# 1
विद्या विनय सम्पन्ने ब्राह्मणे गवि हस्तिनी |
शुनि चैव श्वपाके च पंडिता : समदर्शिन :||
vidyāvinayasaṁpanne brāhmaṇe gavi hastini,
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ.
Sages see with an equal eye the learned and cultured Brahmin, the cow, the elephant, the dog, the outcaste.
ज्ञानी महापुरुष विद्याविनययुक्त ब्राह्मण में और चांडाल तथा गाय , हाथी एवं कुत्ते में भी समरूप परमात्मा को देखने वाले होते हैं।
विद्या विनय सम्पन्ने ब्राह्मणे गवि हस्तिनी |
शुनि चैव श्वपाके च पंडिता : समदर्शिन :||
vidyāvinayasaṁpanne brāhmaṇe gavi hastini,
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ.
Sages see with an equal eye the learned and cultured Brahmin, the cow, the elephant, the dog, the outcaste.
ज्ञानी महापुरुष विद्याविनययुक्त ब्राह्मण में और चांडाल तथा गाय , हाथी एवं कुत्ते में भी समरूप परमात्मा को देखने वाले होते हैं।
# 2
अग्निः शेषं ऋणः शेषं शत्रुः शेषं तथैव च ।
पुनः पुनः प्रवर्धेत तस्मात् शेषं न कारयेत् ॥
If they remain even in a small trace (shesham), fire, loan, and enemy grow back repeatedly. Hence finish them off altogether [without leaving a trace].
अग्निः शेषं ऋणः शेषं शत्रुः शेषं तथैव च ।
पुनः पुनः प्रवर्धेत तस्मात् शेषं न कारयेत् ॥
If they remain even in a small trace (shesham), fire, loan, and enemy grow back repeatedly. Hence finish them off altogether [without leaving a trace].
# 3
पृथ्वीव्यां त्रीणि रत्नानि जलम् अन्नम् सुभाषितम् ।
मूढै: पाषाणखण्डेषु रत्नसंज्ञा प्रदीयते ॥
There are three [true] jewels on this earth: water, food and subhāşita!
Fools, however, call pieces of rocks ‘jewels’!
पृथ्वीव्यां त्रीणि रत्नानि जलम् अन्नम् सुभाषितम् ।
मूढै: पाषाणखण्डेषु रत्नसंज्ञा प्रदीयते ॥
There are three [true] jewels on this earth: water, food and subhāşita!
Fools, however, call pieces of rocks ‘jewels’!
# 4
अष्टादशपुराणानां सारं व्यासेन कीर्तितम् ।
परोपकारः पुण्याय पापाय परपीडनम् ॥
In all the eighteen 'Puranas,' sage Vyasa emphasizes only two moral precepts: Rendering service to people is merit (punya) and harassing them is evil.
अष्टादशपुराणानां सारं व्यासेन कीर्तितम् ।
परोपकारः पुण्याय पापाय परपीडनम् ॥
In all the eighteen 'Puranas,' sage Vyasa emphasizes only two moral precepts: Rendering service to people is merit (punya) and harassing them is evil.
# 5
न चोरहार्यं न च राजहार्यं
न भ्रातृभाज्यं न च भारकारी ।
व्यये कृते वर्धते एव नित्यं
विद्याधनं सर्वधन प्रधानम् ॥
विद्यारुपी धन को कोई चुरा नहि सकता, राजा ले नहि सकता, भाईयों में उसका भाग नहि होता, उसका भार नहि लगता, (और) खर्च करने से बढता है । सचमुच, विद्यारुप धन सर्वश्रेष्ठ है ।
Cant be stolen by a thief, cant be snatched by kings, Cant be partitioned by brothers, Nor is it heavy. The more you expend, the more it grows; The wealth of knowledge is the supreme of all wealths.
न चोरहार्यं न च राजहार्यं
न भ्रातृभाज्यं न च भारकारी ।
व्यये कृते वर्धते एव नित्यं
विद्याधनं सर्वधन प्रधानम् ॥
विद्यारुपी धन को कोई चुरा नहि सकता, राजा ले नहि सकता, भाईयों में उसका भाग नहि होता, उसका भार नहि लगता, (और) खर्च करने से बढता है । सचमुच, विद्यारुप धन सर्वश्रेष्ठ है ।
Cant be stolen by a thief, cant be snatched by kings, Cant be partitioned by brothers, Nor is it heavy. The more you expend, the more it grows; The wealth of knowledge is the supreme of all wealths.
# 6
अमंत्रं अक्षरं नास्ति , नास्ति मूलं अनौषधं ।
अयोग्यः पुरुषः नास्ति, योजकः तत्र दुर्लभ: ॥
— शुक्राचार्य
amantramakṣaraṃ nāsti nāsti mūlamanauṣadham ।
ayogyaḥ puruṣo nāsti yojakastatra durlabhaḥ ॥
कोई अक्षर ऐसा नही है जिससे (कोई) मन्त्र न शुरु होता हो , कोई ऐसा मूल (जड़) नही है , जिससे कोई औषधि न बनती हो और कोई भी आदमी अयोग्य नही होता , उसको काम मे लेने वाले (मैनेजर) ही दुर्लभ हैं ।
There is not a syllable which is not a spell; there is not a root that is not a medicine; there is no person who is useless... only, the harnesser is hard to find!
अमंत्रं अक्षरं नास्ति , नास्ति मूलं अनौषधं ।
अयोग्यः पुरुषः नास्ति, योजकः तत्र दुर्लभ: ॥
— शुक्राचार्य
amantramakṣaraṃ nāsti nāsti mūlamanauṣadham ।
ayogyaḥ puruṣo nāsti yojakastatra durlabhaḥ ॥
कोई अक्षर ऐसा नही है जिससे (कोई) मन्त्र न शुरु होता हो , कोई ऐसा मूल (जड़) नही है , जिससे कोई औषधि न बनती हो और कोई भी आदमी अयोग्य नही होता , उसको काम मे लेने वाले (मैनेजर) ही दुर्लभ हैं ।
There is not a syllable which is not a spell; there is not a root that is not a medicine; there is no person who is useless... only, the harnesser is hard to find!
# 7
अयं निजः परो वेति गणना लघु चेतसाम् | उदारचरितानां तु वसुधैव कुटुम्बकम् |
अर्थात् : यह मेरा है ,यह उसका है ; ऐसी सोच संकुचित चित्त वोले व्यक्तियों की होती है;इसके विपरीत उदारचरित वाले लोगों के लिए तो यह सम्पूर्ण धरती ही एक परिवार जैसी होती है |
He is mine, he is another, not mine- such are thoughts of narrow minded people. For the noble minded the whole world is a family.
अयं निजः परो वेति गणना लघु चेतसाम् | उदारचरितानां तु वसुधैव कुटुम्बकम् |
अर्थात् : यह मेरा है ,यह उसका है ; ऐसी सोच संकुचित चित्त वोले व्यक्तियों की होती है;इसके विपरीत उदारचरित वाले लोगों के लिए तो यह सम्पूर्ण धरती ही एक परिवार जैसी होती है |
He is mine, he is another, not mine- such are thoughts of narrow minded people. For the noble minded the whole world is a family.
# 8
उद्यमेन हि सिध्यन्ति कार्याणि न मनोरथैः ।
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगाः ।। 27
udyamena hi sidhyanti kAryANi na manorathaiH |
na hi suptasya siMhasya pravishanti mukhe mRigAH ||
कोई भी काम कड़ी मेहनत से ही पूरा होता है सिर्फ सोचने भर से नहीं| कभी भी सोते हुए शेर के मुंह में हिरण खुद नहीं आ जाता|
Work gets accomplished by effort, industry, not merely by wishing. the animals don't enter a sleeping lion's mouth.
उद्यमेन हि सिध्यन्ति कार्याणि न मनोरथैः ।
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगाः ।। 27
udyamena hi sidhyanti kAryANi na manorathaiH |
na hi suptasya siMhasya pravishanti mukhe mRigAH ||
कोई भी काम कड़ी मेहनत से ही पूरा होता है सिर्फ सोचने भर से नहीं| कभी भी सोते हुए शेर के मुंह में हिरण खुद नहीं आ जाता|
Work gets accomplished by effort, industry, not merely by wishing. the animals don't enter a sleeping lion's mouth.
# 9
काकतालीयवत्प्राप्तं दृष्ट्वापि निधिमग्रतः ।
न स्वयं दैवमादत्ते पुरुषार्थमपेक्षते ।। 26
kAka-tAlIya_vat-prAptam dRiShTvApi nidhim_agrataH |
na svayam daivam_Adatte puruShArtham_apekShate ||
Even if by sheer luck, a treasure is seen lying in front, (as kAka-tAlIya nyAya), destiny doesn't give it in hand, some effort (of picking it up) is (still) expected.
काकतालीयवत्प्राप्तं दृष्ट्वापि निधिमग्रतः ।
न स्वयं दैवमादत्ते पुरुषार्थमपेक्षते ।। 26
kAka-tAlIya_vat-prAptam dRiShTvApi nidhim_agrataH |
na svayam daivam_Adatte puruShArtham_apekShate ||
Even if by sheer luck, a treasure is seen lying in front, (as kAka-tAlIya nyAya), destiny doesn't give it in hand, some effort (of picking it up) is (still) expected.
# 10
यथा ह्येकेन चक्रेण न रथस्य गतिर्भवेत् ।
एवं पुरुषकारेण विना दैवं न सिध्यति ।। 23
yathA hyekena chakreNa na rathasya gatir_bhavet |
evam puruSha_kAreNa vinA daivam na sidhyati ||
As a chariot (cart) can't move with one wheel, similarly, without hard work destiny doesn't bring fruit.
यथा ह्येकेन चक्रेण न रथस्य गतिर्भवेत् ।
एवं पुरुषकारेण विना दैवं न सिध्यति ।। 23
yathA hyekena chakreNa na rathasya gatir_bhavet |
evam puruSha_kAreNa vinA daivam na sidhyati ||
As a chariot (cart) can't move with one wheel, similarly, without hard work destiny doesn't bring fruit.
# 11
न अभिषेको न संस्कारः सिंहस्य क्रियते वने ।
विक्रमार्जितसत्त्वस्य स्वयमेव मृगेंद्रता ॥
There is no official coronation ceremony (rajyabhishekha) held to declare lion king of jungle. He becomes king by his own attributes and heroic actions.
न अभिषेको न संस्कारः सिंहस्य क्रियते वने ।
विक्रमार्जितसत्त्वस्य स्वयमेव मृगेंद्रता ॥
There is no official coronation ceremony (rajyabhishekha) held to declare lion king of jungle. He becomes king by his own attributes and heroic actions.
# 12
विद्या विवादाय धनं मदाय शक्तिः परेषां परिपीडनाय ।
खलस्यः साधोः विपरीतम् एतद ज्ञानाय दानाय च रक्षणाय ॥
Wicked person uses knowledge only for the sake of arguments, his (her) wealth renders him egotistic and his energy is wasted merely to torment others. The opposite is true of a saintly person. His (her) knowledge is used for good purposes, his wealth is used to donate it to others and his might is used to protect the weak.
विद्या विवादाय धनं मदाय शक्तिः परेषां परिपीडनाय ।
खलस्यः साधोः विपरीतम् एतद ज्ञानाय दानाय च रक्षणाय ॥
Wicked person uses knowledge only for the sake of arguments, his (her) wealth renders him egotistic and his energy is wasted merely to torment others. The opposite is true of a saintly person. His (her) knowledge is used for good purposes, his wealth is used to donate it to others and his might is used to protect the weak.
# 13
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च ।
अजापुत्रं बलिं दद्यात् देवो दुर्बलघातकः ॥
Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must understand that not even God protects the weak.
अश्वं नैव गजं नैव व्याघ्रं नैव च नैव च ।
अजापुत्रं बलिं दद्यात् देवो दुर्बलघातकः ॥
Not horse, not elephant, not tiger, but only the lamb is sacrificed in a ritual. One must understand that not even God protects the weak.
# 14
क्षणशः कणश्चैव विद्याम् अर्थंं च साधयेत् ।
क्षणे नष्टे कुतो विद्या , कणे नष्टे कुतो धनम् ॥
One should learn every moment and one should earn from every bit, If you waste even a second, no knowledge can be gained and if you waste a bit, you stand to lose wealth.
क्षणशः कणश्चैव विद्याम् अर्थंं च साधयेत् ।
क्षणे नष्टे कुतो विद्या , कणे नष्टे कुतो धनम् ॥
One should learn every moment and one should earn from every bit, If you waste even a second, no knowledge can be gained and if you waste a bit, you stand to lose wealth.
# 15
कुलस्यार्थे त्यजेदेकम् ग़ाम्स्यार्थे कुलम्त्यजेत् ।
ग़ामं जनपदस्यार्थे आत्मार्थे पृथिवीम् त्यजेत् ॥
Sacrifice self interest for sake of your family, sacrifice family for village, sacrifice village for cause of the nation but sacrifice everything for the self within.
कुलस्यार्थे त्यजेदेकम् ग़ाम्स्यार्थे कुलम्त्यजेत् ।
ग़ामं जनपदस्यार्थे आत्मार्थे पृथिवीम् त्यजेत् ॥
Sacrifice self interest for sake of your family, sacrifice family for village, sacrifice village for cause of the nation but sacrifice everything for the self within.
# 16
धारणाद्धर्ममित्याहुःधमोॅ धारयते प्रजाः ।
यस्याद्धारणसंयुक्तं स धर्म इति निश्चयः ॥
The word "dharma" is derived from "dharana." It is "dharma," which holds society together. Hence if something is able to hold people together, no doubt it is dharma. (Henceforth dharma).
धारणाद्धर्ममित्याहुःधमोॅ धारयते प्रजाः ।
यस्याद्धारणसंयुक्तं स धर्म इति निश्चयः ॥
The word "dharma" is derived from "dharana." It is "dharma," which holds society together. Hence if something is able to hold people together, no doubt it is dharma. (Henceforth dharma).
# 17
सत्यस्य वचनं श्रेयः सत्यादपि हितंवदेत् ।
यद्भूतहितमत्यन्तं अेतत् सत्यं मतं मम ॥
Telling truth is recommended, but more than that, tell those things which are in interest of all. According to Narada, truth is that which is beneficial to [all] beings.
सत्यस्य वचनं श्रेयः सत्यादपि हितंवदेत् ।
यद्भूतहितमत्यन्तं अेतत् सत्यं मतं मम ॥
Telling truth is recommended, but more than that, tell those things which are in interest of all. According to Narada, truth is that which is beneficial to [all] beings.
# 18
सत्यं ब्रुयात् प्रियम् ब्रुयान्नब्रुयात् सत्यमप्रियम् ।
प्रियम् च नानृतम् ब्रुयादेषः धर्मः सनातनः ॥
Speak truth; speak what is pleasant to others. Do not tell truth that is not pleasant. Similarly, do not speak untruth even though pleasant.
सत्यं ब्रुयात् प्रियम् ब्रुयान्नब्रुयात् सत्यमप्रियम् ।
प्रियम् च नानृतम् ब्रुयादेषः धर्मः सनातनः ॥
Speak truth; speak what is pleasant to others. Do not tell truth that is not pleasant. Similarly, do not speak untruth even though pleasant.
# 19
काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् ।
व्यसनेन च मूर्खाणां निद्रया कलहेन वा ॥
An intelligent person spends time in the pursuit of art, science, and philosophy. In contrast, an unintelligent person whiles away time in the indulgence of sleep, disputes or some bad habit.
काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् ।
व्यसनेन च मूर्खाणां निद्रया कलहेन वा ॥
An intelligent person spends time in the pursuit of art, science, and philosophy. In contrast, an unintelligent person whiles away time in the indulgence of sleep, disputes or some bad habit.
# 20
तैलाद् रक्षेत् जलाद् रक्षेत् रक्षेत् शिथिल बंधनात ।
मूर्ख हस्ते न दातव्यं एवं वदति पुस्तकम् ॥
A book pleads to its owner thus: Protect me from oil which leaves marks on pages; from water, and from loose binding. And after doing all this, please do not hand me over to an unintelligent person (murkha).
तैलाद् रक्षेत् जलाद् रक्षेत् रक्षेत् शिथिल बंधनात ।
मूर्ख हस्ते न दातव्यं एवं वदति पुस्तकम् ॥
A book pleads to its owner thus: Protect me from oil which leaves marks on pages; from water, and from loose binding. And after doing all this, please do not hand me over to an unintelligent person (murkha).
# 21
श्रोत्रं श्रुतेनैव न कुण्डलेन दानेन पाणिर्न तु कंकणेन ।
विभाति कायः करूणापराणाम् परोपकारैर्न तु चंदनेन ॥
The ears of an honest and good person (sajjana) are embellished better by listening to moral discourse; not by wearing fancy earrings. Giving in charity suits the hand more than wearing a bracelet. Likewise, rendering service to others suits the saintly person better than smearing the body with sandalwood paste.
श्रोत्रं श्रुतेनैव न कुण्डलेन दानेन पाणिर्न तु कंकणेन ।
विभाति कायः करूणापराणाम् परोपकारैर्न तु चंदनेन ॥
The ears of an honest and good person (sajjana) are embellished better by listening to moral discourse; not by wearing fancy earrings. Giving in charity suits the hand more than wearing a bracelet. Likewise, rendering service to others suits the saintly person better than smearing the body with sandalwood paste.
# 22
उदारस्य तृणं वित्तं शूरस्य मरणं तृणं ।
विरक्तस्य तृणं भार्या निस्पृहस्य तृणं जगत् ॥
For the generous person, money or wealth is insignificant (like grass). To the brave, death has no value; to the dispassionate person (virakta), his family (wife) is beyond attachment; and to a person who has no desires or ambition, the material world is worthless.
उदारस्य तृणं वित्तं शूरस्य मरणं तृणं ।
विरक्तस्य तृणं भार्या निस्पृहस्य तृणं जगत् ॥
For the generous person, money or wealth is insignificant (like grass). To the brave, death has no value; to the dispassionate person (virakta), his family (wife) is beyond attachment; and to a person who has no desires or ambition, the material world is worthless.
# 23
विद्वत्वं च नृपत्वं च नैव तुल्यं कदाचन ।
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥
Kingship and erudition are never comparable; because king’s adulation is restricted to his own kingdom while the sage is respected everywhere [king gets respect from his own country whereas learned person receives it from everywhere].
विद्वत्वं च नृपत्वं च नैव तुल्यं कदाचन ।
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥
Kingship and erudition are never comparable; because king’s adulation is restricted to his own kingdom while the sage is respected everywhere [king gets respect from his own country whereas learned person receives it from everywhere].
# 24
दुर्जनेन समं सख्यं प्रीतिं चापि न कारयेत् ।
उष्णो दहति चांगारः शीतःकृष्णायते करम् ॥
One should avoid friendship or close relationship with the wicked person who resembles charcoal, which if hot, burns you and, if cold, blackens your hand.
दुर्जनेन समं सख्यं प्रीतिं चापि न कारयेत् ।
उष्णो दहति चांगारः शीतःकृष्णायते करम् ॥
One should avoid friendship or close relationship with the wicked person who resembles charcoal, which if hot, burns you and, if cold, blackens your hand.
# 25
चिन्तनीया हि विपदां आदावेव प्रतिक्रिया ।
न कूपखननं युक्तं प्रदीप्ते वान्हिना गृहे ॥
It is futile to start digging the well after the house has caught fire! We should be pro-active i.e. we should have appropriate response ready in hand even before a problem arises.
