Upanishad shlokas

वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति
सत्यं वद, धर्मं चर, स्वाध्यायान्मा प्रसदः
आचार्याय प्रियं धनमाहृत्य प्रजतन्तुं मा व्यवच्छेत्सीः
सत्यान्न प्रमदितव्यम्, धर्मान्न प्रमदितव्यम्
कुशलान्न प्रमादितव्यम्, भूत्यै न प्रमादितव्यम्
स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १ ॥
देवापितृकार्याभ्यां न प्रमदितव्यम्
मातृदेवो भव, पितृदेवो भव
आचार्यदेवो भव, अतिथिदेवो भव ॥ २ ॥
यान्यनवद्यानि कर्माणि, तानि सेवितव्यानि
नो इतराणि, यान्यस्माकगं सुचरितानि
तानि त्वयोपास्यानि, नो इतराणि ॥ ३ ॥
ये के चास्मच्छ्रेयाणो ब्राह्मणाः
तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् ॥ ४ ॥
श्रद्धया देयम्, अश्रद्धयादेयम्
श्रिया देयम्, ह्रिया देयम्
भिया देयम्, संविदा देयम् ॥ ५ ॥
अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात्
ये तत्र ब्राह्मणाः सम्मर्शिनः, युक्ताः आयुक्ताः
अलूक्षा धर्मकामाः स्युः, यथा ते तत्र वर्तेरन्
तथा तत्र वर्तेथाः ॥ ६ ॥
अथाभ्याख्व्यातेषु, ये तत्र ब्रह्मणाः सम्मर्शिनः
युक्ताः आयुक्ताः, अलूक्षा धर्मकामाः स्युः
यथा ते तेषु वर्तेरन्, तथा तेषु वर्थेथाः ॥ ७ ॥
एष आदेशः, एष उपदेशः, एषा वेदोपनिषत्
एतदनुशासनम्, एवमुपासितव्यम्
एवसु चैतदुपास्यम् ॥ ८ ॥

vedamanuuchyaachaaryo.antevaasinamanushaasti
satya.n vada, dharma.n chara, svaadhyaayaanmaa prasadaH
aachaaryaaya priya.n dhanamaahRRitya prajatantu.n maa vyavachchhetsiiH
satyaanna pramaditavyam, dharmaanna pramaditavyam
kushalaanna pramaaditavyam, bhuutyai na pramaaditavyam
svaadhyaayapravachanaabhyaa.n na pramaditavyam (1)
devaapitRRikaaryaabhyaa.n na pramaditavyam
maatRRidevo bhava, pitRRidevo bhava
aachaaryadevo bhava, atithidevo bhava (2)
yaanyanavadyaani karmaaNi, taani sevitavyaani
no itaraaNi, yaanyasmaakag.n sucharitaani
taani tvayopaasyaani, no itaraaNi (3)
ye ke chaasmachchhreyaaN^so braahmaNaaH
teShaa.n tvayaa.a.asanena prashvasitavyam (4).
shraddhayaa deyam, ashraddhayaadeyam
shriyaa deyam, hriyaa deyam
bhiyaa deyam, sa.nvidaa deyam (5)
atha yadi te karmavichikitsaa vaa vRRittavichikitsaa vaa syaat
ye tatra braahmaNaaH sammarshinaH, yuktaaH aayuktaaH
aluukshaa dharmakaamaaH syuH, yathaa te tatra varteran
tathaa tatra vartethaaH (6)
athaabhyaakhvyaateShu, ye tatra brahmaNaaH sammarshinaH
yuktaaH aayuktaaH, aluukshaa dharmakaamaaH syuH
yathaa te teShu varteran, tathaa teShu varthethaaH (7)
eSha aadeshaH, eSha upadeshaH, eShaa vedopaniShat
etadanushaasanam, evamupaasitavyam
evasu chaitadupaasyam (8)

Always speak the truth, do your duty, never swerve from the study of the Veda-s, do not discontinue your family's line of descendants, after giving the perceptor the fee he desires; never deviate from truth, never fail to perform your duty, never overlook your own welfare, never neglect your prosperity, never neglect the study and the propagation of the Veda-s (1). Never swerve from your duties towards Gods and towards the departed souls; may your mother be a God to you, may your father be a God to you, may your perceptor be a God to you, may your guest be a God to you (2). Let only those actions be done which are free from blemishes, and not others; may you follow only those virtuous which are blameless, and not others (3). May you offer seat to superiors and worship them with acts of respect and love (4). Gifts should be given with faith and never without faith; it should be given in plenty, with modesty and sympathy; while offering gifts, let there be feelings of affection (5). In case of any doubt regarding your acts or conduct in life, you should act exactly as those brahmana-s who are thoughtful, experienced, not influenced by others, not cruel, and are devoted to righteousness (6). With regard to those who are falsely accused of some crime, you should rule yourself exactly as those brahmana-s who are thoughtful, experienced, not influenced by others, not cruel, and are devoted to righteousness (7). This is the command, the teaching, the secret of the Veda-s, the commandment; and this should be observed. Having understood this fully, one must act accordingly, till the last (8). [ This is the essence of Veda-s that the perceptor enjoins the disciples. (तैत्तरीय उपनिषद् - taittariiya upaniShad, यजुर्वेद - yajurveda) ]

-- ॐ --

विविक्तदेशे च सुखासनस्थः
शुचिः समग्रीवशिरःशरीरः
अत्याश्रमस्थः सकलेन्द्रियाणि
निरूश्य भक्त्या स्वगुरुं प्रणम्य
हृत्पुण्दरीकं विरजं विशुद्धं
विचिन्त्य मध्ये विशदं विशोकम्
अचिन्त्यमव्यक्तमनन्तरूपं
शिवं प्रशान्तममृतं ब्रह्मयोहिम्
तथाऽऽदिमध्यान्तविहीनमेकं
विभुं चिदानन्दमरूपमद्भुतम् ॥ १ ॥
स ब्रह्मा स शिवः सोऽक्षरः परमः स्वराट्
स एव विष्णुः स प्राणः स कालोऽग्निः स चन्द्रमाः
स एव सर्वं यद् भूतं यच्च भव्यं सनातनम्
ज्ञात्वा तं मृत्युमत्योति नान्यः पन्था विमुक्तये ॥ २ ॥
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मानि
सम्पश्यन् ब्रह्मा परमं नान्येन हेतुना ॥ ३ ॥

viviktadeshe cha sukhaasanasthaH
shuchiH samagriivashiraHshariiraH
atyaashramasthaH sakalendriyaaNi
niruushya bhaktyaa svaguru.n praNamya
hRRitpuNdariika.n viraja.n vishuddha.n
vichintya madhye vishada.n vishokam
achintyamavyaktamanantaruupa.n
shiva.n prashaantamamRRita.n brahmayohim
tathaa.a.adimadhyaantavihiinameka.n
vibhu.n chidaanandamaruupamadbhutam (1)
sa brahmaa sa shivaH so.aksharaH paramaH svaraaT
sa eva viShNuH sa praaNaH sa kaalo.agniH sa chandramaaH
sa eva sarva.n yad bhuuta.n yachcha bhavya.n sanaatanam
dnyaatvaa ta.n mRRityumatyoti naanyaH panthaa vimuktaye (2)
sarvabhuutasthamaatmaana.n sarvabhuutaani chaatmaani
sampashyan brahmaa parama.n naanyena hetunaa (3)

In an undisturbed, clean and pure place, seating in a comfortable posture, with neck, head and body held errect in one line, with a mental attitude of renounciation; having controlled all the senses, saluting ones own perceptor mentally with reverence, meditate within the lotus of the heart, on the untainted, the pure, the clear and griefless, the unthinkable, the unmanifest, the one of endless-forms, the ever-auspicious, the peaceful, the immortal, the source of the very creator, the one without begining, middle or end, the only-one, the all-pervading, the knowledge-of-bliss, the formless, and the wonderful (1). He is Brahmaa, He is Shiva, He is Indra, He is the immutable, the supreme, the self-luminous; He alone is Vishnu, He is life, He is time and fire and He is the moon; He alone is all that-was, and all that-will-be, the eternal; knowing Him, one goes beyond the sting of death; there is no other way to reach absolute freedom (2). By experiencing one's own Self in all beings and all beings in the Self; one attains the highest Brahman, and not by any other means (3). [ The process of meditation and the goal of same is explained in this stanza. (कैवल्य उपनिषद् - kaivalya upaniShad, अथर्ववेद - atharvaveda) ]

-- ॐ --

ॐ सर्वं ईशावास्यमिदङ् यत् किञ्च जगत्यां जगत्
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद् धनम् ॥

OM iishaavaasyamidaN^ sarva.n yat kiJNcha jagatyaa.n jagat
tena tyaktena bhuJNjiithaa maa gRRidhaH kasya svid dhanam

All this, whatsoever moves in this Universe, including the Universe, itself moving, is pervaded (clothed) by the Lord. Renouncing that, you should enjoy but not crave anybody's wealth. [ (ईशावास्य उपनिषद् - iishaavaasya upaniShad, यजुर्वेद - yajurveda) ]

-- ॐ --

कुर्वन्नेवेह कर्माणि जिजीविषेच्छत्ग्ण् समाः
एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥

kurvanneveha karmaaNi jijiiviShechchhatgN^ samaaH
eva.n tvayi naanyatheto.asti na karma lipyate nare

Performing verily one's duty in this world should one desire to live a full hundred years. This alone is right, and there exists no other right path; action never binds a man following this path. [ (ईशावास्य उपनिषद् - iishaavaasya upaniShad, यजुर्वेद - yajurveda) ]

-- ॐ --

यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥

yastu sarvaaNi bhuutaani aatmanyevaanupashyati
sarvabhuuteShu chaatmaana.n tato na vijugupsate

He who sees everyone and everything in self; and the self in all beings and forms; feels no hatred for anything. [ (ईशावास्य उपनिषद् - iishaavaasya upaniShad, यजुर्वेद - yajurveda) ]

