Prashnottara Ratna Malika (Necklace of Questions and Answers) - Translation, Commentary and word meanings
प्रश्नोत्तररत्नमालिका
Praśnottararatnamālikā
Necklace of Questions and Answers
Praśnottararatnamālikā (Prashnottara Ratna Malika) or “Necklace of Questions and Answers” is a hymn (stotram) attributed to Adi Shankara. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief commentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
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Sanskrit Text, English Transliteration and English Translation
Sanskrit Text, English Transliteration and English Translation
॥ प्रश्नोत्तररत्नमालिका ॥
कः खलु नालङ्क्रियते दृष्टादृष्टार्थसाधनपटीयान् ।
अमुया कण्ठस्थितया प्रश्नोत्तररत्नमालिकया ॥१॥
kaḥ khalu nālaṅiṅkrayate dṛṣṭādṛṣṭārthasādhanapaṭīyān |
amuyā kaṇṭhasthitayā praśnottararatnamālikayā ||1||
Among those who are skilled in the means of seen (in this life) and unseen (in future births) accomplishments, who indeed is not decorated by the memorization* of this garland of gems of questions and answers,
* the word kaṇṭhasthita has two interpretations: (1) memorized and (2) worn on the neck
भगवन् किमुपादेयं गुरुवचनं हेयमपि च किमकार्यम् ।
को गुरुरधिगततत्त्वः शिष्यहितायोद्यतः सततम् ॥२॥
bhagavan kimupādeyaṃ guruvacanaṃ heyamapi ca kimakāryam |
ko gururadhigatatattvaḥ śiṣyahitāyodyataḥ satatam ||2||
Respected sir, what should be accepted? The speech (teachings) of the Guru.
Also what should be avoided? Activities that are prohibited (by the scriptures).
Who is a Guru? One who has attained self-realization, and is always dedicated to the disciple’s welfare.
त्वरितं किं कर्तव्यं विदुषां संसारसन्ततिच्छेदः ।
किं मोक्षतरोर्बीजं सम्यग्ज्ञानं क्रियासिद्धम् ॥३॥
tvaritaṃ kiṃ kartavyaṃ viduṣāṃ saṃsārasantaticchedaḥ |
kiṃ mokṣatarorbījaṃ samyagjñānaṃ kriyāsiddham ||3||
What must be swiftly done by the wise? Severance of the succession of transmigratory existences.
What is the seed of the tree of liberation? Right knowledge obtained through (right) actions.
कः पथ्यतरो धर्मः कः शुचिरिह यस्य मानसं शुद्धम् ।
कः पण्डितो विवेकी किं विषमवधीरणा गुरुषु ॥४॥
kaḥ pathyataro dharmaḥ kaḥ śuciriha yasya mānasaṃ śuddham |
kaḥ paṇḍito vivekī kiṃ viṣamavadhīraṇā guruṣu ||4||
What regimen is superior? Dharma (righteousness).
Who is a clean person here? One whose mind is pure.
Who is a learned person? One who is discerning (of reality and illusion).
What is poison? Disrespect of gurus.
किं संसारे सारं बहुशोऽपि विचिन्त्यमानमिदमेव ।
किं मनुजेष्विष्टतमं स्वपरहितायोद्यतं जन्म ॥५॥
kiṃ saṃsāre sāraṃ bahuśo’pi vicintyamānamidameva |
kiṃ manujeṣviṣṭatamaṃ svaparahitāyodyataṃ janma ||5||
What is the essence of transmigratory existence? Verily this (question) should be reflected upon even repeatedly*.
What is most desirable in men? A life dedicated to the welfare of oneself and others.
* This could be interpreted to mean that there is no essence in samsara (the illusory cycle of births and deaths).
मदिरेव मोहजनकः कः स्नेहः के च दस्यवो विषयाः ।
का भववल्ली तृष्णा को वैरी यस्त्वनुद्योगः ॥६॥
madireva mohajanakaḥ kaḥ snehaḥ ke ca dasyavo viṣayāḥ |
kā bhavavallī tṛṣṇā ko vairī yastvanudyogaḥ ||6||
What causes intoxication, as though it were liquor? Attachment.
And who are the thieves? Sense objects.
What is the creeper (clinger) of birth? Desire.
Who is the enemy? It is but idleness.
कस्माद्भयमिह मरणादन्धादिह को विशिष्यते रागी ।
कः शूरो यो ललनालोचनबाणैर्न च व्यधितः ॥७॥
kasmādbhayamiha maraṇādandhādiha ko viśiṣyate rāgī |
kaḥ śūro yo lalanālocanabāṇairna ca vyadhitaḥ ||7||
What is one afraid of here? Of death.
Who is blinder than a blind person? One with desires.
Who is a mighty person? One who is not pierced by the arrows of the glances of a wanton woman.
पातुं कर्णाञ्जलिभिः किममृतमिह युज्यते सदुपदेशः ।
किं गुरुतायां मूलं यदेतदप्रार्थनं नाम ॥८॥
pātuṃ karṇāñjalibhiḥ kimamṛtamiha yujyate sadupadeśaḥ |
kiṃ gurutāyā mūlaṃ yadetadaprārthanaṃ nāma ||8||
What here is fit to be heard by the ears, as though drinking elixir by scooping them (the ears) together? The teaching of Reality,
What is the root (source) of greatness? That which is known as not requesting*.
* i.e., being content with oneself
किं गहनं स्त्रीचरितं कश्चतुरो यो न खण्डितस्तेन ।
किं दुःखमसन्तोषः किं लाघवमधमतो याञ्चा ॥९॥
kiṃ gahanaṃ strīcaritaṃ kaścaturo yo na khaṇḍitastena |
kiṃ duḥkhamasantoṣaḥ kiṃ lāghavamadhamato yāñcā ||9||
What is inscrutable? The conduct of woman.
Who is a clever person? Whoever is not destroyed by it (the inscrutable conduct of woman).
What is sorrow? The absence of joy.
What is smallness? Begging from lowly people.
किं जीवितमनवद्यं किं जाड्यं पाठतोऽप्यनभ्यासः ।
को जागर्ति विवेकी का निद्रा मूढता जन्तोः ॥१०॥
kiṃ jīvitamanavadyaṃ kiṃ jāḍyaṃ pāṭhato’pyanabhyāsaḥ |
ko jāgarti vivekī kā nidrā mūḍhatā jantoḥ ||10||
What is lively? That which is faultless.
What is stupidity? Not practising, even though it has been taught (learnt).
Who is awake? One who is discerning.
What is asleep? The foolishness of creatures.
नलिनीदलगतजलवत्तरलं किं यौवनं धनं चायुः ।
कथय पुनः के शशिन: किरणसमाः सज्जना एव ॥११॥
nalinīdalagatajalavattaralaṃ kiṃ yauvanaṃ dhanaṃ cāyuḥ |
kathaya punaḥ ke śaśina: kiraṇasamāḥ sajjanā eva ||11||
What is transient like the water on a lotus leaf? Youth, wealth and life. Tell me again, who are (pleasing) like the moon’s rays? Good people alone.
को नरकः परवशता किं सौख्यं सर्वसङ्गविरतिर्या ।
किं साध्यं भूतहितं प्रियं च किं प्राणिनामसवः ॥१२॥
ko narakaḥ paravaśatā kiṃ saukhyaṃ sarvasaṅgaviratiryā |
kiṃ satyaṃ bhūtahitaṃ priyaṃ ca kiṃ prāṇināmasavaḥ ||12||
What is hell? Dependence on others.
What is happiness? That which the cessation of all attachments.
What is to be accomplished? The welfare of living beings.
What is dear to living beings? Life.
कोऽनर्थफलो मान: का सुखदा साधुजनमैत्री ।
सर्वव्यसनविनाशे को दक्षः सर्वथा त्यागी ॥१३॥
ko’narthaphalo māna: kā sukhadā sādhujanamaitrī |
sarvavyasanavināśe ko dakṣaḥ sarvathā tyāgī ||13||
What is a meaningless achievement? Arrogance.
What is the giver of happiness? Friendship of good people.
Who is capable of destroying all misfortunes? One who renounces in all manners (i.e., a complete renouncer).
किं मरणं मूर्खत्वं किं चानर्घं यदवसरे दत्तम् ।
आ मरणात् किं शल्यं प्रच्छन्नं यत्कृतं पापम् ॥१४॥
kiṃ maraṇaṃ mūrkhatvaṃ kiṃ cānarghaṃ yadavasare dattam |
ā maraṇāt kiṃ śalyaṃ pracchannaṃ yatkṛtaṃ pāpam ||14||
What is death? Stupidity.
What is priceless (invaluable)? That which is given at the right moment.
What is piercing (painful) until death? That sin which is concealed.
कुत्र विधेयो यत्नो विद्याभ्यासे सदौषधे दाने ।
अवधीरणा क्व कार्या खलपरयोषित्परधनेषु ॥१५॥
kutra vidheyo yatno vidyābhyāse sadauṣadhe dāne |
avadhīraṇā kva kāryā khalaparayoṣitparadhaneṣu ||15||
Where is effort to be applied? In the application of learning, in good medicament, and in charity.
What activity is to be disdained? (That which is related to) vile persons, other’s woman and other’s wealth.
काऽहर्निशमनुचिन्त्या संसारासारता न तु प्रमदा ।
का प्रेयसी विधेया करुणा दीनेषु सज्जने मैत्री ॥१६॥
kā’harniśamanucintyā saṃsārāsāratā na tu pramadā |
kā preyasī vidheyā karuṇā dīneṣu sajjane maitrī ||16||
What is to be reflected upon day and night? The non-substantiveness of transmigratory existence, indeed not woman.
What activity is endearing (pleasing)? Compassion for the wretched, and friendship with good people .
कण्ठगतैरप्यसुभिः कस्य ह्यात्मा न शक्यते जेतुम् ।
मूर्खस्य शङ्कितस्य च विषादिनो वा कृतघ्नस्य ॥१७॥
kaṇṭhagatairapyasubhiḥ kasya hyātmā na śakyate jetum |
mūrkhasya śaṅkitasya ca viṣādino vā kṛtaghnasya ||17||
Even with the vital airs gone up to the throat (i.e., even with life-exhausting efforts) whose self cannot indeed be obtained (realized)? A foolish person’s, a doubter’s, a dejected person’s or an ingrate’s.
कः साधुः सद्वृत्तः कमधममाचक्षते त्वसद्वृत्तम् ।
केन जितं जगदेतत्सत्यतितिक्षावता पुंसा ॥१८॥
kaḥ sādhuḥ sadvṛttaḥ kamadhamamācakṣate tvasadvṛttam |
ke na jitaṃ jagadetatsatyatitikṣāvatā puṃsā ||18||
Who is a virtuous person? One with good conduct.
Who is called as lowly? Indeed one with lowly conduct.
By whom is this world conquered? By a man who is endowed with truth and forbearance.
कस्मै नमांसि देवाः कुर्वन्ति दयाप्रधानाय ।
कस्मादुद्वेगः स्यात्संसारारण्यतः सुधियः ॥१९॥
kasmai namāṃsi devāḥ kurvanti dayāpradhānāya |
kasmādudvegaḥ syātsaṃsārāraṇyataḥ sudhiyaḥ ||19||
Whom do the gods salute? One in whom compassion is predominant.
Where does distress arise from? For people with noble minds, it is from the forest of transmigratory existence.
कस्य वशे प्राणिगणः सत्यप्रियभाषिणो विनीतस्य ।
क्व स्थातव्यं न्याय्ये पथि दृष्टादृष्टलाभाढ्ये ॥२०॥
kasya vaśe prāṇigaṇaḥ satyapriyabhāṣiṇo vinītasya |
kva sthātavyaṃ nyāyye pathi dṛṣṭādṛṣṭalābhāḍhye ||20||
Who has control over all living beings? One who is endowed with truthful and pleasing speech, and is humble.
Where should one stay (i.e., not deviate from)? In the path of justice, that abounds in seen and unseen benefits.
कोऽन्धो योऽकार्यरतः को बधिरो यो हितानि न शृणोति ।
को मूको यः काले प्रियाणि वक्तुं न जानाति ॥२१॥
ko’ntho yo’kāryarataḥ ko badhiro yo hitāni na śṛṇoti |
ko mūko yaḥ kāle priyāṇi vaktuṃ na jānāti ||21||
Who is blind? One who revels in wrong-doing.
Who is deaf? One who does not listen to beneficial (words).
Who is dumb? One who does not know how to speak pleasant (words) at the right time.
किं दानमनाकाङ्क्ष किं मित्रं यो निवारयति पापात् ।
कोऽलङ्कारः शीलं किं वाचां मण्डनं सत्यम् ॥२२॥
kiṃ dānamanākāṅkṣa kiṃ mitraṃ yo nivārayati pāpāt |
ko’laṅkāraḥ śīlaṃ kiṃ vācāṃ maṇḍanaṃ satyam ||22||
What is charity? Non-expectation (of anything in return).
Who is a friend? One who prevents from (committing) sin.
What is the ornament? Character.
What is the adornment for speech? Truth.
विद्युद्विलसितचपलं किं दुर्जनसङ्गतिर्युवतयश्च ।
कुलशीलनिष्प्रकम्पाः के कलिकालेऽपि सज्जना एव ॥२३॥
vidyudvilasitacapalaṃ kiṃ durjanasaṅgatiryuvatayaśca |
kulaśīlaniṣprakampāḥ ke kalikāle’pi sajjanā eva ||23||
What is momentary, like the flash of a lightning? Association with evil people and young women.
Who are steadfast in their nobility and character, even at the worst (most inconducive) time? Good people alone.
चिन्तामणिरिव दुर्लभमिह किं कथयामि तच्चतुर्भद्रम् ।
किं तद्वदन्ति भूयो विधूततमसो विशेषेण ॥२४॥
दानं प्रियवाक्सहितं ज्ञानमगर्वं क्षमान्वितं शौर्यम् ।
वित्तं त्यागसमेतं दुर्लभमेतच्चतुर्भद्रम् ॥२५॥
cintāmaṇiriva durlabhamiha kiṃ kathayāmi taccaturbhadram |
kiṃ tadvadanti bhūyo vidhṛtatamaso viśeṣeṇa ||24||
dānaṃ priyavāksahitaṃ jñānamagarvaṃ kṣamānvitaṃ śauryam |
vittaṃ tyāgasametaṃ durlabhametaccaturbhadram ||25||
What is difficult to obtain here, like the wish-fulling gem? I will tell you that four-fold auspiciousness, which is repeatedly and especially spoken of by those who have gotten rid of darkness (ignorance). Charity that is accompanied with pleasant words, knowledge without arrogance, valour endowed with restraint, and wealth conjoined with giving – this is the fourfold auspiciousness, that is difficult to obtain.
किं शोच्यं कार्पण्यं सति विभवे किं प्रशस्तमौदार्यम् ।
कः पूज्यो विद्वद्भिः स्वभावतः सर्वदा विनीतो यः ॥२६॥
kiṃ śocyaṃ kārpaṇyaṃ sati vibhave kiṃ praśastamaudāryam |
kaḥ pūjyo vidvadbhiḥ svabhāvataḥ sarvadā vinīto yaḥ ||26||
What is lamentable? Miserliness.
What is to be praised in prosperity? Generosity.
Who is revered by the wise people? One who is always humble by nature.
कः कुलकमलदिनेशः सति गुणविभवेऽपि यो नम्रः ।
कस्य वशे जगदेतत्प्रियहितवचनस्य धर्मनिरतस्य ॥२७॥
kaḥ kulakamaladineśaḥ sati guṇavibhave’pi yo namraḥ |
kasya vaśe jagadetatpriyahitavacanasya dharmaniratasya ||27||
Who is the sun for the lotus of lineage (i.e., one who makes the lineage blossom)? One who is humble, even though endowed with virtue and prosperity.
In whose control is this world? One whose speech is pleasing and beneficial, and who is devoted to righteousness.
विद्वन्मनोहरा का सत्कविता बोधवनिता च ।
कं न स्पृशति विपत्तिः प्रवृद्धवचनानुवर्तिनं दान्तम् ॥२८॥
vidvanmanoharā kā satkavitā bodhavanitā ca |
kaṃ na spṛśati vipattiḥ pravṛddhavacanānuvartinaṃ dāntam ||28||
What is captivating for wise people? Great poetry and intelligent women.
Who is not affected by adversity? One who follows the speech (advice) of the elders, and is self-controlled.
कस्मै स्पृहयति कमला त्वनलसचित्ताय नीतिवृत्ताय ।
त्यजति च कं सहसा द्विजगुरुसुरनिन्दाकरं च सालस्यम् ॥२९॥
kasmai spṛhayati kamalā tvanalasacittāya nītivṛttāya |
tyajati ca kaṃ sahasā dvijagurusuranindākaraṃ ca sālasyam ||29||
Whom does Lakshmi (the goddess of fortune) love? One whose mind is not lazy (i.e., one who is industrious) or one who is just in conduct, indeed.
And whom does Lakshmi quickly abandon? One who blames the twice-born (noble people), gurus and gods, and one who is lazy.
कुत्र विधेयो वासः सज्जननिकटेऽथवा काश्याम् ।
कः परिहार्यो देशः पिशुनयुतो लुब्धभूपश्च ॥३०॥
kutra vidheyo vāsaḥ sajjananikaṭe’thavā kāśyām |
kaḥ parihāryo deśaḥ piśunayuto lubdhabhūpaśca ||30||
Where is the proper abode? In the proximity of good people, or in Kashi (the city of Varanasi in India).
Which country is to be avoided? That which is associated with lowly people, and has a covetous king.
केनाशोच्यः पुरुषः प्रणतकलत्रेण धीरविभवेन ।
इह भुवने कः शोच्यः सत्यपि विभवे न यो दाता ॥३१॥
kenāśocyaḥ puruṣaḥ praṇatakalatreṇa dhīravibhavena |
iha bhuvane kaḥ śocyaḥ satyapi vibhave na yo dātā ||31||
With (i.e., possessing) what is man free from lamentation? An obedient wife and long-lasting wealth
Here, on this earth, who is to be lamented? One who does not give, even though he is wealthy.
किं लघुताया मूलं प्राकृतपुरुषेषु या याञ्चा ।
रामादपि कः शूरः स्मरशरनिहतो न यश्चलति ॥३२॥
kiṃ laghutāyā mūlaṃ prākṛtapuruṣeṣu yā yāñcā |
rāmādapi kaḥ śūraḥ smaraśaranihato na yaścalati ||32||
What is the root (source) of meanness? Begging from unrefined people. Who is more valourous than even Rama? One who is not agitated (even when) struck by the arrows of Manmatha (the god of love).
किमहर्निशमनुचिन्त्यं भगवच्चरणं न संसारः ।
चक्षुष्मन्तोऽप्यन्धाः के स्युर्ये नास्तिका मनुजाः ॥३३॥
kimaharniśamanucintyaṃ bhagavaccaraṇaṃ na saṃsāraḥ |
cakṣuṣmanto’pyandhāḥ ke syurye nāstikā manujāḥ ||33||
What is to be reflected upon, day and night? Refuge in God, and not transmigratory existence.
Who are the blind people, even though they possess eyes? Those humans who are devoid of faith.
कः पङ्गरिह प्रथितो व्रजति च यो वार्धके तीर्थम् ।
किं तीर्थमपि च मुख्यं चित्तमलं यन्निवर्तयति ॥३४॥
kaḥ paṅgariha prathito vrajati ca yo vārdhake tīrtham |
kiṃ tīrthamapi ca mukhyaṃ cittamalaṃ yannivartayati ||34||
Who is the well-known lame person, here? He who goes on pilgrimage in old age*.
And also, what is the most important pilgrimage spot? That which removes the impurities of the mind.
* i.e., a late realizer
किं स्मर्तव्यं पुरुषैर्हरिनाम सदा न यावनी भाषा ।
को हि न वाच्यः सुधिया परदोषश्चानृतं तद्वत् ॥३५॥
kiṃ smartavyaṃ puruṣairharināma sadā na yāvanī bhāṣā |
ko hi na vācyaḥ sudhiyā paradoṣaścānṛtaṃ tadvat ||35||
What is to be always remembered by men? The name of Hari (Lord Vishnu), not Greek (Ionian) language.
What is not spoken by one with a good mind? Indeed it is the faults in others, and likewise untruth.
किं सम्पाद्यं मनुजैर्विद्या वित्तं बलं यशः पुण्यम् ।
कः सर्वगुणविनाशी लोभः शत्रुश्च कः कामः ॥३६॥
kiṃ sampādyaṃ manujairvidyā vittaṃ balaṃ yaśaḥ puṇyam |
kaḥ sarvaguṇavināśī lobhaḥ śatruśca kaḥ kāmaḥ ||36||
What is to be earned by human beings? Knowledge, wealth, strength fame, and merit.
What is the destroyer of all virtues? Greed.
Who is the enemy? Lust
का च सभा परिहार्या हीना या वृद्धसचिवेन ।
इह कुत्रावहितः स्यान्मनुजः किल राजसेवायाम् ॥३७॥
kā ca sabhā parihāryā hīnā yā vṛddhasacivena |
iha kutrāvahitaḥ syānmanujaḥ kila rājasevāyām ||37||
And what assembly is to be shunned? That which is bereft of elderly advisors.
In what should human beings be careful, here? In the service of the king, indeed.
प्राणादपि को रम्यः कुलधर्मः साधुसङ्गश्च ।
का संरक्ष्या कीर्तिः पतिव्रता नैजबुद्धिश्च ॥३८॥
prāṇādapi ko ramyaḥ kuladharmaḥ sādhusaṅgaśca |
kā saṃrakṣyā kīrtiḥ pativratā naijabuddhiśca ||38||
Who even is more pleasing than life even? One who is true to his lineage one, and associates with good people.
And what is to be well-protected? Fame, devoted wife, and independent thinking.
का कल्पलता लोके सच्छिष्यायार्पिता विद्या ।
कोऽक्षयवटवृक्षः स्याद्विधिवत्सत्पात्रदत्तदानं यत् ॥३९॥
kā kalpalatā loke sacchiṣyāyārpitā vidyā |
ko’kṣayavaṭavṛkṣaḥ syādvidhivatsatpātradattadānaṃ yat ||39||
What is the wish-fulfilling creeper in the world? Knowledge offered to a sincere student.
What is the undecaying banyan tree? Charity offered in the right manner to the deserving recipient.
किं शस्त्रं सर्वेषां युक्तिर्माता च का धेनुः ।
किं नु बलं यद्वैर्यं को मृत्युर्यदवधानरहितत्वम् ॥४०॥
kiṃ śastraṃ sarveṣāṃ yuktirmātā ca kā dhenuḥ |
kiṃ nu balaṃ yadvairyaṃ ko mṛtyuryadavadhānarahitatvam ||40||
What is the weapon for all people? Inference.
And who is the mother? The cow.
What is strength? That which is courage.
What is death? Being devoid of attentiveness.
कुत्र विषं दुष्टजने किमिहाशौचं भवेदृणं नृणाम् ।
किमभयमिह वैराग्यं भयमपि किं वित्तमेव सर्वेषाम् ॥४१॥
kutra viṣaṃ duṣṭajane kimihāśaucaṃ bhavedṛṇaṃ nṛṇām |
kimabhayamiha vairāgyaṃ bhayamapi kiṃ vittameva sarveṣām ||41||
Where is poison? In evil people.
What is uncleanliness here? The indebtedness of men.
What is fearlessness here? Dispassion.
Also what is fear? For everyone, it is wealth alone.
का दुर्लभा नराणां हरिभक्तिः पातकं च किं हिंसा ।
को हि भगवत्प्रियः स्याद्योऽन्यं नोद्वेजयेदनुद्विग्नः ॥४२॥
kā durlabhā narāṇāṃ haribhaktiḥ pātakaṃ ca kiṃ |
ko hi bhagavatpriyaḥ syādyo’nyaṃ nodvejayedanudvignaḥ ||42||
What is difficult for men to get? Devotion to Hari (Lord Vishnu).
And what causes downfall? Violence.
Who is the one who is dear to god? One who is free from anxiety, and does not agitate others, indeed.
कस्मात्सिद्धिस्तपसो बुद्धिः क्व नु भूसुरे कुतो बुद्धिः ।
वृद्धोपसेवया के वृद्धा ये धर्मतत्त्वज्ञाः ॥४३॥
kasmātsiddhistapaso buddhiḥ kva nu bhūsure kuto buddhiḥ |
vṛddhopasevayā ke vṛddhā ye dharmatattvajñāḥ ||43||
From where do superhuman faculties (arise) ? From penance.
Where is intelligence (present)? In a Brahmin.
From where does intelligence (arise)? By following the elders.
Who are the elders? Those who know duty and truth.
सम्भावितस्य मरणादधिकं किं दुर्यशो भवति ।
लोके सुखी भवेत्को धनवान्धनमपि च किं यतश्चेष्टम् ॥४४॥
sambhāvitasya maraṇādadhikaṃ kiṃ duryaśo bhavati |
loke sukhī bhavetko dhanavāndhanamapi ca kiṃ yataśceṣṭam ||44||
What is more (worse) than death for a respected person? Ill-fame.
Who is a happy person in the world? One with wealth.
And also, what is wealth? From which sacrifice (i.e.,, that which enables one to perform sacrifices).
सर्वसुखानां बीजं किं पुण्यं दुःखमपि कुतः पापात् ।
कस्यैश्वर्यं यः किल शङ्करमाराधयेद्भक्त्या ॥४५॥
sarvasukhānāṃ bījaṃ kiṃ puṇyaṃ duḥkhamapi kutaḥ pāpāt |
kasyaiśvaryaṃ yaḥ kila śaṅkaramārādhayedbhaktyā ||45||
What is the seed of all joys? Merit (meritorious deeds).
From where does sorrow (arise)? From sin (sinful deeds).
Whose supremacy (i.e. who is supreme)? He who worships Shankara (Lord Shiva) with devotion, indeed.
को वर्धते विनीतः को वा हीयते यो दृप्तः ।
को न प्रत्येतव्यो ब्रूते यश्चानृतं शश्वत् ॥४६॥
ko vardhate vinītaḥ ko vā hīyeta yo dṛptaḥ |
ko na pratyetavyo brūte yaścānṛtaṃ śaśvat ||46||
Who grows (progresses)? One who is humble.
Who indeed decays? He who is arrogant.
And who should not be recognised? He who constantly speaks untruth.
कुत्रानृतेऽप्यपापं यच्चोक्तं धर्मरक्षार्थम् ।
को धर्मोऽभिमतो यः शिष्टानां निजकुलीनानाम् ॥४७॥
kutrānṛte’pyapāpaṃ yaccoktaṃ dharmarakṣārtham |
ko dharmo’bhimato yaḥ śiṣṭānāṃ nijakulīnānām ||47||
Even though it is untruth, where (in what circumstance) is it sinless? That (untruth) which is spoken for protecting righteousness.
What is righteousness? That which is approved by the eminent people in one’s own lineage.
साधुबलं किं दैवं कः साधुः सर्वदा तुष्टः ।
दैवं किं यत्सुकृतं कः सुकृती श्लाघ्यते च यः सद्भिः ॥४८॥
sādhubalaṃ kiṃ daivaṃ kaḥ sādhuḥ sarvadā tuṣṭaḥ |
daivaṃ kiṃ yatsukṛtaṃ kaḥ sukṛtī ślāghyate ca yaḥ sadbhiḥ ||48||
What is the strength of good people? God.
Who is a good person? One who is always content.
What is divine power? That which is the good deed.
