three acts that are done with the body, the four that are done with speech, the three that are done with the mind, and the ten paths of action. The three acts that are done with the body and should be wholly avoided are the destruction of the lives of other creatures, theft or appropriation of what belongs to other persons, and the enjoyment of other people's wives. The four acts that are done with speech, O king, and that should never be indulged in or even thought of, are evil conversation, harsh words, publishing other people's faults, and falsehood. Coveting the possessions of others, doing injury to others, and disbelief in the ordinances of the Vedas, are the three acts done with the [email protected] 09446508855


mind which should always be avoided. Hence, one should never do any evil act in word, body, or mind. By doing good and evil acts, one is sure to enjoy or endure the just consequences thereof. Nothing can be more certain than this.'" Anusaasika parvam is where bheeshmapitamaha is lying in a bed of arrows waiting for relinquishing his vital energy with the advent of uttarayana. The noble yudishtira along with the blessed Krishna and others are in converstion with him about the laws of life. The entire conversation attains added sacredness on account of the divine presence of Krishna and the laws laid down by bheeshma have influenced all later lawmakers and scholars including chanakya to the modern authors of the Constitution. Please watch what bheeshma prescribes about the four evil deeds to be adopted in speech. Evil conversation or gossip, intemperate words, giving publicity to others' faults and telling lies. Other qualities espoused by bheeshma like nonviolence, undue desire for others wealth debauchery. Bheeshma is categoric in stating that if bad deeds are perpetuated in this world the doer will definitely pay the price for it.


K v ananthanarayanan irs, additional commissioner of incometax, trivandrum 43

यक्ष मत ृ ं कथं

यात ् पु षः कथं रा म ् मत ृ म ् भवेत ्

ाद्धम ् मत ृ ं कथं च

यात ् कथं यज्ञो मत ृ ो भवेत ्

युिधि र

मत ृ ो दिरद्रः पु षो मत ृ ं रा

अराजकं

मत ृ ं अ ोित्रयं ाद्धम ् मत ृ ो यज्ञो वदिक्षणः yakṣa mṛtaṁ kathaṁ syāt puruṣaḥ kathaṁ rāṣṭram mṛtam bhavet śrāddham mṛtaṁ kathaṁ ca syāt kathaṁ yajño mṛto bhavet yudhiṣṭira mṛto daridraḥ puruṣo mṛtaṁ rāṣṭra arājakaṁ mṛtaṁ aśrotriyaṁ śrāddham mṛto yajño tvadakṣiṇaḥ യk മൃതം കഥം സയ്ാത്‌ പുരുഷ കഥം രാ്ര ം മൃതം ഭേവത്‌ ്രശാdം മൃതംകഥം ച സയ്ാത്‌ കഥം യജ്‌േനാ മൃതം ഭേവത്‌ യുധിഷ്‌ഠിരന്‌ മൃേതാദരി്രദ പുരുഷ മൃതംരാ്ര ം aരാജകം മൃതം aെ്രശാതൃയം ്രശാdം മൃേതാ യj തു aദkിണമ്‌ The Yaksha asked,--'For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?' Yudhishthira answered,--'For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead A man without money is more or less dead.A nation without a good leader is dead. A religious ceremony without proper care and proper gifts to the participants is also dead/ This is from the Yakshapraanam of Mahabharatam Vanaparvam/



44

अित पेण वा सीता अितगवण रावणः। अितदाना

बिलर् बद्धो ित सवर्त्र वजर्येत ्॥१२॥

चाणक्य नीित atirūpeṇa vā sītā atigarveṇa rāvaṇaḥ | atidānād balir baddhohyati sarvatra varjayet ||12|| cāṇakya nīti aതി രൂേപണ വാ സീതാ aതിഗ േവണ രാവണ aതിദാനാത്‌ ബലി ബd aതി സ വ്രത വ ജെയത്‌ It is perhaps on account of excessive beauty that Devi Sita had to languish in the captivity of Ravana. Ravana was finally destroyed by his limitless arrogance. Mahabali had to suffer the tightness of the rope of Varuna because of his excessive generosity. Therefore, vice or virtue, excesses should always be avoided. Mahabli had promised three feet of land to Vamana who changed his shape and measured the entire univers with two feetlengths and Bali had to offer his own crow as the third measure.. then his army started to attack the Thrivikram, the lord in universal form and to end the strife and complete the deal the Lord tied Bali with varunapasam and sent him to an abode in a lower world. The consequences or Mata Sitas beauty and Ravanas arrogance are too well known, So the master chanakya advices moderation in place of excursiveness in all fields. --



45 शनैःशनै

भोक्त यं

वयं िव म ् उपािजर्तम ्।

रसायनम ् इव प्राज्ञैर ् हे लया न कदाचन

प चत त्रं śanaiaḥśanaiśca bhoktavyaṁ svayaṁ vittam upārjitam | rasāyanam iva prājñair helayā na kadācana pañcatantraṁ ശൈനഹ്‌ശൈനഹ്‌ ച േഭാkവയ്ം സവ്യം വിtമുപാ ജിതം രസായനം iവ ്രപാjയ്‌ േഹലയാ ന കദാചന the money one earns, if he is an intelligent person (for an idiot, no advice is necessary), should be spent at a very slow pace with a lot of caution, and not in a carefree manner. It is like taking medicines at the prescribed time and dosage. what we find in this world is that people go all out to earn and amass money by fair means or foul. But when it comes to spending they throw caution to the winds. The advice in panchantantram is that one should earn money by himself but when it comes to spending he should definitely be very cautious and slow. There is no room for frivolity. It is just like many medicinal preparations especially in ayurveda.. to prepare the rasaayanaas the doctor has to spend a lot of time..the medicine maybe even very delicious. But for the patient the doctor prescribes appropriated dosages...may be in small quantities. The patient has to be insane to gobble up the whole medicine at a single sitting rather than consuming it at timed intervals. Thrift is really a great virtue.... perhaps miserliness is not.



46 गात्रं स कुिचतं गितर् िवगिलता द ताश ् च नाशंगताः ि भ्रार् यित पम यप ु हतं वक्त्रं च लालायते।

वाक्यं नैव करोित बा धव-जनाः प ी न शु ूषते

िधक् क ं जरयािभभत ू -पु षं पुत्रोऽ यवज्ञायते॥१८९॥

प चत त्रं gātraṁ samkucitaṁ gatir vigalitā dantāś ca nāśaṁgatāḥ dṛṣṭirbhrāmyati rūpamapyupahataṁ vaktraṁ ca lālāyate | vākyaṁ naiva karoti bāndhava-janāḥ patnī na śuśrūṣate dhik kaṣṭaṁ jarayābhibhūta-puruṣaṁ putro'pyavajñāyate ||189|| pancatantram ഗാ്രതം സംകുചിതം ഗതി വിഗളിതം ദnാ നാശംഗത ദൃ ി ്രഭാമയതി രൂപമപയ്പഹതംവ്രkം ച ലാലായാെത വാകയ്ം ൈനവ കേരാതി ബാnവജനാ പത്‌നി ന ശു്രശൂഷേത ധിക്‌ ക ം ജരയാഭിഭൂതപുരുഷം പുേ്രതാപയ്വjായാെത the pathetic condition of an elderly patriarch who has spend a whole life for the upkeep of this family is desribed vividly in an extract from Panchatantram. The body of the grandfather is shrunken, he negotiates his steps in a disorderly way, his teeth have bidden him adiew with a promis to meet again in the next birth, his eyballs are rolling around but providing him with little vision, the attractiveness of the yonder youth if he had any had forsaken him and from the purselike mouth flows the secretions from the mouth incessantly. The so-called relative do not deem it prudent to utter any word to him and the wife has many other urget occupations other than helping the husband at least in observing his daily chores with some dignity, and to top it all the son nevermissed an opportunity to insult this human being who is afflicted with old age Friends this is the condition of all the elders who have striven hard and given everything within their power, and in most cases gone out of their way to place all they possess at the disposal of wife, children and family without any selfishness. Whatever be their physical condition now, they are to be worshipped like Gods, whether the old person is a male or female. In fact I have extracted such a gruesome picture form an old kavyam only to appeal one all that it is our duty to ensure that the old gems of our family and nation are bestowed the greatest attention and care which are their fundamental right. Mind you, the same condition is awaiting everyone. [email protected] 09446508855


47 ९ यिु धि र

प्र यक्षं लोकतः िसद्धम ् लोका ागम पूवक र् ाः िश ाचारो बहुिवधो ब्रूिह तन ् मे िपतामह १० भी म

धमर् य ि यमाण य बलविद्भर् दरु ा मिभः सं थाय ैर ् अिप कृता कालेन पिरिभद्यते

११ अधमार् धमर् पेण तेणःै कूपा इवावत ृ ाः

तत तैर ् िभद्यते व ृ म ् शण ृ ु चैव युिधि र

१२ अव ृ या ये च िभ दि त

त ु यागपरायणाः

धमर्िवद्वे िषणो म दा इ यक्त ु ा ते न स शयाः

१३ अत ृ य त तु साधन ू ाम ् य एवागम बुद्धयः

परिम येव संतु ा तान ् उपास व च प ृ छ च

१४ कामाथ प ृ ताः कृ वा लोभमोहानस ु ािरणौ

धमर् इ येव स बुद्धातान ् उपास व च प ृ छ च

१५ न तेषाम ् िभद्यते व ृ म ् यज्ञ वा यायकमर्िभः

आचाराः कारणम ् चैव धमर् ैवत्रयम ् पन ु ः 9 yudhiṣṭira pratyakṣaṁ lokataḥ siddham lokāścāgama pūrvakāaḥ śiṣṭācāro bahuvidho brūhi tan me pitāmaha 10 bhīṣma dharmasya hriyamāṇasya balavadbhir durātmabhiaḥ saṁsthāyatnair api kṛtā kālena paribhidyate 11 adharmā dharmarūpeṇa teṇaiaḥ kūpā ivāvṛtāaḥ tatastair bhidyate vṛttam śṛṇu caiva yudhiṣṭhira 12 avṛttyā ye ca bhindanti śrutatyāgaparāyaṇāaḥ dharmavidveṣiṇo mandā ityuktāste na samśayāḥ 13 atṛpyantastu sādhūnām ya evāgama buddhayaḥ paramityeva saṁtuṣṭāstān upāsasva ca pṛccha ca 14 kāmārthau pṛṣṭhatāḥ kṛtvā lobhamohānusāriṇau dharma ityeva sambuddhātān upāsasva ca pṛccha ca 15 na teṣām bhidyate vṛttam yajñasvādhyāyakarmabhiaḥ [email protected] 09446508855


ācārāḥ kāraṇam caiva dharmaścaivatrayam punaḥ 'Tell me, O grandsire, which among these (four) is most authoritative, viz., direct perception, inference from observation, the science of Agama or scriptures, and diverse kinds of practices that distinguish the good.' "Bhishma said, 'While Righteousness is sought to be destroyed by wicked persons possessed of great might, it is capable of being protected for the time being by those that are good exerting themselves with care and earnestness. Such protection, however, avails not in the long run, for destruction does overtake Righteousness at the end. Then, again, Righteousness often proves a mask for covering Unrighteousness, like grass and straw covering the mouth of a deep pit and concealing it from the view. Hear, again, O Yudhisthira! In consequence of this, the practices of the good are interfered with and destroyed by the wicked. Those persons who are of evil conduct, who discard the Srutis--indeed, those wicked wights who are haters of Righteousness,--destroy that good course of conduct (which could otherwise be set up as a standard). Hence, doubts attach to direct perception, inference, and good conduct. Those, therefore, among the good that are possessed of understanding born of (or cleansed by) the scriptures and that are ever contented, are to be regarded as the foremost. Let those that are anxious and deprived of tranquillity of soul, approach these. Indeed, O Yudhishthira., do thou pay court to them and seek of them the solutions of thy doubt! Disregarding both pleasure and wealth which always follow cupidity and awakened into the belief that only Righteousness should be sought, do thou, O Yudhishthira, wait upon and ask those persons (for enlightening thyself). The conduct of those persons never goes wrong or meets with destruction, as also their sacrifices and Vedic study and rites. Indeed, these three, viz., conduct as consisting of overt acts, behaviour in respect of (mental) purity, and the Vedas together constitute Righteousness.' In the anusaasika parva these questions are raised by yudhistira to bheeshma, under the advise of Lord Krishna himself. The enforcers of law have a tendency to hold on to citations favourable to them and their interests and by passage of time the original fundamental principles get obliterated. In such situations reference to the original texts and taking the advise of the impartial judges alone is the right way. Sticking to redundant precedents will often given benefit only to vested interest. This is relevant as an argument even in a modern court of law.