-- ॐ --

अन्धं तमः प्रविशन्ति येऽविद्यामुपासते
ततो भूय इव ते तमो य उ विद्यायाण् रताः ॥

andha.n tamaH pravishanti ye.avidyaamupaasate
tato bhuuya iva te tamo ya u vidyaayaaN^ rataaH

They who follow rites (or rituals) alone enter into blinding darkness, and they, who are engaged in meditation (or knowledge) only verily fall, into an even greater darkness. [ In essence it means - performing rituals without understanding the true knowledge underneath; and engaging only in knowledge without performing the necessary action is ignorance. The right relationship between the rituals and knowledge is to be understood. (ईशावास्य उपनिषद् - iishaavaasya upaniShad, यजुर्वेद - yajurveda) ]

-- ॐ --

केनोषितं पतति प्रेषितं मनः केन प्राणः प्रथम प्रौति युक्तः
केनोषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १ ॥
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥
न तत्र चक्षुर् गच्छति न वाग् गच्छति नो मनः
न विज्ञो न विजानीमो यथैतदनुशिष्यात्
अन्यदेव तद् विदितादथो अविदितादधि
इति शुश्रुम पूर्वेषां ये नस्तद् व्याचचक्षिरे ॥ ३ ॥
यद् वाचाऽनभ्युदितं येन वागभ्युद्यते
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ४ ॥
यन्मनसा न मनुते येनाऽऽहुर् मनो मतम्
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५ ॥
यच्चक्षुषा न पश्यति येन चक्षूण्हि पश्यति
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ६ ॥
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्तुतम्
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ७ ॥
यत् प्राणेन न प्राणिति येन प्राणः प्रणीयते
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ८ ॥

kenoShita.n patati preShita.n manaH kena praaNaH prathama prauti yuktaH
kenoShitaa.n vaachamimaa.n vadanti chakshuH shrotra.n ka u devo yunakti (1)
shrotrasya shrotra.n manaso mano yad vaacho ha vaacha.n sa u praaNasya praaNaH
chakshuShashchakshuratimuchya dhiiraaH pretyaasmaallokaadamRRitaa bhavanti (2)
na tatra chakshur gachchhati na vaag gachchhati no manaH
na vidnyo na vijaaniimo yathaitadanushiShyaat
anyadeva tad viditaadatho aviditaadadhi
iti shushruma puurveShaa.n ye nastad vyaachachakshire (3)
yad vaachaa.anabhyudita.n yena vaagabhyudyate
tadeva brahma tva.n viddhi neda.n yadidamupaasate (4)
yanmanasaa na manute yenaa.a.ahur mano matam
tadeva brahma tva.n viddhi neda.n yadidamupaasate (5)
yachchakshuShaa na pashyati yena chakshuuN^Shi pashyati
tadeva brahma tva.n viddhi neda.n yadidamupaasate (6)
yachchhrotreNa na shRRiNoti yena shrotramida.n shtutam
tadeva brahma tva.n viddhi neda.n yadidamupaasate (7)
yat praaNena na praaNiti yena praaNaH praNiiyate
tadeva brahma tva.n viddhi neda.n yadidamupaasate (8)

Question: By whom willed and directed does the mind light upon its objects; commanded by whom does the vital-air (breathing air) functions; by whose will do men utter speach; what directs the eyes and ears (to see and hear) (1)? Explanation: It is the ear of the ear, mind of the mind, speech (speaking power) of the speech, the life of the life, and the eye of the eye. The wise becomes immortal, by renouncing the sense of 'I'-ness in these and rising above sense-life (2). Neither the eye goes there, nor speech, nor mind. Neither we know that, nor we know how to teach one about it (3). What speech can not reveal, but what reveals speech; know that alone as brahman and not this, which people do worship here (4). What one cannot feel with the mind, but because of which mind feels; know that alone as brahman and not this, which people do worship here (5). What cannot be seen by the eye, but by which the eyes are able to see; know that alone as brahman and not this, which people do worship here (6). What cannot be heard by the ear, but by which the ears are able to hear; know that as brahman and not this which people here do worship (7). That which one breathes not with his breath, but by which breath is breathed; know that to be brahman and not this, which people do worship here (8). [ The indicative meaning of the divine-spark-of-life inside us is explained in this stanza. (केनोपनिषद् - kenopaniShad, सामवेद - saamaveda) ]

-- ॐ --

ॐ आत्मा वा इद्मेक एवाग्र आसीत्
नान्यत् किंचन मिषत् ॥ १ ॥
स ईक्षत लोकान्नु सृजा इति ॥ २ ॥
स इमांल्लोकानसृजत
अम्भो मरीचीर्मरमापोऽदोऽम्भः परेण दिवं
द्योः प्रतिष्ठान्तरिक्षं मरीचयः
पृथिवी मरो या अधस्तात्ता आपः ॥ ३ ॥
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति
सोऽद्भय एव पुरुषं समुद्धृत्यामूर्चयत् ॥ ४ ॥
तमभ्यतपत्तस्याभितप्त मुखंनिरभिद्यत
यथाण्डं मुखाद् वाग् वाचोऽग्निः
नासिके निरभद्योतां नासिकाभ्यां प्राणः प्राणाद्वायुः
अक्षिणी निरभिद्येतामक्षिभ्यां चक्षुश्चक्षुष आदित्यः
कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्राद्दिशः
त्वण् निरभिद्यत त्वचो
लोमानि लोमभ्य ओषधिवनस्पतयो
हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमाः
नाभिर्निरभिद्यत नाभ्या अपानोऽपानान्मृत्युः
शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः ॥ ५ ॥

OM aatmaa vaa idmeka evaagra aasiit
naanyat ki.nchana miShat (1)
sa iikshata lokaannu sRRijaa iti (2)
sa imaa.nllokaanasRRijata
ambho mariichiirmaramaapo.ado.ambhaH pareNa diva.n
dyoH pratiShThaantariksha.n mariichayaH
pRRithivii maro yaa adhastaattaa aapaH (3)
sa iikshateme nu lokaa lokapaalaannu sRRijaa iti
so.adbhaya eva puruSha.n samuddhRRityaamuurchayat (4)
tamabhyatapattasyaabhitapta mukha.nnirabhidyata
yathaaNDa.n mukhaad vaag vaacho.agniH
naasike nirabhadyotaa.n naasikaabhyaa.n praaNaH praaNaadvaayuH
akshiNii nirabhidyetaamakshibhyaa.n chakshushchakshuSha aadityaH
karNau nirabhidyetaa.n karNaabhyaa.n shrotra.n shrotraaddishaH
tvaN^ nirabhidyata tvacho
lomaani lomabhya oShadhivanaspatayo
hRRidaya.n nirabhidyata hRRidayaanmano manasashchandramaaH
naabhirnirabhidyata naabhyaa apaano.apaanaanmRRityuH
shishna.n nirabhidyata shishnaadreto retasa aapaH (5)

In the begining, verily, supreme-self alone was this (Universe), nothing else whatsoever (1). He thought 'I shall indeed create the worlds' (2). He created all these worlds - ether, atmosphere, earth and water. The realm of light or atmosphere is located between the ether and heaven and the heaven above earth; underneath the earth is the realm of water and minerals (3). He reflected 'Here are the worlds. Let me create the world-protectors'. Then he raised the gross-form-of-creation from the waters and shaped it (4). While contemplating thus, brust forth on the gross-form the shape of a mouth, as an egg does; from the mouth came speech and from speech fire; then came forth the nostrils, from the nostrils the smell, and from the power-of-smell the air; then came eyes, from the eyes emerged sight, and from sight the sun; then came ears, from the ears hearing, from hearing, the direction; then came the skin, from the skin proceeded hairs, and from the hairs, the 'herbs and trees'; then came the heart, from the heart proceeded the mind, and from mind, the moon; then came the naval brust, from the naval, the organ-of-digestion, and from organ-of-digestion, the death; then came the generative-organ, from this the seed, and from seeds the water (5). [ The process of creation, the dependence of the created organs and respective faculties on the natural elements, like air, water, herbs etc., is explained here. (ऐतरेय उपनिषद् - aitareya upaniShad, ऋग्वेद - RRigveda) ]

-- ॐ --

Shloka - Chanakya Neeti

विद्वत्त्वं च नृपत्वं च नैव तुल्यं कदाचन ।
स्वदेशे पूज्यते राजा विद्वान् सर्वत्र पूज्यते ॥

vidvata.n cha nRRipata.n cha naiva tulya.n kadaachana
svadeshe puujyate raajaa vidvaan sarvatra puujyate

Scholar and king are never comparable. King is worshipped in his country, but scholar is worshipped everywhere.

-- ॐ --

पाण्डिते च गुणाः सर्वे मूर्खे दोषा हि केवलम् ।
तस्मान्मूर्खसहस्रेषु प्राज्ञा एको विशिष्यते ॥

paaNDite cha guNaaH sarve muurkhe doShaa hi kevalam
tasmaanmuurkhasahasreShu praadnyaa eko vishiShyate

Noble people have all good qualities and fools have only bad qualities. So, people respect only one noble person instead of a thousand fools.

-- ॐ --

मातृवत्परदारेषु परद्रवेषु लोष्ट्रवत् ।
आत्मवत्सर्वभूतेषु यः पश्यति सः पण्डितः ॥

maatRRivatparadaareShu paradraveShu loShtravat
aatmavatsarvabhuuteShu yaH pashyati saH paNDitaH

He who looks at other's wife as mother, treats others' wealth as stone, and treats everyone as himself, is really noble.

-- ॐ --

चला लक्ष्मीश्चला: प्राणाश्चलं जीवित-यौवनम् ।
चलाचले च संसारे धर्म एको हि निश्चलः ॥

chalaa lakshmiishchalaaH praaNaashchala.n jiivita-yauvanam
chalaachale cha sa.nsaare dharma eko hi nishchalaH

Wealth comes and goes, life and youth goes from the living, in this world of coming and going, 'dharma' alone is firm.

-- ॐ --

वरमेको गुणी पुत्रो न च मूर्खशतान्यपि ।
एकश्चन्द्रस्तमो हन्ति न च तारगणोऽपिच ॥

varameko guNii putro na cha muurkhashaataanyapi
ekashchandrastamo hanti na cha taaragaNo.apicha

One good and noble son is better than a hundred fool sons. Only one moon lights the sky, where as thousand stars do not. Similarly one noble son brings fame and respect to family than hundred fools.

-- ॐ --

दूरतः शोभते मूर्खो लम्बशाटपटावृतः ।
तावच्च शोभते मूर्खो यावत्किञ्चिन्न भाषते ॥

duurataH shobhate muurkho lambashaaTapaTaavRRitaH
taavachcha shobhate muurkho yaavatkiJNchinna bhaaShate

Wearing expensive dresses a fool looks like a scholar from a distance. But, when he opens his mouth his ignorance comes out.

-- ॐ --

उत्सवे व्यसने चैव दुर्भिक्षे राष्ट्रविप्लवे ।
राजद्वारे श्मशाने च यतिष्ठति स वान्धवः ॥

utsave vyasane chaiva durbhikshe raaShTraviplave
raajadvaare shmashaane yatiShThati cha sa vaandhavaH

He who stands with, in good times, bad times, draught, riot, war, king's court and after death; is a real friend.

-- ॐ --

परोक्षे कार्यहन्तारं प्रतक्षे प्रियवादिनम् ।
वर्जयेत्तादृशं मित्रं विषकुम्भं पयोमुखम् ॥

parokshe kaaryahantaara.n pratakshe priyavaadinam
varjayettaadRRisha.n mitra.n viShakumbha.n payomukham

The friend who talks sweet in front and does harm in the back, such friend must be left just like a pot of poison with cream of milk on top.

-- ॐ --

जानीयात् प्रेषणे भृत्यान् वान्धवान् व्यसनागमे ।
मित्रं चापदि काले च भार्यां च विभवक्षये ॥

jaaniiyaat preShaNe bhRRityaan vaandhavaan vyasanaagame
mitra.n chaapadi kaale bhaarya.n cha vibhavakshNe

Revealed is truth of servant's loyality in time of work, friend's friendship in time of danger and bad time and wife's love in time of loss of wealth.

-- ॐ --

दुर्जनः प्रियवादी च नैव विश्वाकारणम् ।
मधु तिष्ठति जिह्वाग्रे हृदये तु हलाहलम् ॥

durjanaH priyavaadii cha naiva vishvaakaaraNam
madhu tiShThati jihvaagre hRRidaye tu halaahalam

An evil person must never be trusted even if talks sweet. Because an evil person has sweet on tounge, but has a heart filled with poision.

-- ॐ --

सर्पः क्रूरः खलः क्रूरः सर्पात् क्रूरतरः खलः ।
मन्त्रौषधिवशः सर्पः खलः केन निवार्यते ॥

sarpah kruuraH khalaH kruuraH sarpaat kruurataraH khalaH
mantrauShadhivashaH sarpaH khalaH kena nivaaryate

Snake is cruel and an evil person is also cruel, but an evil person is more cruel than a snake. Snake can be controlled by mantra and medicine, but how can an evil person be controlled?

-- ॐ --

हस्ती हस्तसहस्रेण शतहस्तेन वाजिनः ।
शृङ्गिणो दशहस्तेन स्थानत्यागेन दुर्जनः ॥

hastii hastasahasreNa shatahastena vaajinaH
shRRiN^giNo dashahastena sthaanatyaagena durjanaH

A distance of a thousand hands in case of elephant, hundred hands for a horse, and ten hands for a cattle should be maintained. But, in case of an evil person one must leave the place.

-- ॐ --

हस्ती अंकुशमात्रेण वाजि हस्तेन ताडयते ।
श्रुङ्गी लगुडहस्तेन खड्गहस्तेन दुर्जनः ॥

hastii a.mkushamaatreNa vaaji hastena taaDayate
shruN^gii laguDahastena khaDgahastena durjanaH

An elephant is controlled with a goud, a horse by beating with hand, a cattle with a stick, and an evil person with a sword strike.

-- ॐ --

अधना धनमिच्छन्ति वाचं चैव चतुष्पदा: ।
मानवा: स्वर्गमिच्छन्ति मोक्षमिच्छन्ति देवता: ॥

adhanaa dhanamichchhanti vaacha.n chaiva chatuShpadaaH
maanavaaH svargamichchhanti mokshamichchhanti devataaH

Poor people desire wealth, power of speech animals wish for, humans desire heaven, Gods wish for 'mokshya'.

-- ॐ --

अर्थनाशं मनस्तापं गृहे दुश्चरितानि च ।
वञ्चनं चापमानं च मतिमान् न प्रकाशयेत् ॥

arthanaasha.n manastaapa.n gRRihe dushcharitaani cha
vaJNchana.n chaapamaana.n cha matimaan na prakaashyet

Wise people do not talk about - loss of wealth, sadness in heart, family scandal, getting cheated, and insult.

-- ॐ --

धनिकः श्रोत्रियो राज नदी वैद्यस्तु पञ्चमः ।
पञ्च यत्रनविद्यन्ते तत्र वासं न कारयेत् ॥

dhanikaH shrotriyo raaja nadii vaidyastu paJNcjamaH
paJNcha yatranavidyante tatra vaasa.n na kaarayet

Wealthy people, scholars, king, river and doctor; where these five are not there, one should not live in that place.

-- ॐ --

यस्मिन् देशे न सम्मानं न प्रीतिर्न च वान्धवाः ।
न च विद्यागमः कश्चित् तं देशं परिवर्ज्जयेत् ॥

yasmin deshe na sammaana.n na priitirna cha vaandhavaaH
na cha vidyaagamaH kashchit ta.n desha.n pairovarjjayet

The country where people do not have respect or friends or love and where there are no scholars; one should leave that country.

-- ॐ --

मनसा चिन्तितं कर्म वचसा न प्रकाशयेत् ।
अन्यलक्षितकार्यस्य यतः सिद्धिर्न जायते ॥

manasaa chintita.n karma vachasaa na prakaashayet
anyalakshitakaaryasya yataH siddhirna jaayate

One should not reveal work that has been planned in mind. Because if others know about the plan they will try to create problems in that.

-- ॐ --

बृथा बृष्टि: समुद्रेषु बृथा तृप्तेषु भोजनम् ।
बृथा दानं धनाढेषु बृथा दीपो दिवाऽपि च ॥

bRRithaa bRRiShTiH samudreShu bRRithaa tRRipteShu bhojanam
bRRithaa daana.n dhanaaDheShu bRRithaa diipo divaa.api cha

Rain over ocen is meaningless, meaningless is feeding a well fed person, charity to a rich person is meaningless, meaningless is lighting lamp in daylight.

-- ॐ --

दुष्टा भार्या शठं मित्रं भृत्यश्चोत्तरदायकः ।
ससर्पे च गृहे वासो मृत्युरेव न संशयः ॥

duShTaa bhaaryaa shaTha.n mitra.n bhRRityashchottaradaayakaH
sasarpe cha gRRihe vaaso mRRityureva na sa.nshayaH

The perosn who has a bad wife, a betrayer as a friend, a servant who answers, and a snake in house; undoubtly will die before time.

-- ॐ --

ऋणशेषश्चाग्निशेषो व्याधिशेषस्तथैव च ।
पुनश्च वर्द्धते यस्मत्तस्माच्छेषं न रक्षयेत् ॥

RRiNasheShashchaagnisheSho vyaadhisheShastathaiva cha
punashcha varddhate yasmaattasmaachchheSha.n na rakshayet

Loan should be completely paid back, fire should be removed completely, and root of illness should be completely removed. Otherwise these three again grow up.

-- ॐ --

नाऽस्ति मेघसमं तोयं नाऽस्ति चात्मसमं बलम् ।
नाऽस्ति चक्षुःसमं तेजो नाऽस्ति धान्यसमं प्रियम् ॥

naa.asti meghasama.n toya.n naa.asti chaatmasama.n balam
naa.asti chakshuHsams.n tejo naa.asti dhaanyasama.n priyam

No drink is better than rain water, no power is equal to will power, no light is brighter that vision of eyes, no wealth is more satisfying than food.

-- ॐ --

कोकिलानां स्वरो रूपं नारीरूपं पतिव्रता ।
विद्यारूपं कुरूपाणां क्षमारूपं तप्स्वीनाम् ॥

kokilaanaa.n svaro ruupa.n naariiruupa.n pativrataa
vidyaaruupa.n kuruupaaNaa.n khsamaaruupa.n tapasviinaam

Cookoo's beauty is her voice, wife's beauty is her husband, knowledge is the beauty of ugly looking people and forgiveness is beauty of noble people. In other words external beauty is not the real beauty; inner beauty is the real beauty.

-- ॐ --

अशोच्यः निर्द्धनःप्राज्ञोऽशोच्यः पण्डितवान्धवः ।
अशोच्या विधवा नारी पुत्र्पौत्रप्रतिष्ठिता ॥

ashochyaH nirddhanaH praadnyo.ashochyaH paNDitavaandhavaH
ashochyaa vidhavaa naarii putrapautrapratiShThitaa

Wise person does not regret even if he is poor, there is no reason to regret if friend is a wise one, a widow has no reason to regret if she has sons and grandsons. Because these people will alwyas live in happiness.

-- ॐ --

अतिदर्पे हता लङ्का अतिमाने च कौरवाः ।
अतिदाने वलिर्वद्धः सर्वमत्यन्तगर्हितम् ॥

atidarpe hataa laN^kaa atimaane cha kauravaaH
atidaane valirbaddhaH sarvamatyantagarhitam

Lanka was destroyed because of too much pride of Ravana; Kaurabas were destroyed due to too much pride; Bali was bound because of too much giving; too much of everything is bad.

-- ॐ --

सत्येन धार्यते पृथिवि सत्येन तपते रवि: ।
सत्येन वति वायुश्च सर्वं सत्ये प्रतिष्ठितम् ॥

satyena dhaaryate pRRithivi satyena tapate ravi
satyena vaati vaayushcha sarva.n satye pratiShThitam

By truth is held earth in its place, by truth is sun shining, by truth is air blown, everything is held by truth.

-- ॐ --

दारिद्र्यनाशनं दानं शिलं दुर्गतिनाशनम् ।
अज्ञाननाशिनि प्रज्ञा भावना भयनाशीनि ॥

daaridryanaasana.n daana.n shila.n durgatinaashanam
adnyaananaashini pradnyaa bhaavana bhayanaashiini

Charity destroys poverty, good behavior destroys trouble, intelligence removes ignorance, worshipping God removes fear.

-- ॐ --

जन्ममृत्यु हि यत्येको भुनक्त्येकः शुभाऽशुभम् ।
नरकेषु पतत्येक एको याति परां गतिम् ॥

janmamRRityu hi yatyeko bhuvanaktyekaH shubhaa.ashubham
narakeShu patatyeka eko yaati paraa.n gatim

A person comes to this world alone, he gets rewarded for good deeds alone, he alone gets punished for his wrong doings, and he departs this world all alone.

-- ॐ --

वित्तेन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते ।
मृदुना रक्ष्यते भूपः सस्त्रिया रक्ष्यते गृहम् ॥

bitena rakshyate dharmo vidhyaa yogena rakshyate
mRRitunaa bhuupaH sastriiyaa rakshyate gRRiham

'Dharma' is protected by money, education by practice, king is protected by politeness, home by good women.

-- ॐ --

विद्या मित्रं प्रवसेषु भार्या मित्रं गृहेषु च ।
व्यधितस्यौषधं मित्रं धर्मो मित्रं मृतस्य च ॥

vidyaa mitra.n pravaseShu bhaaryaa mitra.n gRRiheShu cha
vyaadhitasyauShadha.n mitra.n dharmo mitra.n mRRitasya cha

Knowledge is a person's friend in foreign land, at home wife is the best friend, medicine is a sick person's friend, 'dharma' is the only friend after death.

-- ॐ --

दुर्ल्लभं प्रकृतं वाक्यं दुर्ल्लभः क्षेमकृत् सुतः ।
दुर्ल्लभा सदृशी भार्या दुर्ल्लभः स्वजनप्रियः ॥

durllabha.n prakRRita.n durllabhaH kshemakRRit sutaH
durllabhaa sadRRishii bhaaryaa durllabhaH svajanapriyaH

Rare is truth and loving words, rare is a noble and respecting son, rare is a wife with same characters as self, and rare is a well wishing friend.

-- ॐ --

शैले शैले न माणिक्यं मौक्तिकं न गजे गजे ।
साधवो नहि सर्वत्र चन्दनं न वने वने ॥

shaile shaile na maaNikya.n mauktika.n na gaje gaje
saadhavo nahi sarvatra chandana.n na vane vane

Not all mountains contain gems in them, nor does every elephant has pearl in it. noble people are not found everywhere, nor is sandlewood found in every forest.

-- ॐ --

दुर्वलस्य वलं राजा वालानां रोदनं वलम् ।
वलं मूर्खस्य मौनित्वं चौराणामनृतं वलम् ॥

durvalasya vala.n raajaa vaalaanaa.n rodana.n valam
vala.n muurkhasya maunitva.n chauraaNaamanRRita.n valam

King is the power of powerless, crying is the power of children, silence is the power of fool and lie is power of thives.

-- ॐ --

स्वदोतं मर्द्दितं चैव रज्जुभिः परिवेष्टितम् ।
मुक्तं द्वादशभिर्वषैः स्वपुच्छं प्रकृतिं गतम् ॥

svadeta.n marddita.n chaiva rajjubhiH pariveShTitam
mukta.n dvaadashibhirvaShaiH prakRRiti.n gatam

Massaging dog's tail with oil, keeping it straight with rope around it for twelve years does not make it straight. Similarly a persons natural behavior and characteristics can not be changed.

-- ॐ --

न च विद्या समो वन्धुर्न च व्याधिसमो रिपुः ।
न चापत्यसमः स्नेहो न च दैवात्परं वलम् ॥

na cha vidyaa samo bandhurna cha vyaadhisamo ripuH
na chaapatyasamsH sneho na cha daivaatpara.n valam

There is no friend like knowledge, no enemy like desease, no love like love for son, and no power like God's power.

-- ॐ --

शान्तितुल्यं तपो नास्ति न सन्तोषात्परं सुखम् ।
न तृष्णायाः परो व्यधिर्न च धर्मो दयापरः ॥

shaantitulya.n tapo naasti na santoShatpara.n sukham
na tRRiShNaayaaH paro vyaadhirna cha dharmo dayaaparaH

There is no penance better than peace, no happiness better than satisfaction, there is no desease worse than greed, and no better dharma than kindness.

-- ॐ --

यथा चतुर्भि: कनकं परीक्ष्यते निघर्षणच्छेदनतापताडनौः ।
तथा चतुर्भि: पुरुष परीक्ष्यते त्यागेन शिलेन गुणेन कर्मणा ॥

yathaa chaturbhiiH kanaka.n nigharShaNachchhedanataapataaDanauH
tathaa chaturbhiH pariikshyate shilena guNena karmaNaa

The way gold's purity is tested by rubbing, cutting, heating and pounding, similarly, a person's quality is tested by gentleness, manners, habits and deeds.

-- ॐ --

अभ्यासध्दार्यते बिद्या कुलं शिलेन धार्यते ।
गुणेन झायते त्वार्यः कोपो नेथेण गम्यते ॥

abhyaasadhhcaaryate biddyaa kula.n shilena dhaaryate
guNena dnyaayate tvaaryaH kopo nethena gamyate

Knowledge is maintained through practice, family's name by its credentials, a noble person is known by his good qualities, and a person's anger from his eyes.

-- ॐ --

राजा राष्त्रकृतं भुंक्ते राझः पापं पुरोहितः ।
भर्ता च स्त्रीकृतं पापं शिष्यपापंगूरुस्तथा ॥

raajaa tasShTrakRRIta.n bhu.nkte raadnyaH paapa.n purohitaH
bhartaa cha striikRRita.n paapa.n siShyapaapa.n guuruustathaa

King is responsible for wrong doing of it's subjects, precepter for the wrong doings of the king, husband is responsible for his wife's faults, teacher for the disciple's fault.

-- ॐ --

शुनः पुच्छमिव व्यर्थं जीवितं विद्यया विना ।
न गुह्यगोपने शक्तं न च दंशनिवारणे ॥

shunaH puchchhmiva vyartha jivita.n vidyayaa vinaa
na guhyagopane shakta.n na da.nshanivaaraNe

Life without education is as worthless as a dog's tail. It can neither hide dog's private parts nor can it ward off flies.

-- ॐ --

न पश्यति च जन्मान्धः कामान्धो नैव पश्यति ।
न पश्यति मदोन्मतो ह्यर्थि दोषात् न पश्यति ॥

na pashyati cha janmaandhaH kaamaandhau naiva pashyati
na pashyati madomato hyaarthi doShaam na pashyati

A blind person can not see, nor can a person blinded by lust; person blinded by wealth can not see, nor does an arrogant see his faults.

-- ॐ --

अघमा धनमिच्छन्ति धनं मानं च मध्यमाः ।
उत्तमा मानमिच्छन्ति माने हि महतां धनम् ॥

adhamaa dhnamishshhanti dhana.n maana.n cha madhyamaaH
uttamaa maanamichchhanti mane hi mahataa.n dhanam

Evil people wish for only wealth, whereas average people wish for wealth and fame. noble people wish for fame as only fame is their wealth.

-- ॐ --

सन्तोषस्त्रिषु कर्तव्यः स्वदारे भोजने धने ।
त्रिषु चैव न कर्तव्योऽध्यने तपदानयोः ॥




One should be satisfied with three things that he already has - own wife, food and wealth. One should not be satisfied with three things - gaining knowledge, penance and charity.

-- ॐ --

पुष्पे गन्धं तिले तैलं काष्ठेऽग्निं पयसि घृतम् ।
इक्षौ गुडं तथा देहे पश्यात्मानं विवेकतः ॥

puShpe gandha.n tile taila.n kaaShThe.agni.n payasi ghRRitam
ikshau giDa.n tathaa dehe pashyaatmaana.n vivekataH

Scent in flower, oil in seed, fire in wood, ghee in milk, sugar in sugarcan, and soul in body are not seen from outside.

-- ॐ --

Shloka - Guru Vandana

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

akhaNDamaNDalaakaara.n vyaapta.n yena charaacharam
tatpada.n darshita.n yena tasmai shriigurave namaH

Salutation to the noble Guru,, who has made it possible to realise the state which pervades the entire cosmos, everything animate and inanimate.

-- ॐ --

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥

adnyaanatimiraandhasya dnyaanaaJNjanashalaakayaa
chakshurunmiilita.n yena tasmai shriigurave namaH

Salutation to the noble Guru, who has opened the eyes blinded by darkness of ignorance with the collyrium-stick of knowledge.

-- ॐ --

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।
गुरुरेव परंब्रह्म तस्मै श्रीगुरवे नमः ॥

gururbrahmaa gururviShNuH gururdevo maheshvaraH
gurureva para.nbrahma tasmai shriigurave namaH

Salutation to the noble Guru, who is Brahma, Vishnu and Maheswara, the direct Parabrahma, the Supreme Reality.

-- ॐ --

स्थावरं जंगमं व्याप्तं यत्किंचित्सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

sthaavara.n ja.ngama.n vyaapta.n yatki.nchitsacharaacharam
tatpada.n darshita.n yena tasmai shriigurave namaH

Salutation to the noble Guru, who has made it possible to realise Him, by whom all that is - sentient and insentient, movable and immovable is pervaded.

-- ॐ --

चिन्मयं व्यापियत्सर्वं त्रैलोक्यं सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

chinmaya.n vyaapiyatsarva.n trailokya.n sacharaacharam
tatpada.n darshita.n yena tasmai shriigurave namaH

Salutation to the noble Guru, who has made it possible to realise Him pervades everything, sentient and insentient, in all three worlds.

