VIGRAHAH- विग्रह:- WAR-5

 SUBHASHITHANI:572

शतं दद्यान् न विवदेद् इति विज्ञस्य संमतम् ।
विना हेतुम् अपि द्वन्द्वम् एतन् मूर्खस्य लक्षणम् ॥ ३३ ॥

śataṃ dadyān na vivaded iti vijñasya saṃmatam |
vinā hetum api dvandvam etan mūrkhasya lakṣaṇam || 3.33 ||

One should yield in hundred issues but not quarrel- that is the way of the wise; But fighting without any cause is the sign of the fool.

वर्णाकार-प्रतिध्वानैर् नेत्र-वक्त्र-विकारतः ।
अप्य् ऊहन्ति मनो धीरास् तस्माद् रहसि मन्त्रयेत् ॥ ३४ ॥
varṇākāra-pratidhvānair netra-vaktra-vikārataḥ |
apy ūhanti mano dhīrās tasmād rahasi mantrayet || 3.34 ||
The wise read the minds of others by colour, form, and voice and as also movement in the eye or mouth; therefore, hold a conversation only in private.

वेद्यानाम् आतुरः श्रेयान् व्यसनी यो नियोगिनाम् ।
विदुषां जीवनं मूर्खः सद्-वर्णो जीवनं सताम् ॥ ३५ ॥

vedyānām āturaḥ śreyān vyasanī yo niyoginām |
viduṣāṃ jīvanaṃ mūrkhaḥ sad-varṇo jīvanaṃ satām || 3.35 ||

Physicians thrive on sick men, state officers thrive on vicious people, the wise pray upon fools, good people live on sattvic people.

भवेत् स्व-पर-राष्ट्राणां कार्याकार्यावलोकने ।
चारश् चक्षुर् महीभर्तुर् यस्य नास्त्य् अन्ध एव सः ॥ ३६ ॥
bhavet sva-para-rāṣṭrāṇāṃ kāryākāryāvalokane |
cāraś cakṣur mahībhartur yasya nāsty andha eva saḥ || 3.36 ||
In deciding what is to be done and what is to be avoided a king should engage his spies. They are the king’s eyes. One who has not one is considered blind.
ஒற்றும் உரைசான்ற நூலும் இவையிரண்டும்
தெற்றென்க மன்னவன் கண். Thirukkural 518
Let a king consider as his eyes these two things, a spy and a book (of laws) universally esteemed.

तीर्थाश्रम-सुर-स्थाने शास्तर-विज्ञान-हेतुना ।
तपस्वि-व्यञ्जनोपेतैः स्व-चरैः सह संवसेत् ॥ ३७ ॥

tīrthāśrama-sura-sthāne śāstara-vijñāna-hetunā |
tapasvi-vyañjanopetaiḥ sva-caraiḥ saha saṃvaset || 3.37 ||

A king should hold discourses with his emissaries, having the guise of ascetics, under the pretext of studying holy texts, at places of pilgrimage, hermitages, and temples.

துறந்தார் படிவத்த ராகி இறந்தாராய்ந்து
என்செயினும் சோர்விலது ஒற்று. -Thirukkural 586
He is a spy who, assuming the appearance of an ascetic, goes into (whatever place he wishes), examines into (all, that is needful), and never discovers himself, whatever may be done to him.

षट्-कर्णो भिद्यते मन्त्रस् तथा प्राप्तश् च वार्तया ।
इत्य् आत्मना द्वितीयेन मन्त्रः कार्यो मही-भृता ॥ ३८ ॥

ṣaṭ-karṇo bhidyate mantras tathā prāptaś ca vārtayā |
ity ātmanā dvitīyena mantraḥ kāryo mahī-bhṛtā || 3.38 ||

That which is (heard) by six ears gets leaked out; that which is (heard) by four ears gets affirmed. That which stays between the two ears, even Lord brahma cannot meet the end of it!

SRI KRISHNAYA THUBHYAM NAMAH

Chaturanga Turanga Bandham - चतुरङ्ग तुरङ्ग भन्धं

 SUBHASHITHANI:571

The 44th chess olympiad is being played in Tamil nadu. So, I thought appropriate to mention about an old chess problem known as'Knight's tour problem'. It is said many mathematicians like Euler (1707)and a few others couldn't find a solution, Sri vedanta Desika( 1268)describes the moves through two verses in Paduka sahasram. 

The knight's tour problem:

The earliest known reference to the knight's tour problem dates back to the 9th century AD. In Rudraṭa's Kavyalankara, a Sanskrit work on Poetics, the pattern of a knight's tour on a half-board has been presented as an elaborate poetic figure (citra-alaṅkāra) called the turagapadabandha or 'arrangement in the steps of a horse'. The same verse in four lines of eight syllables each can be read from left to right or by following the path of the knight on tour.

The Sri Vaishnava poet and philosopher Vedanta Desika during the 14th century in his 1,008-verse magnum opus praising Lord Ranganatha's divine sandals of Srirangam; i.e., Paduka Sahasram (in chapter 30: Chitra Paddhati) has composed two consecutive Sanskrit verses containing 32 letters each (in Anushtubh metre

)

 where the second verse can be 

 from the first verse by performing a Knight's tour on a 4 × 8 board, starting from the top-left corner.

 The transliterated 929th and 930th verse is as follows:

sThirAgasAm sadhArADhyA vihathAkathathAmathA
sathpAdhukE! sarAsA mA rangarAjapadham naya II 929.
sThithA samayarAjathpA gatharA mAdhakE gavi
dhuranhasAm samnathAdhA sAdhyAthApakarAsarA II 930.

 

Sthi 1	rA 30	Ga 9	sAm 20	Sa 3	dhA 24	rA 11	dhyA 26
Vi 16	Ha 19	thA 2	Ka 29	Tha 10	thA 27	Ma 4	thA 23
Sa 31	thpA 8	Dhu 17	kE 14	Sa 21	rA 6	sA 25	mA 12
Ran 18	Ga 15	rA 32	Ja 7	Pa 28	Dha 13	Mna 22	Ya 5

# Follow the numbers in the square from 1 to2, then 3,  ...32. It will trace the movement of a horse in a chess board; without the horse being in the same square twice.

SlOkam 929 and 930

These two slOkmas are to be read together as one set.
This chithra bhandham is known as " Chathuranga-Turanga 
padha bhandham ". Chathurangam means a chariot and 
Turangam means a horse. These two slOkams fit like 
a horse-drawn carriage as a unit. The verse moves like 
the steps of a horse drawing the chariot. The geometric 
representation of the first verse and its relationship (symmetry)
to the subsequent verse shows the Turanga Padha kramam .
The 32 aksharams have to be presented in a 8x4 mode 
to appreciate this kramam (sequence).

There are 32 aksharams in the slOkam 929 as well as 

in sLokam 930. One has to position the 32 aksharams of
the first slOakam in four rows and follow it up with the 32
aksharams of the second slOkam in the same manner.
Then one has to use the movement regulations of a horse 
in the chess game ( chathurangam ). 

SRI KRISHNAYA THUBHYAM NAMAH

Ps: 1.The meaning of the slokas are not included to retain brevity.

2. Sri vedanta desika lived six hundred years before Euler.

VIGRAHAH- विग्रह:- WAR-4

 SUBHASHITHANI:570

प्रत्यक्षेऽपि कृते दोषे मूर्खः सान्त्वेन तुष्यति ।
रथ-कारो निजां भार्यां सजारां शिरसाकरोत् ॥ २५ ॥
pratyakṣe'pi kṛte doṣe mūrkhaḥ sāntvena tuṣyati |
ratha-kāro nijāṃ bhāryāṃ sajārāṃ śirasākarot ||3.25 ||
A fool gets satisfied by conciliatory words even if a wrong is committed before his eyes; A chariot wright carried on his shoulders his wife and her paramour.

परुषाण्य् अपि या प्रोक्ता दृष्टा या क्रोध-चक्षुषा ।
सुप्रसन्न-मुखी भर्तुः सा नारी धर्म-भाजनम् ॥ २६ ॥
paruṣāṇy api yā proktā dṛṣṭā yā krodha-cakṣuṣā |
suprasanna-mukhī bhartuḥ sā nārī dharma-bhājanam || 3.26 ||
That woman is a virtuous wife who when spoken harsh words or looked at with angry eyes maintains a pleasant countenance.

नगरस्थो वनस्थो वा पापो वा यदि वा शुचिः ।
यासां स्त्रीणां प्रियो भर्ता तासां लोका महोदयाः ॥ २७ ॥

nagarastho vanastho vā pāpo vā yadi vā śuciḥ |
yāsāṃ strīṇāṃ priyo bhartā tāsāṃ lokā mahodayāḥ || 3.27 ||

“Let the husband live in a city or in a forest, let he have good character or a bad one, a wife who always stands by her husband will alone get realm of great-bliss.

( From Ramayana- Anasuya to Sita )

भर्ता हि परमं नार्या भूषणं भूषणैर् विना ।
एषा विरहिता तेन शोभनापि न शोभते ॥ २८ ॥

bhartā hi paramaṃ nāryā bhūṣaṇaṃ bhūṣaṇair vinā |
eṣā virahitā tena śobhanāpi na śobhate || 3.28 ||

"Indeed, the husband is the greatest ornament for a married woman. Hence though ornamented bereft of her husband, who is her only ornament, shines not.

तिस्रः कोट्यो ऽर्ध-कोटी च यानि लोमानि मानवे ।
तावत् कालं वसेत् स्वर्गे भर्तारं यो ऽनुगच्छति ॥ २९ ॥

tisraḥ koṭyo 'rdha-koṭī ca yāni lomāni mānave |
tāvat kālaṃ vaset svarge bhartāraṃ yo 'nugacchati || 3.29 ||

A man has three and a half crore hairs in his body, that many a years a woman would live in heaven who accompanies her husband (in death).

व्याल-ग्राही यथा व्यालं बलाद् उद्धरते बिलात् ।
तद्वद् भर्तारम् आदाय स्वर्ग-लोके महीयते ॥ ३० ॥

vyāla-grāhī yathā vyālaṃ balād uddharate bilāt |
tadvad bhartāram ādāya svarga-loke mahīyate || 3.30 ||

Like a snake charmer draws the snake from its hole by force, the wife pulls her husband from patala and lives happily in heaven.

चितौ परिष्वज्य विचेतनं पतिं

प्रिया हि या मुञ्चति देहम् आत्मनः ।
कृत्वापि पापं शत-लक्षम् अप्य् असौ

पतिं गृहीत्वा सुर-लोकम् आप्नुयात् ॥ ३१ ॥

citau pariṣvajya vicetanaṃ patiṃ

priyā hi yā muñcati deham ātmanaḥ |
kṛtvāpi pāpaṃ śata-lakṣam apy asau

 patiṃ gṛhītvā sura-lokam āpnuyāt || 3.31 ||

A loving wife embracing her life-less husband , enters the funeral pyre of her husband, having effaced crores of sins, taking her husband  enjoys in deva loka.

यस्मै दद्यात् पिता त्व् एनां भ्राता वानुमते पितुः ।
तं शुश्रूषेत जीवन्तं संस्थितं च न लङ्घयेत् ॥ ३२ ॥

yasmai dadyāt pitā tv enāṃ bhrātā vānumate pituḥ |
taṃ śuśrūṣeta jīvantaṃ saṃsthitaṃ ca na laṅghayet || 3.32 ||

To whom ever the father gives her, or the brother with father’s consent, she should serve well while living and should not disrespect when dead. 

SRI KRISHNAYA THUBHYAM NAMAH

VIGRAHAH- विग्रह:- WAR-3

 SUBHASHITHANI:569

स्वदेशजं कुलाचार-विशुद्धम् उपधाशुचिम् ।
मन्त्रज्ञम् अवसनिनं व्यभिचार-विवर्जितम् ॥ १७ ॥

अधीत-व्यवहारार्थं मौलं ख्यातं विपश्चितम् ।
अर्थस्योत्पादकं चैव विदध्यान् मन्त्रिणं नृपः ॥ १८ ॥

svadeśajaṃ kulācāra-viśuddham upadhāśucim |
mantrajñam avasaninaṃ vyabhicāra-vivarjitam || 3.17 ||

adhīta-vyavahārārthaṃ maulaṃ khyātaṃ vipaścitam |
arthasyotpādakaṃ caiva vidadhyān mantriṇaṃ nṛpaḥ ||3.18 ||

A fellow countryman, practices family traditions perfectly, honest in his dealings, well-versed in counselling, not inclined to vices, devoid of immorality, expert in dispute resolution, good heredity, renowned, learned and expert in increasing revenue, a king should  appoint only such a person as his minister.

राजा मत्तः शिशुश् चैव प्रमदा धन-गर्वितः ।
अप्राप्यम् अपि वाञ्छन्ति किं पुनर् लभ्यतेऽपि यत् ॥ १९ ॥

rājā mattaḥ śiśuś caiva pramadā dhana-garvitaḥ |
aprāpyam api vāñchanti kiṃ punar labhyate'pi yat || 3.19 ||

A king, a mad man, a child, a young woman, a proud wealthy man, hanker after even the unattainable, how much more what is easily attainable!

भक्तो गुणी शुचिर् दक्षः प्रगल्भो ऽव्यसनी क्षमी ।
ब्राह्मणः परमर्मज्ञो दूतः स्यात् प्रतिभानवान् ॥ २० ॥

bhakto guṇī śucir dakṣaḥ pragalbho 'vyasanī kṣamī |
brāhmaṇaḥ paramarmajño dūtaḥ syāt pratibhānavān || 3.20 ||

A messenger should be loyal, diligent, honest, bold, virtuous, patient, a brahmana, knows the weak points of enemies, and ready witted.

प्रसादं कुरुते पत्युः सम्पत्तिं नाभिवाञ्छति ।
कालिमा कालकूटस्य नापैतीश्वर-सङ्गमात् ॥ २१ ॥

prasādaṃ kurute patyuḥ sampattiṃ nābhivāñchati |
kālimā kālakūṭasya nāpaitīśvara-saṅgamāt ||3 21 ||
A brahmana serves his master without aspiring for his wealth; the blackness of Kalakuta does not depart even after association with the easvara.

खलः करोति दुर्वृत्तं नूनं फलति साधुषु ।
दशाननो ऽहरत् सीतां बन्धनं स्यान् महोदधेः ॥ २२ ॥

khalaḥ karoti durvṛttaṃ nūnaṃ phalati sādhuṣu |
daśānano 'harat sītāṃ bandhanaṃ syān mahodadheḥ || 3.22 ||

The wicked one does bad things and they show up upon noble men. Ravana had taken away Sita and the ocean had to be confined. (Rama built bridge across the ocean to reach Ravana’s place, to get back Sita.)

न स्थातव्यं न गन्तव्यं दुर्जनेन समं क्वचित् ।
काक-सङ्गाद् धतो हंसस् तिष्ठन् गछंश् च वर्तकः ॥ २३ ॥

na sthātavyaṃ na gantavyaṃ durjanena samaṃ kvacit |
kāka-saṅgād dhato haṃsas tiṣṭhan gachaṃś ca vartakaḥ || 3.23 ||
One should not stand, equally travel with a wicked person anywhere;
from association with a crow a gander was killed and quail for going on a journey with him.

दुर्जनैर् उच्यमानानि संमतानि प्रियाण्य् अपि ।
अकाल-कुसुमानीव भयं संजनयन्ति हि ॥ २४ ॥

durjanair ucyamānāni saṃmatāni priyāṇy api |
akāla-kusumānīva bhayaṃ saṃjanayanti hi || 3.24 ||

Even pleasant words spoken with smile by the wicked, certainly causes fear; like flowers appearing out-of-season.

SRI KRISHNAYA THUBHYAM NAMAH