चिन्तनीया हि विपदां आदावेव प्रतिक्रिया ।
न कूपखननं युक्तं प्रदीप्ते वान्हिना गृहे ॥
It is futile to start digging the well after the house has caught fire! We should be pro-active i.e. we should have appropriate response ready in hand even before a problem arises.
# 26
एकं विषरसं हन्ति शस्त्रेणैकश्च वध्यते ।
सराष्ट्रं सप्रजं हन्ति राजानं मंत्रविप्लवः ॥
Poison kills but one person at a time while a weapon can destroy many more. Incorrect decisions by the king or by his ministers, by contrast, can destroy the entire nation and its citizens.
एकं विषरसं हन्ति शस्त्रेणैकश्च वध्यते ।
सराष्ट्रं सप्रजं हन्ति राजानं मंत्रविप्लवः ॥
Poison kills but one person at a time while a weapon can destroy many more. Incorrect decisions by the king or by his ministers, by contrast, can destroy the entire nation and its citizens.
# 27
ज्येष्ठत्वं जन्मना नैव गुणैर्ज्येष्ठत्वमुच्यते ।
गुणात् गुरुत्वमायाति दुग्धं दधि घृतं क्रमात् ॥
Greatness is not ascribed at birth; it is rather acquired by qualities possessed by the individual. It increases progressively like the transformation of milk into yogurt, and ghee.
ज्येष्ठत्वं जन्मना नैव गुणैर्ज्येष्ठत्वमुच्यते ।
गुणात् गुरुत्वमायाति दुग्धं दधि घृतं क्रमात् ॥
Greatness is not ascribed at birth; it is rather acquired by qualities possessed by the individual. It increases progressively like the transformation of milk into yogurt, and ghee.
# 28
हंसः श्वेतो बकः श्वेतो को भेदो बकहंसयोः ।
नीरक्षीरविवेके तु हंसः हंसो बको बकः ॥
The swan is white and so is the crane. Then what is the difference between the two? It is said that the swan is able to separate milk even though diluted with water and drink only milk (unlike the crane). The subhāşita stresses the point that it is the inner qualities that make an object not its outer appearance. The wise precisely know what is useful and what is not.
हंसः श्वेतो बकः श्वेतो को भेदो बकहंसयोः ।
नीरक्षीरविवेके तु हंसः हंसो बको बकः ॥
The swan is white and so is the crane. Then what is the difference between the two? It is said that the swan is able to separate milk even though diluted with water and drink only milk (unlike the crane). The subhāşita stresses the point that it is the inner qualities that make an object not its outer appearance. The wise precisely know what is useful and what is not.
# 29
काकः कृष्णो पिकः कृष्णो को भेदो काकपिकयोः ।
वसंतसमये प्राप्ते काकः काकः पिकः पिकः ॥
The crow is black, so is the cuckoo bird. Then, what is the difference between the two? It becomes evident with the advent of the spring when the cuckoo bird starts singing in sweet voice, which the crow cannot.
काकः कृष्णो पिकः कृष्णो को भेदो काकपिकयोः ।
वसंतसमये प्राप्ते काकः काकः पिकः पिकः ॥
The crow is black, so is the cuckoo bird. Then, what is the difference between the two? It becomes evident with the advent of the spring when the cuckoo bird starts singing in sweet voice, which the crow cannot.
# 30
दुर्जनः प्रियवादीति नैतद् विश्वासकारणम् ।
मधुतिष्ठति जिव्हाग्रे हृदये तु हलाहलम् ॥
Never believe a wicked person even if he/she speaks in (your) favor because there may be honey on his tongue but poison in his heart.
दुर्जनः प्रियवादीति नैतद् विश्वासकारणम् ।
मधुतिष्ठति जिव्हाग्रे हृदये तु हलाहलम् ॥
Never believe a wicked person even if he/she speaks in (your) favor because there may be honey on his tongue but poison in his heart.