-- ॐ --

त्सर्वश्रुतिशिरोरत्नविराजित पदाम्बुजः ।
वेदान्ताम्बुजसूर्योयः तस्मै श्रीगुरवे नमः ॥

tsarvashrutishiroratnaviraajita padaambujaH
vedaantaambujasuuryoyaH tasmai shriigurave namaH

Salutation to the noble Guru, whose lotus feet are radient with (the luster of) the crest jewel of all Srutis and who is the sun that causes the Vendanta Lotus (knowledge) to bloosom.

-- ॐ --

चैतन्यः शाश्वतःशान्तो व्योमातीतो निरंजनः ।
बिन्दुनाद कलातीतः तस्मै श्रीगुरवे नमः ॥

chaitanyaH shaashvataHshaanto vyomaatiito nira.njanaJ
bindunaada kalaatiitaH tasmai shriigurave namaH

Salutation to the noble Guru,who is the ever effulgent, eternal, peaceful, beyond space, immaculate, and beyond the manifest and unmanifest.

-- ॐ --

ज्ञानशक्तिसमारूढः तत्त्वमालाविभूषितः ।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः ॥

dnyaanashaktisamsasuuDhaH tattvamaalavibhuuShitaH
bhuktimuktipradaataa cha tasmai shriigurave namaH

Salutation to that noble Guru, who is established in the power of knowledge, adorned with the garland of various principles and is the bestower of prospority and liberation.

-- ॐ --

अनेकजन्मसंप्राप्त कर्मबन्धविदाहिने ।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः ॥

anekajanmasa.nprapta karmabandhavidaahine
aatmadnyaanapradaanena tasmai shriigurave namaH

Salutation to the noble Guru, who by bestowing the knowledge of the Self burns up the bondage created by accumulated actions of innumerable births.

-- ॐ --

शोषणं भवसिन्धोश्च ज्ञापणं सारसंपदः ।
गुरोः पादोदकं सम्यक् तस्मै श्रीगुरवे नमः ॥

shoShaNa.n bhavasindhoshcha dnyaapaNa.n saarasa.npadaH
guroH paadodaka.n samyak tasmai shriigurave namaH

Salutation to the noble Guru, by washing whose feet, the ocean of transmigration, endless sorrows is completely dried up and the Supreme wealth is revealed.

-- ॐ --

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
तत्त्वज्ञानात्परं नास्ति तस्मै श्रीगुरवे नमः ॥

na guroradhika.n tattva.n na guroradhika.n tapaH
tattvadnyaanaatpara.n naasti tasmai shriigurave namaH

Salutation to the noble Guru, beyond whom there is no higher truth, there is no higher penance and there is nothing higher attainable than the true knowledge.

-- ॐ --

मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः ।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥

mannaathaH shriijagannaathaH madguruH shriijagadguruH
madaatmaa sarvabhuutaatmaa tasmai shriigurave namaH

Salutation to the noble Guru, who is my Lord and the Lord of the Universe, my Teacher and the Teacher of the Universe, who is the Self in me and the Self in all beings.

-- ॐ --

गुरुरादिरनादिश्च गुरुः परमदैवतम् ।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः ॥

gururaadiranaadishcha guruH paramadaivatam
guroH paratara.n naasti tasmai shriigurave namaH

Salutation to the noble Guru, who is both the beginning and beginningless, who is the Supreme Deity than whom there is none superior.

-- ॐ --

त्वमेव माता च पिता त्वमेव, त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव, त्वमेव सर्वं मम देव देव ॥

tvameva maataa cha pitaa tvameva, tvameva bandhushsha sakhaa tvameva
tvameva vidyaa draviNa.n tvameva, tvameva sarva.n mama deva deva

(Oh Guru!) You are my mother and father; you are my brother and companion; you alone are knowledge and wealth. O Lord, you are everything to me.

-- ॐ --

Shloka - Suubhasitam

Subhasittam are Sanskrit slokas that gives us useful insight into different aspects of life, beautifully composed into slokas. Here are few such slokas taken from different sources



श्लोकार्धेन प्रवक्ष्यामि यदुक्तं ग्रन्थकोटिभिः ।
परोपकारः पुण्याय पापाय परपीडनम् ॥


What is stated by cores of volumes, I shall present by half a stanza - 'doing good to others is for merit and causing pain to others is for sin.'

-- ॐ --

उद्यमेनैव सिध्यन्ति कार्याणि न मनोरथै: ।
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगा: ॥

udyamenaiva sidhyanti karyaaNi na manorathaiH
na hi suptasya simhasya pravisanti mukhe mRRigaaH

Only with industry and effort are works done. Animals never themselve enter lion's mouth.

-- ॐ --

अयं निज: परो वेति गणना लघुचेतसाम् ।
उदारचरितानां तु वसुधैव कुटुम्बकम् ॥

ayam nijaH paro veti gaNanaa laghuchetasaam
udaaracharitaam tu vasudhaiva kutumbakam

He is mine and he is other, is the thought that narrow minded people have. For noble people, entire world is family.

-- ॐ --

सदयं हृदयं यस्य भाषितं सत्यभूषितम् ।
कायः परहिते यस्य कलिस्तस्य करोति किम् ॥


What harm can Kalipurusa do to him whose heart is full of kindness, whose speech is adorned with truth and whose body is for the good of others.

-- ॐ --

न कश्चिदपि जानाति
किं कस्य श्वो भविष्यति ।
अतः श्वः करणीयानि
कुर्यादद्धैव वुद्धिमान् ॥


No one knows what will happen tomorrow. So, wise people do today what should be done tommorow.

-- ॐ --

आचार्यात् पादमादते पादं शिष्यः स्वमेधया ।
पादं सब्रह्मचारिभ्यः पादं कालक्रमेण च ॥


A student learns a quarter from teacher, a quarter from own intelligence, a quarter from fellow students, and the rest in course of time.

-- ॐ --

उपकारिषु यः साधुः सधुत्वे तस्य को गुणः ।
अपकारिषु यः साधुः स साधुरिति कीर्तितः ॥


If one does good to those who do good, what merit is one's goodness? It is only who does good to even those who do harm to him, is called a saint.

-- ॐ --

च्छायामन्यस्य कुर्वन्ति तिष्ठन्ति स्वयमातपे ।
फलान्यापि परार्थाय वृक्षाः सत्पुरुषाः इव ॥


Trees stand in sun and give shade to others. Their fruits are also for others. Similarly good people go through all hardships for welfare of others.

-- ॐ --

अङ्गं गलितं पलितं मुन्डं दशनवीहीनं जातं तुन्डम् ।
बृद्धो यति गृहीत्वा दन्डं तदापि न मुञ्चत्याशापिन्डम् ॥


The body is drooping, the head is grey-haired, the mouth has no teeth, growing old, the man moves with a staff. Yet the knot of desire has not been loosened.

-- ॐ --

आशायाः ये दासाः ते दासाः सर्वलोकस्य ।
आशा येषां दासी तेषां दासायते लोकः ॥


Those who are the slaves of 'desire' are slaves of the entire world. But world itself is the slave of those to whom 'desire' is a slave.

-- ॐ --

जलबिन्दुनिपातेन क्रमशः पूर्यते घटः ।
स हेतुः सर्वविद्यानां धर्मस्य च धनस्य च ॥


With each drop of water the pitcher gradually gets filled. Similarly knowledge, merit and wealth are acquired.

-- ॐ --

स्व्भावं न जहात्येव साधुरापद्गतोऽपि सन् ।
कर्पूरः पाव्कस्पृष्टः सौरभं लभतेतराम् ॥


A good person never gives up his nature even when he is caught in calamity. Camphor caught with fire emits more frgrance.

-- ॐ --

आरभन्तेऽल्पमेवाज्ञाः कामं व्यग्रा भवन्ति च ।
महारम्भाः कृतधियः तिष्ठन्ति च निराकुलाः ॥


The ignorant start only petty works and become agitated. The wise start great deeds with discretion and never get agitated.

-- ॐ --

रत्नैर्महाब्धेस्तुतुषुर्न देवा न भोजिरे भीमविषेण भीतिम् ।
सुधां विना न प्रययुर्विरामं न निश्चितार्थाद्विरमन्ति धीराः ॥


While churning the ocen fornectar, Gods were not pleased with gems secured from ocean. Nor did they entertain fear when they secured the terrible poison. They churned the ocean until they got nectar. Thus persons with determination do not swerve from their goal.

-- ॐ --

विपदि धैर्यमथाभ्युदये क्षमा सदसि वस्क्पटुता युधि विक्रमः ।
यशसि चाभिरुचिर्व्यसनं श्रुतौ प्रकृतिसिद्धमिदं हि महात्मनाम् ॥


'Courage in adversity, patience in prosperity, oratory in assembly, bravery in battle, full of interest in fame, attachment to knowledge, all these are naturally found in the great persons.'

-- ॐ --

त्यागो गुणो वित्तवतां वितं त्यागवतां गुणः ।
परस्परवियुक्तौ तु वित्तत्यागौ विडम्बना ॥


If the rich have a mind to give money, it is indeed a merit. If the generous persons have enough money, it is also a merit. What to do? Wealth and generosity do not go together! It is an ironical fact.

-- ॐ --

लभेत सिकतासु तैलमपि यत्नतः पीडयन्
पिबेच्च मृगतृष्णिकासु सलिलं पिपासर्दितः ॥
कदाचिदपि पर्यटन् शशविषाणमासादयेत्
न तु प्रतिनिविष्टमूर्खजनचित्तमाराधयेत् ॥


Squeezing with efforts one can get oil from sand. A thirsty person may drink water from the mirage. Sometimes while wandering one may find the horns of hare. But it is impossible to please the minds of determined fools.

-- ॐ --

पद्माकरं दिनकरो विकचिकरोति
चन्द्रो विकासयति कैरवचक्रवालम् ।
नाभ्यर्थितो जलधरोऽपि जलं ददाति
सन्तः स्वयं परहिते निहिताभियोगाः ॥


The sun causes the lotus to bloom. The moon on his own makes the lily to bloom. The cloud too, without being asked, gives water. Great souls are always taking the initiatives to do good to others.

-- ॐ --

यदा किज्न्चिज्झोऽहं गज इव मदान्धः समभवम्
तदा सर्वझोऽस्मीत्यभवदवलिप्तं मम मनः ।
यदा किज़्नित् किज़्नित् वुधजनसकाशादवगतम्
तदा मूर्खोऽस्मीमिति ज्वर इव मदो मे व्यपगतः ॥


Knowing a little, I got blind with pride like an elephant. Then I got proud thinking myself omniscient. When I learnt bit by bit from the learned and realised that I am ignorant, the pride subsided like fever.

-- ॐ --

पापान्निवारयति योजयते हिताय
गुह्यां निगूहति गुणान् प्रकटीकरोति ।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः ॥


Wards off sin; prompts for good deed, conceals the secret; reveals the merits; does not leave (the friend) in distress; renders help in crisis - these the wise say, are characteristics of a good friend.

-- ॐ --

व्याघ्रीव तिष्ठति जरा परितर्जयन्ती
रोगाश्च शत्रव इव प्रहरन्ति देहम् ।
आयुः परिस्रवति भिन्नघटादिवाम्भः
लोकस्तथाप्यहितमाचरतीति चित्रम् ॥


Old age frightens man like a tiger. Deseases strike the body like enemies. Life-time is dripping down as water from a broken pot. Yet people think of harming others. They do not realise that they are transitory. This is indeed a matter of wonder.

-- ॐ --

न सा सभा यत्स् न सन्ति वृद्धाः
वृद्धा न ते ये न वदन्ति धर्मम् ।
धर्मो न वै यत्र च नास्ति सत्यम्
सत्यं न तद्यच्छलनानुविद्धम् ॥


It is not an assembly where there are no elders. They are not elders if they do not teach Dharma. It is not Dharma if it does not contain truth. It is not truth at all if it is charged with decite.

-- ॐ --

ववनेऽपि सिंहा मृगमांसभक्षिणो
बुभुक्षिता नैव तृणं चरन्ति ।
एवं कुलीना व्यसनाभिभुता
न निचकर्मणि समचरन्ति ॥


Lions which feed on the flesh of wild animals do not eat grass when badly haungry. Similarly persons of noble origin do not follow bad paths when they are overpowered by adversity.

-- ॐ --

गुणायन्ते दोषाः सुजनवदने दुर्जनमुखे
गुणा दोषायन्ते तदिदमपि नो विस्मयपदम् ।
महामेघः क्षारं पिबति कुरुते वारि मधुरं
फणी क्षीरं पीत्वा वमति गरलं दुःसहतरम् ॥


Defects turn into virtues when they come from the good persons. Virtues turn into defects when they come from wicked. This is not an occasion to be surprised. The great cloud drinks salty water and makes rain water sweet. The serpent drinks milk, but emits intolerable poison.

-- ॐ --

अकरुणत्वमकारणविग्रहः ।
परधने परयोषिति च स्पृहा ॥
सुजनबन्धुजनेष्वसाहिष्णुता ।
परकृतिसिद्धामिदं हि दुरात्मनाम् ॥


Cruelity, unprovoked opposition, lust of other's wealth and wife, and envy of good men and relations; these are natural with the wicked.

-- ॐ --

दुर्जनः परिहर्तव्यो विद्येया भूषितोपि सन् ।
मणिनालंकृतः सर्पः किमसौ न भयंकरः ॥


Though adorned with learning a wicked man should be avoided. Is not a serpent dangerous, though it is bedecked with jewel?

-- ॐ --

जाड्यं ह्रीमाति गण्यते व्रतरुचौ दम्भः शुचौ कैतवं
शूरे निर्घुणता मुनौ विमतिता दैन्यं प्रियालापिनि ।
तेजस्विन्यवलित्पता मुखरता वक्तर्यशक्तिः स्थिरे
तत्को नाम गुणो भवेत्स गुणिनां यो दुर्जनैर्नाङ्कितः ॥


Dullness is attributed to a modest man; hypocrisy to one who has a liking for religious observances; roguery to one who leads a life of sanctity; cruelty to a warrior; want of discrimination to one devoted to meditation; meanness to one who speaks agreeably; arrogance to a spirited man; garrulity to an orator; and imbecility to a steady man. What virtue is there then that is not stigmatised by the wicked?

-- ॐ --

लोभश्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः
सत्यं चेत्तपसा च किं शुचि मनो यद्यस्ति तीर्थेन किम् ।
सौजन्यं यदि किं निजैः स्वमहिमा यद्यस्ति किं मण्डनैः
सद्विद्या यदि किं धनैरपयशो यद्यस्ति किं मृत्युना ॥


If greed is part of a man's character, why should he need other bad qualities; if there is wickedness, why want sins; if truthfulness why need religious austerities; if there is purity of why should he go one a pilgrimage? If he has goodness of heart why should he want relatives? If he has reputation, ornaments are superflous. If he possessess learning, what need he care for wealth; if he has a bad name why should he need death?

-- ॐ --

मौनान्मूकः प्रचनपटुश्चाटुलो जल्पको वा
घृष्टः पाश्चेर् भवति च वसन्दूरतोप्यप्रगल्भः ।
क्षान्त्या भीरुर्यादि न सहते प्रायशो नाभिजातः
सेवाधर्मः परमगहनो यो्गिनामप्यगम्यः ॥


The duty of service is most difficult to be understood; it is beyond the understanding of even sages; (for a servant is called), is called dumb if he is silent! (if he is) ready with answer, he is talkative or garrulous; if he stands near, he is impident; and if he keeps at a distance, he is timid; if he bears patiently, he is a coward; if he can not brook (harash words, insults), he is generally considered unmannerly.

-- ॐ --

Address by President Abdul Kalam in the Central Hall of Parliament after being sworn in as the President of India

Address by President Abdul Kalam in the Central Hall of Parliament after being sworn in as the President of India

July 25, 2002
Parliament of India
Respected Shri Narayananji, Mr. Vice President, Mr. Prime Minister, Mr. Deputy Prime Minister, Chief Justice of India, Speaker of Lok sabha, Members of the Union Council of Ministers, Governors, Chief Ministers, Deputy Chairperson of Rajya Sabha, Deputy Speaker of Lok Sabha, Members of Parliament, Excellencies, friends and children -- my greetings to all of you.

When I see in front of me, the distinguished dignitaries including a number of senior diplomats representing their countries and other eminent personalities, a beautiful Thiagarajaswamigal's Keerthana in Sri Raga echoes from my heart: "Endaro Mahaanubhavalu andhariggi vandanamulu," which means, "I salute all the great noble hearted human beings."

I thank the members of Parliament and State Legislatures for having elected me. The endorsement I have received from the nation, giving me the responsibility to realise our shared dream of India with prosperity, harmony and strength is really overwhelming. Ten illustrious personages have adorned this office of the President and contributed to the nation building with their outstanding personal qualities.

I salute them all. While I assume the office of the President of Republic of India with humility and gratefully recognising the immense trust, the people of the country and the political system have resposed in me, I promise to endeavour to fulfill the aspirations of our people.

Indian civilisational heritage is built on universal spirit. India always stood for friendship and extends warm hands to the whole world. We have made significant achievements in the last 50 years in food production, health sector, higher education, media and mass communication, industrial infrastructure, information technology, science and technology and defence. Our nation is endowed with natural resources, vibrant people and traditional value system. In spite of these resources, a number of our people are below the poverty line, undernourished and lack primary education itself. Our aim is to empower them to be poverty free, healthy and literate. A country needs to have the characteristics as defined in Thirukkural, composed over 2,000 years ago:
"Pini inmai Selvam Vilaivinbam Emam, aniyenba Nattirkiv vainthu."

That is, "The important elements that constitute a nation are: being disease free; wealth; high productivity; harmonious living and strong defence." All our efforts should be focused towards building these five elements at various levels in a coherent and in an integrated manner. I am convinced that our nation with a strong, vibrant and billion plus population can contribute to realise these elements.

Today our country is facing challenges such as cross-border terrorism, certain internal conflicts and unemployment. To face these challenges, there must be a vision to ensure focused action of one billion citizens of this great country with varied capabilities.

What can be that vision? It can be none other than transforming India into a developed nation. Can the government alone achieve this vision? Now, we need a movement in the country. This is the time to ignite the minds of the people for this movement. We will work for it. We cannot emerge as a developed nation if we do not learn to transact with speed. I recall the saintly poet Kabir's wisdom to us: "Kaal kare so aaj kar, aaj kare so ab". that means, "What you want to do tomorrow do it today, and what you want to do today do it now."

This vision of developed nation needs to be achieved with Parliamentary democracy, which is the core of our governance system. The basic structure of our Constitution has stood the test of time. I am confident that it will continue to be responsive to the demands of changing situations. The first and foremost task is to respect and uphold the Constitutional processes, in the best interest of our people and our nation, without fear or favour and with fairness and firmness.

India is a Union of States based on the framework of co-operative federalism. Within the co-operative framework, there is also a requirement to develop competitive strengths for the States so that they can excel at the national level and the global level. Competitiveness helps in ensuring economic and managerial efficiency and to be creative to meet new challenges. These are essential to survive and prosper in a fast changing world of today. In addition, in order to strengthen democratic processes and institution, we should all truly strive for substantive decentralisation.

I wish to emphasise my unflinching commitment to the principle of secularism, which is the cornerstone of our nationhood and which is the key feature of our civilisational strength. During the last one year I met a number of spiritual leaders of all religions. They all echoed one message, that is, unity of minds and hearts of our peple will happen and we will see the golden age of our country, very soon. I would like to endeavour to work for bringing about unity of minds among the divergent traditions of our country.

Along with speedy development aimed at elimination of poverty and unemployment, national security has to be recognised by every Indian as a national priority. Indeed, making India strong and self reliant -- economically, socially and militarily -- is our foremost duty to our motherland and to ourselves and to our future generations.

