FORBEARANCE- (क्षमा - KSHAMAA)

SUBHASHITHAM : 064

क्षमा बलमशक्तानं  शक्तानं  भूषणं क्षमा   I

क्षमा  वशीकृतिर्लोके  क्षमया किं  न साध्यते  II

Kshma Bal Ashaktaanam Shaktaanam Bhooshanam Kshma I    kshma Vasheekratirlokey Kshmayaa Kim Na Sidhyati. II

'Forbearance' is the strength of the weak; 'forbearance' is the adornment of the strong. The world is subdued by 'forbearance'. What can't be accomplished with 'forgiveness'?

क्षमा शस्त्रं करे यस्य दुर्जनः किं करिष्यति

अतृणो पतितो वह्नि: स्वयमेवोपशाम्यते

Kshmaa Shashtram Kare Yasya Durjanahh kim Karishyati I Atrino Patito Vahnihh Swayamewop Shantaye. II

 If a person possesses’ forgiveness’ as a virtue what harm can an evil person do to him, just as a fire gets automatically extinguished if it falls on a non-combustible surface.

नरस्य आभरणं रूपं रूपस्य आभरणं गुणः ।

गुणस्य आभरणं ज्ञानं ज्ञानस्य आभरणं क्षमा ॥

narasyaabharanam rupam, rupasyabharanam guna: I gunasyaabharanam Gyaanam, Gynaanasyaabharanam kshamaa  II

Form (appearance) is an adornment to man,  virtues are an adornment to the form, knowledge is an adornment to virtue, forgiveness adorns knowledge.

क्षमां विना सर्व गुणा: निरर्था: I        Kshamaam vinaa sarva gunaa: nirarthaa: I

All other qualities pale in to insignificance before forbearance.

स च सर्व गुणोपेतः कौसल्यानंदवर्धनः ।

समुद्र इव गांभीर्ये धैर्येन हिमवानिव

कालाग्नि सदृशः क्रोधे क्षमया पृथिवी समः ॥ Valmiki Ramayana

The son of Kausalya is endowed with all great qualities. He is magnificent like ocean. He is firm like Himalayas. In the show of anger he resembles the destructive fire at the end of creation. He is equal to mother Earth in forbearance.

அகழ்வாரைத் தாங்கும் நிலம்போலத் தம்மை

இகழ்வார்ப் பொறுத்தல் தலை. Kural-151

To bear with those who revile us, just as the earth bears up those who dig it, is the first of virtues.

धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः ।

धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥

Resolve, forgiveness, controlled mind, never stealing, cleanliness, control over senses, intellect, education, honesty and never getting angry are the ten facets of Dharma (the code of righteous living).

SRI KRISHNAYA THUBYAM NAMA:

LIKE A LADLE IN SOUP!!

SUBHASHITHAM: 063

यस्य नास्ति निजा प्रज्ञा केवलं तु बहुश्रुत: I

न स जानाति शास्रार्थं दर्वी सूपरसानिव  II

Yasya naasti nija pragyaa kevalam tu bhahusruta: I Na sa jaanaati shaasraartham darvee suparasaaniva.

One who collects information without proper understanding will not comprehend the true spirit of the shastraas like the ladle which  cannot enjoy the taste of the soup though always immersed in it. .

இணரூழ்த்தும் நாறா மலரணையர் கற்ற

துணர விரி த்துரையா தார். 650

Those who cannot convey, and make others comprehend, what they have learnt, are like a bunch of bloomed flowers that have no fragrance. 

यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् ।

लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति॥

yasya nāsti svayaṃ prajñā śātraṃ tasya karoti kim । locanābhyām vihīnasya darpaṇaḥ: kiṃ kariṣyati॥

What good can science do to him who does not have intellectual capacity? What way can a mirror help a person who is blind?

यथा खरश्चंदनभारवाही    भारस्य वेत्ता न तु चंदनस्य ।

तथैव लोका बहुशास्त्रयुक्ताः    धर्मेण हीनाः पशुभिः समानाः ॥

yathA kharaH chandana bhAravAhI    bhArasya vettA na tu chandanasya।   tathaiva lokA: bahu shAstra yuktAH:   dharmeNa hInaH: pashubhiH samAnaH: ॥

If a donkey is carrying a sack of sandalwood, it knows about the weight only - not about the greatness of sandalwood. Similarly, there are many people in this world who have studied many scriptures and never got a hang of its real meaning. If a person does not follow dharma even after so much study, he is as good as the donkey.

मुक्ताफलै: किं मृग पक्षिनाभ्यां , मिष्ठान्नपानं किमु गर्दभानां I

अन्धस्य दीपो बदिरस्य गीतं मूर्खस्य किं शास्त्र कथाप्रसङ्ग: II

Of What use pearls are to the animals and birds, can donkeys enjoy a tasty dinner? Of what service is a lamp to him who is blind ?, Can the deaf enjoy good music? .  what use scholarly lectures to a fool?

पठन्ति चतुरो वेदान् धर्मशास्त्रान् अनेकश: I

आत्मानं नैव जानन्ति दर्वी पाकरसं यथा  II

The wise men read all the vedas and the scriptures, but they still do not know the ‘soul’, just as a ladle or spoon doesn’t know the flavour/ taste of the food.

SRI KRISHNAYA THUBHYAM NAMA:

MORAL CONDUCT- ( शीलम्- SHIILAM )

SHUBHASHITHAM : 062

ऐश्वर्यस्य विभूषणं सुजनता शौर्यस्य वाक्संयमो

ज्ञानस्योपशमः श्रुतस्य विनयो वित्तस्य पात्रे व्ययः ।

अक्रोधस्तपसः क्षमा प्रभवितुर्धर्मस्य निर्वाजता

सर्वेषाम् अपि सर्वकारणम् इदं शीलं परं भूषणम् ॥ Niti satakam

Civility is the ornament of Prosperity, Restrained speech of Valour, Mental tranquility of knowledge, Humility of studying the scriptures, Charity to the deserving of wealth, Control over anger of austerity, Forgiveness of authority and power, and absence of expectations to the performance of religious duties. Moral conduct   is the root cause all this- and it is the most precious ornament of all.

शीलं शौर्यमनालस्यं पाण्डित्यं मित्रसङ्ग्रहम् ।

अचोरहरणीयानि पञ्चैतान्यक्षयो निधिः ॥

sheelam shauramanaalasyam paaNDityam mitrasangraham l  achoraharaNeeyaani panchaitaanyakShayo nidhih ll

Character, valour, being very active (not being idle), scholarship and group of friends – these are the five eternal treasures which thieves also cannot steal.

दानेन तुल्यो निधिरस्ति नान्यो लोभाच्च नान्योस्ति रिपुः पृथिव्याम् I

विभूषणं शीलसमं न चान्यत् सन्तोषतुल्यं धनमस्ति नान्यत् II

 daanena tulyo nidhirasti naanyo lobhaachcha naanyosti ripuh pruthivyaam I

vibhooShaNam sheelasamam na chaanyat santoShatulyam dhanamasti naanyat II

 On this earth, there is no better treasure than the donation, no worse enemy than the greed/temptation, no better jewelry than the beautiful character and nature, no better wealth than the contentment.

गुणो भूषयते रूपं शीलम् भूषयते कुलं I

सिद्धिर्भुषयते विद्यां भोगो भूषयते धनं II

Good qualities adorn one’s appearance, Moral conduct adorns one’s family, Understanding ( or intellect ) adorns knowledge, enjoyment adorns wealth.

सर्वे नराश्च नार्यश्च धर्मशीला:सुसंयता: I

उदिता: शीलवृत्ताभ्यां महर्षय इवामला: IIRamayana

Sarve naraascha naaryascha dharmasiila: susamyataa: I Uditaa: shilavruttaabhyaam maharshaya ivaamala; II

All the men and women ( in Ayodhya) were committed to the right conduct. They had their senses under control, beaming their happiness and pleasure only in politeness and good conduct. They were pure in heart like the sages.

SRI KRISHNAYA THUBYAM NAMA:

SILENCE IS GOLDEN – (मौनं-Maunam)

SUBHASHITHAM: 061

स्वायत्तमेकान्तगुणं विधात्रा

विनिर्मितं छादानमज्ञतायाः ।

विशेषतः सर्वविदां समाजे 

विभूषणं मौनमपण्डितानाम् ॥[7 ]

svāyattam ekāntaguṇaṃ vidhātrā   vinirmitaṃ chādanam aṅñatāyāḥ |

viśeṣā–ataḥ sarvavidāṃ samāje   vibhūṣaṇaṃ maunam apaṇḍitānām || 1.7 ||

The creator has produced for ignorance, a cover which is within one's own control and which is certain in its efficacy. In the assembly of the well-versed, silence specially   becomes the ornament of the ignorant.

मूर्खोऽपि शोभते तावत्सभायां वस्त्र वेष्टित: I

तावत्च शोभते मूर्खो यावत् किञ्चित् न भाषते II

Moorkhopi shobate taavat sabhayaam vastra veshtita: I Taavatcha shobate moorkho yaavat na kinchit bhashate II

Even a fool, dressed in fine garments, shines in an assembly; but only as long as he doesn’t open his mouth.

கல்லா தவரும் நனிநல்லர் கற்றார்முன் 

சொல்லா திருக்கப் பெறின்.

403 The blockheads, too, may men of worth appear, If they can keep from speaking where the learned are present!

आत्मनो मुखदोषेण बध्यन्ते शुकसारिकाः ।

बकास्तत्र न बध्यन्ते मौनं सर्वार्थसाधनम् ॥

Atmano mukha doSheNa badhyante shuka sArikAH ।   bakaH tatra na badhyante maunaM sarvArtha sAdhanam ॥

Chirpy birds like the parrot get caught in the net because of their words. (because people like to have them as pet). A crane  never gets caught because it does not speak a word. Hence, silence is extremely helpful in achieving various things.

वरं मौनं कार्यं न च वचनमुक्तम् यदनृतं I

वरं क्लैब्यं पुंसां न च पर कलत्राभिगमनं II

Varam maunam kaaryam na cha vachanam uktam anrutam I Vram klaibyam pumsaam na cha parakalatraabhigamanam  II

Better is silence observed than untrue word spoken, better is impotency for men than indulging in adultery.

मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |

भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ

bhāva-sanśhuddhir ity etat tapo mānasam uchyate

BG 17.16: Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as the austerity of the mind.

चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा ।

गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥३॥

Citram Vatta-Taror-Muule Vrddhaah Shissyaa Gurur-Yuvaa |

Guros-Tu Maunam Vyaakhyaanam Shissyaas-Tuc-Chinna-Samshayaah ||3||

3.1: It is indeed a strange picture to behold; At the root (i.e. base) of a Banyan Tree (Vata) are seated old Disciples (i.e. aged Disciples) in front of an Young Guru,

3.2: The Guru is Silent, and Silence is His exposition (of the Highest Knowledge); and that (Silence) is severing the doubts (automatically) from the minds of the Disciples.

SRI KRISHNAYA THUBYAM NAMA:

DURLABHAM- IT IS RARE INDEED!!

SUBHASHITHAM : 060

हित वक्ता मृदु वक्ता विमृश्य वक्ता  नचापि बहुवक्ता I

ऋत वक्ता गुण वक्ता स्मित वक्ता दुर्लब: पुरुष: II

He who speaks gently, thoughtfully, sparingly, truthfully, discerningly, beneficially and pleasantly indeed is rare.

सुलभाः पुरुषा राजन्, सततं प्रियवादिनः ।

अप्रियस्य तु पथ्यस्य, वक्ता श्रोता च दुर्लभः ॥

sulabhAH puruShA rAjan, satataM priyavAdinaH |   apriyasya tu pathyasya, vaktA shrotA cha durlabhaH ||

It is easy to find flattering people. But rare are those who speak unpalatable truths and rarer, a listener.

अमंत्रमक्षरं नास्ति नास्ति मूलमनौषधम् ।

अयोग्यः पुरुषो नास्ति योजकस्तत्र दुर्लभः॥

amantramakSharaM nAsti, nAsti moolamanauShdhaM |   ayogyaH puruSho nAsti, yojakastatra durlabhaH ||

There is no sound that is not a mantra, no plant that is not medicinal |  There is no person unworthy, but one who can identify these is rare.

नरत्वं दुर्लभं लोके विद्या तत्र सुदुर्लभा।

शीलं च दुर्लभं तत्र विनयस्तत्र सुदुर्लभः॥

naratvam durlabham loke vidyaa tatra sudurlabhaa I sheelam cha durlabham tatra vinayastatra sudurlabhah  II

In this world, to be born a human is rare,  wherein to obtain knowledge and wisdom is even harder. Further to have a noble character is harder and further still is modesty.

शैले शैले न माणिक्यं मौक्तिकं न गजे गजे ।

साधवो न हि सर्वत्र चंदनं न वने वने ॥

shaile shaile na mANikyam mauktikam na gaje gaje ।  sAdhavo na hi sarvatra chandanam na vane vane ॥

Greatness cannot be found in all places. Every stone is not a gem. Every elephant will not have a gem on its head. Noble men cannot be found everywhere. Not every forest will have sandalwood.

सन्ति न ते हितैषिणः     हितैषिणः सन्ति न ते मनीषिणाः ।

सहृच्च विद्वानपि दुर्लभो नृणां      यथौषधं स्वादु हितञ्च दुर्लभम् ॥

There are intellectuals but they are not well-wishers. There are well- wishers but they are not intellectual. It is hard to find a kind hearted person who is also intelligent - just like it is hard to find medicine that also tastes well.

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते |

वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: || 19||

bahūnāṁ janmanām ante jñānavān māṁ prapadyate I   vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ II

BG 7.19: After many births of spiritual practice, one who is endowed with knowledge surrenders unto me, knowing me to be all that is. Such a great soul is indeed very rare.

SRI KRISHNAYA THUBHYAM NAMA:

SAT-SANGHA -सत्संग:

SUBHASHITHAM: 059

महाजनस्य संसर्गः, कस्य नोन्नतिकारकः।

पद्मपत्रस्थितं तोयम्, धत्ते मुक्ताफलश्रियम् ॥

For whom is the company of great people not beneficial? Even a water droplet when on lotus petal, shines like a pearl.

सन्तप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते

मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते ।

स्वात्यां सागरशुक्तिमध्यपतितं सन्मौक्तिकं जायते

प्रायेणोत्तममध्यमाधमदशा संसर्गतो जायते ॥

You can’t even notice a hint of a drop of water fallen on hot iron. The same drop shines like a pearl on a lotus leaf. And in the  'swati' nakShatra fallen inside a sea shell, it becomes a pearl . Usually ,the three  1. excellent,2. medium and3. bad states (of a person) are dependent on company.

सङ्गः सर्वात्मना त्याज्यः स चेत्त्यक्तुं न शक्यते  ।

स सद्भिः सह कर्तव्यः सतां सङ्गो हि भेषजम्  ॥ ७७ ॥

sangah sarvaatmanaa tyaajyah sa cettyaktum na shakyate  |

sa sadbhih saha kartavyah sataam sango hi bheshajam  || 77 ||

Attachments should be abandoned altogether in every respect; if this is found difficult ,seek the company of the virtuous as the ‘unfailing cure’

गुणवत् जन संसर्गात् याति निचः अपि गौरवम् ।

पुष्प माला प्रसंगेन सूत्रं शिरसि धार्यते ॥

Just like the thread being worn in the head (respected) along with the flowers in a garland, a rouge will also acquire respect (for himself) with the association of (being with) good people (sajjana).

जाड्यं धियो हरति सिञ्चति वाचि सत्यं 

 मानोन्नतिं दिशति पापम् अपाकरोति ।

चेतः प्रसादयति दिक्षु तनोति कीर्तिं

सत्सङ्गतिः कथय किं न करोति पुंसाम् ॥

jāḍyaṃ dhiyo harati siñcati vāci satyaṃ   mānonnatiṃ diśati pāpam apākaroti |

cetaḥ prasādayati dikṣu tanoti kīrtiṃ   satsaṅgatiḥ kathaya kiṃ na karoti puṃsām ||

The association of the good removes the dullness of the intellect, cultivates truthfulness in speech, enhances prestige, expiates the sin, comforts the conscience, extends one’s fame in all directions. Say! What  good is there which the company of the devout doesn’t bring to a man.

सत्संगत्वे निस्संगत्वं, निस्संगत्वे निर्मोहत्वं।

निर्मोहत्वे निश्चलतत्त्वं, निश्चलतत्त्वे जीवन्मुक्तिः ॥९॥

Satsangatve nissangatvam nissangatve nirmohatvam,  nirmohatve niscalatattvam niscalatattve jivanmuktiH.-

Through the company of the wise or the good, there arises non-attachment; from non-attachment comes freedom from delusion; where there is freedom from delusion, there is abidance in self-knowledge, which leads to freedom while alive.

SRI KRISHNAYA THUBYAM NAMA: