Īśvara vs. Māyā in the Gītā

Vēdānta, as spread in so many books and videos, is considered the same as Advaita.

Advaita, as understood by most, means 4 things:

1. ब्रह्मसत्यं जगन्मिथ्या -  Only Brahman is the truth/reality; this world is false/illusory.
2. जीवो ब्रह्मैव नापरः   -  The living entity is Brahman himself, and none else.
3. मायया परिच्छिन्न इव भाति तद् ब्रह  - That Brahman appears to be the many owing to Māyā.
4. अज्ञानात् जीवभावः - The state of being a Jīva arises from ignorance.

In other words, in Advaita, this world is an illusion that has fooled Brahman into thinking that he is the Jīva. 

By the way, these are all statements of Advaita Ācāryas and not found in the Prasthānatraya (Upaniṣads, Brahma Sūtras and Bhagavadgītā). In other words, it is wrong to equate Advaita to Vēdānta.

***

I was pondering over these statements while reading the Śrīmad Bhagavadgītā. Indeed, according to all my readings, Bhagavān, i.e., Śrī Kṛṣṇa, while speaking the world's most revered "The Song of God", has never stated anything like these statements. 

Indeed, according to the Gītā. Māyā is the energy and creative phenomenon of Bhagavān, or Īśvara, as the correct term is for God in Hinduism. Through his Māyā, the universe comes into existence, consisting of the three Guṇas - Sattva, Rajas and Tamas. 

So the quintessential message of the Gītā is about Īśvara as the controller of Māyā, and to attain him, the Jīva has to overcome Māyā by devotion to Īśvara and thereby secure his grace!

Here are the key Ślōkas of the Gītā in this context with their simple meanings.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ४-६॥

Bhagavān is explaining how he takes Avatāras (stated in the following Ślōkas) to uplift the good and vanquish the evil (both are his play!). "I am the Unborn and Inexhaustible Consciousness of all creation, and the Supreme Master of all creation. I rule over my own Nature=Prakṛti (made up of the 3 Guṇas), and manifest as Avatāras  through my own Māyā."

 

दैवी ह्येषा गुणमयी मम माया दुरत्यया ।

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७-१४॥

"This Māyā of my own creation consists of the 3 Guṇas, and is very difficult to overcome for man. Only those who worship me can cross over this Māyā!"

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः ।

माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ ७-१५॥

"Those of evil deeds are stupid, lowly men who do not worship me. Their wisdom has been stolen by Māyā, and they develop demonic tendencies." 

नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।

मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ ७-२५॥

" I do not reveal myself to everyone. That is because my Yoga Māyā covers me. That is why the fool does not perceive me, the Unborn and Inexhaustible Consciousness in all creation."

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८-६१॥

तमेव शरणं गच्छ सर्वभावेन भारत ।

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८-६२॥

"Īśvara dwells in everyone's heart, oh Arjuna! He is the one running this world like an automated wheel, with all beings spinning on its rim helplessly through his Māyā!"

"So what is the solution? Simply surrender to that Īśvara, in all respects. By his grace alone will you attain eternal peace and the changeless state."

Finally, as if to remove all confusion between Jīva and Īśvara, Bhagavān clarifies indubitably:

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।

क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५-१६॥

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।

यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५-१७॥

"In every living being, there are two "Puruṣas". One is the apparent man, i.e., the mortal body covering made up of the perishable matter and chemistry. The other is the eternal Jīva, who dwells inside this body, and moves from body to body through rebirth. There is then the Supreme One, different from both these! He is the one called Paramātmā! He is the one who creates and suffuses and upholds all as the immutable Īśvara!"

I can go on quoting many more verses from the Gītā on the path to liberation, but that is for another day!

॥ हरिः ॐ तत् सत् ॥

Becoming someone special

ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ಏಸು ಕಾಯಂಗಳ ಕಳೆದು ಎಂಬತ್ನಾಲ್ಕು ಲಕ್ಷ

ಜೀವರಾಶಿಯನ್ನು ದಾಟಿ ಬಂದ ಈ ಶರೀರ

ತಾನಲ್ಲ ತನ್ನದಲ್ಲ ತಾನಲ್ಲ ತನ್ನದಲ್ಲ

ಆಸೆ ತರವಲ್ಲ ಮುಂದೆ ಬಹುದಲ್ಲ

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ಆಶ-ಕ್ಲೇಶ- ದೋಷವೆಂಬ ಅಬ್ಧಿಯೊಳು ಮುಳುಗಿ ಯಮನ

ಪಾಶಕ್ಕೊಳಗಾಗದೆ ನಿರ್ದೋಷಿಯಾಗು ಸಂತೋಷಿಯಾಗು

ಕಾಶಿವಾರಣಾಸಿ ಕಂಚಿ ಕಾಣ- ಹಸ್ತಿ ರಾಮೇಶ್ವರ

ಏಸು ದೇಸ ತಿರುಗಿದರೆ ಬಹುದೇನೋ ಅಲ್ಲಿ ಹೋದೇನೋ

ದೋಷ ನಾಶಿ ಕೃಷ್ಣೆ ಗಂಗೆ ಗೋದಾವರಿ ಭವನಾಶಿ

ತುಂಗಭದ್ರೆ ಯಮುನೆ ವಾಸದಲ್ಲಿ ಉಪವಾಸದಲ್ಲಿ

ಮೀಸಲಾಗಿ ಮಿಂದು ಜಪ ತಪ ಹೋಮ ನೇಮಗಳ

ಏಸು ಬರಿ ಮಾಡಿದರು ಫಲವೇನು? ಈ ಛಲವೇನು?

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ಅಂದಿಗೋ ಇಂದಿಗೋ ಒಮ್ಮೆ ಸಿರಿಕಮಲೇಶನನ್ನು

ಒಂದು ಬಾರಿಯೂ ಹಿಂದೆ ನೆನೆಯಲಿಲ್ಲ ಮನದಣಿಯಲಿಲ್ಲ

ಬಂದು ಬಂದು ಭ್ರಮೆಗೊಂಡು ಮಾಯಾಮೋಹಕ್ಕೆ ಸಿಕ್ಕಿ

ನೊಂದು ಬೆಂದು ಒಂದರಿಂದ ಉಳಿಯಲಿಲ್ಲ ಬಂಧ ಕಳೆಯಲಿಲ್ಲ

ಸಂದೇಹವ ಮಾಡದಿರು ಅರಿವು ಎಂಬ ದೀಪವಿಟ್ಟು

ಇಂದು ಕಂಡ್ಯ ದೇಹದಲ್ಲಿ ಪಿಂಡಾಂಡ ಹಾಗೆ ಬ್ರಹ್ಮಾಂಡ

ಇಂದು ಹರಿಯ ಧ್ಯಾನವನ್ನು ಮಾಡಿ ವಿವೇಕದಿ

ಮುಕುಂದನಿಂದ ಮುಕ್ತಿ ಬೇಡು ಕಂಡ್ಯ ನೀ ನೋಡು ಕಂಡ್ಯ

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ನೂರು ಬಾರಿ ಶರಣು ಮಾಡಿ ನೀರ 

ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ಏಸು ಕಾಯಂಗಳ ಕಳೆದು ಎಂಬತ್ನಾಲ್ಕು ಲಕ್ಷ

ಜೀವರಾಶಿಯನ್ನು ದಾಟಿ ಬಂದ ಈ ಶರೀರ

ತಾನಲ್ಲ ತನ್ನದಲ್ಲ ತಾನಲ್ಲ ತನ್ನದಲ್ಲ

ಆಸೆ ಥರವಲ್ಲ ಮುಂದೆ ಬಹುದಲ್ಲ

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ಆಶ-ಕ್ಲೇಶ- ದೋಷವೆಂಬ ಅಬ್ಧಿಯೊಳು ಮುಳುಗಿ ಯಮನ

ಪಾಶಕ್ಕೊಳಗಾಗದೆ ನಿರ್ದೋಷಿಯಾಗು ಸಂತೋಷಿಯಾಗು

ಕಾಶಿವಾರಣಾಸಿ ಕಂಚಿ ಕಾಣ- ಹಸ್ತಿ ರಾಮೇಶ್ವರ

ಏಸು ದೇಸ ತಿರುಗಿದರೆ ಬಹುದೇನೋ ಅಲ್ಲಿ ಹೋದೇನೋ

ದೋಷ ನಾಶಿ ಕೃಷ್ಣೆ ಗಂಗೆ ಗೋದಾವರಿ ಭವನಾಶಿ

ತುಂಗಭದ್ರೆ ಯಮುನೆ ವಾಸದಲ್ಲಿ ಉಪವಾಸದಲ್ಲಿ

ಮೀಸಲಾಗಿ ಮಿಂದು ಜಪ ತಪ ಹೋಮ ನೇಮಗಳ

ಏಸು ಬರಿ ಮಾಡಿದರು ಫಲವೇನು? ಈ ಛಲವೇನು?

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ಅಂದಿಗೋ ಇಂದಿಗೋ ಒಮ್ಮೆ ಸಿರಿಕಮಲೇಶನನ್ನು

ಒಂದು ಬಾರಿಯಾರು ಹಿಂದ ನೆನೆಯಲಿಲ್ಲ ಮನದಣಿಯಲಿಲ್ಲ

ಬಂದು ಬಂದು ಭ್ರಮೆಗೊಂಡು ಮಾಯಾಮೋಹಕ್ಕೆ ಸಿಕ್ಕಿ

ನೊಂದು ಬೆಂದು ಒಂದರಿಂದ ಉಳಿಯಲಿಲ್ಲ ಬಂಧ ಕಳೆಯಲಿಲ್ಲ

ಸಂದೇಹವ ಮಾಡದಿರು ಅರಿವು ಎಂಬ ದೀಪವಿಟ್ಟು

ಇಂದು ಕಂಡ್ಯ ದೇಹದಲ್ಲಿ ಪಿಂಡಾಂಡ ಹಾಗೆ ಬ್ರಹ್ಮಾಂಡ

ಇಂದು ಹರಿಯ ಧ್ಯಾನವನ್ನು ಮಾಡಿ ವಿವೇಕದಿ

ಮುಕುಂದನಿಂದ ಮುಕ್ತಿ ಬೇಡು ಕಂಡ್ಯ ನೀ ನೋಡು ಕಂಡ್ಯ

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

ನೂರು ಬಾರಿ ಶರಣು ಮಾಡಿ ನೀರ ಮುಳುಗಲ್ಯಾಕೆ

ಪರ ನಾರಿಯರ ನೋಟಕೆ ಗುರಿಯ ಮಾಡಿದಿ ಮನ ಸೆರೆಯ ಮಾಡಿದಿ

ಸುರೆಯೊಳು ಸುರೆ ತುಂಬಿ ಮೇಲೆ ಹೂವಿನ ಹಾರ

ಗೀರು ಗಂಧ ಅಕ್ಷತೆಯ ಧರಿಸಿದಂತೆ ನೀ ಮೆರೆಸಿದಂತೆ

ಗಾರುಡಿಯ ಮಾತ ಬಿಟ್ಟು ನಾದಬ್ರಹ್ಮನ ಪಿಡಿದು

ಸಾರಿ ಸೂರಿ ಮುಕ್ತಿಯನ್ನು ಶಮನದಿಂದ ಮತ್ತೆ ಸುಮನದಿಂದ

ನಾರಾಯಣ ಅಚ್ಯುತ ಅನಂತಾದಿ ಕೇಶವನ

ಸಾರಾಮ್ರಿತವನುಂಡು ಸುಖಿಸೋ ಲಂಡ ಜೀವವೇ ಎಲೋ ಭಂಡ ಜೀವವೇ

ದಾಸನಾಗು ವಿಶೇಷನಾಗು ದಾಸನಾಗು ವಿಶೇಷನಾಗು

Naṭarāja

ಕಾಲೆತ್ತಿ ನರ್ತಿಸುತ

ತಾಂಡವದ ಠೀವಿಯಲಿ

ಆನಂದದಿಂ ಮೆರೆವ

ಕಾಲಕಾಲ! 

ಕೈಗಳಲಿ ಕಾಳ್ಗಿಚ್ಚು

ಡಮರು ಅಭಯವ ತೋರಿ

ಜಗವ ತೋಷಿಪ ಈ

ಆಶುತೋಷ!

Claude.AI Translation:

*Lifting his foot he dances on,*

*in the proud grace of the Tāṇḍava —*

*reveling in pure bliss,*

*the Lord of Time, beyond all time!*

*In his hands, the wildfire blazes,*

*the ḍamaru, and the gesture of fearlessness —*

*delighting all the worlds,*

*the ever-gracious Āśutoṣa!*

---

**A few notes on the epithets:**

- **Kālakāla** (ಕಾಲಕಾಲ) — "the death of Death," Shiva as the one who transcends time itself

- **Āśutoṣa** (ಆಶುತೋಷ) — "he who is easily pleased / quickly gladdened," a beloved name of Shiva

- **Ḍamaru** — the small hourglass drum held in Shiva's hand, whose beat marks the rhythm of creation

- **Tāṇḍava** — Shiva's fierce, ecstatic cosmic dance

A lovely devotional verse — compact but full of power.

The song of despair

Thanks to Google Gemini!

The video features the iconic Tamil devotional song "Enna Kavi Paadinaalum" (என்ன கவி பாடினாலும்), composed by Sri Anayampatti Adisesha Iyer and soulfully rendered by Madurai S. Somasundaram (Madurai Somu).

​Set in the melancholic Raga Neelamani, the song is a devotee's heartfelt plea and expression of despair to Lord Murugan. Below is the English translation of the lyrics based on the structure of the song:

​Pallavi (Opening)

​Enna kavi paadinaalum undan manam (ullam) irangavillai

Innum enna sodanaiyaa murugaa murugaa...

​Translation:

Whichever poem or song I sing, your heart still does not melt.

How much more will you test me, Oh Muruga, Muruga?

​Anupallavi (Sub-theme)

​Un annaiyum ariyavillai tandaiyo ninaippadillai

Un maamiyum paarppadillai maamano ketpadillai

​Translation:

Your mother (Goddess Parvati/Shakti) does not acknowledge my plight, and your father (Lord Shiva) does not even think of me.

Your aunt (Goddess Lakshmi) does not cast her eyes on me, and your uncle (Lord Vishnu) does not listen to my cries.

(Implied meaning: Without your divine family looking out for me, I am left completely helpless and without blessings.)

​Charanam (Verse)

​Akshara laksham tanda anban bhoja raajan illai

PakshamuDane azhaittu parishaLikka yaarum illai

Ik-shanaTHil nee ninaindhal enakkor kuraivum illai

LakshiyamO unakkillai unnai naan viduvadillai

​Translation:

The generous King Bhoja—who famously rewarded poets with a hundred thousand coins for every single letter—is no longer here.

There is no one left in this world to call upon me with true sympathy and reward me.

Yet, if you only thought of me at this very fraction of a second, I would want for nothing.

Is it your goal to remain indifferent to me? Even if you don't care, I will never let go of you!

​You can listen to the full performance and follow along with the lyrics directly via the YouTube Video!

What is Sanatan?

I decided to compile available sources that explain what is Sanatan. 

The expression is

सनातनधर्मः 

"The eternal principle of righteousness".

Here is what Claude compiled for me:

I now have enough information from the sources. Let me compile the attested occurrences with full verses and their sources.

---

Here are the primary sources in which the phrase **एष धर्मः सनातनः** (*eṣa dharmaḥ sanātanaḥ* — "this is the eternal law/dharma") appears, with the full verses:

---

## 1. धम्मपद (Dhammapada) — Pāli Canon, 1.5 (Yamaka-vagga)

This is the oldest attested version, in Pāli rather than Sanskrit:

> **न हि वेरेण वेराणि । सम्मन्तीध कुदाचनम् ।**

> **अवेरेण च सम्मन्ति । एस धम्मो सनन्तनो ॥**

*na hi vereṇa verāni · sammantīdha kudācanaṃ |*

*avereṇa ca sammanti · esa dhammo sanantano ||*

**Translation:** "Hatred is never ended by hatred in this world — it is ended by non-hatred. This is the eternal law."

---

## 2. उदानवर्ग (Udānavarga) 14.11 — द्रोहवर्ग

The Sanskrit Buddhist parallel to the Dhammapada, preserved in the Udānavarga at 14.11 (Droha-varga) [Blogger](https://swaadhyaaya.blogspot.com/2016/05/blog-post_22.html) :

> **न हि वैरेण वैराणि । शाम्यतीह कदा चन ।**

> **क्षान्त्या वैराणि शाम्यन्ति । एष धर्मः सनातनः ॥**

*na hi vaireṇa vairāṇi · śāmyatīha kadā cana |*

*kṣāntyā vairāṇi śāmyanti · eṣa dharmaḥ sanātanaḥ ||*

**Translation:** "Hatred is never quenched by hatred anywhere in this world — it is quenched by forbearance/patience. This is the eternal dharma."

---

## 3. मूलसर्वास्तिवादिविनय (Mūlasarvāstivādavinaya) — Gilgit Manuscripts III.ii.184

A second Sanskrit Buddhist witness, from the Gilgit manuscript tradition:

> **न हि वैरेण वैराणि । शाम्यन्तीह कदाचन ।**

> **क्षान्त्या वैराणि शाम्यन्ति । एष धर्मः सनातनः ॥**

*na hi vaireṇa vairāṇi · śāmyantīha kadācana |*

*kṣāntyā vairāṇi śāmyanti · eṣa dharmaḥ sanātanaḥ ||*

This is nearly identical to the Udānavarga version, differing only minimally in verbal form (*śāmyanti* vs. *śāmyati*). This verse also appears in the Paṭna Dhammapada (14.5, Khānti section): *na hi vereṇa verāṇi śāmantīha kadācanam | avereṇa tu śāmaṃti esa dhaṃmo sanātano ||* [blogspot](https://swaadhyaaya.blogspot.com/2016/05/blog-post_22.html)

---

## 4. मनुस्मृति (Manusmṛti) 4.138

The Hindu legal text uses the phrase in a completely different ethical context — on truthful and kind speech:

> **सत्यं ब्रूयात् प्रियं ब्रूयान्न ब्रूयात् सत्यमप्रियम् ।**

> **प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ॥ १३८ ॥**

*satyaṃ brūyāt priyaṃ brūyān na brūyāt satyam apriyam |*

*priyaṃ ca nānṛtaṃ brūyād eṣa dharmaḥ sanātanaḥ || 138 ||*

**Translation:** "One should speak the truth; one should speak what is pleasing. One should not speak a truth that is unpleasant; one should not speak a pleasing untruth. This is the eternal dharma." [Wikiquote](https://hi.wikiquote.org/wiki/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE)

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## 5. सूक्तिसाहित्य / सुभाषित tradition — कृते च प्रतिकर्तव्यम्

A widely-cited subhāṣita, attributed in some collections to the Mahābhārata:

> **कृते च प्रतिकर्तव्यम् । एष धर्मः सनातनः ।**

*kṛte ca pratikartavyam · eṣa dharmaḥ sanātanaḥ |*

**Translation:** "A good deed done to you must be repaid in kind — this is the eternal dharma." (The full prior pāda varies by recension.)