When the child is empowered by the parents, at various phases of growth, the child transforms into a responsible citizen. When the teacher is empowered with knowledge and experience, good young human beings with value systems take shape. When individual or a team is empowered with technology, transformation to higher potential for achievement is assured. When the leader of any institution empowers his or her people, leaders are born who can change the nation in multiple areas. When the women are empowered, society with stability gets assured. When the politcal leaders of the nation empower the people through visionary policies, the prosperity of the nation is certain. The medium for transformation to developed India is the empowerment at various levels with power of knowledge. A roadmap of realising this vision of developed India is in front of us.

At this juncture, I recall a beautiful though of Dr G G Swell, an eminent leader from the North East: "We must have a mental infrastructure. Mental infrastructure means sincerity of purpose, of vision, or purity of heart and mind."

When I travel across our nation, when I hear the sound of waves of the three seas around the shores of my country, when I experience the breeze of wind from the mighty Himalayas, when I see the bio-diversity of North-East and our islands and when I feel the warmth from the western desert, I hear the voice of the youth: "When can I sing the song of India?" What can be the answer? I have so far interacted with over 50,000 school children during the past one year. I would like to share with you my answer to the urge of these children. If youth have to sing the song of India, India should become a developed country which is free from poverty, illiteracy and unemployment and is buoyant with economic prosperity, national security and internal harmony.

To create this transformation we all have to resolve ourselves to work and sweat for the national development. I would like to share the song of youth, which I normally recite with the school children, here at this juncture. I am very happy to see the children present here representing the future generation. Through them I would like to convey the song of youth to all children of our country and the people.

As a young citizen of India, armed with technology, knowledge and love for my nation, I realise, small aim is a crime.

I will work and sweat for a great vision, the vision of transforming India into a developed nation, powered by economic strength with value system.

I am one of the citizens of billion; Only the vision will ignite the billion souls.

It has entered into me; The ignited soul compared to any resource is the most powerful resource on the earth, above the earth under the earth.

I will keep the lamp of knowledge burning to achieve the vision - Developed India.

If we work and sweat for the great vision with ignited minds, the transformation leading to birth of vibrant developed India will happen. This song, when sung in our own beautiful languages will unite our minds for action.

Tagore and Einstein - A Conversation

Introduction by Rajan P. Parrikar

Namashkar.

The summer of 1930 occasioned a meeting of two extraordinary minds - Rabindranath Tagore and Albert Einstein - in Caputh, Germany. Einstein reserved the highest admiration for Tagore as well as Mahatma Gandhi, and they, in turn, recognized in him a kindred spirit. Despite the disparate life-focus of the three, their ecumenical thinking lavished its warmth and wisdom on humanity as a whole. They were profoundly united in their concern for the world's indigent, the state of the human condition a continual presence to their imagination. Of the values that fuelled his rich life Einstein famously wrote: The ideals which have lighted my way, and time after time have given me new courage to face life cheerfully have been Kindness, Beauty and Truth. Gandhi and Tagore, too, took the road illuminated by these very values.

The Tagore-Einstein dialogues of 1930 have been reprinted in a delightful book, Einstein Lived Here, by Professor Abraham Pais (Oxford University Press, 1994) in Chapter 9, "The Indian Connection: Tagore and Gandhi." The warm, humane Tagore-Einstein interchange on music is particularly engaging and is reproduced below with permission of the publisher.

But first, let us survey some quotes from the Chapter, words which cast a flavour of the regard these great sages held one another in:

Tagore on Einstein:

Einstein has often been called a lonely man. Insofar as the realm of the mathematical vision helps to liberate the mind from the crowded trivialities of daily life, I suppose he is a lonely man. His is what might be called transcendental materialism, which reaches the frontiers of metaphysics, where there can be utter detachment from the entangling world of self. To me both science and art are expressions of our spiritual nature, above our biological necessities and possessed of an ultimate value. Einstein is an excellent interrogator. We talked long and earnestly about my "religion of man." He punctuated my thoughts with terse remarks of his own, and by his questions I could measure the trend of his own thinking.

Einstein to Tagore:

You are aware of the struggle of creatures that spring forth out of need and dark desires. You seek salvation in quiet contemplation and in the workings of beauty. Nursing these you have served mankind by a long fruitful life, spreading a mild spirit, as has been proclaimed by the wise men of your people.

Einstein on Tagore, co-written with Gandhi and Rolland:

He has been for us the living symbol of the Spirit, of Light, and of Harmony - the great free bird which soars in the midst of tempests - the song of Eternity which Ariel strikes on his golden harp, rising above the sea of unloosened passions. But his art never remained indifferent to human misery and struggles. He is the 'Great Sentinel.' For all that we are and we have created have had their roots and their branches in that Great Ganges of Poetry and Love.

Warm regards,
Rajan P. Parrikar

T: Rabindranath Tagore; E: Albert Einstein
(Year: 1930)



The second Einstein-Tagore dialogue, the one held in Caputh, 'was taken down by a friend who was present'. This time they began with a discussion of the nature of causality. On this subject the two men talked past each other without any understanding as to what the other was driving at. I do not consider it worthwhile reproducing here any of this. On the other hand, their next theme, on music is quite appealing.

T: The musical system in India...is not so rigidly fixed as is the western music. Our composers give a certain definite outline, a system of melody and rhythmic arrangement, and within a certain limit the player can improvise upon it. He must be one with the law of that particular melody, and then he can give spontaneous expression to his musical feeling with the prescribed regulation. We praise the composer for his genius in creating a foundation along with a superstructure of melodies, but we expect from the player his own skill in the creation of variations of melodic flourish and ornamentation. In creation we follow the central law of existence, but, if we do not cut ourselves adrift from it, we can have sufficient freedom within the limits of our personality for the fullest self-expression.


E: That is only possible where there is a strong artistic tradition in music to guide the people's mind. In Europe, music has come too far away from popular art and popular feeling and has become something like a secret art with conventions and traditions of its own.

T: So you have to be absolutely obedient to this too complicated music. In India the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of melody which he is given to interpret.

E: It requires a very high standard of art fully to realize the great idea in the original music, so that one can make variations upon it. In our country the variations are often prescribed.

T: If in our conduct we can follow the law of goodness, we can have real liberty of self-expression. The principle of conduct is there, but the character which makes it true and individual is our own creation. In our music there is a duality of freedom and prescribed order.

E: Are the words of a song also free? I mean to say, is the singer at liberty to add his own words to the song which he is singing?

T: In Bengal we have a kind of song - Kirtan, we call it - which gives freedom to the singer to introduce parenthetical comments, phrases not in the original song. This occasions great enthusiasm, since the audience is constantly thrilled by some beautiful, spontaneous sentiment freshly added by the singer.

E: Is the metrical form quite severe?

T: Yes, quite. You cannot exceed the limits of versification; the singer in all his variations must keep the rhythm and the time, which is fixed. In European music you have a comparative liberty about time, but not about melody. But in India we have freedom of melody with no freedom of time.

E: Can the Indian music be sung without words? Can one understand a song without words?

T: Yes, we have songs with unmeaning words, sounds which just help to act as carriers of the notes. In North India music is an independent art, not the interpretation of words and thoughts, as in Bengal. The music is very intricate and subtle and is a complete world of melody by itself.


Cartoon by Herblock, published in Washington Post some days after Einstein's death -->

E: It is not polyphonic?

T: Instruments are used, not for harmony, but for keeping time and for adding to the volume and depth. Has melody suffered in your music by the imposition of harmony?

E: Sometimes it does suffer very much. Sometimes the harmony swallows up the melody altogether.

T: Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.

E: It is a beautiful comparison; line is also much older than color. It seems that your melody is much richer in structure than ours. Japanese music seems to be so.

T: It is difficult to analyze the effect of eastern and western music on our minds. I am deeply moved by the western music - I feel that it is great, that it is vast in its structure and grand in its composition. Our own music touches me more deeply by its fundamental lyrical appeal. European music is epic in character; it has a broad background and is Gothic in its structure.

E: Yes, yes, that is very true. When did you first hear European music?
T: At seventeen, when I first came to Europe. I came to know it intimately, but even before that time I had heard European music in our own household. I had heard the music of Chopin and others at an early age.



E: There is a question we Europeans cannot properly answer, we are so used to our own music. We want to know whether our own music is a conventional or a fundamental human feeling, whether to feel consonance and dissonance is natural or a convention which we accept.

T: Somehow the piano confounds me. The violin pleases me much more.

E: It would be interesting to study the effects of European music on an Indian who had never heard it when he was young.

T: Once I asked an English musician to analyze for me some classical music and explain to me what are the elements that make for the beauty of a piece.

E: The difficulty is that really good music, whether of the East or of the West, cannot be analyzed.

T: Yes, and what deeply affects the hearer is beyond himself.

E: The same uncertainty will always be there about everything fundamental in our experience, in our reaction to art, whether in Europe or Asia. Even the red flower I see before me on your table may not be the same to you and me.

T: And yet there is always going on the process of reconciliation between them, the individual taste conforming to the universal standard.

Reproduced with permission of the publisher.

Women in Hindu Religious Thought

To understand the position of women in Hinduism, one must understand the true essence of Hindu scriptures and be able to discriminate between what is religious philosophy versus what was merely social philosophy in the ancient times. The social philosophy varies with time, but the religious ideals do not. This point is critical since Hinduism has a large number of scriptures and lack of right understanding as to their content and hierarchy can result in distortion of the Hindu religious tradition.

Hindu scriptures re generally classified into two categories: Sruti (primary scriptures) and Smriti (secondary scriptures). Sruti in Sanskrit means “that which is heard.” Thus the Sruti scriptures are the eternal truths that the Vedic seers, called rishis, are said to have heard in their deep meditations. These scriptures are not considered the works of the human mind, but an expression of what has been realized through intuitive perception. This category includes Vedas, Upanishads, Brahmasutra and the Bhagavad Gita. Some sampradayas (religious traditions) consider their Agamas also as Sruti scriptures. The Sruti scriptures are the primary scriptures of Hinduism and, as such, hold the highest authority.

Smriti in Sanskrit means “that which is remembered.” Smriti scriptures are considered to be of human origin and include a large number of religious writings, such as Ramayana, Mahabharatta, Puranas, Manu Smriti, and Dharma Shastras. Smriti scriptures are the secondary scriptures of Hinduism and are subordinate to the Sruti scriptures.

What is the purpose of the Smriti scriptures? The primary scriptures of Hinduism (Sruti) are difficult to understand by the general masses. Furthermore, they only address the goal of human life (Self-Realization) and how to attain this goal with the spiritual code of conduct known as Yama and Niyama. Sruti scriptures are not concerned with the social philosophy that varies from time to time. The Smriti scriptures were written later to explain and elaborate the Sruti scriptures, making them understandable and more meaningful to the general population. Smriti scriptures use real life stories, narratives, fables, myths and folklore to expound the highest truths contained in the Sruti scriptures. Smriti scriptures were also written to delineate the social philosophy for the Hindu society in the ancient times. Later, when the sectarian fever rose in India, many sects wrote more Smriti scriptures to promote their religious views. Some of these sects wrote their own scriptures in which they even compared deities and declared their own deities to be superior to others. There are stories (such as Satyanarayana Katha) which even depict deities as being sometimes angry, revengeful, dictatorial, and power-thirsty.

What is the view of Hinduism’s highest scriptures (Sruti) on the position of women? Religious scholars agree that Upanishads are the highest among even the Sruti scriptures. The philosophy of all the Upanishads is summarized in four verses, which are called Mahavakyas (great utterances). These are: aham Brahmasmi (I am the spirit, i.e. atman), tat tvam asi (That thou art), prajnanam Brahma (Brahman is pure consciousness) and ayam atma Brahma (this self is Brahman). In different ways and by different words, all these four Mahavakyas simply confirm the fact that an individual regardless of religion, race, culture, gender, color, cast, creed or geographic location is atman clothed in a physical body. The physical body we get is the result of our past karma. What we are now is the result of our past practice and again practice makes us what we shall be. The differences between individuals exist only at physical level. There are no spiritual differences between man and woman. The husband and wife are the two sides of the same coin. They are the two manifestations of the same atman. For this very reason, Swami Vivekananda says, “The husband and wife are the two wings of a bird.” This is the highest teaching of Hinduism and comes from its highest scriptures.

Hindu religious philosophy views marriage like a triangle where God is at the apex and the husband and wife are at the other two corners that farm the base of the triangle. As long as the couple is at the base, there is great separation between them. However, when they begin moving towards God together, the distance between them decreases. The distance between then decreases to zero when they reach God and unite in Him forever in joy. If any one of its wings is inferior, weak or damaged, the bird will fail to fly.

The most important rite of the Vedic wedding ceremony is Sapatpadi. Here the bride and bridegroom take seven steps together around the nuptial fire (Agni) and make the following seven wedding vows to each other:

“With God as guide, let us take, the first step to nourish each other, the second step to grow together in strength, the third step to preserve our wealth, the fourth step to share our joys and sorrows, the fifth step to care for our children, the sixth step to be together forever, and the seventh step to remain lifelong friends, perfect halves to make a perfect whole.”

The words “perfect halves to make perfect hole” is the final word of Hinduism on the relationship between husband and wife. Thus Hinduism provides same religious rights and privileges to women as it does to men. Neither is woman superior to man, nor is man superior to woman. Both are “perfect halves to make perfect hole.”

The following are quotes from other scriptures that further confirm the equality between men and women in all religious and spiritual aspects:

“Unite, O Lord, this couple like a pair of lovebirds. May they be surrounded by children living both long and happy ” Atharva Veda Samhita 14.2.64

“Let there be faithfulness to each other until death. This may be considered as the summary of the highest law for husband and wife.” Manu Smriti 9.101

“May our prayers and worship be alike, and may our devotional offerings be one and the same.” Rig Veda Samhita 10.191.3

What the above scriptures tell us is this: The marriage in Hindu religion is a life-long partnership between two lovebirds, called husband and wife. The highest religion for these lovebirds is to be faithful to each other. Neither is the husband god, nor is the wife goddess. Both are the soul in bondage and their prayers and worship should be alike for their spiritual freedom, moksha.

Here is what Mahatma Gandhi tells us about women in general and husband-wife relationship in particular:

“To call women the weaker sex is libel; it is man’s injustice to women.” Mahatma Gandhi

“The wife is not the husband’s bond-slave but his companion and his help-mate and an equal partner in all his joys and sorrows---as free as the husband to choose her own path.” Mahatma Gandhi

Baba Hari Dass, a well-known modern living saint reminds us that:

“Wife and Husband are like two equal halves of a soybean. One half-alone will not grow. If two parts are separated and planted in the earth, still they will not grow. The bean will grow only when both parts are covered by one skin, which makes them one.”

If we study the ancient history, we find that women held top religious and social positions in the Vedic period. There are references to women sages and saints in Vedas and Upanishads who were greatly revered for their religious and spiritual wisdom. During and following the epic period, the caste system (an ancient social philosophy) became rigid, which caused conflict within the society. The women often became the victims of this internal social conflict as well as the violence caused by the foreign invaders. The protection of women thus became a pressing issue for the society and the men had to shoulder this responsibility. The critical need to protect the women during the ancient period is clearly reflected in the following verse of the Manusmriti:

“Father protects (her) in childhood, husband protects (her) in youth, and sons protect (her) in old age. A woman cannot be left unprotected.” (MS 9.3)

Thus, the husband became the sole protector (like god) of his wife. This led to a social structure in which a wife was expected to cling to her husband for protection--in other words, worship him. This is why Ramayana says that the highest dharma of the woman is to worship her husband. The times have changed and the ancient social philosophy is irrelevant now.

Harmlessness is considered the highest morality in Hinduism (Mahabharatta Shantiparva 262.5.6). A Hindu is taught to advance the spirit of harmlessness by maintaining harmony in his own life, in the family and society, with the ultimate goal spiritual perfection through selfless work, meditation and yoga. Scriptures are a means to this end, but not the end in themselves. If the social philosophy delineated by the Sacred Law of the ancient times is not suitable now, it should be ignored, including those writings which expound the superiority of man over woman or vice versa, husband over wife or vice versa, or one deity over another. Hindus are permitted to exercise this choice by one of the Hinduism’s most dominant Smriti scripture, Manu Smriti, which declares:

“Let him avoid the acquisition of wealth and the gratification of his desires, if they are opposed the Sacred Law, and even lawful acts which may cause pain in future or are offensive...” Manu Smriti 3.176

The greatness of Hinduism is that it teaches us to cling to wisdom and not to dogma. This is why the above verse says that we must avoid even the lawful acts (i.e., even scriptures) if they cause pain or are offensive. We know that Bhagvan Krishna narrated entire Bhagavad Gita to provide Hinduism’s highest spiritual knowledge to Arjuna. But in the end, Krishna advises Arjuna to use his (Aarjuna’s) own wisdom and conscience to make his decision.

“I have given you the words of vision and wisdom more secret than hidden mysteries. Ponder over them in the silence of thy soul, and then in freedom do thy will.” BG 18.63

“In freedom do thy will” is what Hindu religious thought is all about. We must always discriminate between what is right and what is wrong, and not follow the rules blindly. The beauty of Hinduism is that it encourages the freedom of thought that no other religion in the world even comes close to. .

In conclusion, woman has the same religious and spiritual freedom in Hinduism as man. Like a man, she is the soul in bondage and the goal of her life is the same as that of man, spiritual perfection or moksha through selfless work, meditation and yoga. Hindus have elevated women to the level of divinity. They worship God in the form of Divine Mother. However, the status of women in Hindu society has also been affected by factors other than the ideals set forth in the Vedas and Upanishads, such as cultural mores and the exploitation of the biological and psychological differences between men and women. Therefore, on an individual and social level, complete and total equality of women is a goal that Hindu society (and other societies) is still striving for. As Swami Vivekananda says, we must realize that man and woman are two wings of the same bird; that in order to truly soar to great heights, a man and woman must work in unison in order to achieve greater harmony in life.

“Where women are honored, there the Gods are pleased. But where they are not honored, no sacred rite yields rewards.” Manu Smriti 3.56

I Have A Dream - Martin Luther King Jr

Martin Luther King's Immortal speech "I have a dream"




Delivered on the steps at the Lincoln Memorial in Washington D.C. on August 28, 1963.

Five score years ago, a great American, in whose symbolic shadow we stand signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of captivity. But one hundred years later, we must face the tragic fact that the Negro is still not free.

- Speech by Martin Luther King Jr

"One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land.

So we have come here today to dramatize an appalling condition. In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir.

This note was a promise that all men would be guaranteed the inalienable rights of life, liberty, and the pursuit of happiness. It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation.

So we have come to cash this check -- a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood.

It would be fatal for the nation to overlook the urgency of the moment and to underestimate the determination of the Negro. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights.

The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges. But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.

We must forever conduct our struggle on the high plane of dignity and discipline. we must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force.

The marvelous new militancy which has engulfed the Negro community must not lead us to distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny and their freedom is inextricably bound to our freedom.

We cannot walk alone. And as we walk, we must make the pledge that we shall march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" we can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.

Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair. I say to you today, my friends, that in spite of the difficulties and frustrations of the moment, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slaveowners will be able to sit down together at a table of brotherhood. I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice. I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character. I have a dream today.

I have a dream that one day the state of Alabama, whose governor's lips are presently dripping with the words of interposition and nullification, will be transformed into a situation where little black boys and black girls will be able to join hands with little white boys and white girls and walk together as sisters and brothers. I have a dream today. I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together. This is our hope. This is the faith with which I return to the South. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God's children will be able to sing with a new meaning, "My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim's pride, from every mountainside, let freedom ring." And if America is to be a great nation, this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvaceous peaks of California! But not only that; let freedom ring from Stone Mountain of Georgia! Let freedom ring from Lookout Mountain of Tennessee! Let freedom ring from every hill and every molehill of Mississippi. From every mountainside, let freedom ring.

When we let freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! free at last! thank God Almighty, we are free at last!"