संस्कृत सुभाषित - भाग १४
351
शरदि न वर्षति गर्जति वर्षति वर्षासु नि:स्वनो मेघ: |
नीचो वदति न कुरुते न वदति सुजन: करोत्येव ||
Clouds in autumn do not cause rain, but they make big sound when they pass by.(Where as,) monsoon clouds give rains, without making noice. An inferior person just talks, does not do any thing, (but) good a person acts, does not talk (about his acts).
352
सर्वार्थसंभवो देहो जनित: पोषितो यत: |
न तयोर्याति निर्वेशं पित्रोर्मत्र्य: शतायुषा ||
श्रीमदभागवत 10455
A mortal (a man) with the life of one hundred years even, cannot be free from the debts of his parents, from whom the body, which is the root of the four principal objects of human life (Dharma, Artha, Kaama and Moksha), has originated and by whom it has been nourished.
353
अमॄतं चैव मॄत्युश्च द्वयं देहप्रातिष्ठितम् |
मोहादापद्यते मॄत्यु: सत्येनापद्यतेऽमॄतम् ||
श्री शंकराचार्य
Immortality and Death both these reside in the body only. Death comes because of temptation; and immortality by the truth.
354
परिवर्तिनि संसारे मॄत: को वा न जायते |
स जातो येन जातेन याति वंश: समुन्न्तिम् ||
नितीशतक 32
In this ever-rotating wheel of birth and death, who that is dead, is not indeed born again? But he alone is (considered as) born by whose birth (his) family attains eminence.
355
को न याति वशं लोके मुखे पिण्डेन पूरित: मॄदंगो मुखलेपेन करोति मधुरध्वनिम्
Who on earth can not be controlled if his mouth is properly filled (his wants are satisfied by you). Even a mrudungam (a musical instrument) makes sweet sound if flour is applied to it (flour is applied to mrudungam to make its sound clearer).
356
सर्वनाशे समुत्पन्ने ह्यर्धं त्यजति पण्डित: |
अर्धेन कुरुते कार्यं सर्वनाशो हि दु:सह: ||
In the situations where every thing is about to get distroyed, a wise person gives up half (or a part) of what he has. One can live with half of what he wants, but it is extremely difficult to withstand loss of everything,
357
गुणेषु क्रियतां यत्न: किमाटोपै: प्रयोजनम् |
विक्रीयन्ते न घण्टाभि: गाव: क्षीरविवर्जिता: ||
One should try to develop (relevant) qualities/skills in him rather than making noise (showing off irrelevant qualities). A cow cannot be sold by ringing a bell in her neck if she cannot be milked (making sweet sound of bell is irrelevant quality where as giving milk is a relevant quality of a cow). Today's world of advertisement tells us exactly opposite of this. It tells us to attract others by attractive packaging rather than contents. But by attractive packaging, one can only raise expectations, but can not satisfy them.
358
साहित्यसंगीतकलाविहीन: साक्षात् पशु: पुच्छविषाणहीन: |
तॄणं न खादन्नपि जीवमान: तद्भागधेयं परमं पशूनाम् ||
नीतिशतक
He who is devoid of the arts, of literary composition and music is evidently a beast without the tail and horns; That he lives without eating (feeding on) grass is the great good fortune of the beasts!
359
न प्रा)ष्यति सम्माने नापमाने च कुप्यति |
न क्रुद्ध: परूषं ब्रूयात् स वै साधूत्तम: स्मॄत: ||
He is declared as the best saint, who is not overjoyed when honoured, and does not get angry when insulted and also does not speak harsh words when angry.
360
असभ्दि: शपथेनोक्तं जले लिखितमक्षरम् |
सभ्दिस्तु लीलया प्राोक्तं शिलालिखितमक्षरम् ||
The oath taken by the wicked person are like the letters written on the water (So much temporary !). In contrast, even the informal words uttered by the saintly person are like the letters imprinted on rocks!
361
आरोप्यते शिला शैले यत्नेन महता यथा |
पात्यते तु क्षणेनाधस्तथात्मा गुणदोषयो: ||
It is very very difficult to lift the rock till the peak of the mountain. But it's very very easy to get the same rock from the peak to the mountain foot. (You just need to give the first push!). In the same way it is very difficult task to induce noble thoughts in to a person's mind and to make him/her an good individual. But it's far more simple to induce bad habits in a person!
