Sanskrit Vedic Slokas With Meaning - English-Tamil

K v ananthanarayanan irs, additional commissioner of incometax, trivandrum
kvananthanarayanan@gmail.com 09446508855

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chanakya neethi
thyajeth dharmam dhayaaheenam vidhyaaheenam gurum tyajeth
thyajeth krodhamukheem bhaaryaam nih snehaan baandhavaamstyajeth

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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Barthruhari neethisatakam

Laangoola chalanam adhah charanaavaghaatham
bhhomau nipathya vadhanodhara darsanam cha
shwaa pindadasya kuruthey gajapungavsthu
dheeram vilokayathi chatu sathaischa bhungthey

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.


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bharthruhari neethisathakam

jaadyam dhiyo harathi sinchathi vaachi satyam
maanonnathim dishatha paapamapaakarothi
chethah prasadayathi dikshu thanoshi keerthim
satsangathi kathaya kim na karothi pumsaam

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?
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NEETHI SAARAM

karpooradhoolee kalithalavaley
kasthurikaakalpitha dohalasreeh
himambukapairabhishichyamaanah
prancham gunam munchathi no palaandah

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.

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chanakya neethi

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.

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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

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?

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barthruhari neethistakam

paapaat nivarayathi yojayathey hithaya guhyam nigoohathi gunan prakateekarothi
aapatagatham cha na jahaathi
dhadhathi kaley sanmitralakshanamidham pravadanthi santhah

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.

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chanakya

satyam maathaa pithaa jnanam dharmo bhrathaa dhaya sakhaa
shanthih pathnee kshama putro shadethey mama bandhavaah

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.

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chanakya neeti
vpkpataknm rmasuavemanm
ucchedane niraka 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.

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Mahabharatham Vidhuraneethi

akmn kmayati ya kmaynn paridvian
balavanram ca yo dveti tamhurmhacetasam

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.

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tyajet kulrthe puruam grmasyrthe kulam tyajet
grmam janapathasyrthe tmrthe pthvm tyajet

vidura neethi

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.

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sreekrishna karanmrutam
ayi murali mukundasmeravaktraaravinda swasana madhu rasaney twaam
pranamya adhya yaache
adharamani sameepam praaptavathyaam bhavathyaam kathaya rahasi karne
maddasaam nandasoonoh

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.

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nityapup nityaphal tarava skandhavistt
kle var ca parjanya sukhasparaca mruta
brhma katriy vaiy dr lobha vivarjit
svakarmasu pravartante tu svaireva karmabhi
san praj dharmarat rme sati nnt
sarve lakaa sampann sarve dharmaparya
daavara sahasri dasavara atni ca
bhrtbhi sahita rmn rmo rjyamakrayat

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reemad vtmki rmyaam

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.
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.

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anantapra kila abda-stra
svalpa tathyur bahavaca vighna |
sra tato grhyam apsya phalgu
hasair yath kram ivmbumadhyt ||

Panchatantram of Vishnusarma

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.

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Hitopadesam

udyogina purua-siham upaiti lakmr
daivena deyam iti kpuru vadanti |
daiva nihatya kuru pauruam tma-akty
yatne kte yadi na sidhyati kotra doa ||33

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

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tasya dtram anuttamasya nidhi nidhn caturanvaynm
ye ndriyante gurum arcanya ppn lokn te vrajantyapratihn

Mahaabharatham Aaadiparvam (Sambhava parvam) chapter 71

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.

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Chanakya neethi

akart pit atru mt ca vyabhicri
bhry rpavat atru putra atrurapaita

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.


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durjjana sajjana kartu upyo nahi bhtale
apnam atadh dhauta na reha indriya bhavet

cakya nti

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.


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anhta praviati apo bahu bhate
vivsattyapramatteu mhacet nardhama

mahbhratam viduranti

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

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yaka
kim svit gurutara bhume ki svit ucctaram ca kht
ki svit ghrataram vyo ki svit bahutaram tt
yudhiira
mt gurutar bhme pit uccataraca kht
mano ghrataram vyo cint bahutaro tt

mahbhratam vanaparvam yakaprana khaa 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.

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krodho haraca darpaca hrstambho mnyamnit

yam arthn npakaranti sa vai paita ucyate

vidura nti mahbhrata udyoga parva khaa 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
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.


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dkiya svajane day parijane hya sad durjane
prtia sdhujane nayo npa-jane vidvajjane crjavam |
aurya atru-jane kam guru-jane knt-jane dhat
ye caiva purua kalsu kualsteveva loka-sthitia ||22||
ntiatakam bhartthariviracita

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.


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bhakta akta kulna ca na bhtya avamnayet |
putravalllayennitya ya icceccriyamtman ||382||
rj tuopi bhtynm artha-mtra prayaccati |
te tu sammnitstasya prairapyupakurvate ||383||
pacatantram

One who is desirous of wealth and welfare for himself should never insult of ill-
treat 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.

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c7

7
tyjya na dhairya vidhurepi kle
dhairyt kadcid gatim pnuyt sa |
yath samudre'pi ca potabhage
sytriko vcati tartum eva ||345||
pacatantra

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
~ 17

17

prathamavayasi datta toyamalpa smaranta
irasi nihitabhr niker nar
salilamamtakalpam dadyurjvannta
na hi ktamupakra sdhavo vismaranti
ntisram subhitni

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

|7
1 c 17
(c 7
c c7
7
7 1

7 +

7 71

c1
q

vedamancya caryo'ntevsinamanusti | satya vada| dharma cara|
svdhyynm pramada| cryya priya dhanamhtya prajtantum m
vyavacchets| satynna pramathitavya| | dharmnna pramathitavya|
kualnna pramathitavya| svadhyyapravacanbym na pramathitavya|
devapitkrynna pramthitavy| mtdevo bhava| pit devo bhava| cryadevo
bhava| atithidevo bhava| ynyanavadyni karmi| tni sevitavyni| no itari|
ynyasmka sucaritni| tni tvayopsyni no itari|
taittarya upaniad ikval 11 (bhga)

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.
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

87
7q 7 P
d
q 7

mnnadt aragnihotr
vedntavid candra sahasrajv
msopavs ca pativrat ca
adjvaloke mama vandany
nti sra subhita

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 involvedin 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

cc
q
q c q
U q
d

c
7 + q
c

1+
1 cc
c
+ c
[ 1~
c +
7 *
7
8 c c

*
1
+*

Neethi Saaram.

sihdeka bakdeka iketcatvari kukkud|
vyasd pacaiketca a unastri garddabhd||
pravrtta kryamalpa v yo nara kartumicchati|
sarvvrabhea tatkrya sihdeka pracakate||
indriyi ca sayamya bakavadpaito nara|
deaklabala jtv sarvvakryi sdhayet||
prgutthna ca yuddha ca savibhgaca bandhuu|
svayamkramya bhuktisca iketccatvri kukkud||
gamaithunadhratva kle kle ca sagraha|
apramattamavivsa ca paca iketca vyast||
bahv svalpasatua sunidro laghucetana|
svmibhaktica ratva aete vnato gu||
surnto'pi vahedbhra toau na ca payati|
santuacarate nitya tri iketca gardabht||
ya etn viati guncariyati mnava|
kryvasthsu sarvsu vijay sambhaviyati||

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 ones 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

-
18 7

ture vyasane prpte durbhike atru-sakae |
rjadvre mane ca yastihati sa bndhava||
cakya nti

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
c q --

7
atydaro bhaved yatra krya-kraa-varjita |
tatra ak prakartavy parimesukhvah ||446||
pacatantra

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
c

77

c 7
~ H -
tmna rathinam viddhi arra rathameva ca |
buddhim tu srathi viddhi mana pragrahameva ca||
indriyni haynhu viaysteu gocarn|
tmendriyamanoyukta bhoktetyhurmania||
kahopaniad ttyavalli lok 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
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
c q --

7
atydaro bhaved yatra krya-kraa-varjita |
tatra ak prakartavy parimesukhvah ||446||
pacatantra

a j
t

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
7 1 77
c
H
7
[
1
[ 1 71

1 7 8
1
1 +
vedntavijna viniscitrth sannyasayogdyataya uddhasatv|
te brahmaloke tu parntakle parmtt parimucyanti sarve||
dahram viappa varavemabhta yatpunarkam puramadhyasa stha|
tatrpi dahre gagana vioka tasmin yadantastadupsitavya||
yo veddau svara prokto vednte ca pratihita|
tasya praktilnasya ya para sa mahevara||

--
r mahnryaopaniat dvdao'nuvka 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
7

1
1 7c q

77
balopapanno'pi hi buddhimn nara
pare nayet na svayameva vairitm |
bhiagmamstti vicintya bhakayed
akrat ko hi vicakao viam ||113||
panctantram

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
T8 +
~ U q

kkadirbakadhyna vnanidr tathaiva ca
alphro jravastram etad vidyrtilakanam
ntisra cnakyanti

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

cc 7

ngo bhti madena kha jaladharai prendun arvar
lena pramad javena turago nityotsavairmandira
v vykaraena hamsamithunai nadya sabh paitai
satputrena gham npea vasudh lokatryam bhnun
ntisram

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

1q c
*1 1q

11 11

*1
7 1

yaka
kisvid tm manuyasya kisvid daivakta sakh|
upajvana kisvidasya kisvidasya paryaam||
yudhiira
putra tm manuyasya bhry daivakt sakh|
upajvana tu parjanyo dna asya paryaa|

yakaprana mahbhrata 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
H 1
7 11 c c 1
c1