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## Summary

| Source | Context | Theme |

|---|---|---|

| Dhammapada 1.5 (Pāli) | Buddhist | Non-hatred ends hatred |

| Udānavarga 14.11 (Sanskrit Buddhist) | Buddhist | Patience ends enmity |

| Mūlasarvāstivādavinaya (Gilgit MS) | Buddhist Vinaya | Same |

| Manusmṛti 4.138 (Hindu Dharmaśāstra) | Legal-ethical | Truthful & kind speech |

| Subhāṣita / Mahābhārata tradition | Epic/Didactic | Reciprocity of good deeds |

The most striking philological observation here is that **एष धर्मः सनातनः** appears both in ancient Buddhist Sanskrit texts and in the Hindu Brahmanical tradition — demonstrating that the expression *predates* the sectarian divide and functioned as a shared ethical formula across these traditions.

The Dharma Chakra is at the centre of Indian thought. 

And someone wants to eradicate it?

The power of praying to Krishna

 

एकोऽपि कृष्णस्य कृतः प्रणामो दशाश्वमेधावभृथेन तुल्यः। 

दशाश्वमेधी पुनरेति जन्म 

कृष्णप्रणामी न पुनर्भवाय॥

"A single obeisance to Krishna is equal in merit to performing ten Ashvamedha yajnas properly; except that the merit accruing from the performance of yajnas wanes and then, one returns to this world by rebirth. But the one who chants the holy name and bows to Krishna even once is liberated from the cycle of birth and death! "

These are the words of Bhishma to Yudhishthira. 

The Infallible Medicine

 

Swami Premananda ji Maharaj of Brindavan Bhajan Marg quoted this verse from Sei am Charit Manas Uttar Kanda:

The ultimate medicine for removing the three terrible ills of this world is the Lord's name! May the Lord be compassionate and grant me this medicine always!

Sharade Karunanidhe

Sharade Karunanidhe - a kriti on Devi Sharadamba composed by Jagadguru Sri Sri Chandrashekhara Bharati Mahaswamiji.

॥ श्रीशारदागीतम् ॥ 

शारदे करुणानिधे सकलानवाम्ब सदा जनान् ।

 चारणादिमगीतवैभवपूरिताखिलदिक्तते ॥ १ ॥ 

भर्मभूषणभूषिते वररत्नमौलिविराजिते । 

शर्मदायिनि कर्ममोचिनि निर्मलं कुरु मानसम् ॥ २ ॥

हस्तसन्धृतपुस्तकाक्षपटीसुधाघटमुद्रिके । 

कस्तवास्ति हि वर्णने चतुरो नरः खचरोऽथवा ॥ ३ ॥

Translation from Prof Mahadevan retd VC of Sanskrit Vidya Peetham.

1.Oh Mother Sarada! Treasure of all mercy! Protect all the people 

always, You whose holy benign grace sung by the Vedas, the demigods 

and the human beings reverberates all over the quarters (directions) 

(Chaaranas are believed to be the divine singers and also are the bards 

in the King's court).

2. Decked with glittering gold ornaments , a crown studded with precious 

stones, the giver of all comforts, reliever of people's bonds of karma, 

please help us to keep our hearts blemishless.

3. Also adorned by a book, a garland ofrudraaksha and the pot of nectar! 

Who on earth among (men) or elsewhere (the bards or the Gods) is capable of describing you in totality! 

Karma is inexorable!

 I heard this shloka quoted repeatedly by Swami Premanandaji Maharaj of Brindavan in his talks. I searched the source and found it here in Brahma Vaivarta Purana

नाभुक्तं क्षीयते कर्म कल्पकोटिशतैरपि ।

अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् ॥ १७ ॥

Meaning:

Until exhausted, Karma does not diminish or disappear, even after hundreds of crores of epochs. It has to be experienced through its fruit as an amelioration, without fail, with good and bad fruits accruing to good and bad actions.

Impressed with Perplexity.ai!

 I asked perplexity.ai and got this answer in a  seconds!

Wow! Wow! 

Question:

"What is the meaning of this 👇 emblem?" 

Answer:

The emblem features Sanskrit text that conveys profound spiritual and Vedic significance.

Vedic Inscriptions

Top text: "माध्वीर्गावो भवन्तु नः" (Mādhvīrgāvo bhavantu naḥ) is a verse from the Rig Veda (1.90.8) . It translates to, "May our cows (symbolizing our sources of nourishment and prosperity) be sweet/pleasant to us," essentially praying for abundant, wholesome sustenance and harmony with nature. 

Central text: "घृणिः" (Ghṛṇiḥ) is a Vedic term for the "sun" or "radiant rays of the sun," often associated with spiritual illumination, warmth, and the life-giving energy of the sun . It is frequently used in mantras dedicated to the Sun God, Surya (e.g., Oṃ Ghṛṇiḥ Sūryāya Namaḥ) .

Bottom text: "पूर्णप्रज्ञसंशोधनमन्दिरम्" (Pūrṇaprajñasamśodhanamandiram) serves as the institution's name. "Pūrṇaprajña" is another name for the philosopher Acharya Madhva, meaning "one with perfect wisdom" . "Samśodhanamandiram" translates to "a temple/center for research," identifying this as an institution dedicated to scholarly research, likely focused on the philosophy or traditions associated with Madhvacharya .

Together, the emblem combines themes of Vedic nourishment, solar radiance/wisdom, and dedicated scholarly pursuit.

The Path to Liberation

Happy Yugādi to all! 

I am writing my thoughts here on the message of Bhagavān Śrī Satya Sai Bāba 

Satya

Dharma

Shanti

Prema

Ahimsā

Now, why did Bhagavān choose this sequence? It has exercised my mind for several months. Here are my thoughts!

The crucial beginning of all spiritual progress is with our understanding this world that we live in. We have to be able to sort out what is real and lasting versus what is virtual and misleading. Only by anchoring ourselves in reality, without prejudices and misconceptions, can we begin our journey. So, the first step is SATYA! 

Once I realise what is real and lasting, I will start understanding what actions of mine take me closer to truth and what diverts me away from truth. In simple words, all conduct and actions that foster my journey towards truth are called DHARMA. Dharma is the righteousness that holds all creation in a balance called SATYA.

After I begin to align myself with DHARMA, I experience a calmness stemming from harmony and balance. That calmness is ŚĀNTI.

Without travelling through SATYA, DHARMA AND ŚĀNTI, there is no experience of true love called PREMA. PREMA is the fructification of a good life full of truth, righteousness and peace. Otherwise, it remains attachment or emotional dependency. True PREMA is all about giving and sharing.

The grand finale of this progression is something that looks like an anticlimax but indeed shows the true nature of harmonious coexistence. That is AHIMSĀ. Nonviolence is not a slogan, not a philosophy, but a value lived every minute. When the world craves for peace and harmony, it is actually desperately seeking that elusive quality in man called, "Live and let live." That is the foundation of AHIMSĀ. 

When man makes this progression, there is true liberation. No heavenly joy can match this lived experience! 

Satya

Dharma

Śānti

Prema

Ahimsā

हरिः ॐ तत् सत् 

 

The Upanishads - Swami Prabahavananda

Humour in Sanskrit

विष्णोरागमनं निशम्य सहसा कृत्वा फणीन्द्रं गुणं

कौपीनं परिधाय चर्म करिणः शंभौ पुरो धावति। 

दृष्ट्वा विष्णुरथं सकम्पहृदयः सर्पोऽपतद्भूतले

कृत्तिर्विस्खलिता ह्रिया नतमुखो नग्नो हरः पातु वः॥

Hearing of the arrival of Vishnu, Shiva woke up from his

Deep meditation, and hastened to receive his dear Lord.

Finding himself naked, Shiva hastily wrapped the elephant skin

Round his waist, and bound it with his snake as the girdle.

Alas, as Vishnu entered, all smiles,

Shiva's snake saw Vishnu's vehicle, i.e. Garuda,

The nemesis of all snakes, freed himself at once, and slunk away in fright.

The elephant skin slipped off, and 

Shiva received Vishnu, stark naked and embarrassed!

May that beloved Lord of the Universe, Shiva, protect us all!!!

Happy Shivaratri to all!

नीतिचन्द्रिका - The moonlight of homilies - complete set of 114 verses

नीतिचन्द्रिका - The moonlight of homilies - 111 to 114

सुलभाः पुरुषा लोके सततं प्रियवादिनः ।

अप्रियस्य च पथ्यस्य वक्ता श्रोता च दुर्लभः ॥ १११ ॥ 

Men who are always praising you and saying good things are easy to find.

But rare are those who can speak or listen to unpleasant but well-meaning words. 

स्वगृहे पूज्यते मूर्खः स्वग्रामे पूज्यते प्रभुः ।

स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥ ११२ ॥ 

A fool receives respect at home, a chieftain in his village.

A king receives respect in his kingdom, but a scholar receives respect everywhere.

हस्तस्य भूषणं दानं सत्यं कण्ठस्य भूषणम् ।

कर्णस्य भूषणं शास्त्रं भूषणैः किं प्रयोजनम् ॥ ११३ ॥

Charity is the ornament for one's hand, truth is the ornament for one's throat. 

Listening to scriptures is the ornament for the ears, 

Hence, what need is there for external ornaments? 

ओङ्कारं बिन्दुसम्युक्तं नित्यं ध्यायन्ति योगिनः ।

कामदं मोक्षदं चैव ओङ्काराय नमो नमः ॥ ११४ ॥ 

The sacred sound OM fulfills all our desires, also confers liberation.

The adept meditators constantly meditate on this sacred sound OM

That is the centre of all creation. 

Hence, let us offer our obeisance to OM!

नीतिचन्द्रिका - The moonlight of homilies - 106 to 110

सर्वं परवशं दुःखं सर्वमात्मवशं सुखम् ।

एतद्विद्यात्समासेन लक्षणं सुखदुःखयोः ॥ १०६ ॥ 

All things that are subject to outside factors, i.e. beyond one's control,

Bring misery. All independence from outside factors, i.e. being in one's control, 

Implies happiness. In essence, this is what's happiness and what's sorrow. 

सहसा विदधीत न क्रियाम्

अविवेकः परमापदां पदम् ।

वृणुते हि विमृष्यकारिणम्  

गुणलुब्धाः स्वयमेव सम्पदः ॥ १०७ ॥  

Never do anything in haste. 

Thoughtless action is the sure way to failure and distress.

Success and glory come readily to the one who does

Everything after due consideration,

For, they have an affinity to competence!

साधूनां दर्शनं पुण्यं तीर्थभूता हि साधवः ।

तीर्थं फलति कालेन सद्यः साधुसमागमः ॥ १०८ ॥ 

Meeting holy men brings as much merit as going on a holy pilgrimage.

A pilgrimage confers merit over time, but meeting holy people gives instant fruits. 

सजीर्णमन्नं सुविचक्षणः सुतः

सुशासिता स्त्री नृपतिः सुसेवितः ।

सुचिन्त्य चोक्तं सुविचार्य यत्कृतम्

सुदीर्घकालेऽपि न याति विक्रियाम् ॥ १०९ ॥

Well-digested food, a truly smart son,

A well-groomed lady, a well-served king,

Words spoken after due thought, actions done after due consideration,

Do not bring adverse outcomes even in the distant future.

सुभिक्षं कृषके नित्यं नित्यं सुखमरोगिणः ।

भार्या भर्तुः प्रिया यस्य तस्य नित्योत्सवं गृहम् ॥ ११० ॥ 

For a diligent farmer, there is food aplenty always,

For a man in good health, well-being is a natural state.

For the man whose wife is dear, home is always full of celebration.

नीतिचन्द्रिका - The moonlight of homilies - 101 to 105

सदा प्रसन्नं मुखमिष्टवाणी 

सुशीलता च स्वजनेषु सख्यम् ।

सतां प्रसन्नः कुलहीनहानिः

चिन्हानि देहे त्रिदिवस्थितानाम् ॥ १०१ ॥  

Signs to look for in a man who enjoys heaven 

Right here on earth-

Always cheerful in countenance, sweet speech,

Good conduct, cordiality among his people,

Positive disposition towards good and truthful men, and

Distancing himself from bad people.

सन्तोषस्त्रिषु कर्तव्यः स्वदारे भोजने वने ।

त्रिषु चैव न कर्तव्योऽध्ययने जपदानयोः ॥ १०२ ॥ 

One should be satisfied in the matter of one's wife, food, and frolic (in the garden).

One should never become complacent in studies, in prayers and in acts of generosity.

समुद्रावरणा भूमिः प्राकारावरणं गृहम् ।

नरेन्द्रावरणो देशः चरित्रावरणाः स्त्रियः ॥ १०३ ॥ 

The earth is begirdled by the ocean in protection. 

A house should be fenced all around.

The land should be protectively covered by a king, and 

Good character should protectively cover women. 

सर्पः क्रूरः खलः क्रूरः सर्पात्क्रूरतरः खलः ।

मन्त्रौषधिवशः सर्पः खलः केन निवार्यते ॥ १०४ ॥  

The serpent is dangerous, and so is a villain.

But the villain is more dangerous than a serpent,

For the serpent's poison yields to incantations and antidotes,

But what can neutralise the villain's evil? 

सर्वे तस्यादृता धर्मा यस्यैते त्रय आदृताः ।

अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः ॥ १०५ ॥  

The one who reveres Mother, Father and Teacher, 

Becomes well regarded for his actions. 