362
लुब्धमर्थेन गॄह्णीयात् क्रुद्धमञ्जलिकर्मणा |
मूर्खं छन्दानुवॄत्त्या च तत्वार्थेन च पण्डितम् ||
A greedy person can be convinced by use of wealth (by giving him bribe). Hot tempered person can be convinced by being polite with him. A fool can be convinced by making him feel that you are acting as he wants. A wise person can be convinced by telling him the gist of the matter.
363
अधर्मेणैथते पूर्व ततो भद्राणि पश्यति |
तत: सपत्नान् जयति समूलस्तु विनश्यति ||
Through unrighteousness a man prospers, for a while; then he experiences good fortune, afterwards he conquers his enemies but (at the end ) he perishes, tearing root and branch.
364
विद्या मित्रं प्रावासेषु भार्या मित्रं गॄहेषु च |
व्याधितस्योषधं मित्रं धर्मो मित्रं मॄतस्य च ||
Knowledge is a friend during travel. Wife is a friend in home. Medicines are the friends during illness and our good deeds (Dharma) are friends after death!
365
रूपयौवनसंपन्ना: विशालकुलसंभवा: |
विद्याहीना: न शोभन्ते निर्गन्धा: किंशुका: इव ||
Those who are born in a great family and are handsome and young, but do not possess any knowledge, are like a beautiful flower without fregnance.
366
यद्धात्रा निजफालपत्रलिखितम् स्तोकम महद्वा धनम् तत्प्राप्नोति मरुस्थोऽपि नितराम् मेरौ ततो नाधिकम् तद्धीरो भव वित्तवत्सु कॄपनाम वॄत्तिम् वॄथा मा कॄथा: कूपे पश्य पयोनिधावपि घट: प्राप्नोति तुल्यम जलम्
On your forehead, by Brahma written, is your destiny; That's what decides if you have little or lots of money; It matters not whether you seek in a desert or mountain of gold; Don't kneel and crawl before the rich, don't be pitied, be bold. Just watch the water a pail can get from a well or mighty sea; The source, you go to, makes no difference in a pail's capacity.
It is destiny that determines one becomes wealthy or poor. So, it does not matter where you seek wealth. Therefore, do not go begging or acting servile and pitiably with the rich. It does not matter whether you go to a well or the ocean. The amount of water you can gather depends only on the size of your pail. Reference to destiny here does not imply fatalism,. It indicates the observation by the poet that everything in life is not under one's control , and that even after making one's best efforts, what one can attain in life depends on one's own innate capabilities .Hence the reference to a pail's capacity to hold water.
367
नरपतिहितकर्ता द्वेष्यतां याति लोके जनपदहितकर्ता त्यज्यते पार्थिवेन इति महति विरोधे विद्यमाने समाने नॄपतिजनपदानां दुर्लभ: कार्यकर्ता
A person who works for benefit the ruler, is disliked by the people. The one who works for the welfare of the people, is disliked by the ruler. So, it is difficult to find a person who can work for benefit of the both, where he is facing equally strong opposition from both the sides. ( it will be very difficult do something which is liked by both sides, if their interests are clashing.) This Subhashita is suitable for a situation where rulers are not particularly contributing towards the welfare of their subjects, and their actions are primarily driven by their own vested interests.
368
दीपो नाशयते ध्वांतं धनारोग्ये प्रयच्छति कल्याणाय भवति एव दीपज्योतिर्नमोऽस्तुते
The lamp destroys darkness, it brings health and wealth. Lamp is for the welfare of all humans. O flame of lamp, I bow to you.
369
तत् कर्म यत् न बन्धाय सा विद्या या विमुक्तये |
आयासाय अपरं कर्म विद्या अन्या शिल्पनैपुणम् ||
विष्णुपुराण 23
That 'karma' (action), which does not bound the soul back in the life and death cycle is the real 'karma'. That 'vidyA' (knowledge) which brings liberation to the soul, is the real 'vidyA'. Rest all 'karmas' lead just to hardship and rest all forms of knowledge are nothing but information specalizations (or stamp collection)!
According to our Indian culture, liberation of soul (moksha) is the ultimate aim of life. There are many paths (yoga) towards moksha. One of the them is 'niSkAmakarmayoga' (actions without desire). The one, whose actions are driven by desire, fails to attain moksha. The karma which is driven by desire is binding to soul (i.e. it will add to his pApa (bad deed) or punya (good deed)), and some time later, he will either get reward or penalty for the deed. If the same karma is done without any desire, or if the person performs the karma just as his duty, without claiming its fruits (niShkAmakarma) he does not get any reward or penalty. Those who can practice this for their life, can attain moksha. The vidyA which helps in practicing this niShkAmakarma is real vidya.
370
अक्षरद्वयम् अभ्यस्तं नास्ति नास्ति इति यत् पुरा |
तद् इदं देहि देहि इति विपरीतम् उपस्थितम् ||
If the person at the peak of his wealth says 'No No' to the poor and needy person then be assured that in future that person will have to say 'Give Give'!!
371
अन्यक्षेत्रे कॄतं पापं पुण्यक्षेत्रे विनश्यति |
पुण्यक्षेत्रे कॄतं पापं वज्रलेपो भविष्यति ||
The bad work ('pApa') done in other places get vanished in the holy places. In contrast the same bad deeds committed in the holy places gets inscribed on the rocks - unwashable!! The lesson is that the purest and sacred atmosphere of the holy places will transform a person and make him repent on his earlier sins! But if at all a person does commit sin in such place then it can never be forgived for having polluted the greatness of the place.
372
असारे खलु संसारे सारं श्वशुरमन्दिरम् |
हरो हिमालये शेते हरि: शेते महोदधौ ||
In this meaningless world only one place is worth to live in! And that place is the home of father-in-law! And see therefore Lord Shankar stays in himalayas and Lord Vishnu stays in the Sea!! (Himalay is father of mother Parvati and Sea is considered as father of Godees Laxmi as she was born from the 'samudra-manthana')
373
एकेन अपि सुपुत्रेण सिंही स्वपिति निर्भयम् |
सह एव दशभि: पुत्रै: भारं वहति गर्दभी ||
A lioness having only one cub relaxes as she is assured that her cub will bring the hunt. But the donkey even if having ten children will have to carry her load herself!
374
आचार: प्रथमो धर्म: अित्येतद् विदुषां वच: |
तस्माद् रक्षेत् सदाचारं प्राणेभ्योऽपि विशेषत: ||
Good character (which is characterised by a good beheviour) is our first (and the most importent) duty. Great scholars have said this. So one should preserve/observe them greater than one`s life.
375
न तथा शीतलसलिलंज्ञन्ब्स्प; नज्ञन्ब्स्प; चन्दनरसोज्ञन्ब्स्प; नज्ञन्ब्स्प; शीतला छाया |
प्र*लादयति पुरूषं यथा मधुरभाषिणी वाणी ||
The cold water, sandal paste and cold shade do not give pleasure that much like sweet speech gives pleasure.
376
न मर्षयन्ति चात्मानं संभावयितुमात्मना |
अदर्शयित्वा शूरास्तू कर्म कुर्वन्ति दुष्करम् ||
The brave people do not like being praised in front of them. They display their valiour not by words but by doing difficult deeds.
377
चलन्तु गिरय: कामं युगान्तपवनाहता: |
कॄच्छे्रपि न चलत्येव धीराणां निश्चलं मन: ||
Even the huge mountains may start moving due to the mighty wind at the time of dooms day ('pralay'). But the minds of brave persons will never ever get perturbed.
378
मनस्येकं वचस्येकं कर्मण्येकं महात्मनाम् |
मनस्यन्यत् वचस्यन्यत् कर्मण्यन्यत् दुरात्मनाम् ||
In the mind, speech and action, the great souls are same, but the wicked are different in mind, speech and action. (Wicked people will not be truthful).
379
जीवने यावदादानं स्यात्,,, प्रदानं ततोऽधिकम् |
इतयेषा प्रार्थनाऽस्माकं भगवन्परिपूर्यताम् ||
Oh Lord, please do fulfill this expectation that -
In our lives whatever we give to others should be greater than whatever
we borrow from others.
Putting in similar context we can pray to Lord that “Oh Lord Please grant
me a favour that let number of people who get benefited and happy by me
be always more than those who get harmed and pained by me!”
This is an achievable accomplishment for an average individual in his/her
life time who is longing for material pleasures along with a moderate
deposit of ‘punya’ in his/her account!!
380
सत्यं माता पिता ज्ञानं धर्मो भ्राता दया सखा |
शान्ति: पत्नी क्षमा पुत्र: षडेते मम बान्धवा: ||
Truth is my mother, knowledge is my father, ‘Dharma’ is my brother,
Mercifulness is my friend, Calmness(peacefulness) is my wife and forgiveness my son.
There six are my kith and keens.