# 31
सर्पदुर्जनोर्मध्ये वरं सर्पो न दुर्जनः ।
सर्पः दंशती कालेन दुर्जनस्तु पदे पदे ॥
When it comes to comparison between a serpent and a wicked person, the serpent is the better of the two. Because the serpent bites only rarely while the wicked person stings (causes pain) at every step.
सर्पदुर्जनोर्मध्ये वरं सर्पो न दुर्जनः ।
सर्पः दंशती कालेन दुर्जनस्तु पदे पदे ॥
When it comes to comparison between a serpent and a wicked person, the serpent is the better of the two. Because the serpent bites only rarely while the wicked person stings (causes pain) at every step.
# 32
विदेशेषु धनं विद्या व्यसनेषु धनं मतिः ।
परलोके धनं धर्मः शीलं सर्वत्र वै धनम् ॥
Knowledge (vidya) is asset in a foreign land; wealth comes handy in tough times. Righteousness (dharma) is the only wealth that can secure the other world. Good Conduct (sheela) alone is currency everywhere and at all the times.
विदेशेषु धनं विद्या व्यसनेषु धनं मतिः ।
परलोके धनं धर्मः शीलं सर्वत्र वै धनम् ॥
Knowledge (vidya) is asset in a foreign land; wealth comes handy in tough times. Righteousness (dharma) is the only wealth that can secure the other world. Good Conduct (sheela) alone is currency everywhere and at all the times.
# 33
अल्पानामपि वस्तूनां संहतिः कार्यसाधिका ।
तृणैर्गुणत्वमापन्नैर्बध्यन्ते मत्तसन्तिनः ॥
Great tasks can be accomplished by judicious deployment of small things just as a rope woven together by using several strands of grass is able to hold in check the mighty intoxicated elephant.
अल्पानामपि वस्तूनां संहतिः कार्यसाधिका ।
तृणैर्गुणत्वमापन्नैर्बध्यन्ते मत्तसन्तिनः ॥
Great tasks can be accomplished by judicious deployment of small things just as a rope woven together by using several strands of grass is able to hold in check the mighty intoxicated elephant.
# 34
संपूर्णकुंभो न करोती शब्दं अर्धोघटो घोषमुपैति नूनम् ।
विद्वान् कुलीनो न करोति गर्व गुणैर्विहीना बहु जल्पयंति ॥
A fully filled water pitcher does not make as much noise as a half-filled one. A virtuous and sage person born in a good family is free of pride while those devoid of good qualities keep babbling like the half filled water pitcher.
संपूर्णकुंभो न करोती शब्दं अर्धोघटो घोषमुपैति नूनम् ।
विद्वान् कुलीनो न करोति गर्व गुणैर्विहीना बहु जल्पयंति ॥
A fully filled water pitcher does not make as much noise as a half-filled one. A virtuous and sage person born in a good family is free of pride while those devoid of good qualities keep babbling like the half filled water pitcher.
# 35
परो अपि हितवान् बन्धुः ,बन्धुः अपि अहितः परः ।
अहितः देहजः व्याधिः , हितम् आरण्यम् औषधम् ॥
हितोपदेश
Hitopadesha warns us that a true friend/benefactor is one who wishes us well even though he/she may not be relative or close to us. In contrast, a person who does not wish us well though a relative or close to us must be treated as outsider. Thus, a disease is inimical though it pervades the body while a [herbal] medicine, though grown in a far off forest, restores to health an ill body.
परो अपि हितवान् बन्धुः ,बन्धुः अपि अहितः परः ।
अहितः देहजः व्याधिः , हितम् आरण्यम् औषधम् ॥
हितोपदेश
Hitopadesha warns us that a true friend/benefactor is one who wishes us well even though he/she may not be relative or close to us. In contrast, a person who does not wish us well though a relative or close to us must be treated as outsider. Thus, a disease is inimical though it pervades the body while a [herbal] medicine, though grown in a far off forest, restores to health an ill body.