का ता-िवयोगः दािर य-भावा

48 वजनापमानं ऋण य शेषं कुनप ृ य सेवा।

िवमख ु ं च िमत्रं िवनािग्नना प च दहि त कायम ्॥१४॥

चाणक्य नीित दपर्णं २ १४ kāntā-viyogaḥ svajanāpamānaṁ ṛṇasya śeṣaṁ kunṛpasya sevā | dāridrya-bhāvād vimukhaṁ ca mitraṁ vināgninā pañca dahanti kāyam ||14|| cāṇakya nīti darpaṇaṁ 2 14 കാnാവിേയാഗ സവ്ജനാപമാനം ഋണസയ് േശഷം കു്രനിപസയ് േസവാ ദാരി്രദയ്ഭാവാത്‌ വിമുഖം ച മി്രതം വിനാgിനാ പ ച ദഹnി കായം The following five situations in life scorch one's body even without fire. (1) Loss of one's wife (2) Insult from one's own kinsmen (3) the constant nagging of indebtedness (4) service under a wicked king or government (5) the lack of attachment exhibited by a dear friend when one is in poverty. One usually feels so safe and secure when his wife is alive and is in constant company either silently or otherwise. But when that companion for lifetime is lost then alone the real pain is felt. Insult by kinsmen, indebtedness and the unfriendly attitude of the so called friends when one is in penury are usual happenings in one's life but situations are nevertheless most painful. Having a wicked administration to control one is bad and the compulsion to serve under such ruler is worse still...it hangs like a Damocles sword over one's head



49 त ृ णां िछि ध भज क्षमां जिह मदं पापे रितं मा कृथाः स यं ब्रू नय ु ािह साध-ु पदवीं सेव व िवद्व जनं।

मा यान ् मानय िविद्वषोऽ यनुनय प्रख्यापय प्र यं

कीितर्ं पालय दःु िखते कु

दयाम ् एतत ् सतां चेि तम ्॥७८॥

नीितशतकं भतह र् ृ िर tṛṣṇāṁ chindhi bhaja kṣamāṁ jahi madaṁ pāpe ratiṁ mā kṛthāaḥ satyaṁ brūhyanuyāhi sādhu-padavīṁ sevasva vidvajjanaṁ | mānyān mānaya vidviṣo'pyanunaya prakhyāpaya praśrayaṁ kīrtiṁ pālaya duaḥkhite kuru dayām etat satāṁ ceṣṭitam ||78|| nītiśatakaṁ bhartṛhari give up avariciousness for ever, practice patience, steer clear of arrogance, never even think of committing a sin, always speak the truth, follow the path of the great, serve withe devotion the learned people, give utmost respect where it is due, be humble, always strive to safeguard the good reputation, be kind to one who is in distress,...these are the natural course of action and code of conduct for a blessed life. even if we are able put to action even a small portion of the contents of this long checklist, our lives will be much better in many respects



50 सु दां िहतकामानां न करोतीह यो वचः

स कूमर् इव दब ु िुर् द्धः का ात ् भ्र ो िवन यित suhṛdāṁ hitakāmānāṁ na karotīha yo vacaḥ sa kūrma iva durbuddhiḥ kāṣṭāt bhraṣṭo vinaśyati प चत त्रं pañcatantraṁ Let us have the full story from panchatantram

The person who does not heed his wellwishers and friends, owing to hisfoolishness, meets the same destruction as the stupid tortoise who fell from the stick and died." In a lake there lived a tortoise namedKambugreeva. Two swans, named Sankatand Vikat were his very close friends.Everyday the three would sit by the lake andtalk about various devarshi, maharshi and so on, and when the sun set they wouldreturn to their homes. After some days, because of lack of rain, thelake slowly started to dry up. The tortoise was very sad and worried. Seeing him the swans said "Friend! This lake has dried up.Now only swampy mud remains. Without water how shall we live? This thought is worrying us." On hearing the swans, the tortoise said -"Now, due to the lack of water, my survival is not possible. Yet, you two should think about saving me. It is said that" – "In bad times, one should not abandon patience. It is quite possible that with patience one can be delivered from the calamity. When the boat breaks in the middle of the sea, its owner does not leave [email protected] 09446508855


patience and hope. On the contrary, hethinks of ways to reach the shore." "In addition, Manu has said" – "During bad times an intelligent man shouldmake efforts to save his kith and kin from the calamity. Through sincere efforts, it ispossible to keep away trouble." "You can get a strong rope or a small piece of stick. Search another lake that has plenty of water. I will hold the middle of rope or stickwith my teeth, and you can hold the twoends and fly, taking me to the other lake." The swans heard what Kambugreeva had tosay. They said, "Friend we will do as youhave said. But, in this situation you will have to be silent. If you are not silent you will fallfrom the stick." After making the necessary arrangements, the swans were flying and Kambugreevacould see the town below. The people in thetown were astonished and were shouting, "see! see! the birds are taking a circular thingand flying." On hearing the people's din below,Kambugreeva said, "Friends! what is this noise ?" Even before he could complete that he fell from the sky and the people cut him to pieces. The loudmouthed tortoise was done in by his own mouth.




Sanskrit Vedic Slokas With Meaning -English-Tamil

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