381
न अहं जानामि केयुरे, नाहं जानामि कुण्डले |
नूपुरे तु अभिजानामि नित्यं पादाभिवन्दनात् ||
रामायण 4, 622
When Ravana was forcefully taking away Sita , she had thrown few of her ornaments
in a hope that Rama might see those and make his way to her.
Rama showed these ornaments to Lakshmana and asked if he could recognize those.
At that moment Lakshmana said – “ I do know about Sita’s ear rings nor can I identify any
other ornaments of her.
Being always at her feet to get her blessings, I can only say that this feet chain (nupure)
certainly belongs to her”.
Many salutes to Lakshmana’s such pure devotion!
382
तद् ब्रूहि वचनं देवि ,राज्ञ: यद् अभिकांक्षितम् |
करिष्ये प्रतिजाने च , रामो द्विर् न अभिभाषते ||
रामायण अयोध्या सर्ग 1830
After getting the boons from King Dasharatha that Bharata be crowned and Rama be sent to forest, Kaikai told Lord Rama that King Dasharatha is not willing to convey the sad message to him. So if Rama is interested in following what King Dasharatha desires only then she can convey the message.
At that moment Rama exclaimed with sorrow and mentioned that he could even jump into the fire on the command of king Dasharatha. So he requested Kaikai mata to order him what King Dasharatha wants. He took oath that he would do whatever King Dasharatha says! Shree Rama never gives his words twice! Therefore he is known to be ek-vachani (If once said, it will be done at any cost).
383
तिष्ठेत् लोको विना सूर्यं सस्यमं वा सलिलं विना |
न हि रामं विना देहे तिष्ठेत् तु मम जीवितम् ||
रामायण
When Kaikai asks king Dashratha to give her the boon that Rama be sent to exile – at that moment king Dashratha says, “It may happen that this world may survive without sun or the crops may grow without water. But without Rama my body will not be able to hold the life!”
This really became true after Rama went to exile – King Dashratha left his body in deep sorrow of Rama’s separation.
384
दूरस्था: पर्वता: रम्या: वेश्या: च मुखमण्डने |
युध्यस्य तु कथा रम्या त्रीणि रम्याणि दूरत: ||
Mountain look very spectacular from distance. Prostitutes look very beautiful when they make-up. War stories are very interesting. All these three things are interesting from distance (Better be away from them).
385
उपाध्यात् दश आचार्य: आचार्याणां शतं पिता |
सहस्रं तु पितॄन् माता गौरवेण अतिरिच्यते ||
मनुस्मॄति
An Acharya (spiritual guide- person having knowledge of all Vedas, in modern terms, Chancellor of University) is ten times superior to an Upadhyaya (Person who masters part of Vedas, in modern terms, a professor), Father is like hundred Acharyas, and person's Mother is thousand times superior to Father!
386
आर्ता देवान् नमस्यन्ति, तप: कुर्वन्ति रोगिण: |
निर्धना: दानम् इच्छन्ति, वॄद्धा नारी पतिव्रता ||
Those who are in distress pray God (They are not real devotees). Those who are having some disease follow strict do’s and don’ts (They pretend to do ‘tapa’). Those who are poor wish to make some donations (They feel they are generous) and a old aged lady portrays herself as having good character!
‘SuBAshitkAr’ says that many people only act as if they possess good virtues. Many times it’s only due to some circumstances.
387
शोको नाशयते धैर्य, शोको नाशयते श्रॄतम् |
शोको नाशयते सर्वं, नास्ति शोकसमो रिपु: ||
These sentences are uttered by Kausalya, mother of Lord Rama.
When Rama was exiled by his father King Dashratha, Kausalya in deep grief said bad words to her husband even though she knew that it was not her husband’s fault. Later she realised her fault and then she says –
Sorrow kills ones patience, sorrow makes forget one’s ability to distinguish between good and bad, sorrow takes away all good qualities and thus the sorrow is the biggest enemy of an individual.
Thus one should not give himself/herself in the hands of sorrow.
388
भीष्मद्रोणतटा जयद्रथजला गान्धारनीलोत्पला |
शल्यग्राहवती कॄपेण महता कर्णेन वेलाकुला ||
अश्वत्थामविकर्णघोरमकरा दुर्योधनावर्तिनी |
सोत्तीर्णा खलु पाण्डवै: रणनदी कैवर्तक: केशव: ||
This ‘shloka’ is from Mahabharata and so the reader should be familiar with this famous
epic to understand and appreciate the meaning of the ‘shloka’.
With Bhishma and Drona as it’s banks, Jayadratha as it’s water, Gandhara as blue lily, Salya
as shark, Kripa as the speed of the water flow, karna as it’s breakers, Ashwatthama and vikarna
as it’s killer whales and Duryodhana as it’s whirlpools, the river of battle was successfully crossed
by Pandavas, only because their boatman was Lord Krishna.
389
यस्य कॄत्यं न जानन्ति मंत्रं वा मंत्रितं परे |
कॄतमेवास्य जानन्ति स वै पण्डित उच्चते ||
One cannot guess what a person is going to do. One cannot understand or
appreciate a person’s advice or the importance of the task as emphasised by him/her.
Only after people see the sweet fruits as a result of doing such a task then one
recognises such a person’s greatness, who can be rightly called as a ‘Pandit’.
To give an example, Veer Savarkar gave call to Indian youths during second
world war to join British Army. This was the time when ani-British sentiments
amoung the Indians was at it’s peak and many people wondered that how can
such a patriot and a crown of Indian revolutionaries say such thing! But after the
independence people saw the fruits of Veer Savarkar’s appeal. A slave nation having
been deprived of arms for centuries needed experienced soldiers having expertise in
modern arms and ammunitions for building an independent army.
Indian Army General Shri. Thimappa in the post independent India was soldier in
second world war!!
390
यक्ष उवाच
किंस्विद्गुरूतरं भूमे: किंस्विदुच्चतरं च खात् |
किंस्विच्छीघ्रतरं वायो: किंस्विद्वहुतरं तॄणात् ||
युधिष्ठिर उवाच
माता गुरूतरो भूमे: खात्पितोच्चतरस्तथा |
मन: शीघ्रतरं वातात् चिन्ता बहुतरी तॄणात् ||
These two ‘shlokas’ from ‘Aranya Parva’ of Mahabharata occur as the part of famous dialogue between
‘Yaksha’ and Dharmaraj Yudhisthira, popularly known as ‘Yaksha Prashna’ episode.
Yaksha asked – “What is weightier (more sustaining) than the earth and what is higher than the sky?
What is swifter than the wind and what is more numerous than grass? “
Yudhisthira replied – “The mother is more sustaining (weightier) than the earth and father is higher
(bestower of more benefits) than the sky. The mind is swifter than the wind and thoughts (of a sorrow stricken mind)
are more numerous than grass.
The earth and sky are often compared to the mother and father in the Vedas. The earth sustains and the sky gives
rain but the mother sustains and nourishes her children with much more care and love and the father also bestows
more benefits on his children.
391
क्रोध: सुदुर्जय: शत्रु: लोभो व्याधिरनन्तक: |
सर्वभूतहित: साधु: असाधुर्निदय: स्मॄत: ||
Background -
Yaksha put forth the following question to Yudhishthira - “Who is the enemy of men difficult to conquer
and what is the endless disease? What is the nature of a good man and what is the nature of a bad man?”.
The above SuBAshita is the answer given by Yudhishthira -
Anger is the enemy of men difficult to conquer and covetousness (greed) is the endless desire.
A good man is one who seeks welfare of all beings and a bad man is one who has no compassion or mercy.
392
अस्मिन्महामोहमये कटाहे सूर्याग्निना रात्रिदिवेन्धनेन |
मासर्तुदर्वीपरिघ+नेन भूतानि काल: पचतीति वार्ता ||
Yaksha had asked Yudhishthira, “What is the news?”
In answer to that Yudhishthira said –
In this frying pan of great illusion (the world), Time is cooking the
Creatures with the fire of the sun having the days and nights as it’s fuel
and the months and seasons constituting it’s ladle. This is news.
Time consumes everything and hence one should utilize the available
little time for his own emancipation. Many people do not realise that they
are gradually being consumed by time and hence that is the news deserving
widest publicity.
393
प्रावाद: सत्यम् एव अयं त्वां प्राति प्राायशो नॄप |
पतिव्रतानां न अकस्मात् पतन्ति अश्रूणि भूतले ||
After seeing the dead body of her husband Ravana, Mandodari uttered,
“It is said that when the tears of a pati-vrata (a devout wife) drop on the land,
they do not go waste. And this has been proved once again in your case.”
Vrata means that which is strictly followed with utmost devotion and missionary zeal.
