TWENTY VIRTUES FOR SUCCESS – Chankya Niti

SUBHASHITHAM: 043

सिंहादेकं बकादेकं शिक्षेच्चत्वारि कुक्कुटात्।  

 वायसात्पञ्च शिक्षेच्च षट् शुनस्त्रीणि गर्दभात्॥

Simhadekam, bhakaadekam, shiksheth chatvaari kukkutaat I 

Vaayasaat pancha shikshecha shat shunas threeni gardabhaat II

One should learn one lesson each from lion and crane, four lessons from fowl, five lessons from crow, six from dog and three from donkey.

प्रवृत्तं कार्यमल्पं वा यो नर: कर्तुमिच्छति I  

 सर्वारम्भेण तत्कार्यं सिंहादेकं प्रचक्षते॥

Pravruttam kaaryamalpam vaa yo nar: kartumichati I 

Sarvaarambhena tatkaaryam simhadekam prachakshate II

One ought to learn the following virtue from Lion: Once a work is begun , one must put maximum effort to complete it whether the work is small or big.

इन्द्रियाणि च संयम्य बकवत्पण्डितो नरः। 

देशकालः बलं ज्ञात्वा सर्वकार्याणि साधयेत्॥

Indriyaani cha samyamya Bhakavath pandito nara: I

 Desa kala: balam gyathva sarvakarmaani saadhayet II

A wise man, having controlled his senses like crane , ought to perform his duties knowing the Time, Place and Strength.

सुश्रान्तोऽपि वहेद् भारं शीतोष्णं न पश्यति।

सन्तुष्टश्चरतो नित्यं त्रीणि शिक्षेच्च गर्दभात्॥

Sushraantopi vahed bharam seethoshnam na pasyati I 

Santushtascharati nityam thrini siksheth gardabhat. II

One ought to learn from a Donkey the virtues of carrying load even when one is tired, not caring about heat and cold and always being contented.

प्रत्युत्थानं च युद्धं च संविभागश्च बन्धुषु।   

 स्वयमाक्रम्य भोक्तं च शिक्षेच्चत्वारि कुक्कुटात्॥

Pratyutthanam cha yuddham cha samvibhagascha bandushu I 

Svayamaakramya bhoktham cha siksheth chattvaari Kukkutaat. II

One ought to learn from a domestic fowl the virtues of getting up early in the morning, fighting, sharing food with near and dear ones and toiling for one’s livelihood.

गूढ मैथुनकारित्वं काले काले च संग्रहम्।    

अप्रमत्तवचनमविश्वासं पञ्च शिक्षेच्च वायसात्॥

Goota maithunakaarithvam kaale kaale cha samgraham I 

Appramattha vachanam avisvaasam pancha siksheth vaayasaat II

Five things have to be learnt from a crow : Copulating secretly, alertness, Stocking food etc for bad times. I  Making noise to gather people around and not trusting anyone. II

वह्वशी स्वल्पसन्तुष्टः सुनिद्रो लघुचेतनः।   

 स्वामिभक्तश्च शूरश्च षडेते श्वानतो गुणाः॥

Bhahvaasi svalpasantushta: sunidro laghu chetana: I  

Swami bhakthischa soorascha shadethe svaanato gunaa: II

Six virtues have to be learnt from a Dog: To eat large quantities when food is available, to be content with very little food, to have deep sleep, to awaken easily, devotion to master and valour.

स एतान् विंशति गुणान्आचरिष्यति मानव: I   

कार्यावस्थाषु सर्वासु विजयी संभविष्यति  II

Sa ethan vimsati gunaan aacharishyati maanava: I  

Kaaryaavasthashu sarvaasu vijayee sambhavishyati II

That person who cultivates these twenty virtues , will attain success in all his ventures.

SRI KRISHNAYA THUBHYAM NAMAH

INNER MEANING OF KASI

SUBHASHITHAM:042

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |

 एतद्यो वेत्ति तं प्रहु: क्षेत्रज्ञ इति तद्विद: || 2||

  idaṁ śharīraṁ kaunteya kṣhetram ity abhidhīyate I

  etad yo vetti taṁ prāhuḥ kṣhetra-jña iti tad-vidaḥ II

BG 13.2: The Supreme Divine Lord said: O Arjuna, this body is termed as kṣhetra (the field of activities), and the one who knows it is called kṣhetrajña (the knower of the field) by the sages who discern the truth about both.