For the one who does not revere these three,

All his actions are fruitless.

नीतिचन्द्रिका - The moonlight of homilies - 96 to 100

षड्दोषाः पुरुषेणेह हातव्या भूतिमिच्छता ।

निद्रा तन्द्रा भयं क्रोध आलस्यं दीर्घसूत्रता ॥ ९६ ॥

If a man wants to succeed, and acquire wealth, he should eschew

Rightaway these six defects: Too much sleep, lack of energy, 

Fear, anger, laziness and procrastination.

स जीवति गुणा यस्य धर्मो यस्य च जीवति ।

गुणधर्मविहीनस्य जीवनं निष्प्रयोजनम् ॥ ९७ ॥ 

He lives a meaningful existence

Who is full of virtues,

And whose righteous deeds are for all to see.

The one without virtues or righteousness

Lives a useless life. 

सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्यमप्रियम् ।

प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ॥ ९८ ॥  

Speak the truth. Speak what's pleasant.

Speak not what is true but unpleasant.

To speak the pleasant truth is the timeless righteous way. 

सत्येन धार्यते पृथ्वी सत्येन तपते रविः ।

सत्येन वायवो वान्ति सर्वं सत्ये प्रतिष्ठितम् ॥ ९९ ॥ 

There is an inviolable truth by which the earth is supported.

That truth alone makes the sun shine, and the winds blow.

Indeed, all is established in that inviolable truth.  

सत्सङ्गः केशवे भक्तिर्गङ्गाम्भसि निमज्जनम् ।

असारे खलु संसारे त्रीणि साराणि भावयेत् ॥ १०० ॥

In this life, which is really meaningless and insipid,

Cultivating the company of the good, having devotion to Keshava, 

And bathing in the holy Ganga- these three 

Should be practised, as they are life-enhancing. 

नीतिचन्द्रिका - The moonlight of homilies - 91 to 95

शरीरस्य गुणानां च दूरमत्यन्तमन्तरम् ।

शरीरं क्षणवध्वंसि कल्पान्तस्थायिनो गुणाः ॥ ९१ ॥  

There is a wide gulf between the durability of the body and of one's character traits. The body can perish instantly, but character traits go on for aeons, birth after birth. 

शान्तितुल्यं तपो नास्ति न सन्तोषात् परं सुखम् ।

न तृष्णायाः परो व्याधिर्न च धर्मो दयासमः ॥ ९२ ॥  

No austerity matches peaceability, 

No pleasure matches contentment.

No disease equals intense desire, 

No virtue comes close to charity.

शोकस्थानसहस्राणि भयस्थानशतानि च ।

दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥ ९३ ॥ 

A thousand sorrows beset the mind,

A hundred fears invade day after day,

This applies to an ignorant man, not a wise man.

श्रुतिस्तु  वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः ।

ते सर्वार्थेष्वमीमांस्ये ताभ्यां धर्मो हि निर्बभौ ॥ ९४ ॥  

The Shruti is the Veda. The Smriti is the Dharma Shastra.

Never should they be criticised, for Dharma is born out of them. 

श्रुतिस्मृत्युदितं धर्ममनुतिष्ठन् हि मानवः ।

इह कीर्तिमवाप्नोति प्रेत्य चानुत्तमं सुखम् ॥ ९५ ॥ 

By following the Shruti and Smriti injunctions,

One succeeds here, 

And attains true happiness in the next world, too. 

नीतिचन्द्रिका - The moonlight of homilies - 86 to 90

विप्रयोर्विप्रवह्न्योश्च दम्पत्योः स्वामिभृत्ययोः ।

अन्तरेण न गन्तव्यं हलस्य वृषभस्य च ॥ ८६ ॥   

It is unwise to intercede between two Brahmins in dispute, or between the Brahmin and his sacred fire, or a couple in disagreement, or between a master and his servant. Likewise, avoid getting in between the plough and the ox drawing it. 

विषादप्यमृतं ग्राह्यं बालादपि शुभाषितम् ।

अमित्रादपि सद्वृत्तममेध्यादपि काञ्चनम् ॥ ८७ ॥ 

Don't hesitate to accept Ambrosia even if it lies inside poison,

Don't reject wise words even from an urchin.

Don't miss learning from the good conduct of even your enemies,

Don't miss picking up gold even if it lies in filth. 

वृथा वृष्टिः समुद्रेषु वृथा तृप्तस्य भोजनम् ।

वृथा दानं समर्थस्य वृथा दीपो दिवापि च ॥ ८८ ॥

Rainfall is wasted if it falls in the ocean, and food is wasted if offered to a man who is feeling full.

Giving alms to a prosperous man is wasteful, as is holding up a lamp in sunlight. 

वृक्षं क्षीणफलं त्यजन्ति विहगाः शुष्कं सरः सारसाः

पुष्पं पर्युषितं त्यजन्ति मधुपा दग्धं वनान्तं मृगाः ।

निर्द्रव्यं पुरुषं त्यजन्ति गणीका भ्रष्टश्रियं मन्त्रिणः

सर्वः कार्यवशाज्जनोऽभिरमते कस्यास्ति को वल्लभः ॥८९॥  

A dried up tree is forsaken by birds, a dried up lake is abandoned by cranes.

A dried up flower is forsaken by honeybees, and deer forsake a burned up forest.

A penniless man is forsaken by his concubines, and an insolvent man is abandoned by his advisors. This opportunism makes us wonder who is indeed a true friend to whom in this world!?

वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः ।

एतच्चतुर्विधं प्राहुः साक्षाद्धर्मस्य लक्षणम् ॥ ९० ॥ 

What are the criteria for knowing Dharma? The authority of Vedas, Smritis, and the accepted norms of the present-day society about right conduct. Finally, the test of Dharma is if it appeals to one's good sense. These are the four tests to know if something is Dharmic. 

नीतिचन्द्रिका - The moonlight of homilies - 81 to 85

वह्निस्तस्य जलायते जलनिधिः कुल्यायते तत्क्षणात् 

मेरुः स्वल्पशिलायते मृगपतिः सद्यः कुरङ्गायते ।

व्यालो माल्यगुणायते विषरसः पीयूषवर्षायते 

यस्याङ्गेऽखिललोकवल्लभतमं शीलं समुन्मीलति ॥ ८१ ॥ 

For one in whom the world's most endearing qualities abide, 

Fire becomes a cool spring, the ocean becomes a small puddle,

The intractable Meru becomes a hillock, the fierce lion becomes a docile deer,

The serpent becomes a tender garland, and poison becomes nectar! 

विद्यातीर्थे जगति विबुधाः साधवः सत्यतीर्थे

गङ्गातिर्थे मलिनमनसो योगिनो ध्यानतीर्थे ।

धारातीर्थे धरणिपतयो दानतीर्थे धनाढ्या

लज्जातीर्थे कुलयुवतयः पातकं क्षालयन्ते ॥ ८२ ॥

To atone themselves, the learned men 

Immerse themselves in knowledge, 

The righteous men resort to truth,

The sinners dip themselves in the Ganga, 

The Yogis immerse themselves in meditation.

The kings atone themselves by serving the land,

The rich men ameliorate their sins in charity,

And,

The women of good families atone themselves by modesty. 

विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं

विद्या भोगकरी यशस्सुखकरी विद्या गुरूणां गुरुः ।

विद्या बन्धुजनो विदेशगमने विद्या परं दैवतं

विद्या राजसु पूजिता न तु धनं विद्यानिहीनः पशुः ॥ ८३ ॥

The biggest aspect of man is his learning, and it is that riches closely guarded as such.

Learning confers all material pleasures and comforts, as well as brings name and fame.

Thus, learning is the inner guide for the wise. 

In foreign lands, one's learning acts as one's well-wishers. 

No wonder learning is hailed as divine.

Kings extol learning, not a man's wealth. 

Thus, a man without learning is as good as a beast! 

विद्या मित्रं प्रवासेषु माता मित्रं गृहेषु च ।

व्याधितसौषधं मित्रं धर्मो मित्रं मृतस्य च ॥ ८४ ॥

For one in travel, his learning comes as a friend,

For one at home, the friend is his mother who cares for him.

For one who is ill, the medicine plays the role of a friend who removes suffering,

For one who moves on from this life, his good acts accompany him as a true friend. 

विद्वत्वञ्च नृपत्वञ्च नैव तुल्यं कदाचन ।

स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥ ८५ ॥ 

Never compare scholarship with rulership. 

The king is respected in his own land, but a scholar is revered everywhere.  

नीतिचन्द्रिका - The moonlight of homilies - 76 to 80

 राजा धर्ममृते द्विजः सवमृते विद्यामृते योगिनः

कान्ता सत्वमृते हयो गतिमृते भूषा च शोभामृते ।

योद्धा शूरमृते तपो व्रतमृते गीतं च पद्यामृते

भ्राता स्नेहमृते नरो हरिमृते लोको न भाति क्वचित् ॥ ७६ ॥  

A king without righteousness, a Brahmin without fire worship, a Yogi without wisdom,

A wife without fidelity, a horse without speed, an ornament without beauty,

A soldier without valour, a penance without discipline, a song without lyrics,

A brother without affection, and a man without devotion to Hari, 

Is without splendour or value in this world.  

रूपयौवनसम्पन्ना विशालकुलसम्भवाः ।

विद्याविहीना न शोभन्ते निर्गन्धा इव किंशुकाः ॥ ७७ ॥ 

Endowed with youth, good looks, and descended from big lineage,  

Yet possessing no learning nor wisdom - such men 

Are lustreless as the Kimshuka flowers without fragrance. 

रे रे चातक सावधानमनसा मित्र क्षणं श्रूयताम्

अम्भोदा बहवो हि सन्ति गगने सर्वेऽपि नैतादृशाः ।

केचिद्वृष्टिभिरार्द्रयन्ति वसुधां गर्जन्ति केचिद्वृथा 

यं यं पश्यसि तस्य तस्य पुरतो मा ब्रूहि दीनं वचः ॥ ७८ ॥

Oh, dear Chaataka bird!  Listen attentively for a moment!

Many clouds crowd the sky, and yet not all are alike!

Some indeed shower copious rain on earth, 

But some others rumble without substance.

Therefore, plead not before every cloud that you see to quench your thirst! 

ललितान्तानि गीतानि कुवाक्यान्तं च सौहृदम् ।

प्रणामन्तः सतां कोपो याचनान्तं हि गौरवम् ॥ ७९ ॥ 

A song ends well with evocative words,

A friendship ends when a nasty word is uttered.

Good men's anger ends when they're shown respect, 

One loses one's dignity upon supplication. 

लालयेत् पञ्चवर्षाणि दशवर्षाणि ताडयेत् ।

प्राप्ते तु षोडशे वर्षे पुत्रं मित्रवदाचरेत् ॥ ८० ॥ 

Cuddle your child till he is five, be strict for the next ten years.

Once your son turns sixteen, treat him as a friend. 

नीतिचन्द्रिका - The moonlight of homilies - 71 to 75

यथा चतुर्भिः कनकं परीक्ष्यते  निघर्षणच्छेदनतापताडनैः ।

तथा चतुर्भिः पुरुषः परीक्ष्यते श्रुतेन शीलेन कुलेन कर्मणा ॥ ७१ ॥ 

Just as goldsmiths examine the quality of gold by rubbing it against the touchstone, cutting it, beating it and putting it in the fire, the wise assess a man's worth based on his knowledge of the scriptures, his character, and inborn impressions from his lineage.

यद्दुस्तरं यद्दुरापं यद्दुर्गं यच्च दुष्करम् ।

सर्वं तु तपसा साध्यं तपो हि दुरतिक्रमम् ॥ ७२ ॥ 

What is difficult to cross over, what is difficult to acquire, what is difficult to reach, and what is difficult to do - all are accomplished successfully by the power of penance; however, penance itself is indeed very difficult! 

यावत्स्वस्थमिदं कलेवरगृहं यावच्च दूरे जरा

यावच्चेन्द्रियशक्तिरप्रतिहता यावत्क्षयो नायुषः ।

आत्मश्रेयसि तावदेव विदुषा कार्यः प्रयत्नो महान्

प्रोदीप्ते भवने च कूपखननं प्रत्युद्यमः कीदृशः ॥ ७३ ॥ 

When this body is healthy, and debility is far away,

When the bodily organs are undiminished in strength, and longevity is undepleted,

It is the right time for the intelligent man to strive diligently for his betterment!

Or else it would be like trying to dig a well for water when one sees the house on fire. 

येषां न विद्या न तपो न दानम्

ज्ञानं न शीलं न गुणो न धर्मः ।

ते मृत्युलोके भुवि भारभूताः 

मनुष्यरूपेण मृगाश्चरन्ति ॥ ७४ ॥ 

Those bereft of learning, austerity, generosity, wisdom, character and righteousness

are indeed a burden on this earth, like mere animals in human form. 

यं मातापितरौ क्लेशं सहेते सम्भवे नृणाम् ।

न तस्य निष्कृतिः शक्त्या कर्तुं वर्षशतैरपि ॥ ७५ ॥ 

What ordeal the parents go through when someone is born

Is never possible to repay by striving even in a hundred years.

नीतिचन्द्रिका - The moonlight of homilies - 66 to 70

मातेव रक्षति पितेव हिते नियुङ्क्ते 

कान्तेव चाभिरमयत्यपनीय खेदम् ।

लक्ष्मीः तनोति वितनोति च दिक्षु कीर्तिम्

किं किं न साधयति कल्पलतेव विद्या ॥ ६६ ॥  

Education in the right way is like the divine wish-fulfilling tree - it protects like one's mother, leads one in the right path like one's father, delights one like the beloved wife by removing sorrow. Education confers wealth and spreads one's fame far and wide. How to list all the benefits of true education?

मात्रा समं नास्ति शरीरपोषणम् 

चिन्तासमं नास्ति शरीरशोषणम् ।

भार्यासमं नास्ति शरीरतोषणम्

विद्यासमं नास्ति शरीरभूषणम् ॥ ६७ ॥ 

Nothing compares with one's mother for nourishing one's body. Nothing compares with worry for withering one's body. Nothing compares with one's wife for giving bodily pleasures. Finally, nothing compares with true learning as the adornment for one's personality. 

मित्रं स्वच्छतया रिपुं नवबलैर्लुब्धं धनैरीश्वरम्

कार्येण द्विजमादरेण युवतिं प्रेम्णा समैर्बान्धवान् ।

अत्युग्रं स्तुतिभिर्गुरुं प्रणतिभिर्मूर्खं कथाभिर्बुधम् 

विद्याभी रसिकं रसेन सकलं शीलेन कुर्याद्वशम् ॥ ६८ ॥ 

Win over a friend with sincerity, conquer a foe with diplomacy, win over a greedy man with wealth as inducement; win over the master with good work, win a Brahmin over with a true show of respect. Win over a damsel with wooing, win over relatives with composure. Win over the preceptor with devotion and prayer. Win over a fool by telling stories. Win over a scholar with your own learning, and win over an aesthete with evocative art. Finally, win over everything everywhere with the strength of your character! 

मूर्खा यत्र न पूज्यन्ते धान्यं यत्र सुसञ्चितम् ।

दम्पत्योः कलहो नास्ति तत्र श्रीः स्वयमागता ॥ ६९ ॥ 

Where fools are not honoured, foodgrain is stored well, and couples don't fight - there accrues wealth  readily!

मौनान्मूकः प्रवचनपटुशाटुलो जल्पको वा

धृष्टः पार्श्वे वसति च तदा दूरतश्चाप्रगल्भः ।

 क्षान्त्या भीरुर्यदि च सहते प्रायशो नाभिजातः

सेवाधर्मः परमगहनो योगिनामप्यगम्यः ॥ ७० ॥  

What conduct by one serving others makes a positive impact? Even Yogis are unaware. If one keeps quiet, people take him to be dumb. If he chats a bit, they think he is babbling. If one goes close to someone, they think he lacks civility. If he stays aloof, they think he is insignificant. If he forgives easily, they think he is a coward. If he reacts a bit, they think he is of low birth! Who knows what is the best way to deal with people?!?

नीतिचन्द्रिका - The moonlight of homilies - 61 to 65

 

ब्रह्महत्या सुरापानं स्तेयं गुर्वङ्गनागमः ।

महान्ति पातकान्याहुः संसर्गश्चापि तैः सह ॥ ६१ ॥

These are deadly sins: killing a holy man, drinking liquor, stealing, and cohabiting with the preceptor's wife. Those who indulge in these, as well as those who keep such persons' company, are both sinning.  

मनस्यन्यत् वचस्यन्यत् कर्मण्यन्यत् दुरात्मनाम् ।

मनस्येकं वचस्येकं कर्मण्येकं महात्मनाम् ॥ ६२ ॥  

Bad men think one thing, speak another thing, and act, again, differently, without consistency. 

But the good men have unity in thought, word and deed. 

मातापितृभ्यां जामीभिर्भ्रात्रा पुत्रेण भार्यया ।

दुहित्रा दासवर्गेण विवादं न समाचरेत् ॥ ६३ ॥ 

It's wise not to argue with one's parents, sisters and brothers, sons and daughters, as well as one's wife. Likewise with servants, argue not.

माता यस्य गृहे नास्ति भार्या चाप्रियवादिनी ।

अरण्यं तेन गन्तव्यं यथारण्यं तथा गृहम् ॥ ६४ ॥ 

One whose home is bereft of one's mother, and where one's wife speaks unpleasantly, should better go away to the jungle, for such a home is a jungle indeed. 

मातृवत्परदारेषु परद्रव्येषु लोष्टवत् ।

आत्मवत्सर्वभूतेषु यः पश्यति स पण्डितः ॥ ६५ ॥

The man who treats other men's wives as his mother, and considers others' wealth as a lump of clay (i.e. without covetousness), and considers all beings as his own self, is truly wise.  

नीतिचन्द्रिका - The moonlight of homilies - 56 to 60

पानं दुर्जनसंसर्गः पत्या च विरहोऽटनम् ।

स्वप्नोऽन्यगेहवासश्च नारीणां दूषणाणि षट् ॥ ५६ ॥ 

The six defects in a woman's conduct are drinking (alcohol), evil company, separation from Husband, unnecessary wandering, excessive sleep, and living in someone else's house.

पित्रोर्नित्यं प्रियं कुर्यादाचार्यस्य च सर्वदा ।

तेष्वेव त्रिषु तुष्टेषु तपः सर्वं समाप्यते ॥ ५७ ॥

Mother, father and teacher - do what pleases them always,

for, your actions that bring them joy equal all austerity. 

पुस्तकेषु च या विद्या परहस्तेषु यद्धनम् ।

उत्पन्नेषु च कार्येषु न सा विद्या न तद्धनम् ॥ ५८ ॥ 

That knowledge sitting in books or that money sitting in others' hands

Is as good as not there when you need it most. 

प्रविचार्योत्तरं देयं सहसा न वदेत् क्वचित् ।

शत्रोरपि गुणा ग्राह्या दोषास्त्याज्या गुरोरपि ॥ ५९ ॥ 

Speak your answer after due consideration; never speak in haste.

Emulate virtues seen even in your enemies, eschew vices seen even in your preceptor.

प्रियवाक्यप्रदानेन सर्वे तुष्यन्ति जन्तवः ।

तस्मात्तदेव वक्तव्यं वचने का दरिद्रता ॥ ६० ॥ 

Pleasant words delight everyone, without fail.

Speak, therefore, always what's pleasant, why penury in speech!?