Sita, having followed the vrata of being devoted to her Lord Rama, had attained a spritual
and moral depth. And Ravana having captured and tortured such an elevated soul had to
pay for his sin. Mandodari’s wisdom has to appreciated that even in the time of greatest
sorrow she could understand the real cause of her husband’s demise.
394
यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: |
भुजंते ते त्वघं पापा ये पचन्त्यात्मकारणात् ||
गीता 313
The virtuous who partake of what is left over after sacrifice,
are absolved of all sins. Those sinful ones who cook for the sake
of nourishing their body alone eat only sin.
Bhagwan Shree Krishna has highlighted that an individual should not
live only for himself/herself. The message of helping others and doing
some charity is conveyed, which is the utmost need of this hour.
Also note that the word ‘yadnya’ has much more wide meaning other than
only the ritual part of it.
395
दु:संग सर्वथैव त्याज्य:
कामर् क्रोधर् मोहर् स्मॄतिभ्रंश:र् बुद्धिनाशर् सर्वनाशर् कारणत्वात् |
तरंगायिता अपीमे संगात् समुद्रायन्ति ||
नारद भक्ति सुत्र
Leave the company of bad and evil at all conditions. Because it will lead to desires
(worldly/bad), from the non fulfillment of these desires, anger and moHa (attachment)
will arise and further in this chain the buddhi (intelligence) will get destroyed and at the
end it will be total destruction. (Refer to suBAshita No. 253)
The bad qualities, even though present in small traces in the human mind, like that of tiny
waves, would eventually get developed in to a big ocean due to the company of bad and
evil people!
396
अविश्रान्तम् वहेद् भारम् शीतोष्णं च न विन्दति |
ससन्तोषस्तथा नित्यम् त्रीणि शिक्षेत् गर्दभात् ||
The above subhAshit teaches us three things to be learnt from a Donkey.
and those are:
1. He carries load (meaning he slogs,takes pains..thats
what we also have to do to achive our
objectives)without taking any rest
2. He doesn't care about cold,hot
weather,monsoon...anything...just does it whatever has
been assigned to him...and (that too with honesty)
3.(and after all this) he is always happy, doesn't
complain about anything.
These three things can be learn from a donkey....
thats what the subhAshitkar says.
397
प्रासन्नतां या न गताभिषेकत:
तथा न मम्ले वनवास दु:खत: |
मुखाम्बुज श्री रघु नन्दनस्य मे
सदास्तु सा मंजुल मंगल प्रादा ||
The facial expression of Shri. Rama (also his feelings) neither
displayed smile on hearing the good news of his coronation ceremony nor
did it display any dismay on hearing the bad news of his exile. May such a sight of Shri. Rama always do good to us.
It is not at all a simple thing for any ordinary individual to maintain
such a balance of mind on two extremely opposite conditions in life.
Therefore the last two lines of the suBAshita is for a humble devotee
of Shri. Rama who says that “May such a pure sight of Prabhu Shri. Rama
always guide me”.
398
भो दारिद्रय: नमस्तुभ्यं धन्योहं तव प्रासादत: |
पश्यामि जगत्सर्वं न तु मां पश्यति जगत्रय: ||
Salutations to you Oh Poverty!! I am blessed because of you!
Being poor, I can see the whole world but no one else can see me!! (Rather no
one notices poor people).
If someone can think of such kind of philosophy inspite of having to struggle
for basic necessities of life then we can only say that such a person is a
realised soul fit for liberation! But such persons are rare not only in poor
class but across the whole humanity! For us the message to take from this
suBAshita is always try to find some thing good even from the worst.
399
जलान्तश्चन्द्रचपलं जीवनं खलु देहिनाम् |
तथाविधिमिति त्वाशाश्वत्कल्याणमाचरेत् ||
Life of a man is like a shaky reflection of moon in the water (is very short, and unstable). Knowing this, humans should always keep on doing a long lasting work that benefits the society.
400
विजेतव्या लंका चरणतरणीयो जलनिधि विपक्ष: पौलस्त्यो रणभुवि सहायाश्च कपय: ||
तथाप्येको राम:सकलमवधीद्राक्षसकुमं |
क्रियासिद्धि: सत्वे भव्ति महतां नोपकरणे ||
For defeating Lanka, (Lord Rama) had to walk across the sea. His opponent was (powerful) RavaNa, and his army was of monkeys (All odds were against Rama). Inspite of that Rama killed all the demons. Success of great men depend solely on their own capacities, and not on the means they get to use.