शास्त्रं वदति -33

Saastram speaks – 33

प्रियो भवति दानेन प्रियवादेन चापरः ।

मन्त्रं मूलबलेनान्यो यः प्रियः प्रिय एव सः ॥

priyo bhavati dänena priyavädena cäparaù

mantram moolabalenänyo yaù priyaù priya eva saù

In this world, people remain dear to us either by receiving gifts or by our pleasing words and can also make them dear to us by the force of ritual recitation of verbal charm or spell. But people who genuinely like us will always be close to us.

दानेन- by gifts, प्रियो भवति- are close, च - and, प्रियवादेन- by pleasing words, अपरः-Others, मन्त्रं मूलबलेन – by the magic spell, अन्यः - others, यः प्रियः – one who is close, प्रिय एव सः – will always be close.

We can relate ourselves to each and every verse of the text vidura neeti

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शास्त्रं वदति- 32

Saastram speaks – 32

यान्ति न्यायप्रवृत्तस्य तिर्यङ्कोऽपि सहायताम् ।

अपन्थानं तु गच्छन्तं सोदरोऽपि विमुञ्चति ॥

yänti nyäyapravåtasya tiryaìkopi sahäyatäm

apanthänam tu gacchantam sodaropi vimuïcati

If a person walks in the path of dharma even the animals would support him. But if he adopts the path of adharma, then his own brothers will desert him.

न्यायप्रवृत्तस्य- One who walks in the path of dharma or righteousness, तिर्यङ्कोऽपि- even the animals, (This word refers to animals as they go horizontally).

सहायताम् यान्ति – go for help , अपन्थानं तु- in the adharma way, गच्छन्तं- goes, सोदरोऽपि- even his own brothers, विमुञ्चति- leave.

The story of rämäyaëa will be the correct example for the above verse.Räma followed the path of virtue, hence the monkeys helped him. rävaëa adopted the wrong path so he lost the support of his own brother.

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शास्त्रं वदति-31

Saastram speaks- 31

(This sloka is the continuation of the previous sloka)

सोऽस्य दोषो न मन्तव्यः क्षमा हि परमं बलम् ।

क्षमा गुणो ह्यशक्तानां शक्तानां भूषणं तथा ॥

soasya doño na mantavyaù kñamä hi paramam balam

kñamä guëo hi açaktänäm çaktänäm bhüñaëam tathä

That defect, however, should not be taken into consideration, as, forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong.

सः – That man(who has a forgivable nature) , अस्य- for him, दोषः- this fault or defect न मन्तव्यः- should nor care or consider, हि- because, क्षमा- forgiveness, परमं- great, बलम् – power or strength, हि – but, अशक्तानां- for an incapable or a weak person, क्षमा- forgiveness, गुणो- is virtue or a quality, शक्तानां- for capable people or for strong ones, क्षमा- forgiveness, भूषणम् – is an ornament (that embellishes or brightens their character)

‘क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति’ – ‘What can a wicked person do to him who carries the weapon of forgiveness in his hand.’

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शास्त्रं वदति-30

Saatram speaks- 30

एकः क्षमावतां दोषो द्वितीयो नोपलभ्यते ।

यदेनं क्षमया युक्तमशक्तं मन्यते जनः ॥ (47)

ekaù kçamavatäm doñaù dvitéyo nopalabhyate

yadenam kçamayä yuktam açaktam manyate janaù

The above verse is from ‘vidura neeti’

There is only one defect in forgiving persons—‘the quality of forgiveness present in them is wrongly assumed as incapability by others’.

क्षमवतां- a person who is of a forgivable nature, एकः- only one, दोषो- defect , द्वितीयो-second , नोपलभ्यते- is not to be seen, क्षमया युक्तं - with the quality of forgiveness , एनं- him, अशक्तं- incapable , मन्यते-assume, जनः – people

.

But, great men never bother or even consider the words of those inferior men. As they very well know that the ‘positives outweigh the negatives’.

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शास्त्रं वदति- 29

Saastram speaks -29

संतुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च ।

यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम् ॥

Happiness is ever lasting in that family, where the husband is pleased with his wife and the wife with her husband.

भर्ता – The Husband, संतुष्टो – happy , भार्यया- by the wife, तथैव च -Likewise ,भार्या- Wife, (संतुष्टो) भर्त्रा-by the husband , यस्मिन्नेव कुले – in which family, तत्र-there, नित्यं वै ध्रुवम् – always indeed, कल्याणं-prosperity or happiness,

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शास्त्रं वदति – 28

Saastram speaks -28

यं मातापितरौ क्लेशं सहेते संभवे नृणाम् ।

न तस्य निष्कृतिः शक्या कर्तुं वर्षशतैरपि ॥

yam mätäpitarou kleçam sahete sambhave nåëäm ।

na tasya niñkåtiù çakyä kartum varñaçatairapi ॥

The trouble and pain that the parents undergo on the birth of their children cannot be compensated even in hundred years.

मातापितरौ - parents , नृणाम् – people (children) , संभवे - on the birth, यं क्लेशं- that pain , सहेते- bear or undergo , तस्य निष्कृतिः- discharge of a debt or obligation, वर्षशतैरपि- even in hundred years, कर्तुं- to do , न- not , शक्या - possible .

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शास्त्रं वदति -27

Saastram speaks -27

न तेन वृद्धो भवति येनास्य पलितं शिरः ।

यो वै युवा-अप्यधीयानस् तं देवाः स्थविरं विदुः ॥

na tena våddho yenäsya palitam çiraù ।

yo vai yuvä- apyadhéyänas tam deväù sthaviram viduù ॥

A man is not honoured just because his head is grey. Though young if he has learnt the scriptures then the gods consider him as an honourable person.

न- not, तेन- by that, वृद्धो- old , भवति- becomes, येनास्य- by which, पलितं-grey, शिरः- head, यो वै- who, युवा अपि – though young , अधीयानः – learned (learnt the Vedas) , देवाः- the gods , तं- him , स्थविरं- aged, विदुः- know or consider.

There is a term called ‘ज्ञानवृद्धः’ in Sanskrit. Though a person is young by age but given due respect due to the depth of knowledge.

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शास्त्रं वदति –26

Saastram speaks – 26

विद्यया एव समं कामं मर्तव्यं ब्रह्मवादिना ।

आपद्यपि हि घोरायां न तु एनाम् इरिणे वपेत् ॥ (2, 113)

vidyayä eva samam kämam martavyam brahmavädinä ।

äpadyapi hi ghoräyäm na tu enäm iriëe vapet ॥

ब्रह्मवादिना – by a teacher , विद्यया एव समं – along with his knowledge, कामं मर्तव्यं – can die , हि - but, घोरायां - terrible , आपद्यपि- calamity or distress , न तु - should not, इरिणे- a saline soil ( a field unfit for sowing) , वपेत् - sow .

Even in times of terrible distress a teacher of veda should rather die with his knowledge than sow it in barren soil. The teacher should see whether the disciple is fit enough to learn the scriptures.

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शास्त्रं वदति – 25

शास्त्रं वदति – 25

आत्मानाम गुरोर्नाम नामातिकृपणस्य च ।

श्रेयस्कामो न गृह्णीयात्ज्येष्ठापत्यकलत्रयोः ॥

ätmänäma gurornäma nämätikåpaëasya ca

çreyaskämo na gåëéyät jyeñöhäpatya kalatrayoù

आत्मानाम – name of the self, गुरोर्नाम – name of the guru or preceptor, नामातिकृपणस्य – name of a stingy person, श्रेयस्कामो – who is desirous of his prosperity, ज्योष्ठापत्यः – the first born, कलत्रयोः – of the spouse, न गृह्णीयात् –does not say or utter .

One who is desirous of his prosperity should not utter his own name, the name of his preceptor, name of a stingy person, name of the first born, name of the spouse.

P.S. आत्मानाम – ätmänäma , (A person should not utter his name) This may be quite weird, as the question arises that how an individual survive without uttering his own name ?

Probably it could be like this: A person has two other names apart from the colloquial name. Between the two names he utters the ‘sarman’ name while doing the ‘abhivaadye’. And as a gesture, during ‘abhivaadaye’, he closes his ears, so that he will not hear his own name.

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शास्त्रं वदति – 24

Saastram speaks -24

पूर्वे वयसि तत् कुर्यात् येन वृद्धसुखं वसेत् ।

यावज्जीवेन तत् कुर्यात् येन प्रेत्य सुखं वसेत् ।। 58 विदुरनीतिः

pürve vayasi tat kuryät yena vèdhasukham vaset

yävajjévena tat kuryät yena pretya sukham vaset

Do that when you are young which may ensure a happy old age, and do that (good deed) during your whole life here which may enable you to live happily hereafter.

पूर्वे _ in earlier, वयसि – years, तत् कुर्यात् – do that ,येन- by which, वसेत् – live , वृद्धसुखं - during old age.

यावज्जीवेन- whole life ,तत् कुर्यात् – Do that, येन- by which, वसेत् – live, प्रेत्य सुखं – haapily after death.

According to our sanathana dharma it is believed that death does not mean destruction, but the existence of the soul continues elsewhere, where happiness or misery results according to one’s merits and de-merits performed in this world.

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शास्त्रं वदति – 23

Saastram speaks -23

आचिनोति च शास्त्रार्थान् आचारे स्थापयत्यपि ।

स्वयम् आचरते यस्मात् तस्मादाचार्य उच्यते ॥

äcinoti ca çästrärthän äcäre sthäpayatyapi

svayam äcarate yasmät tasmädäcärya ucyate

The above verse says the lakshana for an aachaarya or preceptor.

He who teaches the meanings of the scriptures, puts them into practice himself, and establishes others in those aachaaras.

यः – A teacher, शास्त्रार्थान् – meanings of the scriptures , आचिनोति -imparts, अपि च – and as well, आचारे स्थापयति- practice it, यस्मात्- from which, स्वयं- he himself , आचरते -follows, तस्मात् आचार्य उच्यते – only then he is called as aachaarya ।

p.s. this sloka is taken from the book ‘AchArya’s call’. This book has the discourses of kAnchi mahAswAmigal.

These are the various terms used for a teacher.

गुरुः – गुं रुणद्धि - One who removes the ignorance which is like the darkness.

आचरते इति आचार्यः – one who follows what he preaches.

अध्यापयति इति अध्यापकः – one who teaches.

पाठयति इति पाठकः – one who teaches.

शिक्षयति इति शिक्षकः - one who teaches.

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शास्त्रं वदति – 22

Saastram speaks -22

यथा खनन् खनित्रेण नरो वार्यधिगच्छति।
तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥

A man digs the ground with a spade obtains water, Likewise a student obtains the knowledge which lies hidden in his teacher by doing service to him.

यथा- As , नरो- A man , खनित्रेण- by a spade , खनन् - digs , वार्यधिगच्छति – obtains water . तथा – Like wise , A student , गुरुगतां- in the preceptor , विद्यां- knowledge , शुश्रू षुः – by doing service, अधिगच्छति- gets.

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शास्त्रं वदति- 21

Saastram speaks - 21

दिवसेनैव तत् कुर्यात् येन रात्रौ सुखं वसेत् ।
अष्टमासेन तत् कुर्यात् येन वर्षाः सुखं वसेत् ।। 57 विदुरनीतिः

The above sloka is from vidura nIti.

Do that during the day by which you can be happy in the night. Do that during the eight months of the year which may enable you to spend the year happily or the rainy season happily.

दिवसेनैव- during the day, तत् कुर्यात् – to that, येन- by which, रात्रौ – during the night, सुखं- happily, वसेत् – live, अष्टमासेन- in the eight months, तत् कुर्यात्- do that, येन- by which, सुखं- happily, वसेत्- live, वर्षाः- whole year or the rainy season.

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शास्त्रं वदति -20

saastram speaks -20

यथा काष्ठमयो हस्ती यथा चर्ममयो मृगः ।
यः च विप्रो अनधीयानः त्रयः ते नाम बिभ्रति ॥ (2. 157)

yatä käñöa mayo hasté yatä carmamayo mrgaù

yaù ca vipro anadhéyänaù trayaù te näma bibhrati

The above sloka is from manu smrti.

An elephant made of wood, a deer made of leather and a Brahmin who has not learned the scriptures, these three carry the names but not the substance.

यथा-Like a, काष्ठमयो – wooden, हस्ती- elephant, यथा-like a, मृगः- deer, चर्ममयो-made of leather, यः अनधीयानः – an unlearned, विप्रः-brahmin, त्रयः ते- those three, नाम-name, बिभ्रति-carry.

A person cannot proclaim himself as a brahmin just because he is born into it. He should perform the deeds that are prescribed to him.

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शास्त्रं वदति- -19

Saastram speaks – 19

श्राद्धं पितृभ्यो न ददाति दैवतानि नार्चति।
सुहृन्मित्रं न लभते तमाहुर्मूढचेतसम् ।। 35

The above verse is from vidura nIti.

A person who does not perform the shraaddha karma for the ancestors, who does not worship the gods, does not possess noble minded friends is said to be a foolish person.

पितृभ्यो – To the ancestors, श्राद्धं - shraaddha , न ददाति – does not give , दैवतानि – the gods , नार्चति – does not worship , न लभते – does not have , सुहृन्मित्रं – good friends, तम् – he is , मूढचेतसम्- foolish minded , आहुः – is called.

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शास्त्रं वदति- 18

Saastram speaks – 18

शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम्।
अपृष्टस्तस्य तद्ब्रूयाद्यस्य नेच्छेत्पराभवम् ।।

śubhaṁ vā yadi vā pāpaṁ dveṣyaṁ vā yadi vā priyam|
apṛṣṭastasya tadbrūyādyasya na icchet parābhavam||

The above sloka is from vidura nIti.

A concerned person, who is bothered by the downfall of the other person, should advise him without being asked and should always utter the truth whether it is good or bad, hateful or pleasant.

यदि – whether, शुभं – good, वा – or, पापं – bad, द्वेष्यं – hateful, वा – or, प्रियम् – pleasant, तस्य – To him, अपृष्टः – without being asked, तद्ब्रूयात् – truth has to be said, यस्य - whose, पराभवम्- downfall, न इच्छेत् – is not desired

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