Prakriti and Purusha are called respectively as Kshetra and Kshetrajna. The word kshetra means the field. The body is therefore, often referred to as Dharma kshetra. There is an intelligent principle that not only resides in the body but also cognises and governs it. The sages call that discerning principle as Kshetrajna. The distinction between Kshetra and Kshetrajna is elaborately described in 13^th chapter of Bhagavad Gita. Sri Shankara Bhagavad Pada captures the essence of gita ch13 in his beautiful work called “ Kasi Panchakam”.

काश्यां हि काशते काशी, काशी सर्वप्रकाशिका।

सा काशी विदिता येन, तेन प्राप्ता हि काशिका ॥४॥

Kanshya hi kashte kashi,Kashi sarvaprakashika,  Sa Kashi Vidita Yena,tena Praptaa hi Kashika ..4

The city of Kasi is indeed shining in the Awareness that is Atman. That Kasi illuminates all. Whosoever realizes that Kasi indeed gains Kasi.( This was quoted by prime minister Modiji during his visit to Varanasi )

काशीक्षेत्रं शरीरं त्रिभुवनजननी व्यापिनी ज्ञानगंगा,    

भक्तिः श्रद्धा गयेयं निजगुरुचरणद्ध्यानयोगः प्रयागः।

विश्वेशोऽयं तुरीयस्सकलाजनमनस्साक्षिभूतोऽन्तरात्मा,   

देहे सर्वं मदीये यदि वसति पुनः तीर्थमन्यत्किमस्ति ॥५॥

 KashiKshetram sharirm tribhuvanjanani vyapini Jnanaganga,

  BhaktiH Shraddha gayeyam nijagurucharana dhyanyogaH prayagH,  I

 Vishveso’yam turiyaH-sakala janamanaH-sakshibhuto’ntratma,

 dehe sarvamadiye yadi vasati punaH tirthmanyatkimasti..5

Body is the pilgrimage center of Kasi. The all-pervading flows of knowledge is the Ganges, the mother of the three worlds. Devotion and faith are this city of Gaya. The communion of meditation on the feet of one’s preceptor is the city of Prayag. Atman, the fourth, is this Lord of the universe. It obtains in all living beings as the witness to the mind and the inner ruler. As everything exists in my body, where is the need for any other pilgrimage centre?

The Hindu mythological literature is created based on the principle of Symbolism.

Kasi is my body.    Manikarnika - the famous bathing ghat there - is Hridayam, Heart

Ganga –the river stands for the perennial  manifestations of the atman, in the form of waking consciousness.

Bhavani- The consort of Siva, also called Maya, is the creative power of Brahman

Viswanatha - Siva in the temple is the Self within me.  Brahman who lives in the Heart for seekers.

Sri Krishnaya Thubyam Nama:                                                                                                    

LOVE ALL, SERVE ALL

SUBHASHITHAM: 041

मूलं भुजङ्गै: शिखरं विहङ्गै:   शाखां प्लवङ्गै: कुसुमानि भृङ्गै : I 
आस्चर्यमेतत्खलु  चन्दनस्य    परोपकाराय   सतां    विभूतय : II 

Moolam bhujangai: shikaram vihangai: shakham plavangai: kusumaani bhrungai:  I

Ascharyametath kalu chandanasya   Paropakaaraaya  satam vibhutaya :  II

Roots of the sandal wood tree form a shelter for the snakes, on its top birds take rest, on its branches monkeys are playing and one can find bees on its flowers. In the same way, noble men spend their life helping others in every possible manner.

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.

परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः ।

परोपकाराय दुहन्ति गावः परोपकारार्थ मिदं शरीरम् ॥

The trees bear fruits for others to eat, Waters of Rivers flow for others’ need, the cow gives its milk for others, like wise the human body is meant primarily to help others.

To develop this attitude of self-less service, while animals and plants are pre programmed , man has to make special efforts to purify the mind and nurture Samatva buddhi . Two manthras from Isavasyam would help in understanding the path to sama dharshanaa.

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति  ।

 सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६॥

yas tu sarvāṇi bhūtani ātmany evānupaśyati |

sarvabhūteṣu catmānaṁ tato na vijugupsate ||6||

He who sees all beings in the very Self, and the Self in all beings, feels love to all beings (no hatred) by that (realisation).

यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः  ।

 तत्र को मोहः कः शोक एकत्वमनुपश्यतः  ॥ ७॥

yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ |

tatra ko mohaḥ kaḥ śokaḥ ekatvam anupaśyataḥ ||7||

When to the man of realisation all beings become the very Self, then what delusion and what sorrow can there be for that seer of oneness?(none what so ever ).

Sri Krishnaya Thubyam Nama:

BHARTRUHARI’S LAMENT

SUBHASHITHAM: 040

बोद्धारो मत्सरग्रस्ताः    प्रभवः स्मयदूषिताः ।

अबोधोपहताः चान्ये     जीर्णम् अङ्गे सुभाषितम् ॥ 1.2 ॥ Niti Satakam

Men of learning are seized with jealousy ; the rich and mighty are defiled by pride and the rest are lost in ignorance. Under the circumstances, let the subhashithas ( for want of appreciation ) be buried(lit. digested ) inside my body.

Upset with people who could not appreciate good work of art or literature, he compares them to animals:

साहित्यसङ्गीतकलाविहीनः    साक्षात्पशुः पुच्छविषाणहीनः ।

तृणं न खादन्नपि जीवमानस्     तद्भागधेयं परमं पशूनाम् ॥ 1.12 ॥ Niti Satakam

Those who are devoid of Literature, Music and Art, are veritable animals without tails and horns. It is the good fortune of other beasts that they do not graze grass, and still survive.

A story is told about a great poet, who went on to perform ‘ugra tapas’  to propitiate the lord Brahma. Brahmaji satisfied with his tapas appeared before him and offered him a boon. This is what the poet asked from the lord of all creation:

………………..

अरसिकेषु कवित्वनिवेदनम् 'शिरसि मा लिख!  शिरसि मा लिख! शिरसि मा लिख !'

Arasikeshu kavithvanivedanam ‘ sirasi maa likha! Sirasi maa likha! Sirasi maa likha ! ‘

To those who cannot appreciate good poetry, the fate of explaining to them “please don’t write!, please don’t write!, please don’t write! “ on my fore head.

In the Bhagavad Gita, after completing his teachings Sri Krishna warns Arjuna that he should not pass this on to those who are not fit to receive the teachings:

इदं ते नातपस्काय नाभक्ताय कदाचन |

न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति || 67||

idaṁ te nātapaskyāya nābhaktāya kadāchana

na chāśhuśhruṣhave vāchyaṁ na cha māṁ yo ‘bhyasūtayi

BG 18.67: This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of me.

Sri Krishnaya Thubyam Nama:

ARISE –AWAKE- उत्तिष्ठत जाग्रत

SUBHASHITHAM : 039

काम: क्रोधश्च मोहश्च देहे तिष्टन्ति तस्करा:I

ज्ञान रत्नापहारार्थं तस्मात् जाग्रत! जाग्रत! II

Kaama:, Krodhascha, Mohascha dehe thishtanti taskaraa: I  Gyana ratnaapahaartham tasmaath  Jagratha, Jagratha II

Three thieves called Kama, Krodha, and Moha  reside in your body. They will rob you of the invaluable gem of knowledge. There fore Be awake! Be awake!

In the Bhagavad Gita ,we have something very similar : 

काम एष क्रोध एष रजोगुणसमुद्भव: ||   

  महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || 37||

śhrī bhagavān uvācha I kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ 

  mahāśhano mahā-pāpmā   viddhyenam iha vairiṇam  II   BG 3.37:

The Supreme Lord said: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.

Swami Vivekananda used this verse from Katopanishad with telling effect :

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।    

क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ।।

Uttisthata Jagrata Prapya Varannibodhata

Kshurasanna Dhara Nishita Durataya durgam Pathastat kavayo Vadanti

Arise! Awake! Approach the great and learn.   Like the sharp edge of a razor is that path,

so the wise say−hard to tread and difficult to cross.

Swami Vivekananda also considered this verse from Gita as most important for youngsters :

क्लैब्यं मा स्म गम: पार्थ नैतत्तवय्युपपद्यते |

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप || 3||

klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate

kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa

BG 2.3: O Partha, it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise, O vanquisher of enemies.

Sri Krishnaya Thubyam Nama:

THE TWO ATTRIBUTES- Paratvam and Saulabyam

SUBHASHITHANI : 038

परत्वं सुलभत्वेन रहितं नोपकारकम् I

सुलभत्वं तथा तेन रहितं नोपकारकम्  II

Paratvam sulabhatvena rahitam nopakaarakam I Sulabhatvam tatha tena rahitam nopakaarakam II

Supreme lordship ( Paratvam -  Gyana, Bala, Aisvarya, Virya, Sakthi,Teja: )  without easy accessibility will not help the seeker ; Mere accessibility( Saulabyam ) without supreme power to help  is also futile ; Both are inseparable and  equally important .

Generally, we find  slokas in great works, always mention both these aspects of the lord. Sri Vedanta Desika in “Yadhavabyudayam ” brings out beautifully  the above mentioned aspects :

पदै: त्रिभि: क्रान्त जगत्रयं तं     

भव्याशयाभIवित बाल भावम् I

करेण संगृह्य कराम्बुजाग्रं   

 संचारयामास शनै: यशोदा II

Padai thribhi: krantha jagathrayam tam   bhavyaasayaa bhavita bala bhavam I

Karena samgruhya karaambujaagram    sanchaarayamaasa shanai Yasoda II

Holding the  lotus like hands of little Krishna Yasoda was teaching Krishna to walk. But, Yasoda didn’t realise she was teaching to the one who measured the entire three worlds with two steps of his.

Sri Leela Sukhar in his Sri Krishna Karnaamrutham brings out the similar idea in an outstanding verse :

वरमिम -मुपदेश -माद्रियध्वं      निगम वनेषु नितान्त -चरकिन्ना: I

विचिनुत भवनेषु वल्लवीनां     उपनिषदर्थं ऊलूखले निभद्धं II

Varamima mupadesa madhri yadhwam,   Nigama vaneshu nithantha chara khinna,

Vichinutha bhavaneshu vallaveenaam,     upanishadartha mulookhale nibhadham.., 2-28

Oh, learned ones who have become tired,     Due to traveling in the forest of Vedas,
Please hear my advice and search,    For the meaning of Upanishads,
As some one tied to a mortar in Gopi’s homes.

( The English translation  by no means brings out the original BHAVA. )

The lord himself mentions the two attributes in the bhagavad gita  :

परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || 8||

paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām
dharma-sansthāpanārthāya sambhavāmi yuge yuge

BG 4.8: To protect the righteous ( Soulabya ), to annihilate the wicked ( Parathva ), and to re-establish the principles of dharma I appear on this earth, age after age.

Sri Krishnaya thubyam nama:

THREE QUALITIES OF FAITH- SHRADDHA-श्रद्धा

SUBHASHITHAM: 037

त्रिविधा भवति- श्रद्धा देहिनां सा स्वभावजा |
सात्विकी राजसी चैव तामसी चेति तां शृणु || 2||

tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu

BG 17.2: The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic.

( Gunas = attributes,or forms of energy  )  they are : Satva- Harmony, rhythm, or purity  ; Rajas – Passion, activity , or motion ; Thamas - Inertia, Darkness , or stupidity

 1.SATVIC NATURE:
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: |
सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्विक उच्यते || 26|| 

mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate  BG 18.26:

The performer is said to be in the mode of goodness, when he  is free from egotism and attachment, endowed with firmness and confidence , and equipoised in success and failure.

 2.RAJASIC NATURE :
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: |
हर्षशोकान्वित: कर्ता राजस: परिकीर्तित: || 27     

rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ

BG 18.27: The performer is considered in the mode of passion when he craves for  the fruits of the actions , is covetous, violent-natured, impure, and moved by joy and sorrow.

 3. THAMASIC NATURE :
अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: |
विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 28||   

ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate

BG 18.28: A performer in the mode of ignorance is one who is discordant, vulgar, stubborn, deceitful, slothful, despondent, and procrastinating.

सत्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 17||

sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha

BG 14.17: From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.

Now, Gita wants a sadhaka to go beyond the three attributes :

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान् || 45||

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

BG 2.45: The Vedas deal with the three attributes;  O Arjuna; be thou above these three attributes; beyond the pairs of opposites , ever steadfast in satva , and without concern for possessions, be situated in the self.

Sri Krishnaya Thubyam Nama: