10 शुभाषित sentences in Sanskrit
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Answer:
1
चन्दनम् शीतलम् लोके चंदनादपि चंद्रमा: |
चन्द्रचन्दनयोर्मध्ये शीतला साधुसंगति: ||
sandalwood is pleasant (cool), moon (or moon light) is more pleasant than sandal. (but) company of a good person (sādhu) is pleasant than both moon and sandal.
Literal meaning of word 'śītalaḥ' means cool/cold, in this context cool means something which is pleasant.
2
समानी व आकूति: समाना हृदयानि व: |
समानमस्तु वो मनो यथा व: सुसहासति ||
यथा व: सुसहा असति ||
ऋग्वेद
This is the last 'śloka' in the Rigveda. It states - Let your conclusions be one (or be alike), Let your hearts be the same (or be alike) [So that "everyone" feels for the same particular bad/ill in the society in the same intensity. It may be the common experience that not all feel for the same problem in the 'intensity' that we as individual may feel for that. Due to this there may be lack of 'collective' efforts to solve that problem]. Let your minds think alike/similar. May all these factors make your organisational-power an impressive one. This 'śloka' can be called as an 'saṅgaṭhan-sūkta' i.e. guidelines for building an impressive organisation/nation.
Lokmanya Bal Gangadhar Tilak had ended his book 'Geeta Rahasya' by this 'shloka'.
3
कर्तव्यमाचरं कामम् कर्तव्यमनाचरम् |
तिष्ठति प्राकृताचारो य स: आर्य इति : ||
A person who does the things which are to be done and who doesn't do the things which are not to be done; a person who stands by tradition ("prakṛtācāro"), is called "Arya".
The term "Arya" is used to refer to elder or respectable person in India. This subhāṣita give some of the characteristics of 'Arya'. A person who does the things which he is supposed to do i.e. good things, and does not do any bad, can be called Arya.. In short, the one who obeys dharma is Arya. 'Arya' does not reflect any race.
4
परोऽपि हितवान् बन्धु: ,बन्धुरप्यहित: पर: |
अहित: देहजो व्याधि: , हितमारण्यमौषधम् ||
हितोपदेश
The person with whom we have no relation, but who helps us in our difficult times is our Real relative/brother. In contrast the person who may be our relative/brother (With whom we have blood relations) but who always does bad things for us should not be considered as our relative/brother. Just like a disease which is in our own body does so much harm to us while the medicinal plant which grows in forest far off does so much of good to us!
5
परस्परविरोधे तु वयं पंचश्च ते शतम् |
परैस्तु विग्रहे प्राप्ते वयं पंचाधिकं शतम् ||
While fighting with each other, we are five and they are hundred. While fighting with others (enemy) we are hundred plus five.
This are words of yudhiṣṭhira (dharmarāja). In araṇyaparva (i.e. when pāṇḍava were in vana-vāsa i.e. in jungle ( forest exile ) for 12 yrs), pāṇḍava got a news that kaurava are under attack from gandharvas and were loosing the battle. In fact gandharvas had defeated Kauravas and imprisoned them. That time, bhīma's opinion was, not to help Kaurava, because they were pāṇḍava's enemy. bhīma was happy that their job was done by gandharvas. That time yudhiṣṭhira said that even if Kaurava were enemies, they were their brothers, and pāṇḍava must help them in that crisis.
This is an excellent example laid by yudhiṣṭhira before us. If we turn our pages of history, many places we find that our rājas were fighting with each other, and they even helped outside invaders to knock down other Indian rājas. And that was major cause of success of invaders.
In today's context, we must know who is "ours" and who is not.
6
व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति |
विनये भृत्यपरीक्षा दानपरीक्षा च दुर्भिक्षे ||
Friendship of a friend is tested in our bad times, the warrior's heroism is tested in a war, a servant's test lies in his good attitude towards the owner and a donor's test is at the time of drought. The point explained here is that the person who donates wealth/food even at the time of a drought, i.e. at the times when the food is a scarcity, is a real donor. If we do not live up to our expectations at the tough times then there is no use of what we stand for.
7
राजा राष्ट्रकृतं पापं राज्ञाम्प: पापं पुरोहित: |
भर्ता च स्त्रीकृतं पापं शिष्यपापं गुरू: तथा ||
If a country goes in a wrong way/ does a sin then the king should be held responsible. If king commits a sin then his advisors/ministers should be held responsible. If a women does a wrong thing then her husband should be held responsible and if a student ('shishya') commits a sin then his teacher ('guru') should be held responsible.
8
पुस्तकस्था तु या विद्या परहस्तगतं धनम् |
कार्यकाले समुत्पन्ने न सा विद्या न तद्धनम् ||
The knowledge which is residing in the book and one's wealth which is in possession of some other person is of no use at all. At the time of it's need they will not be of any help for the person.
9
अधमा: धनमिच्छन्ति धनं मानं च मध्यमा: |
उत्तमा: मानमिच्छन्ति मानो हि महताम् धनम् ||
An inferior person's desire is money. An average person will desire money and respect. A great person desires respect (and not Money). Respect is superior to money.