SUBHASHITHANI:107
को लाभो गुणिसङ्गमः किमसुखं प्राज्ञेतरैः सङ्गतिः
का हानिः समयच्युतिः निपुणता का धर्मतत्त्वे रतिः।
कः शूरो विजितेन्द्रियः प्रियतमा का अनुव्रता किं धनं विद्या
किं सुखं अप्रवासगमनं राज्यं किम् आज्ञाफलम्॥
को लाभो गुणिसङ्गमः किमसुखं प्राज्ञेतरैः सङ्गतिः
का हानिः समयच्युतिः निपुणता का धर्मतत्त्वे रतिः।
कः शूरो विजितेन्द्रियः प्रियतमा का अनुव्रता किं धनं विद्या
किं सुखं अप्रवासगमनं राज्यं किम् आज्ञाफलम्॥
ko lābho guṇisaṅgamaḥ kimasukhaṁ prājñetaraiḥ saṅgatiḥ
kā hāniḥ samayacyutiḥ nipuṇatā kā dharmatattve ratiḥ|
kaḥ śūro vijitendriyaḥ priyatamā kā anuvratā kiṁ dhanaṁ vidyā
kiṁ sukhaṁ apravāsagamanaṁ rājyaṁ kim ājñāphalam||
kā hāniḥ samayacyutiḥ nipuṇatā kā dharmatattve ratiḥ|
kaḥ śūro vijitendriyaḥ priyatamā kā anuvratā kiṁ dhanaṁ vidyā
kiṁ sukhaṁ apravāsagamanaṁ rājyaṁ kim ājñāphalam||
"What is gain? - Company of the virtuous.
What is grief? -Company
of fools
What is loss? It is the waste of time.
What is loss? It is the waste of time.
What is prudence? -Devotion
to virtue.
What is valour? -Conquest of the senses.
What is valour? -Conquest of the senses.
Who is a beloved wife? -One
devoted to her husband.
What is wealth? - Knowledge.
What is happiness? To remain settled in one's own country !!! **
What is happiness? To remain settled in one's own country !!! **
What is rulership ?- To
command obedience."
** This sloka was perhaps written thousands of years back when crossing the ocean was unthinkable. Also, the concept of mother and mother land being superior to even swarga is implied
.सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति |||36 Bhagavad Gita
sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati
BG 18.36: And now hear from me, O Arjuna, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |
तत्सुखं सात्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 37|
|yat tad agre viṣham iva pariṇāme amṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
.सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति |||36 Bhagavad Gita
sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati
BG 18.36: And now hear from me, O Arjuna, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |
तत्सुखं सात्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 37|
|yat tad agre viṣham iva pariṇāme amṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
BG 18.37:
That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of goodness (satva). It is generated by the pure intellect that is situated in self-knowledge.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् |
परिणामे विषमिव तत्सुखं राजसं स्मृतम् || 38|
|viṣhayendriya-sanyogād yat tad agre amṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam
BG 18.38: Happiness is said to be in the mode of passion(rajas) when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.
यदग्रे चानुबन्धे च सुखं मोहनमात्मन: |
परिणामे विषमिव तत्सुखं राजसं स्मृतम् || 38|
|viṣhayendriya-sanyogād yat tad agre amṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam
BG 18.38: Happiness is said to be in the mode of passion(rajas) when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.
यदग्रे चानुबन्धे च सुखं मोहनमात्मन: |
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 39|
|yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam
BG 18.39: That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance(thamas).
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam
BG 18.39: That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance(thamas).
SRI KRISHNAYA THUBHYAM NAMAH
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