ಮನುಸ್ಮ್ರಿತಿಯಿಂದ ಸೂಕ್ತಿಗಳು

   ಮನುಸ್ಮ್ರಿತಿಯಿಂದ ಸೂಕ್ತಿಗಳು
                      
   On attitude towards food
                  
        ಪೂಜಯೇದಶನಂ ನಿತ್ಯಂ ಅದ್ಯಾಚ್ಚೈನಮಕುತ್ಸಯನ್  | 
         ದೃಷ್ಟ್ವಾ ಹೃಷ್ಯೇತ್ ಪ್ರಸೀದೇಚ್ಚ ಪ್ರತಿನಂದೇಚ್ಚ ಸರ್ವಶ: || 
         ಪೂಜಿತಂ ಹ್ಯಶನಂ ನಿಯಂ ಬಲಮೂರ್ಜಂ ಚ ಯಚ್ಛತಿ | 
         ಅಪೂಜಿತಂ ತು ತದ್ಭುಕ್ತಂ ಉಭಯಂ ನಾಶಯೇದಿದಂ ||    
          ಅನಾರೋಗ್ಯಮನಾಯುಷ್ಯಂ ಅಸ್ವರ್ಗ್ಯಂ ಚಾತಿಭೋಜನಂ | 
         ಅಪುಣ್ಯಂ ಲೋಕವಿದ್ವಿಷ್ಟಂ ತಸ್ಮಾತ್ ತತ್ಪರಿವರ್ಜಯೇತ್ || 

Food should always be worshipped and taken with the utmost reverence. The sight of food should delight one’s heart and fill it with joy.  It should always be  cherished  whatever the situation. Food thus honoured  gives one strength and energy.  Food taken irreverently destroys both strength and energy.  

Over-eating is unhealthy, shortens one’s life and  is an impediment to swarga  meaning it prevents you from ahieving higher levels of happiness and joy.  It is a sin and looked down upon by people. It is therefore good to abstain from over-eating.   

[Note: It is  scientifically accepted that a conducive frame of mind is essential for the proper digestion and assimilation of food.  The state of mind certainly influences hormonal secretions and the metabolism. There is also the vedic injunction ‘annam na nindyaat’ meaning food is not be despised]


On control of the senses

ಇಂದ್ರಿಯಾಣಾಂ ವಿಚರತಾಂ ವಿಷಯೇಷ್ವಪಹಾರಿಷು | 
ಸಂಯಮೇ ಯತ್ನಮಾತಿಷ್ಠೇತ್    ವಿದ್ವಾನ್ ಯಂತೇವ ವಾಜಿನಾಂ||  
             
ಇಂದ್ರಿಯಾಣಾಂ ಪ್ರಸಂಗೇನ ದೋಷಮೃಚ್ಛತ್ಯಸಂಶಯಂ| 
ಸಂನಿಯಮ್ಯ ತು ತಾನೇವ ತತಃ ಸಿದ್ಧಿಂ ನಿಯಚ್ಛತಿ || 
ನ ಜಾತು ಕಾಮಾಃ ಕಾಮಾನಾಮುಪಭೋಗೇನ ಶಾಮ್ಯತಿ | 
ಹವಿಷಾ ಕೃಷ್ಣವರ್ತ್ಮೇವ ಭೂಯ ಏವಾಭಿವರ್ಧತೇ || 

ವೇದಾಸ್ತ್ಯಾಗಶ್ಚ ಯಜ್ಞಾಶ್ಚ ನಿಯಮಾಶ್ಚ ತಪಾಂಸಿ ಚ | 
ನ ವಿಪ್ರದುಷ್ಟಭಾವಸ್ಯ ಸಿದ್ಧಿಂ ಯಚ್ಛಂತಿ ಕರ್ಹಿಚಿತ್ || 
                                     
The five senses chase the objects of their desire which powerfully attract them.  Wise men should endeavour to keep them under control like a horseman controls his horses.

There is no doubt that, ultimately, only something bad comes out of the attachment of the senses to their objects. By controlling the very same senses one is able to achieve the ultimate goal of one’s life.

Desire itself never subsides by enjoyment of the objects of desire.  It only flares up again like a fire into which ghee is poured while performing havan.   

Study of vedas, sacrifices, performance of yagnas, niyamas (ahimsa, truth in thought word and deed, non-stealing, non-acceptance of gifts etc) and penances cannot lead one to the ultimate goal of one’s life if the mind is polluted by uncontrolled desires.  
                                                                                                                                                                                

On Vidya  (learning, more specifically vedic or  sacred knowledge)

ವಿದ್ಯಾ ಬ್ರಹ್ಮಣಮೇತ್ಯಾಹ ಶೇವಧಿಸ್ತೇಽಸ್ಮಿ ರಕ್ಷ ಮಾಂ | 
ಅಸೂಯಕಾಯ ಮಾಂ ಮಾ ದಾಸ್ತಥಾ ಸ್ಯಾಂ ವೀರ್ಯವತ್ತಮಾ|| 
ಯಮೇವ ತು ಶುಚಿಂ ವಿದ್ಯಾ ನಿಯತಬ್ರಹ್ಮಚಾರಿಣಂ
ತಸ್ಮೈ ಮಾಂ ಬ್ರೂಹಿ ವಿಪ್ರಾಯ ನಿಧಿಪಾಯ ಅಪ್ರಮಾದಿನೇ  ||  

                
Vidya (Learning personified) came to the Brahamana (Teacher) and said, “I am your treasure. Protect me. Do not give me to some one whose tendency is to find fault even in good things. (asooyaa  = doshaaropo guneshwapi – Amarakosam) . This way I will become more potent.

Give me to one who, you know, is pure in body and mind,  has control over his senses,  is of a sattwic temperament, who will guard me as a treasure and who is always alert and careful

                                    
ಅಭಿವಾದನಶೀಲಸ್ಯ ನಿತ್ಯಂ ವೃದ್ಧೋಪಸೇವಿನಃ | 
ಚತ್ವಾರಿ ತಸ್ಯ ವರ್ದ್ಧಂತೇ ಆಯುರ್ವಿದ್ಯಾಯಶೋಬಲಂ || 
ನ ಹಾಯನೈರ್ನ ಪಲಿತೈರ್ನ ವಿತ್ತೇನ ನ ಬಂಧುಭಿಃ| 
ಋಷಯಶ್ಚಕ್ರಿರೇ ಧರ್ಮಂ ಯೋಽನೂಚಾನಃ ಸ ನೋ ಮಹಾನ್|| 
ನ ತೇನ ವೃದ್ಧೋ ಭವತಿ ಯೇನಾಸ್ಯ ಪಲಿತಂ ಶಿರಃ
ಯೋ ವೈ ಯುವಾಽಪ್ಯಧೀಯಾನಃ ತಂ ದೇವಾಸ್ಥವಿರಂ ವಿದುಃ                             

One who is respectful towards elders and wise men and who always serves the old will have longer life and increase in learning, fame and physical and mental strength.

It is not the number of years or the number of grey hairs on one’s head or one’s wealth and relations that make one great.
The rishis have laid down the dictum that only that one is great who is well-read and learned in the sacred texts.

One does not become a venerable  vruddha  simply because his hairs have turned white.  But one who is young and is well-read and still learning is really a sthavira  meaning a venerable person not by his age but by his knowledge. 

ಶ್ರದ್ದಧಾನ: ಶುಭಾಂ ವಿದ್ಯಾಂ ಆದದೀತಾಽವರಾದಪಿ | 
ಅಂತ್ಯಜಾದಪಿ ಪರಂ ಧರ್ಮಂ ಸ್ತ್ರೀರತ್ನಂ ದುಷ್ಕುಲಾದಪಿ||  
ಸ್ತ್ರಿಯೋ ರತ್ನಾನ್ಯಥೋವಿದ್ಯಾ ಧರ್ಮಃ ಶೌಚಂ ಸುಭಾಷಿತಂ| 
ವಿವಿಧಾನಿ ಚ ಶಿಲ್ಪಾನಿ ಸಮಾದೇಯಾನಿ ಸರ್ವತಃ|| 

Auspicious knowledge shall be received with humble respect even from one who is inferior in age or status.  Virtues shall be imbibed even from one who is of an inferior social status.  A gem of a woman who is virtuous  shall be accepted even if she comes from an infamous clan.

Women, diamonds, knowledge, virtue, physical and mental purity, wise sayings and different arts and skills shall be gathered and accepted whatever their source.  


On treatment of women

ಯತ್ರ ನಾರ್ಯಸ್ತು ಪೂಜ್ಯಂತೇ ರಮಂತೇ ತತ್ರ ದೇವತಾಃ | 
ಯತ್ರೈತಾಸ್ತು ನ ಪೂಜ್ಯಂತೇ ಸರ್ವಾಸ್ತತ್ರಾಫಲಾ ಕ್ರಿಯಾಃ || 
ಶೋಚಂತಿ ಜಾಮಯೋ ಯತ್ರ ವಿನಶ್ಯತ್ಯಾಶು ತತ್ಕುಲಂ | 
ನ ಶೋಚಂತಿ ತು ಯತ್ರೈತಾ ವರ್ಧತೇ ತದ್ಧಿ ಸರ್ವದಾ|| 
ತಸ್ಮಾದೇತಾಃ ಸದಾ ಪೂಜ್ಯಾ ಭೂಷಣಾಚ್ಛಾದನಾಶನೈಃ | 
ಭೂತಿಕಾಮೈರ್ನರೈರ್ನಿತ್ಯಂ ಸತ್ಕಾರ್ಯೇಷೂತ್ಸವೇಷು ಚ || 
ಸಂತುಷ್ಟೋ ಭಾರ್ಯಯಾ ಭರ್ತಾ ಭಾರ್ಯಾ ಭರ್ತ್ರಾ ತಥೈವ ಚ | 
ಯಸ್ಮಿನ್ನೇವ ಕುಲೇ ನಿತ್ಯಂ ಕಲ್ಯಾಣಂ ತತ್ರ ವೈ ಧ್ರುವಂ || 

Those clans will perish whose women grieve and where they do not grieve such clans will prosper always.

Therefore one who wishes to prosper and accumulate wealth should please women of the household  by means of  ornaments, fine clothes and good food on auspicious occasions and during festivals.

Those clans will  definitely prosper and be full of joy where the husbands are content with their wives and the wives are content with their husbands.
                                                         

ಸಂಸ್ಕೃತಕಾವ್ಯಾದಿಗಲಿಂದ ಸೂಕ್ತಿಗಳೂ

Quotes from Sanskrit Classics

The classical period of Sanskrit literature dates back from the  ೩rd century BC right upto to the ೮th century AD.  One of the earliest known Sanskrit plays is the mrichakatika thought to have been composed by shudraka in the ೨nd century BC. Bhasa and Kalidasa are major early poets and dramatists. Kālidāsa qualifies easily as the greatest poet and playwright in Sanskrit.  His three famous plays are Vikarmorvashiyam, Malavikaagnimitram and Abhijnaanashaakuntalam.  The last mentioned play is acknowledged as one the most beautiful plays not only in classical Sanskrit but also in world literature.
A few of the greatest works of poetry in this period are the following  Mahākāvyas:
• Kumarasambhavam by Kalidasa
• Kiratarjuniyam by Bharavi
• Sishupalavadham by Sri Magha
• Naishadheeya Charitam by Sri Harsha
There is a sloka which says about these mahakavis:

                 ಉಪಮಾ ಕಾಲಿದಾಸಸ್ಯ ಭಾರವೇರರ್ಥಗೌರವಮ್
               ದನ್ಡಿನಃ ಪದಲಾಲಿತ್ಯಂ ಮಾಘೇ ಸನ್ತಿ ತ್ರಯೋ ಗುಣಾಃ


Kalidasa excels in the use of similes and metaphors in his poetry, Bharavi’s works are pregnant with meaning, Dandi’s language is simple and lilting and poet Magha combines in him all the three qualities mentioned above  
Sanskrit fairy tales and fables are chiefly characterized by ethical reflections and proverbial philosophy. The two most important collections are Panchatantra by Vishnu Sharma and Hitopadesha by Narayana Pandita.  These were originally intended as manuals for the instruction of kings in domestic and foreign policy.
Somadeva’s Kathasaritsagara is a work of special importance. Composed in verse it is of very considerable length, containing more than ೨೨,೦೦೦ slokas.
Fable collections, serving as the handbooks of practical moral philosophy, provided an abundant reservoir of ethical maxims.  They became so popular that works consisting exclusively of poetical aphorisms started to appear. The most important are the two collections by the highly-gifted Bhartruhari entitled respectively Nīti-śataka and Vairāgya-śataka.  
Given below is selection of sayings from the Sanskrit classics. The selections are in the nature of what is called subhashitani , literally meaning ‘well said’, picturesque in expression and import, embedded as diamonds strewn . They throw light on human nature, on virtues like truthfulness,  compassion, love, humility, charity, perseverance, human effort etc, code of conduct according to one’s role in the family or society and practical advice when faced with obstacles or difficulties.  They also warn us against negative emotions like anger, jealousy, greed, conceit, fault-finding etc.  It has to be pointed out here that the selections are not intended to bring out the poetic excellences or provide a critical appreciation of the works concerned


Raghuvamsam (Mahakavi Kalidasa)

ಹೇಮ್ನಃ ಸಂಲಕ್ಷ್ಯತೇ ಹ್ಯಗ್ನೌ ವಿಶುದ್ಧಿ: ಶ್ಯಾಮಿಕಾಽಪಿ ವಾ

The purity or otherwise  of gold can be tested only when it is put through the fire

ಕ್ರಿಯಾ ಹಿ ವಸ್ತೂಪಹಿತಾ ಪ್ರಸೀದತಿ

Knowledge imparted only  to a fit recipient will yield the desired result.

ಪದಂ ಹಿ ಸರ್ವತ್ರ ಗುಣೈರ್ನಿಧೀಯತೇ

Good qualities put their footprints everywhere.


ಭಿನ್ನರುಚಿರ್ಹಿ ಲೋಕಃ

People have varied tastes, likes and dislikes.

ಮರಣಂ ಪ್ರಕೃತಿಃ ಶರೀರಿಣಾಂ ವಿಕೃತಿರ್ಜೀವಿತಮುಚ್ಯತೇ ಬುಧೈಃ
ಕ್ಷಣಮಪ್ಯವತಿಷ್ಠತೇ ಶ್ವಸನ್ ಯದಿ ಜನ್ತುರ್ನನು ಲಾಭವಾನಸೌ


Wise men say that death is a natural thing for the embodied soul whereas life is accidental. Even if one is able to breathe and be alive for a second, it should be considered as a gain.

ಸ್ವಶರೀರಶರೀರಿಣಾವಪಿ ಶ್ರುತ ಸಂಯೋಗ ವಿಪರ್ಯಯೌ ಯದಾ
ವಿರಹ್ಃ ಕಿಮಿವಾನುತಾಪಯೇತ್ ವದ ಬಾಹ್ಯೈರ್ವಿಷಯೈರ್ವಿಪಶ್ಚಿತಾಂ


When the union and separation of the body (shareera )  and the indweller of the body (shareeree, Jiva) is common knowledge, how could the separation (viraha)  from external entities cause grief to a wise person? 

Kumarasambhavam (Mahakavi Kalidasa)


ವಿಕಾರಹೇತೌ ಸತಿ ವಿಕ್ರಿಯನ್ತೇ ಯೇಷಾಂ ನ ಚೇತಾಂಸಿ ತ ಏವ ಧೀರಾಃ

Only he can be considered a dheera ( a person of courage) whose mind is not disturbed or overcome by emotions even in the presence of objects of temptation.

ಪ್ರಾಯೇಣ ಸಾಮಗ್ರ್ಯವಿಧೌ ಗುಣಾನಾಮ್
ಪರಾಙ್ಮುಖೀ ವಿಶ್ವಸೃಜಃ ಪ್ರವೃತ್ತಿಃ


In most of the cases, the Creator Brahma is reluctant to assemble all the good qualities in one place (person).  (The idea is even the best of men will have a few failings.)

ಕ ಈಪ್ಸಿತಾರ್ಥಸ್ಥಿರನಿಶ್ಚಯಂ ಮನಃ
ಪಯಶ್ಚ ನಿಮ್ನಾಭಿಮುಖಂ ಪ್ರತೀಪಯೇತ್  


Who can reverse the course of two things, namely, the mind which is steadfastly clinging to the desired object and water which always flows from  higher level to lower level ?

ಶರೀರಮಾದ್ಯಂ ಖಲು ಧರ್ಮಸಾಧನಮ್


The human body is the first instrument for treading the path of dharma

ನ ರತ್ನಮನ್ವಿಷ್ಯತಿ ಮೃಗ್ಯತೇ ಹಿ ತತ್


A valuable diamond does not seek,  it is only sought after.


ಅಲೋಕಸಾಮಾನ್ಯಮಚಿನ್ತ್ಯಹೇತುಕಂ
ದ್ವಿಷನ್ತಿ ಮನ್ದಾಶ್ಚರಿತಂ ಮಹಾತ್ಮನಾಮ್


Fools deride the character of great souls whose conduct and behaviour are different from those of ordinary mortals who cannot think of possible reasons for such difference.

ಪ್ರಾಯಃ ಪ್ರತ್ಯಯಮಾದತ್ತೇ ಸ್ವಗುಣೇಷೂತ್ತಮಾದರಃ

Respect or recognition by men of noble character instills into one a belief in one’s own good qualities.

ಯಾಚ್ಞಾ ಮೋಘಾ ವರಮಧಿಗುಣೇ ನಾಧಮೇ ಲಬ್ಧಕಾಮಾ


Begging of a  noble person and not getting what one wants is much better than begging of a mean person and getting what one wants.

ರಿಕ್ತಃ ಸರ್ವೇ ಭವತಿ ಹಿ ಲಘುಃ ಪೂರ್ಣತಾ ಗೌರವಾಯ

Empty ( of wealth, knowledge, good qualities etc) one loses dignity and respect in society. Fullness ( of wealth, knowledge, good qualities etc.) , on the other hand, gives one dignity and respect in society.

ಆಪನ್ನಾರ್ತಿಪ್ರಶಮನಫಲಾಃ  ಸಮ್ಪದೋ ಹ್ಯುತ್ತಮಾನಾಮ್


Noble souls use their wealth for the purpose of wiping out the misery and suffering of those overcome by misfortune.

ಕಸ್ಯಾತ್ಯನ್ತಂ ಸುಖಮುಪನತಂ ದು:ಖಮೇಕಾನ್ತತೋ ವಾ
ನೀಚೈರ್ಗಚ್ಛತ್ಯುಪರಿ ಚ ದಶಾ ಚಕ್ರನೇಮಿಕ್ರಮೇಣ


There is none who is always happy and comfortable and none who is always unhappy and miserable.  Happiness and sorrow alternate like the rim of a wheel which goes up and down 

Abhijnaanashaakuntalam Natakam  (Mahakavi Kalidasa)
ಕಿಮಿವ ಹಿ ಮಧುರಾಣಾಂ ಮಣ್ಡನಂ ನಾಕೃತೀನಾಮ್


Which is not an adornment for a beautiful form? (Anything can add to the beauty if one has a beautiful form)

ಸತಾಂ ಹಿ ಸನ್ದೇಹಪದೇಷು ವಸ್ತುಷು
ಪ್ರಮಾಣಮನ್ತಕರಣ ಪ್ರವೃತ್ತಯಃ

For people of character, when in a dilemma whether a particular conduct or deed is good or bad, their own inner voice or conscience is the final arbiter.


ಅರ್ಥೋ ಹಿ ಕನ್ಯಾ ಪರಕೀಯ ಏವ

A girl child  is another man’s  property and she is held in trust by the parents.

ಔತ್ಸುಕ್ಯಮಾತ್ರಮವಸಾಯಯತಿ ಪ್ರತಿಷ್ಠಾ

When one gets recognition,  the enthusiasm which was there while endeavouring to get that recognition, cools down.

ಅನುಭವತಿ ಹಿ ಮೂರ್ಧ್ನಾ ಪಾದಪಸ್ತೀವ್ರಮುಷ್ಣಂ | 
ಶಮಯತಿ ಪರಿತಾಪಂ ಛಾಯಯಾ ಸಂಶ್ರಿತಾನಾಮ್ || 


The tree bears the intense heat on its head while it lessens the heat for those who take shelter under it. 

ಭವನ್ತಿ ನಮ್ರಾಸ್ತರವ ಫಲೋದ್ಗಮೈಃ
ನವಾಂಬುಭಿರ್ಭೂಮಿವಿಲಂಬಿನೋ ಘನಾಃ
ಅನುದ್ಧತಾಃ ಸತ್ಪುರುಷಾ ಸಮೃದ್ಧಿಭಿಃ
ಸ್ವಭಾವ ಏವೈಷ ಪರೋಪಕಾರಿಣಾಮ್

Trees laden with fruits bend down so that people may pluck and enjoy the fruits.  Clouds laden with water come down in the form of rain cooling the earth and watering plants and trees.  In the same way noble men do not become conceited when fortune embraces them but use their wealth to help others.  This is the nature of persons who are always eager to be of help to fellow humans.

ಸ್ರಜಮಪಿ ಶಿರಸ್ಯನ್ಧಃ ಕ್ಷಿಪ್ತಂ ಧುನೋತ್ಯಹಿಶಂಕಯಾ

One who is blind throws away even a garland of flower placed on his head,  thinking it is a snake.

Vikramorvasheeyam Natakam  (Mahakavi Kalidasa)


ಯದೇವೋಪನತಂ ದು:ಖಾತ್ ಸುಖಂ ತದ್ರಸವತ್ತರಂ| 
ನಿರ್ವಾಣಾಯ ತರುಚ್ಛಾಯಾ ತಪ್ತಸ್ಯ ಹಿ ವಿಶೇಷತಃ || 


The happiness one gets after a period of grief is all the more enjoyable.  One who is afflicted by the intense heat of the Sun better enjoys the shade given by a tree than one who is not exposed to the Sun’s rays.

ಪರಸ್ಪರವಿರೋಧಿನ್ಯೋರೇಕಸಂಶ್ರಯದುರ್ಲಭಂ | 
ಸಂಗಮಂ ಶ್ರೀಸರಸ್ವತ್ಯೋರ್ಭೂಯಾದುದ್ಭೂತಯೇ ಸತಾಮ್ || 


The conflicting attributes of wealth and learning rarely co-exist in one person.  Let there be such a rare union of Goddess Lakshmi and Goddess Saraswati  for the benefit of the good people. 



ಸರ್ವಸ್ತರತು ದುರ್ಗಾಣಿ ಸರ್ವೇ ಭದ್ರಾಣಿ ಪಶ್ಯತು| 
ಸರ್ವಃ ಕಾಮಾನವಾಪ್ನೋತು ಸರ್ವಃ ಸರ್ವತ್ರ ನನ್ದತು || 

May all cross their difficulties.  May all see good  and auspicious things.  May all get their wishes fulfilled.  May everyone everywhere be happy.

ಛಿನ್ನಬನ್ಧೇ ಮತ್ಸ್ಯೇ ಪಲಾಯಿತೇ ನಿರ್ವಿಣ್ಣೋ| 
ಧೀವರೋ ಭಣತಿ ಧರ್ಮೋ ಮೇ ಭವತಿ || 


When the fishing net was torn and fish leaped into the water the fisherman becomes dejected and consoles himself saying
that he will get merit (punya)  (for allowing the fish to escape).

ಸರ್ವತ್ರ ಖಲ್ವಾತ್ಮಾನುಮಾನೇನ ವರ್ತಿತುಂ ಯುಕ್ತಮ್


It is best for every one to act in accordance with one’s status everywhere.


Malavikaagnimitram Natakam(Mahakavi Kalidasa)

ಪುರಾಣಮಿತ್ಯೇವ ನ ಸಾಧು ಸರ್ವಂ
ನ ಚಾಽಪಿ ಕಾವ್ಯಂ ನವಮಿತ್ಯವದ್ಯಮ್| 
ಸನ್ತಃ ಪರೀಕ್ಷ್ಯಾನ್ಯತರತ್ ಭಜನ್ತೇ
ಮೂಢ್ಃ ಪರಪ್ರತ್ಯಯನೇಯಬುದ್ಧಿಃ  || 


All kavyaas are not good only because they are old.    All kaavyas  are not bad because they are new. Good and wise people examine both and decide whether a kaavya is good or bad.  Only a fool will be blindly led by what others say.

ಅರ್ಥಂ ಸಪ್ರತಿಬನ್ಧಂ ಪ್ರಭುರಧಿಗನ್ತುಂ ಸಹಾಯವಾನೇವ | 
ದೃಶ್ಯಂ ತಮಸಿ ನ ಪಶ್ಯನ್ತಿ ದೀಪೇನ ವಿನಾ ಸಚಕ್ಷುರಪಿ  || 

Only one who has some one to help will be able to get hold of an object or achieve a goal when there are impediments or obstructions in the process.  Even a person with eyes will be able to see an object in darkness only with the help of a lamp.

ಮನ್ದೋಽಪ್ಯಮನ್ದತಾಮೇತಿ ಸಂಸರ್ಗೇಣ ವಿಪಶ್ಚಿತಃ
ಪಙ್ಕಛಿದಃ ಫಲಸ್ಯೇವ ನಿಕರ್ಷೇಣಾವಿಲಂ  ಪಯಃ


Even a fool becomes clever by association with the wise just as even muddy water becomes clear when  it comes into contact with the fruits of the nirmalee tree (i.e. when the fruits are  put in the water).


Kiraataarjuneeyam (Mahakavi Bharavi)

ನಹಿ ಪ್ರಿಯಂ ವಕ್ತುಮಿಚ್ಛನ್ತಿ ಮೃಷಾ ಹಿತೈಷಿಣಃ


Those who mean well for others do not want to  please them  by false praise.

ನನು ವಕ್ತೃವಿಶೇಷ ನಿ:ಸ್ಪೃಹಾ ಗುಣಗೃಹ್ಯಾ ವಚನೇ ವಿಪಶ್ಚಿತಃ


The wise are indifferent as to who uttered the words, they judge the words by their inherent quality

ನಿವಸನ್ತಿ ಪರಾಕ್ರಮಾಶ್ರಯಾ ನ ವಿಷಾದೇನ ಸಮಂ ಸಮೃದ್ಧಯಃ

Abundance (affluence) co-exists with valour not with melancholy or absence of enthusiasm

ಸಹಸಾ ವಿದಧೀತ ನ ಕ್ರಿಯಾಮವಿವೇಕ: ಪರಮಾಪದಾಂ ಪದಂ| 
ವೃಣುತೇ ಹಿ ವಿಮೃಶ್ಯಕಾರಿಣಂ ಗುಣಲುಬ್ಧಾಃ ಸ್ವಯಮೇವ ಸಮ್ಪದಃ || 


Do not embark on an endeavour on the spur of the moment without analysing its pros and cons.  The absence of discrimination is the cause of great misfortune.  Fortune, ever greedy for good qualities in men,  embraces those who engage themselves in an endeavour after consultations and discussions with men of knowledge.

ಸ್ಪೃಹಣೀಯಗುಣೈರ್ಮಹಾತ್ಮಭಿಶ್ಚರಿತೇ ವರ್ತ್ಮನಿ ಯಚ್ಛತಾಂ ಮನಃ
ವಿಧಿಹೇತುರ್ಹೇತುರಾಗಸಾಂ ವಿನಿಪಾತೋಽಪಿ ಸಮುನ್ನತೇಸ್ಸಮಃ


For those who follow in the footsteps of  great men possessing highly desirable qualities, even a downfall on account of fate and not involving wrong doings is equal to rising higher in status.

ಯಶೋಽಧಿಗನ್ತುಂ ಸುಖಲಿಪ್ಸಯಾ ವಾ ಮನುಷ್ಯಸಂಖ್ಯಾಮತಿವರ್ತಿತುಂ ವಾ
ನಿರುತ್ಸುಕಾನಾಮಭಿಯೋಗಭಾಜಾಂ ಸಮುತ್ಸುಕೇವಾಙ್ಕಮುಪೈತಿ ಸಿದ್ಧಿಃ


Achievement, it seems,  is enthusiastic to sit on the lap of those who engage themselves diligently in an endeavour without caring for fame, happiness or rise in popularity.

ಕಿಂ ವಾವಸಾದಕರ ಆತ್ಮವತಾಮ್

There is nothing which will tire out or disturb the mind of  high-minded persons. 

ಪ್ರೇಮ ಪಶ್ಯತಿ ಭಯಾನಪದೇಽಪಿ

Love sees cause for fear even  in the most unlikely places



ಉಪನತಮವಧೀರಯನ್ತ್ಯಭವ್ಯಾಃ

Unlucky persons disregard ( do not care about) what is already at hand

ಶರದಮ್ಬುಧರಚ್ಛಾಯಾ ಜತ್ವರ್ಯೋ ಯೌವನಶ್ರಿಯಃ
ಆಪಾತರಮ್ಯಾಃ ವಿಷಯಾಃ ಪರ್ಯನ್ತಪರಿತಾಪಿನಃ

Youth is fleeting like the clouds of autumn.  The pleasures of the senses are sweet in the beginning but yield bitter results in the end. 

ತದಾ ರಮ್ಯಾಣ್ಯರಮ್ಯಾಣಿ ಪ್ರಿಯಃ ಶಲ್ಯಂ ತದಾಸವಃ | 
ತದೇಕಾಕೀ ಸಬಂಧುಸ್ಸನ್ ಇಷ್ಟೇನ ರಹಿತೋ ಯದಾ || 

when one’s loved one is absent,  beautiful things seem ugly,  what one likes including one’s own life becomes a pain, one feels lonely even in the midst of one’s relatives.  

ಜೀಯನ್ತಾಂ ದುರ್ಜಯಾ ದೇಹೇ ರಿಪವಶ್ಚ್ಕ್ಷುರಾದಯಃ | 
ಜಿತೇಷು ನನು ಲೋಕೋಽಯಂ ತೇಷು ಕೃತ್ಸ್ನಸ್ತ್ವಯಾ ಜಿತಃ|| 

The enemies resident in the body,  namely the sense organs like the eyes,  which are difficult to control,  should be conquered.  Once they are conquered, it is as good as  the whole world has been conquered by you.

ತಾವದಾಶ್ರಯತೇ ಲಕ್ಷ್ಮ್ಯಾ ತಾವದಸ್ಯ ಸ್ಥಿರಂ ಯಶಃ | 
ಪುರುಷಸ್ತಾವದೇವಾಸೌ ಯಾವನ್ಮಾನಾನ್ನ ಹೀಯತೇ || 

One can accumulate wealth, one’s fame remains  stable  and one is  considered a man of substance  only so long as one commands the respect of society.

ಪ್ರಕೃತ್ಯಮಿತ್ರಾ ಹಿ ಸತಾಮಸಾಧವಃ


Evil men are natural enemies of the good ones.


Shishupaalavadham  (Maagha kavi)

ಮಹೀಯಾಂಸಃ ಪ್ರಕೃತ್ಯಾ ಮಿತಭಷಿಣಃ

Great men, by nature, do not talk much (they limit their speech to the essentials only)

ಸಂಪದಾ ಸುಸ್ಥಿರಂಮನ್ಯೋ ಭವತಿ ಸ್ವಲ್ಪಯಾಽಪಿ ಯಃ | 
ಕೃತಕೃತ್ಯೋ ವಿಧಿರ್ಮನ್ಯೇ ನ ವರ್ಧಯತಿ ತಸ್ಯ ತಾಮ್ || 


In the case of one who is satisfied with a little wealth, even Fate (vidhih) thinks it has done its job and does not increase his wealth. (One should have enough ambition if he wants to accumulate lot of wealth and should not be content with what he has)

ಮಾ ಜೀವನ್ ಯಃ ಪರಾವಜ್ಞಾದು:ಖದಗ್ಧೋಽಪಿ ಜೀವತಿ

One who lives,  even after one has been scorched by the humiliation showered on him by others,  is as good as dead. 

ಸಾಮಾನ್ಯಾಧಿಕರಣಂ  ಹಿ ತೇಜಸ್ತಿಮಿರಯೋಃ ಕುತಃ

Saamaanyaadhikaranam hi tejastimirayo kutah?

Where is comparison between light and darkness ? There is no comparison at all.


ಆರಭ್ಯನ್ತೇಽಲ್ಪಮೇವಾಽಜ್ಞಾಃ ಕಾಮಂ ವ್ಯಗ್ರಾ ಭವನ್ತಿ ಚ
ಮಹಾರಂಭಾಃ ಕೃತಧಿಯಃ ತಿಷ್ಠನ್ತಿ ಚ ನಿರಾಕುಲಾ:


Fools start an undertaking in a small way and they struggle to complete it.  Great men start in a big way and accomplish the task  remaining unruffled in spite of its magnitude.

ಉಪಾಯಮಾಸ್ಥಿತಸ್ಯಾಪಿ ನಶ್ಯನ್ತ್ಯರ್ಥಾಃ ಪ್ರಮಾದತಃ

The undertakings of those who are careless and negligent never bear fruit though they have used proper means.

ಅಯಥಾಬಲಮಾರಂಭೋ ನಿದಾನಂ ಕ್ಷಯಸಮ್ಪದಃ

Embarking on something which is beyond one’s capacity or strength is one of the causes for diminution  in one’s wealth

ಬೃಹತ್ಸಹಾಯಾಃ ಕಾರ್ಯಾನ್ತಂ ಕ್ಷೋದೀಯಾನಪಿ ಗಚ್ಛತಿ

Even small people can get their work done with the help of the big people

ಕ್ಷಣೇ ಕ್ಷಣೇ ಯನ್ನವತಾಮುಪೈತಿ ತದೇವ ರೂಪಂ ರಮಣೀಯತಾಯಾಃ

Beauty is that which takes on a new form every minute (so that the one who looks at it is never tired or bored)

Naishadheeya Charitam (Sri Harsha)


ಅಪಾಂ ಹಿ ತೃಪ್ತಸ್ಯ ನ ವಾರಿಧಾರಾ ಸ್ವಾದುಃ ಸುಗಂಧಿಃ ಸ್ವದತೇ ತುಷಾರಾ

One who is satiated with water will not appreciate a pouring  of cool water sweet in taste and smell.  

ಪಿತ್ತೇನ ದೂನೇ ರಸನೇ ಸಿತಾಪಿ ತಿಕ್ತಾಯತೇ

When the tongue is corrupted by pitta, even sugar tastes bitter.


ಆರ್ಜವಂ ಹಿ ಕುಟಿಲೇಷು ನ ನೀತಿಃ

Straightforwardness is not the right policy when people of crooked mind are concerned.

ಮಿತಂ ಚ ಸಾರಂ ಚ ವಚೋ ಹಿ ವಾಗ್ಮಿತಾ

Oratory is speech which is measured (not verbose) and at the same time pregnant with meaning.  

Mrichchhakatikam (Raja Sudraka)


ಶೂನ್ಯಮಪುತ್ರಸ್ಯ ಗೃಹಂ ಚಿರಶೂನ್ಯಂ ನಾಸ್ತಿ ಯಸ್ಯ ಸನ್ಮಿತ್ರಂ| 
ಮೂರ್ಖಸ್ಯ ದಿಶಾಃ ಶೂನ್ಯಾಃ ಸರ್ವಂ ಶೂನ್ಯಂ ದರಿದ್ರಸ್ಯ || 


The house of a childless person is shoonya (void),  for a person without a good  friend it is forever void,  the four quarters are void for the fool and  for the poor everything is shoonya (void).

ಸುಖಂ ಹಿ ದು:ಖಾನನುಭೂಯ ಶೋಭತೇ ಘನಾಂಧಕಾರೇಷ್ವಿವ ದೀಪದರ್ಶನಮ್


Happiness is more appreciated after one experiences grief over a period in the same way as light is more appreciated by a person in pitch darkness.

ಸುಖಾತ್ತು ಯೋ ಯಾತಿ ನರೋ ದರಿದ್ರತಾಂ ಧೃತಃ ಶರೀರೇಣ ಮೃತಃ ಸ ಜೀವತಿ


One who has enjoyed prosperity is suddenly reduced to penury  is as good as dead even while living.

ದಾರಿದ್ರ್ಯಾನ್ಮರಣಾದ್ವಾ ಮರಣಂ ಮಮ ರೋಚತೇ ನ ದಾರಿದ್ರ್ಯಂ | 
ಅಲ್ಪಕ್ಲೇಶಂ ಮರಣಂ ದಾರಿದ್ರ್ಯಮನನ್ತಕಂ ದು:ಖಮ್ || 


If I have to choose between death and penury I will choose death not penury.  Death involves only a little distress but penury brings unending physical and mental agony.

ದಾರಿದ್ರ್ಯಾತ್ಪುರುಷಸ್ಯ ಬಾಂಧವಜನೋ ವಾಕ್ಯೇ ನ ಸಂತಿಷ್ಠತೇ
ಸುಸ್ನಿಗ್ಧಾಃ ವಿಮುಖೀಭವನ್ತಿ ಸುಹೃದಃ ಸ್ಫಾರೀಭವನ್ತ್ಯಾಪದಃ
ಸತ್ತ್ವಂ ಹ್ರಸ್ವಮುಪೈತಿ ಶೀಲಶಶಿನಃ ಕಾನ್ತಿ ಪರಿಮ್ಲಾಯತೇ
ಪಾಪಮ್ ಕರ್ಮ ಚ ಯತ್ಪರೈರಪಿ ಕೃತಂ ತತ್ತಸ್ಯ ಸಮ್ಭಾವ್ಯತೇ


If one is poor,  his relatives don’t heed his words, even loving friends neglect him, his misfortunes spread out, his physical and mental strength shrinks, the moon of his good conduct becomes pale and even the wrongs committed by others are foisted on to him.

ಗುಣಾಃ ಖಲು ಅನುರಾಗಸ್ಯ ಕಾರಣಂ ನ ಬಲಾತ್ಕಾರಃ

It is because of one’s qualities one is loved not because of force.

ಸಾಹಸೇ ಶ್ರೀ ಪ್ರತಿವಸತಿ

In adventure resides Goddess Lakshmi (Only those who are adventurous can amass wealth)

Uttararaamacharitam (Bhavabhuti)

ಸತಾಂ ಸದ್ಭಿಸ್ಸಂಗಃ ಕ್ಥಮಪಿ ಹಿ ಪುಣ್ಯೇನ ಭವತಿ


The meeting of good people with good people somehow happens only by punya (fruit of meritorious deeds done in the past)  

ಪ್ರಿಯಪ್ರಾಯಾ ವೃತ್ತಿಃ ವಿನಯಮಧುರೋ ವಾಚಿ ನಿಯಮಃ
ಪ್ರಕೃತ್ಯಾ ಕಲ್ಯಾಣೀ ಮತಿರನವಗೀತಃ ಪರಿಚಯಃ| 
ಪುರೋ ವಾ ಪಶ್ಚಾದ್ವಾ ತದಿದಮವಿಪರ್ಯಾಸಿತ ರಸಂ
ರಹಸ್ಯಂ ಸಾಧೂನಾಮನುಪದಿ ವಿಶುದ್ಧಂ ವಿಜಯತೇ|| 


Loving, polite and pleasing  interaction with others,  controlled speech, a heart which only thinks of the good of others, introduction which is not boastful, Uniform behaviour before and after (when face to face  or behand the back)– These are the secrets, pure and simple, of saintly souls.


ವಜ್ರಾದಪಿ ಕಠೋರಾಣಿ ಮೃದೂನಿ ಕುಸುಮಾದಪಿ | 
ಲೋಕೋತ್ತರಾಣಾಂ ಚೇತಾಂಸಿ ಕೋ ನೋ ವಿಜ್ಞಾತುಮರ್ಹತಿ|| 


The hearts of the best of men who are a cut above the ordinary people are harder than diamond (when facing obstacles or  enemies )  and softer than flowers (towards the less privileged and the miserable).  Who can understand the hearts of such men? 
ನ ಕಿಞ್ಚಿದಪಿ ಕುರ್ವಾಣಃ ಸೌಖ್ಯೈರ್ದು:ಖಾನ್ಯಪೋಹತಿ| 
ತತ್ತಸ್ಯ ಕಿಮಪಿ ದ್ರವ್ಯಂ ಯೋ ಹಿ ಯಸ್ಯ ಪ್ರಿಯೋ ಜನಃ

Without doing anything, if one converts the sorrows of another person into joy and happiness, then the first one,  who is the object of love for the second one,  is a valuable thing for the latter.

ಅನ್ತಃಕರಣತತ್ತ್ವಸ್ಯ ದಮ್ಪತ್ಯೋಃ ಸ್ನೇಹ್ಸಂಶ್ರಯಾತ್| 
ಆನನ್ದಗ್ರನ್ಥಿರೇಕೋಽಯಂ ಅಪತ್ಯಮಿತಿ ಬಧ್ಯತೇ || 

The concrete manifestation of the joy arising out of the union of the minds of the husband and the wife is called apatyam (progeny) on which converges the love of both of them.

ಏಕೋ ರಸಃ ಕರುಣ ಏವ ನಿಮಿತ್ತಭೇದಾತ್
ಭಿನ್ನಃ ಪೃಥಕ್ಪೃಥಗಿವಾಶ್ರಯತೇ ವಿವರ್ತಾನ್ | 
ಆವರ್ತ ಬುದ್ಬುದ ತರಂಗಮಯಾನ್ ವಿಕಾರಾನ್
ಅಂಭೋ ಯಥಾ ಸಲಿಲಮೇವ ತು ತತ್ಸಮಸ್ತಮ್ || | 

Karuna(pathetic) rasa (emotion) is the only one which manifests in the form of other emotions like sringara (love) etc. depending on the underlying circumstances which give rise to the emotion in the same way as bubbles, waves, swell etc are only different forms that water takes.  The  basic substance is water only. 

ಗುಣಾಃ  ಪೂಜಾಸ್ಥಾನಂ
ಗುಣಿಷು ನ ಚ ಲಿಙ್ಗಂ ನ ಚ ವಯಃ

Good qualities are appreciated in whomsoever they are found.  The sex or the age of the person is not taken into consideration.

ಋಷಯೋ ರಾಕ್ಷಸೀಮಾಹುಃ ವಾಚಮುನ್ಮತ್ತದೃಪ್ತಯೋಃ
ಸಾ ಯೋನಿಃ ಸರ್ಚವೈರಾಣಾಂ ಸ ಹಿ ಲೋಕಸ್ಯ ನಿಋತಿಃ

The speech of intoxicated and conceited persons is termed as raakshasee (demoniac) by the rishis.  Such speech is the root cause of all enmities and that is hell in this world.

ಕಾಮಂ ದುಗ್ಧೇ ವಿಪ್ರಕೃಷ್ಯತ್ಯಲಕ್ಷ್ಮೀಂ
ಕೀರ್ತಿಂ ಸೂತೇ ದುಷ್ಕೃತಂ ಯಾ ಹಿನಸ್ತಿ | 
ತಾಂ ಚಾಪ್ಯೇತಾಂ ಮಾತರಂ ಮಂಗಲಾನಾಂ
ಧೇನುಂ ಧೀರಾಃ ಸೂನೃತಾಂ ವಾಚಮಾಹುಃ || 


Speech that is embellished by truth and love yields all one’s wishes, drives away poverty, builds a reputation, prevents wrong doings in the same way as the Cow Mother which yields all auspicious things.

ವ್ಯತಿಷಜತಿ ಪದಾರ್ಥಾನಾನ್ತರ: ಕೋಽಪಿ ಹೇತು-
ರ್ನ ಖಲು ಬಹಿರುಪಾಧೀನ್ ಪ್ರೀತಯಃ ಸಂಶ್ರಯನ್ತೇ | 
ವಿಕಸತಿ ಹಿ ಪತಂಗಸ್ಯೋದಯೇ ಪುಣ್ಡರೀಕಂ
ದ್ರವತಿ ಚ ಹಿಮರಶ್ಮಾವುದ್ಗತೇ ಚನ್ದ್ರಕಾನ್ತಃ || 


It is some internal cause which  brings together people.  Love does not depend upon external attributes. The lotus blossoms when the sun rises (though the lotus is delicate and the sun’s rays are hot), the moon stone starts melting when exposed to  moonlight (though moonlight is soft and the moon stone is hard). 

ಪ್ರಿಯಾನಾಶೇ ಕೃತ್ಸ್ನಂ ಕಿಲ ಜಗದರಣ್ಯಂ ಹಿ ಭವತಿ

When the woman one loves is lost the whole world turns into a dense jungle for the one who loves.

ಸ್ನೇಹಚ್ಚ ನಿಮಿತ್ತಸವ್ಯಪೇಕ್ಷಶ್ಚೇತಿ ವಿಪ್ರತಿಷಿದ್ಧಮೇತತ್

Love and existence of a cause for such love, these two are mutually contradictory

Mudraaraakshasam Nataka (Vishakhadatta)


ನ ಯುಕ್ತಂ ಪ್ರಾಕೃತಮಪಿ ರಿಪುಂ ಅವಜ್ಞಾತುಮ್

It is not proper to disregard or neglect even an ordinary enemy.

ಕೀದೃಶಸ್ತೃಣಾನಾಂ ಅಗ್ನಿನಾ ಸಹ ವಿರೋಧ: ?


What  kind of enmity the grass has towards fire ?  (there is no enmity, it is the nature of fire to burn anything whatsoever)

ಹಿಮವತಿ ದಿವ್ಯೌಷಧಯಃ ಶೀರ್ಷೇ ಸರ್ಪಃ ಸಮಾವಿಷ್ಟ:


There are divine medicinal plants in the Himalayas. But on top of it are serpents 
ಪರಾಯತ್ತಃ ಪ್ರೀತೇಃ ಕಥಮಿವ ರಸಂ ವೇತ್ತಿ ಪುರುಷ:?

How does a man who is under the control of another know the joy of love.

ಇಹ ವಿರಚಯನ್ ಸಾಧ್ವೀಂ ಶಿಷ್ಯಃ ಕ್ರಿಯಾಂ ನ ನಿವಾರ್ಯತೇ
ತ್ಯಜತಿ ತು ಯದಾ ಮಾರ್ಗಂ ಮೋಹಾತ್ತದಾ ಗುರುರಙ್ಕುಶಃ


Here the disciple is not prevented from doing anything good.  But when he deviates from the right path guru will act as ankusha (weapon used to control an elephant), meaning he will be controlled and brought back to the correct path.

Dashakumaaracharitam (Dandi)

ಜಲಬುದ್ಬುದಸಮಾನಾ ವಿರಾಜಮಾನಾ ಸಮ್ಪತ್ ತಡಿಲ್ಲೇಖೇವ ಸಹಸೋದೇತಿ ನಶ್ಯತಿ ಚ

The glittering wealth is like the bubbles on water.  Like lightning it rises suddenly and perishes with the same speed.

ಇಹ ಜಗತಿ ಹಿ ನ ನಿರೀಹದೇಹಿನಂ ಶ್ರಿಯಃ ಸಂಶ್ರಯನ್ತೇ


In this world one who does not put in effort (i.e. one who is inactive)  does not acquire wealth

ಶ್ರೇಯಾಂಸಿ ಚ ಸಕಲಾನ್ಯನಲಸಾನಾಂ ಹಸ್ತೇ ನಿತ್ಯಸಾನ್ನಿದ್ಧ್ಯಾನಿ

All prosperity and welfare  is always in the hands of those who are always active, who do not know laziness  

Harshacharitam (Bana)

ಅತಿರೋಷಣಶ್ಚಕ್ಷುಷ್ಮಾನಪ್ಯನ್ಧ ಏವ

The angry person, though possessing eyes,  is blind.

ನ ಸನ್ತ್ಯೇವ ತೇ ಯೇಷಾಂ ಸತಾಮಪಿ ನ ವಿದ್ಯನ್ತೇ ಮಿತ್ರೋದಾಸೀನಶತ್ರವಃ

There are no such persons who do not have friends, enemies or neutrals even though such persons possess good qualities.

ಉಪಯೋಗಂ ತು ನ ಪ್ರೀತಿರ್ವಿಚಾರಯತಿ

Love does not consider use or benefit.

Kaadambari (Baana)


ಸರ್ವಥಾ ನ ಕಞ್ಚನ ನ ಸ್ಪೃಶತಿ ಶರೀರಧರ್ಮಾಣಮುಪತಾಪಾಃ

It is not possible that one,  who is subject to the vagaries of a body,  will not ever suffer any disease or discomfort

ಸುಖಮುಪದಿಶ್ಯತೇ ಪರಸ್ಯ

It is easy to preach to others

ಬಹುಭಾಷಿಣೋ ನ ಶ್ರದ್ದಧತಿ ಲೋಕಃ

People do not listen to one who talks too much.

ಮಿಥ್ಯಾಪಿ ತತ್ತಥಾ ಯಥಾ ಗೃಹೀತಂ ಲೋಕೇನ

Untruth takes the same form as the one given to it by people. 

Kaavyameemaamsaa (Kaviraja Rajashekharah)

ಪ್ರಾಯಃ ಪ್ರಾಣಭೃತಾಂ ಪ್ರೇಮಾಣಮನ್ತರೇಣ ನಾನ್ಯದ್ಬನ್ಧನಮಸ್ತಿ

Generally, for the living,  there is no bondage except love.

ಪಕ್ಷಪಾತೋ ಹಿ ಗುಣದೋಷೌ ವಿಪರ್ಯಾಸಯತಿ

It is only partiality that interchanges good and bad (i.e. good is considered as bad and bad is considered as good)

ಪರೈಶ್ಚ ಪರೀಕ್ಷಯೇತ್ ಯದುದಾಸೀನಃ ಪಶ್ಯತಿ ನ ತದನುಷ್ಠಾತೇತಿ ಪ್ರಾಯೋ ವಾದಃ

The plan should be got examined by outsiders.   The argument is, what the neutral person sees,  the one who executes may not see most of the time.

ಅನಿಯತಕಾಲಾಃ ಪ್ರವೃತ್ತಯೋ ವಿಪ್ಲವನ್ತೇ

Actions not done at the appropriate time do not yield the desired result


ಸಮ್ಯಕ್ಸ್ವಾಪೋ ವಪುಷಃ ಪರಮಾರೋಗ್ಯಾಯ

The right kind of sleep is good for a very healthy body.

ಮತಿದರ್ಪಣೇ ಕವೀನಾಂ ವಿಶ್ವಂ ಪ್ರತಿಫಲತಿ

In the mirror of the poet’s mind  there is the reflection of the world.

Kathaasaritsaagaram (Somadeva)

ಅಪ್ರಾಪ್ಯಂ ನಾಮ ನೇಹಾಸ್ತಿ ಧೀರಸ್ಯ ವ್ಯವಸಾಯಿನಃ

There is nothing unattainable to the one who has courage and who works hard.

ಅಶ್ನುತೇ ಸ ಹಿ ಕಲ್ಯಾಣಂ ವ್ಯಸನೇ ಯೋ ನ ಮುಹ್ಯತಿ

Only one who does not lose his cool in adversity will enjoy prosperity

ಏಕಚಿತ್ತೇ ದ್ವಯೋರೇವ ಕಿಮಸಾಧ್ಯಂ ಭವೇದಿತಿ

When two people think alike then what is it that is impossible?

ಕರುಣಾರ್ದ್ರಾ ಹಿ ಸರ್ವಸ್ಯ ಸನ್ತೋಽಕಾರಣಬಾನ್ಧವಾಃ

Good people whose heart is full of sympathy and kindness become, without selfish motives, the friends or relatives of all.

ಕಾಮಂ ವ್ಯಸನವೃಕ್ಷಸ್ಯ ಮೂಲಂ ದುರ್ಜನಸಂಗತಿಃ
The root cause of sorrow is the company of bad people.

ತ್ಯಜನ್ತ್ಯುತ್ತಮಸತ್ವಾ ಹಿ ಪ್ರಾಣಾನಪಿ ನ ಸತ್ಪಥಂ

Those of good nature may give up their life but not the righteous path.


ಪಙ್ಕೋ ಹಿ ನಭಸಿ ಕ್ಷಿಪ್ತಃ ಕ್ಷೇಪ್ತುಃ ಪತತಿ ಮೂರ್ಧನಿ

Mud, thrown at the sky, falls on the head of the person who throws it  (If one does something bad it recoils on him)


Panchatantra (Vishnu Sharma)


ನ ಸ್ವಲ್ಪಸ್ಯ ಕೃತೇ ಭೂರಿ ನಾಶಯೇನ್ಮತಿಮಾನ್ನರಃ

The wise man should not incur a big loss for the sake of a little gain.

ಪ್ರಾಕಾಶ್ಯಂ ಸ್ವಗುಣೋದಯೇನ ಗುಣಿನೋ ಗಚ್ಛನ್ತಿ ಕಿಂ ಜನ್ಮನಾ

Good people are noticed by their good qualities, not by birth.

ಪೈಶುನ್ಯಾದ್ಭಿದ್ಯತೇ ಸ್ನೇಹಃ

Love and friendship are broken by backbiting.

ಯಸ್ಯ ಬುದ್ಧಿರ್ಬಲಂ ತಸ್ಯ ನಿರ್ಬುದ್ಧೇಸ್ತು ಕುತೋ ಬಲಮ್

He who has brains has strength (power), where is power in a fool?

ಸೇವಾಧರ್ಮಃ ಪರಮ ಗಹನೋ ಯೋಗಿನಾಮಪ್ಯಗಮ್ಯಃ

To be in the service of another is a difficult job which even a yogi may not be able to fulfill.
ಮೃದುನಾ ಸಲಿಲೇನ ಖನ್ಯಮಾನಾನ್ಯವಘರ್ಷನ್ತಿ ಗಿರೇರಪಿ ಸ್ಥಲಾನಿ

Eroded by the soft water incessantly, even the hard stones of the mountain wear away over time.

ದೀರ್ಘೋ ಬುದ್ಧಿಮತೋ ಬಾಹೂ

The hands of the one with brains are long indeed.  ( Using his brains he can do many things with hands which less brainy fellows cannot do)

ಯದ್ಭವಿಷ್ಯೋ ವಿನಶ್ಯತಿ

One  will face adversity if one does not take precautions to counteract anticipated  difficulties or problems

ಬಹೂನಾಮಪ್ಯಸಾರಾಣಾಂ ಸಮವಾಯೋ ಹಿ ದುರ್ಜಯಃ

If a large number of people unite for a purpose they become invincible, though each one, by himself  is weak.

ಅತ್ಯಾದರಃ ಶಙ್ಕನೀಯಃ

One should be circumspect with regard  to those who show more than the usual respect or regard.

ಸಂಪತ್ತೌ ಚ ವಿಪತ್ತೌ ಚ ಮಹತಾಮೇಕರೂಪತಾ

In prosperity and adversity the great do not lose their equilibrium.


ಕಃ ಪರಃ ಪ್ರಿಯವಾದಿನಾಮ್

Who is not one’s own for people of soft and soothing speech.

ನಕ್ರಃ ಸ್ವಸ್ಥಾನಮಾಸಾದ್ಯ ಗಜೇನ್ದ್ರಮಪಿ ಕರ್ಷತಿ

The crocodile, in his own habitat, can drag even an elephant into the water.

ಕೃಶೇ ಕಸ್ಯಾಸ್ತಿ ಸೌಹೃದಮ್?

Who will make friends with a lean (down and out) person?


ಆತ್ಮನಃ ಪ್ರತಿಕೂಲಾನಿ ಪರೇಶಂ ನ ಸಮಾಚರೇತ್

That which is hurting oneself should not be done to others.

ಅನಾಗತಂ ಯಃ ಕುರುತೇ ಸ ಶೋಭತೇ
ಸ ಶೋಚ್ಯತೇ ಯೋ ನ ಕರೋತ್ಯನಾಗತಮ್

One who takes precautions before misfortune strikes will prosper.  One who does not take action when misfortune is anticipated,  will come to grief.

ಸಂತಾಪಯನ್ತಿ ಕಥಮಪಥ್ಯಭುಜಂ ನ ರೋಗಾಃ

How can one be unaffected by diseases if one eats food not conducive to one’s  health ?

ಸರ್ವನಾಶೇ ಸಮುತ್ಪನ್ನೇ ಅರ್ಧಂ ತ್ಯಜತಿ ಪಣ್ಡಿತಃ

When everything is at stake the wise give up half of it to save the other half.

ಉದಾರಚರಿತಾನಾಂ ತು ವಸುಧೈವ ಕುಟುಂಬಕಮ್

To those of generous character( disposition) the whole world is one family.

ಯದೃಶೀ ಭಾವನಾ ಯಸ್ಯ ಸಿದ್ಧಿರ್ಭವತಿ ತಾದೃಶೀ

Whatever one dreams or imagines the outcome will be similar.


Hitopadesha (Narayana Panditah)

ಉದ್ಯಮೇನ ಹಿ ಸಿದ್ಧ್ಯನ್ತಿ ಕಾರ್ಯಾಣಿ ನ ಮನೋರಥೈಃ

One’s goal is achieved by industry (hard work) and not by building castles in the air.

ಜ್ಞಾನಂ ಭಾರಃ ಕ್ರಿಯಾಂ ವಿನಾ

Without action knowledge is a burden (knowledge, not put into practice, is sheer waste)

ವಾಲ್ಮೀಕಿರಾಮಾಯಣದಿಂದ ಸೂಕ್ತಿಗಳು

QUOTABLE QUOTES FROM VALMIKI RAMAYANA

Ramayana and Mahabharata are the two epics which have so mingled with the collective conscience of our people that,  to this day,  the ideas and values in them continue to influence our lives.  Ramayana is considered the Adi Kavya,, the first ever epic poem written.  Maharshi  Valmiki is known as the Adi Kavi,  the first ever poet in the history of Sanskrit literature, nay, the history of world literature.
Ramayana pictures the whole gamut of life of an individual.  It throws light on his/her duties and responsibilities in various roles as father, mother, son, daughter, husband, wife, brother, sister, friend, master, servant, teacher and so on.  Valmiki  presents Rama as the ideal man and Sita as the ideal woman. However,  later versions of Ramayana like Ramcharitmanas of Tulsidas, Kamba Ramayanam in Tamil by poet Kamban, Adhyatma Ramayana in Malayalam by poet Ezuthachan and Ranganatha Ramayana in Telugu present Rama as an incarnation of Lord Vishnu.

The quotes selected and presented here are the words of the different characters of this great epic uttered in different situations.  The ideas and values contained in them form part of what is called sanatana dharma and are eternally true for all ges. In these times of social upheaval it is all the more necessary for us to get back to these fundamental principles of life and living which we have almost forgotten in the rat race for material gains.

ಆಹುಃ ಸತ್ಯಂ ಹಿ ಪರಮಂ ಧರ್ಮಂ ಧರ್ಮವಿದೋ ಜನಾಃ ೨.೧೪.೩

Those who have knowledge of dharma say that Truth is the highest dharma
[Context:  Dasaratha had promised three boons to Kaikeyi when she saved his life during one of those battles he fought on the side of the Devas.  When the coronation of Rama is announced, Kaikeyi asks for two of the boons from Dasaratha.  She wants Bharata to be installed as the King and Rama to be sent to the forest for fourteen years. When Dasaratha was in a dilemma, Kaikeyi says that Truth is the highest dharma, implying that Dasaratha should keep his promise as otherwise he will be guilty of transgressing dharma.]


ದುರ್ಲಭಂ ಹಿ ಸದಾ ಸುಖಂ  ೨.೧೮.೧೩

To be happy always is something which is difficult to achieve.  That is to say,  happiness and sorrow alternate in one’s life and there cannot be uninterrupted happiness alone.
[Context: Rama’s words to Kaikeyi when he saw his father deep in sorrow and in tears at the prospect of Rama going  into the forest for ೧೪ years.]

ರಾಮೋ ದ್ವಿರ್ನಾಭಿಭಾಷತೇ  ೨.೧೮.೩೦

Once Rama gives his word,  that is final and it is kept at any cost.  There is no question of repetition of the same a second time.
[Context: Rama’s words to Kaikeyi : tat broohi vachanam devi raajno yadabhikaangkshitam   Karishye pratijaane cha ramo dwir naabhibhaashate      “O Devi!  Please tell me what the King wants of me.  I promise that I will carry out whatever is his wish.  What Rama says once he carries out; there is no looking back.”]

ಗುರೋರಪ್ಯವಲಿಪ್ತಸ್ಯ ಕಾರ್ಯಾಕಾರ್ಯಮಜಾನತಃ |
ಉತ್ಪಥಂ ಪ್ರತಿಪನ್ನಸ್ಯ ಕಾರ್ಯಂ ಭವತಿ ಶಾಸನಮ್|| |  ೨.೧೧.೧೩

One who is haughty, who does not know whether what he does is right or wrong and who has taken to the wrong path is to be disciplined even if he is guru, parent or an elder in age or learning.
[Context: These are words addressed to Rama by Lakshamana who  is angry at the turn of events with Rama preparing himself to live ೧೪ years in the forests because of the boon granted by Dasaratha to Kaikeyi.  By the word ‘guru’ Lakshmana, by implication, is referring to Dasaratha in this context. ]  

ವಿಕ್ಲವೋ ವೀರ್ಯಹೀನೋ ಯಃ ಸ ದೈವಮನುವರ್ತತೇ  |
ವೀರಾಃ ಸಮ್ಭಾವಿತಾತ್ಮಾನೋ ನ ದೈವಂ ಪರ್ಯುಪಾಸತೇ||  ೨.೨೩.೧೬

Only the timid and the weak leave things to  destiny (daivam)  but the strong and the self-confident never bank on destiny or luck (bhagya)
[Context: These are words of Lakshmana addressed to Rama when the latter says that neither Kaikeyee nor his father was responsible for his banishment to the forests.  It was all the play of destiny ( daivam).]
ಯೋ ಹಿ ದತ್ವಾ ದ್ವಿಪಶ್ರೇಷ್ಠಂ ಕಕ್ಷ್ಯಾಯಾಂ ಕುರುತೇ ಮನಃ |
ರಜ್ಜುಸ್ನೇಹೇನ ಕಿಂ ತಸ್ಯ ತ್ಯಜತಃ ಕುಞ್ಜರೋತ್ತಮಮ್|| |  ೨.೩೭.೩

If a  person is gifting away his elephant but his heart is set on the rope used for tying the elephant, of what use is his attachment to the rope when he is giving away the elephant itself.

[Context: Dasaratha wanted to send the royal retinue to follow Rama to the forests.  Kaikeyi objects to this. Rama says that when he is abandoning the kingdom itself what royal paraphernalia to him is. It is like giving away the elephant and setting one’s heart on the rope with which the elephant is tied.]

ನಾತನ್ತ್ರೀ ವಿದ್ಯತೇ ವೀಣಾ ನಾಚಕ್ರೋ ವಿದ್ಯತೇ ರಥಃ|
ನಾಪತಿಃ ಸುಖಮೇಧೇತ ಯಾ ಸ್ಯಾದಪಿ ಶತಾತ್ಮಜಾ ||  ೨.೩೯.೨೯

A Veena cannot exist without its strings.  A chariot cannot exist without its wheels.  Without her husband a woman can never live happily even though she has a hundred sons.

[Context: Sita’s response to Kausalya’s advice asking her to respect and obey Rama in spite of his being deprived of the kingdom.]

ಶೋಕೋ ನಾಶಯತೇ  ಧೈರ್ಯಂ ಶೋಕೋ ನಾಶಯತೇ ಶ್ರುತಂ|
ಶೋಕೋ ನಾಶಯತೇ ಸರ್ವಂ ನಾಸ್ತಿ ಶೋಕೋಸಮೋ ರಿಪುಃ||  ೨.೬೨.೧೫

Grief destroys one’s courage.  It destroys one’s learning.  It destroys one’s everything.  There is no enemy greater than grief.
[Context: These are the words of Kausalya.  She had spoken harsh words to Dasratha for sending Rama to the forests.  She repents and says that she spoke thus because of  her intense grief on Rama being sent to the forests]

ಯದನ್ನಃ ಪುರುಷೋ ಭವತಿ ತದನ್ನಾಸ್ತಸ್ಯ ದೇವತಾಃ ||  ೨.೧೦೩.೩೦

Whatever is one’s food, the same food shall be offered to one’s gods.
[Context: Rama hears the news of Dasaratha’s death from Bharata.  He performs the obsequies of his father.  He says that one can offer to the departed souls only what one is having for food i.e. fruits and roots which are the only things available in the forest.]

ಕುಲೀನಮಕುಲೀನಂ ವಾ ವೀರಂ ಪುರುಷಮಾನಿನಂ |
ಚಾರಿತ್ರಮೇವ ವ್ಯಾಖ್ಯಾತಿ ಶುಚಿಮ್ ವಾ ಯದಿ ವಾಽಶುಚಿಮ್ || ೨.೧೦೯.೪

ಉದ್ವಿಜನ್ತೇ ಯಥಾ ಸರ್ಪಾತ್ ನರಾದನೃತ ವಾದಿನಃ  | ೨.೧೦೯.೧೨

ಸತ್ಯಮೇವೇಶ್ವರೋ ಲೋಕೇ ಸತ್ಯೇ ಧರ್ಮಃ ಸಮಾಶ್ರಿತಃ  |   ೨.೧೦೯.೧೩

Only a person’s  conduct and character proclaim whether he is born in a good family or whether he is boasting about himself or whether he is unblemished (shuchih) or blemished (ashuchih).
Just as people are afraid of serpents they are afraid of persons who  utter lies.
Truth controls this world and dharma is rooted in truth.

[Context: These are words of Rama to Maharshi Jabali who advises him to ignore his father’s wishes and go back to Ayodhya. The Maharshi speaks lika a nastika and makes disparaging remarks about dharma, truth, good conduct, character  etc.  Rama, however, reiterates the values of truth, dharma and character in a man’s life. ]

ನ ಸುಪ್ರತಿಕರಂ ತತ್ತು ಮಾತ್ರಾ ಪಿತ್ರಾ ಚ ಯತ್ಕೃತಂ  |  ೨.೧೧೧.೯

It is difficult for the children to repay the debt of  what  the mother and the father have done to bring them up.

[Context: Rama’s words  to Vasishtha who accompanies Bharata to the forests for bringing back Rama to Ayodhya]

ಲಕ್ಷ್ಮೀ ಚನ್ದ್ರಾದಪೇಯಾದ್ವಾ ಹಿಮವಾನ್ ವಾ ಹಿಮಂ ತ್ಯಜೇತ್|
ಅತೀಯಾದ್ಸಾಗರೋ ವೇಲಾಂ ನ ಪ್ರತಿಜ್ಞಾಮಹಂ ಪಿತುಃ||   ೨.೧೧೨.೧೮

Beauty may leave the moon,  Himavaan may become bereft of snow, the ocean may transgress its shores but I will never violate the promise given by my father.

[Context: Rama’s words to Bharata when he requests him to return to Ayodhya and rule the Kingdom.]

ಧರ್ಮಾದರ್ಥಃ ಪ್ರಭವತಿ ಧರ್ಮಾತ್ ಪ್ರಭವತೇ ಸುಖಂ|
ಧರ್ಮೇಣ ಲಭತೇ ಸರ್ವಂ ಧರ್ಮಸಾರಮಿದಂ ಜಗತ್ ||   ೩.೯.೩೦

ಆತ್ಮಾನಂ ನಿಯಮೈಃ ತೈಸ್ತೈಃ ಕರ್ಶಯಿತ್ವಾ ಪ್ರಯತ್ನತಃ |
ಪ್ರಾಪ್ಯತೇ ನಿಪುಣೈರ್ಧರ್ಮೋ ನ ಸುಖಾತ್  ಲಭತೇ ಸುಖಮ್ ||  ೩.೯.೩೧

Wealth springs from dharma, from dharma comes happiness and one gets everything from dharma.  Dharma is the essence of this world.

Dharma, which is the source of all happiness, can be attained even by a skilled person, only after observing various disciplines for his own purification and after great effort subjecting himself to great strain and stress.  One cannot attain such dharma by leading a life given to the pleasures of the senses.

[Context: Sita apprehands that Rama, armed always,  as he is,  with his bow and arrows,  may tend  to hurt animals in the forest or hurt thoserakshasas  from whom there is no threat. She emphasises the importance  of ahimsa and other virtues and requests Rama to be compassionate, kind and merciful.]

ಅನಾಗತವಿಧಾನಂ ತು ಕರ್ತವ್ಯಂ ಶುಭಮಿಚ್ಛತಾ|
ಆಪದಾಶಂಕಮಾನೇನ ಪುರುಷೇನ ವಿಪಶ್ಚಿತಾ ||  ೩.೨೪.೧೧

A wise man should foresee tragedy or misfortune and take action to prevent or overcome such tragedy or misfortune well before it strikes.  Thus only he can enjoy a safe and good life.
[Context: There are bad omens in the forest and Rama anticipates trouble from Khara, the terrible raakshasa.   He therefore forewarns Lakshmana in these words and asks him to take Sita to a safe place.]

ಕರ್ಮ ಲೋಕವಿರುದ್ಧಂ ತು ಕುರ್ವಾಣಂ ಕ್ಷಣದಾಚರ|
ಕ್ಷ್ಣಂ ಸರ್ವಜನೋ ಹನ್ತಿ ಸರ್ಪಂ ದುಷ್ಟಮಿವಾಗತಮ್ ||  ೩.೨೯.೪

ನ ಚಿರಂ ಪಾಪಕರ್ಮಾಣಃ ಕ್ರೂರಾಃ ಲೋಕಜುಗುಪ್ಸಿತಾಃ |
ಐಶ್ವರ್ಯಂ ಪ್ರಾಪ್ಯ ತಿಷ್ಠನ್ತಿ ಶೀರ್ಣಮೂಲಾಃ ಇವ ದ್ರುಮಾಃ||  ೩.೨೯.೫

ನ ಚಿರಾತ್ ಪ್ರಾಪ್ಯತೇ ಲೋಕೇ ಪಾಪಾನಾಂ ಕರ್ಮಣಾಂ ಫಲಂ|
ಸವಿಷಾಣಾಮಿವಾನ್ನಾನಾಂ ಭುಕ್ತಾನಾಂ ಕ್ಷಣದಾಚರ||  ೩.೨೯.೯

O Rakshasa! People will kill, as they kill a poisonous snake, a cruel and ferocious person whose actions are against the people and hurt them.

Those cruel persons who, by their sinful actions, inflict physical and mental injury on others are detested by people.   Though such people may amass immense wealth they cannot retain it for long.  They will perish like a tree whose roots have become decayed.
In this world, one will, before long, suffer the consequences of one’s sinful actions in the same way as poisonous food taken by a person kills him within a short time.

[Context: Rama admonishes the rakshasa Khara in these words and warns him that his sins will overtake him and cause him severe physical and mental suffering.]

ಪರದಾರಾಭಿಮರ್ಶಾತ್ತು ನಾನ್ಯತ್ ಪಾಪತರಂ ಮಹತ್|     ೩.೩೮.೩೦

There is no greater sin than coveting another man’s wife.

[Context: This is Maaricha’s warning to Ravana who is bent on abducting Sita and solicits the  help of Maaricha in this misadventure.]

ಸ ಭಾರಃ ಸೌಮ್ಯ ಭರ್ತವ್ಯೋ ಯೋ ನರಂ ನಾವಸಾದಯೇತ್ |
ತದನ್ನಮಪಿ ಭೋಕ್ತವ್ಯಂ ಜೀರ್ಯತೇ ಯದನಾಮಯಮ್ ||  ೩.೫೦.೧೮

ಯತ್ಕೃತ್ವಾ ನ ಭವೇತ್ ಧರ್ಮೋ ನ ಕೀರ್ತಿರ್ನ ಯಶೋ ಧ್ರುವಂ|
ಶರೀರಸ್ಯ ಭವೇತ್ ಖೇದಃ ಕಸ್ತತ್ಕರ್ಮ ಸಮಾಚರೇತ್ ||   ೩.೫೦.೧೯

One should  lift  only such weight as will not exhaust one beyond a limit.  One should eat only such food as will easily digest.
Who will engage himself in such action as will get him neither dharma nor reputation  nor lasting fame and which will only result in physical exhaustion?

[Context: Jatayu’s advice to Ravana to refrain from abducting Sita.  This is going to cost him dearly, something which he will not be able to bear.]

ಮುಮುರ್ಷೂಣಾಮ್ ತು ಸರ್ವೇಷಾಮ್ ಯತ್ಪಥ್ಯಂ ತನ್ನ ರೋಚತೇ |  ೩.೫೩.೧೭

One who is bent on courting his death will not take kindly to sage counsel given by his well-wishers

[Context: Sita admonishes Ravana for his despicable act and says that he will not hear good advice as he is bent on dying at the hands of Rama.]
           
ಉತ್ಸಾಹೋ ಬಲವಾನಾರ್ಯ ನಸ್ತ್ಯುತ್ಸಾಹಾತ್ ಪರಂ ಬಲಂ|
ಸೋತ್ಸಾಹಸ್ಯಹಿ ಲೋಕೇಷು ನ ಕಿಞ್ಚಿದಪಿ ದುರ್ಲಭಂ ||   ೪.೧.೧೨೧

Enthusiasm has great strength.  There is no greater strength than enthusiasm.  There is nothing which is not attainable in this world for the enthusiastic.

[Context: Lakshmana’s words to cheer up Rama who is deep in sorrow at the loss of Sita.  He emphasizes that Rama should come out of his grief and be cheerful and enthusiastic about seeking out Sita’s whereabouts.]

ದು:ಖಿತಃ ಸುಖಿತೋ ವಾಪಿ ಸಖ್ಯುರ್ನಿತ್ಯಂ ಸಖಾ ಗತಿಃ |  ೪.೮.೪೦

Whether in sorrow or in happiness a friend  is always a friend’s support.
[Context: Sugreeva’s words to Rama after he narrates his sorrowful tale to Rama.]

ಜ್ಯೇಷ್ಠ ಭ್ರಾತಾ ಪಿತಾ ವಾಪಿ ಯಶ್ಚ ವಿದ್ಯಾಂ ಪ್ರಯಚ್ಛತಿ |
ತ್ರಯೋ ವೈ ಪಿತರೋ ಜ್ಞೇಯಾಃ ಧರ್ಮೇ ಚ ಪಥಿ ವರ್ತಿನಃ ||  ೪.೧೮.೧೩

One’s elder brother, father and the teacher who gives knowledge -  
all these three, treading the path of dharma,  are to be considered as one’s father.

[Context: Rama is justifying his action in killing Vali from behind a tree.  Vali, being the elder brother of Sugreeva should have been like a father to him.  Instead, he had taken away  Sugreeva’s wife causing the latter mental agony.]

ಅರ್ಥೀನಾಮ್ ಉಪಪನಾನಾಂ ಪೂರ್ವಂ ಚಾಪ್ಯುಪಕಾರಿಣಾಂ|
ಆಶಾಮ್ ಸಮ್ಶ್ರುತ್ಯ ಯೋ ಹನ್ತಿ ಸ  ಲೋಕೇ ಪುರುಷಾಧಮಃ|| ೪.೩೦.೭೧

A person gives hope to another who requests for money or other material thing or to one who had helped that person in the past.   Having given them hope, if that person disappoints them by not keeping his promise, then he is the worst kind of person in this world.

[Context: Rama’s words to Lakshmana whom he sends to Sugreeva to remind him of the need to take urgent measures for searching out Sita.  Sugreeva, having promised help in finding Sita, seemed to be taking it easy.]

ಗೋಘ್ನೇ ಚೈವ ಸುರಾಪೇ ಚ ಚೌರೇ ಭಗ್ನವ್ರತೇ ತಥಾ |
ನಿಷ್ಕೃತಿರ್ನಿಹಿತಾ ಸದ್ಭಿಃ ಕೃತಘ್ನೇ ನಾಸ್ತಿ ನಿಷ್ಕೃತಿಃ  || ೪.೩೪.೧೨

There is atonement, laid down by men of character,  for one who kills a cow, consumes intoxicating drinks, steals or  breaks one’s promise but there is no atonement for one who  is ungrateful.

[Context: These are words of Lakshmana to Sugreeva who seemed to have forgotten whatever Rama had done for him.  He seemed to be delaying action to find the whereabouts of Sita.]

ನ ಕಶ್ಚಿನ್ನಾಪರಾಧ್ಯತಿ | ೪.೩೬.೧೧
 To err is human, there is none who has not erred some time or other.

[Context: Sugreeva apologizes to Lakshmana and says he had erred and he would now send his men in search of Sita.]

ಅನಿರ್ವೇದಂ ಚ ದಾಕ್ಷ್ಯಂ ಚ ಮನಸಶ್ಚಾಪರಾಜಯಂ
ಕಾರ್ಯ್ಸಿದ್ಧಿಕರಾಣ್ಯಾಹುಃ||  ೪.೪೯.೬

Not getting dejected or depressed, skill in doing one’s job and not losing heart in the face of difficulties – these are the qualities which enable one to achieve one’s goals.

[Context: These are the words of Angada, son of Sugriva, to his team members who are on the mission of finding  the whereabouts of Sita.  They were beginning to lose heart when, in spite of extensive search,  they could not find Sita.]

ನ ವಿಷಾದೇ ಮನಃ ಕಾರ್ಯಂ ವಿಷಾದೋ ದೋಷವತ್ತರಃ|
ವಿಷಾದೋ ಹನ್ತಿ ಪುರುಷಂ ಬಾಲಂ ಕ್ರುದ್ಧ ಇವೋರಗಃ||  ೪.೬೪.೯

One should not let one’s mind to be overcome by melancholy.   Melancholy or moroseness   is  a very bad thing.  It kills (destroys) a man just as an angered serpent  kills a child.

[Context: These are the words of Angada to the Vanaras who were beginning to lose heart looking at the vast expanse of the ocean which had to be crossed to reach Lanka where Sita was kept in captivity]

ಅನಿರ್ವೇದಃ ಶ್ರಿಯೋ ಮೂಲಂ ಅನಿರ್ವೇದಃ ಪರಂ ಸುಖಂ | ೫.೧೨.೧೦
ವಿನಾಶೇ ಬಹವೋ ದೋಷಾಃ ಜೀವನ್ನಾಪ್ನೋತಿ ಭದ್ರಕಂ|   ೫.೧೩.೪೫

Not getting depressed, frustrated or dejected is the basis for all prosperity and happiness.

Giving up one’s life produces nothing good, to continue to live is the way to joy and happiness.

[Context: Soliloquy of Hanuman when, in spite of extensive search in the palaces of Ravana, he does not find Sita. He was beginning to lose heart and was even thinking of taking his life.  He then tells himself that he should not think on those lines.]

ಧಿಗಸ್ತು ಪರವಶ್ಯತಾಮ್ | ೫.೨೫.೨೦
ದೃಶ್ಯಮಾನೇ ಭವೇತ್ ಪ್ರೀತಿಃ ಸೌಹೃದಂ ನಾಸ್ತ್ಯದೃಶ್ಯತಃ | ೫.೨೬.೪೧

To be under the control of another is to be condemned; it is the worst thing that can befall a person.

Love and affection is possible only when a person is being seen and is not out of sight in a far away place.

[Context: Soliloquies of Sita who is being threatened by theRakshasis guarding her to accept the advances of Ravana which Sita totally refuses to do.]
   
ಕಲ್ಯಾಣೀ ಬತ ಗಾಥೇಯಂ ಲೌಕಿಕೀ ಪ್ರತಿಭಾತಿ ಮೇ |
ಏತಿ ಜೀವನ್ತಮಾನನ್ದೋ ನರಂ ವರ್ಷಶತಾದಪಿ||  ೫.೩೪.೬

The saying “If one continues to live, happiness and bliss may come even after a gap of a hundred years” seems to me an auspicious one.

[Context: Sita’s words to Hanuman from whom she hears news of Rama and Lakshmana and their efforts to kill Ravana and the Rakshasas and release her from captivity. She had earlier contemplated suicide but now she realizes that living was a good thing because happiness will not elude one for ever.]

ಆನೃಶಂಸ್ಯಂ ಪರೋ ಧರ್ಮಃ|  ೫.೩೮.೩೯

To be compassionate, kind, merciful and humane is a great virtue.
[Context: Sita’s message to Rama through Hanuman entreating Rama to show some mercy one her and rescue her without further delay.]

ನ ಸಾಮ ರಕ್ಷಸ್ಸು ಗುಣಾಯ ಕಲ್ಪತೇ|
ನ ದಾನಮರ್ಥೋಪಚಿತೇಷು ಯುಜ್ಯತೇ||  ೫.೪೧.೩

Words of conciliation to the rakshasas will not bring out any good (Soft words will not have any effect on a rakshasa). In the same way one cannot pacify an immensly wealthy person by offering him material things.

[ Context: Soliloquy of Hanuman before he starts destroying theashoka vana  of Ravana and thus show his valour which only will have some effect on the Rakshasas, not saama or daana ]
         
ಕೋಪಂ ನ ಗಚ್ಛನ್ತಿ ಹಿ ಸತ್ತ್ವವನ್ತಃ

The strong of heart do not become angry.

ವಾಚ್ಯಾವಾಚ್ಯಂ ಪ್ರಕುಪಿತೋ ನ ವಿಜಾನಾತಿ ಕರ್ಹಿಚಿತ್|
ನಾಕಾರ್ಯಮಸ್ತಿ ಕ್ರುದ್ಧಸ್ಯ ನಾವಾಚ್ಯಂ ವಿದ್ಯತೇ ಕ್ವಚಿತ್ ||  ೫.೫೫.೫

ನಾಗ್ನಿರಗ್ನೌ ಪ್ರವರ್ತತೇ  ೫.೫೫.೨೨

One who is angry does not distinguish between what can be spoken and what is unspeakable. There is nothing which an angry man cannot do meaning he can commit any crime.  There is nothing unspeakable for him.

Fire cannot act on fire.

[Context: Soliloquy of Hanuman when, after burning down the palaces in Lanka from the fire set to his tail, he becomes worried that Sita might have been hurt by the fire.  He chides himself for getting angry and observes that an angry person loses his capacity to think and does not know what the right thing to say or do is.  On further contemplation, Hanuman realizes that apativrata like Sita herself is like fire.  How can fire act on fire? ]

ನಿರುತ್ಸಾಹಸ್ಯ ದೀನಸ್ಯ ಶೋಕಪರ್ಯಾಕುಲಾತ್ಮನಃ|
ಸರ್ವಾರ್ಥಾಃ ವ್ಯವಸೀದನ್ತಿ ವ್ಯಸನಂ ಚಾಧಿಗಚ್ಛತಿ  ||  ೬ .೨.೬

The efforts of one who is unenthusiastic, weak and immersed in sorrow cannot bring out any good and he comes to grief.

[Context:  These are words of Sugreeva to enthuse Rama and lift his spirits. Hanuman has brought   news  of Sita and Rama’s joy knows no bounds.  At the same time he is worried about how he and his army of vanaras will cross the ocean and reach Lanka to fight with the Rakshasas and rescue Sita.]

ಮನ್ತ್ರಮೂಲಂ ಚ ವಿಜಯಂ ಪ್ರವದನ್ತಿ ಮನಸ್ವಿನಃ |   ೬.೬.೫

Wise men say that the root of victory is consultation and discussion with learned and  wise men. .

[Context: These are words of Ravana to his ministers. Rattled by the destruction and devastation committed by Hanuman in Lanka, Ravana convenes an assembly of his ministers and invites their suggestions about the next course of  action.]

ಜಾನಾಮಿ ಶೀಲಂ ಜ್ಞಾತೀನಾಂ ಸರ್ವಲೋಕೇಷು ರಾಕ್ಷಸ!
ಹೃಷ್ಯನ್ತಿ ವ್ಯಸನೇಷ್ವೇತೇ ಜ್ಞಾತೀನಾಮ್ ಜ್ಞಾತಯಸ್ಸದಾ||   ೬.೧೬.೩

ಯಥಾ ಪುಷ್ಕರಪತ್ರೇಷು ಪತಿತಾಸ್ತೋಯಬಿನ್ದವಃ |
ನ ಶ್ಲೇಷಮಭಿಗಚ್ಛನ್ತಿ ತಥಾನಾರ್ಯೇಷು ಸೌಹೃದಮ್||   ೬.೧೬.೧೧

I know the nature of one’s relatives.  Relatives  always  rejoice when their relatives are in trouble.

Just like drops of water on lotus leaves do not stick to the leaves, in the same way is the friendship with people who lack character.

[Context: These are sarcastic remarks made by Ravana against Vibheeshana who had advised Ravana to return Sita to Rama with honour. Ravana is not prepared to accept this sage advice.  On the other hand he was terribly angry with Vibhishana for suggesting such a course of action.]

ಆಕಾರಃ ಛಾದ್ಯಮನೋಽಪಿ ನ ಶಕ್ಯೋ ವಿನಿಗೂಹಿತುಂ|
ಬಲಾದ್ಧಿ ವಿವೃಣೋತ್ಯೇವ ಭಾವಮನ್ತರ್ಗತಂ ನೃಣಾಮ್ ||  ೬.೧೭.೬೪

One’s innermost thoughts and emotions reflect on one’s physical appearance which it is difficult to cover up however one may try to do it.   Such changes in one’s physical appearance forcefully expose such innermost emotions and thoughts.

[Context:  These are words of Hanuman to Rama who consults the vanara leaders about accepting Vibheeshana who has come to join their side after parting company with Ravana.  Many of the vanara leaders do not want to accept him and some even suggest that he may be a spy of Ravana.  Hanuman, however, cogently argues the case for Vibhashana’s acceptance. He says that Vibheeshana’s body language clearly indicates that he is earnest and does not have evil intentions.]

ಗರ್ಜನ್ತಿ ನ ವೃಥಾ ಶೂರಾಃ ನಿರ್ಜಲಾ ಇವ ತೋಯದಾ:|   ೬.೬೫.೩

The thundering of clouds which have spent all their water does not produce any rain.  But the really valiant do not roar in vain;  they show their valor in action also.

[Context:  These are the words of Kumbhakarna addressed to Ravana.   He sets out to  face  Rama, Lakshmana  and the entire army of vanaras. and vows to kill Rama and  thus once for all put an end to  the troubles of Ravana]

ಯಃ ಸ್ವಪಕ್ಷಂ  ಪರಿತ್ಯಜ್ಯ ಪರಪಕ್ಷಂ ನಿಷೇವತೇ|
ಸ್ವಪಕ್ಷೇ ಚ ಕ್ಷಯಂ ಯಾತೇ ಪಶ್ಚಾತ್ತೈರೇಯ ಹನ್ಯತೇ||   ೬.೮೭.೧೬

The one who abandons one’s own camp and joins the enemy’s camp will be killed by the very  men of his former camp after the latter camp is completely destroyed by the former.
[Context: These are the words of Indrajit to Vibhishana when he encounters the latter in the battle field. He implies that Rama and his army will be wiped out and he (Vibheeshana) will be put to death by the rakshasas.]

ಪರಸ್ವಾನಾಂ ಚ ಹರಣಂ ಪರದಾರಾಭಿಮರ್ಶನಂ|
ಸುಹೃದಾಮತಿಶಂಕಾ ಚ ತ್ರಯೋ ದೋಷಾಃ ಕ್ಷಯಾವಹಾಃ|| ೬.೮೫.೨೩

Stealing the wealth of others, coveting another man’s wife and doubting the integrity and character of friends - these three lead to one’s destruction.

[Context: This is Vibheeshana’s reply to the taunts of Indrajit who encounters the former in the battle field and  rebukes  Vibhishana for ditching Ravana.]

ದೇಶೇ ದೇಶೇ ಕಲತ್ರಾಣಿ ದೇಶೇ ದೇಶೇ ಚ ಬಾಂಧವಾಃ |
ತಂ ತು ದೇಶಂ ನ ಪಶ್ಯಾಮಿ ಯತ್ರ ಭ್ರಾತಾ ಸಹೋದರಃ||  ೬.೧೦೧.೧೪

One may have wives and relatives in every country but one cannot have a brother like Lakshmana in every place.

[Context: Rama’s words of sorrow when Lakshmana becomes unconscious in the battle field struck by the spear of Indrajit.]

ನ ಹಿ ಪ್ರತಿಜ್ಞಾಂ ಕುರ್ವನ್ತಿ ವಿತಥಾಂ ಸತ್ಯವಾದಿನಃ|
ಲಕ್ಷಣಂ ಹಿ ಮಹತ್ತ್ವಸ್ಯ ಪ್ರತಿಜ್ಞಾ ಪರಿಪಾಲನಮ್||  ೬.೧೦೧.೫೨

Those who always adhere to truth do not make false promises.  Keeping one’s promises is, surely,  the mark of one’s  greatness.

[Context: Rama was plunged into deep sorrow and loses heart  when Lakshamana was struck unconscious by a spear thrown at him by Ravana.  Lakshmana was revived by the sanjeevani  brought by Hanuman.  Seeing Rama’s condition Lakshmana reminds him of Rama’s vow to kill Ravana who had abducted Sita.  Lakshmana  says that the vow made by Rama should never become false. ]

ಪತಿವ್ರತಾನಾಂ ನಾಕಸ್ಮಾತ್ ಪತನ್ತ್ಯಶ್ರೂಣಿ ಭೂತಲೇ  |   ೬.೧೧೧.೬೭

The tears of virtuous women (pativratas) do not fall on the ground in vain, meaning it will destroy those who caused them such anguish of heart causing tears to be shed.

[Context: These are the words of Mandodari who mourns the death of Ravana. She says Ravana met this fate because of the tears shed by Sita who was a pativrata and whom Ravana anguished by his improper advances]

ಧಾರಣಾದ್ಧರ್ಮಮಿತ್ಯಾಹುಃ ಧರ್ಮೇಣ ವಿಧೃತಾಃ ಪ್ರಜಾಃ  (೭.೫೯  Prakshipta: ೨/೭)
Dharma is so called because it sustains or supports society (from the root dhri meaning to support). The people of a country are held 
together and sustained by Dharma.

ಕ್ರೋಧಃ ಪ್ರಾಣಹರೋ ಶತ್ರುಃ ಕ್ರೋಧೋ ಮಿತ್ರಮುಖೋ ರಿಪುಃ|
ಕ್ರೋಧೋಹ್ಯಸಿರ್ಮಹಾತೀಕ್ಷ್ಣಃ ಸರ್ವಮ್ ಕ್ರೋಧೋಽಪಕರ್ಷತಿ||     (೭.೫೯ prakshipta ೨/೨೧)

Anger is the enemy which takes one’s life. Anger is enemy with the face of a friend. Anger is like a very sharp sword.  Anger destroys everything.

ನ ಸಾ ಸಭಾ ಯತ್ರ ನ ಸನ್ತಿ ವೃದ್ಧಾಃ
ವೃದ್ಧಾ ನ ತೇ ಯೇ ನ ವದನ್ತಿ ಧರ್ಮಂ |
ನಾಸೌ ಧರ್ಮೋ ಯತ್ರ ನ ಸತ್ಯಮಸ್ತಿ
ನ ತತ್ಸತ್ಯಂ ಯಚ್ಛಲೇನಾನುವಿದ್ಧಮ್ ||

That is not an assembly where wise old men are not there.  They are not wise old men who do not preach dharma.  That is not dharmawhere there is no Truth.  That is not Truth which is covered over with deceit.

ತಪೋ ಹಿ ಪರಮಂ ಶ್ರೇಯಃ ಸಮ್ಮೋಹಮಿತರತ್ಸುಖಮ್|    ೭.೮೪.೩

Tapas is the highest good.  All other pleasures or joys are only  delusions.        

[Context: These are the words of Vrutrasura who wants to do severe tapas]