* B c 1 c7 H
H
tadea loko bhavati| tadeva sakta sahakarmaaiti liga mano yatra
niaktamasya| prpynta karmaastasya
yatkiceha karotyaya| tasmt lokt punaraityasmai lokaya karmaa iti nu
kmayamno'thkmayamno
yo'kmo nikma ptakmo tmakmo na tasya pr utkrmanti brahmaiva
san brahmpyeti

7 ---
bhadranyakopaniat 9 (up||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)

39
7B 11
--1
1 -
-
--

7
santaptyasi sasthitasya payaso nmpi na jyate
muktkratay tadeva nalin-patra-sthita rjate |
svtau sgara-ukti-kuki-patita taj jyate mauktika
pryedhama-madhyamottama-gu savsato jyate ||273||
pacatantra
ns
j
k s
k k
k
ut

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

- c

vipadi dhairya athbhyudaye kam
sadasi vkya-paut yudhi vikrama |
yaasi cbhirucir vyasana rutau
prakti-siddham ida hi mahtmanm ||32||
hitopadea

ak
a

dit
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
1
7 7
7 7

7
spannapi gajo hanti jighran api bhuja gama |
hasann api npo hanti mnayannapi durjana ||82||
pacatantam
nna
ann

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

+1c
17

*

c 7 ~
7
1
(
1
1q q
7 1 1

1 yudhiira
ki kartavya manuyea lokaytr hitrthin
katha vai lokaytr tu kim la ca samcaret
2 bhma
kyena trividha karma vc cpi caturvidha
manas trividha caiva daa karma pathmstyajet
3 prtipta stainya ca paradna athpi ca
tri ppni kyena sarvata parivarjayet
4 asat pralpa pruya paiunya anta tath
catvri vc rjendra na jalpen nnucintayet
5 anabhidhy parasveu sarvasattveu sauhda
karma phala astti trividha manas caret
6 tasmd vkkyamanas ncared aubha| nar
ubhubhnycaran hi tasya tasynute phalam
mahbhrate nusikaparvai 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
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.

43

c
yaka
mta katha syt purua katha rram mtam bhavet
rddham mta katha ca syt katha yajo mto bhavet
yudhiira
mto daridra puruo mta rra arjaka
mta arotriya rddham mto yajo tvadakia
k

d

a
ad jak

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
F
q H

atirpea v st atigarvea rvaa |
atidnd balir baddhohyati sarvatra varjayet ||12||
cakya nti

aa
ada

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

1

7
anaiaanaica bhoktavya svaya vittam uprjitam |
rasyanam iva prjair helay na kadcana
pacatantra
k t
ij
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
+
7
T8 + F

7-

77
gtra samkucita gatir vigalit dant ca nagat
dirbhrmyati rpamapyupahata vaktra ca llyate |
vkya naiva karoti bndhava-jan patn na urate
dhik kaa jaraybhibhta-purua putro'pyavajyate ||189||
pancatantram

n
k
n
j
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.
47

8
c

*
1 [1
c
1
77
c
7 c
1 +

71
81 1

c +

9 yudhiira
pratyaka lokata siddham lokcgama prvaka
icro bahuvidho brhi tan me pitmaha
10 bhma
dharmasya hriyamasya balavadbhir durtmabhia
sasthyatnair api kt klena paribhidyate
11 adharm dharmarpea teaia kp ivvta
tatastair bhidyate vttam u caiva yudhihira
12 avtty ye ca bhindanti rutatygaparyaa
dharmavidveio mand ityuktste na samay
13 atpyantastu sdhnm ya evgama buddhaya
paramityeva satustn upsasva ca pccha ca
14 kmrthau phat ktv lobhamohnusriau
dharma ityeva sambuddhtn upsasva ca pccha ca
15 na tem bhidyate vttam yajasvdhyyakarmabhia
cr kraam caiva dharmacaivatrayam puna
'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.

48
7- 1 1
1
q-q
7

knt-viyoga svajanpamna asya ea kunpasya sev |
dridrya-bhvd vimukha ca mitra vingnin paca dahanti kyam ||14||
cakya nti darpaa 2 14

n

g
n
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
* 7
- 1 7
7

t chindhi bhaja kam jahi mada ppe rati m ktha
satya brhyanuyhi sdhu-padav sevasva vidvajjana |
mnyn mnaya vidvio'pyanunaya prakhypaya praraya
krti playa duakhite kuru daym etat sat ceitam ||78||
ntiataka bharthari

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

8 8
suhd hitakmn na karotha yo vaca
sa krma iva durbuddhi kt bhrao vinayati

7
pacatantra

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
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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