Who is the doer of good deeds? He who is praised by the virtuous.
गृहमेधिनश्च मित्रं किं भार्या को गृही च यो यजते ।
को यज्ञो यः श्रुत्या विहितः श्रेयस्करो नृणाम् ॥४९॥
gṛhamedhinaśca mitraṃ kiṃ bhāryā ko gṛhī ca yo yajate |
ko yajño yaḥ śrutyā vihitaḥ śreyaskaro nṛṇām ||49||
Who is the householder’s friend? Wife.
And who is a householder? He who does sacrificial oblations.
What is sacrificial oblation? That which is prescribed by the scriptures (Vedas) for creating human welfare.
कस्य क्रिया हि सफला यः पुनराचारवाञ्शिष्टः ।
कः शिष्टो यो वेदप्रमाणवान्को हतः क्रियाभ्रष्टः ॥५०॥
kasya kriyā hi saphalā yaḥ punarācāravāñśiṣṭaḥ |
kaḥ śiṣṭo yo vedapramāṇavānko hataḥ kriyābhraṣṭaḥ ||50||
Whose action indeed is fruitful (successful)? One who is of good conduct, and wise also.
Who is a wise person? One who has (uses) the scriptures as the means of knowledge.
Who is killed? One who has omitted the prescribed acts.
को धन्यः संन्यासी को मान्यः पण्डितः साधुः ।
कः सेव्यो यो दाता को दाता योऽर्थितृप्तिमातनुते ॥५१॥
ko dhanyaḥ saṃnyāsī ko mānyaḥ paṇḍitaḥ sādhuḥ |
kaḥ sevyo yo dātā ko dātā yo’rthitṛptimātanute ||51||
Who is fortunate? The renunciate.
Who is honourable? The learned and good person.
Who is to be served? He who is a giver.
Who is a giver? He who bestows satisfaction to the needy
किं भाग्यं देहवतामारोग्यं कः फली कृषिकृत् ।
कस्य न पापं जपतः कः पूर्णो यः प्रजावान्स्यात् ॥५२॥
kiṃ bhāgyaṃ dehavatāmārogyaṃ kaḥ phalī kṛṣikṛt |
kasya na pāpaṃ japataḥ kaḥ pūrṇo yaḥ prajāvānsyāt ||52||
What is good fortune for the embodied (creatures)? Health.
Who is the possessor of fruit? The tiller.
Who does not have sin? One who chants (prayers).
Who is a fulfilled person? He who has progeny.
किं दुष्करं नराणां यन्मनसो निग्रहः सततम् ।
को ब्रह्मचर्यवान्स्याद्यश्चास्खलितोर्ध्वरेतस्कः ॥५३॥
kiṃ duṣkaraṃ narāṇāṃ yanmanaso nigrahaḥ satatam |
ko brahmacaryavānsyādyaścāskhalitordhvaretaskaḥ ||53||
What is difficult to do for humans? That which is the constant control of the mind.
Who is endowed with celibacy? He who is steadfastly chaste.
का च परदेवतोक्ता चिच्छक्तिः को जगद्भर्ता ।
सूर्यः सर्वेषां को जीवनहेतुः स पर्जन्यः ॥५४॥
kā ca paradevatoktā cicchaktiḥ ko jagadbhartā |
sūryaḥ sarveṣāṃ ko jīvanahetuḥ sa parjanyaḥ ||54||
What is the highest deity called? The power of consciousness.
Who is the lord of the world? The sun.
What is the cause of life? The rain.
कः शूरो यो भीतत्राता त्राता च कः सद्गुरुः ।
को हि जगद्गुरुरुक्तः शम्भुर्ज्ञानं कुतः शिवादेव ॥५५॥
kaḥ śūro yo bhītatrātā trātā ca kaḥ sadguruḥ |
ko hi jagadgururuktaḥ śambhurjñānaṃ kutaḥ śivādeva ||55||
Who is a valiant person? He who is the protector of the frightened.
Who is the protector? The true guru.
What indeed is the guru of the world called? Shambu (Lord Shiva).
From where does knowledge (arise)? From Shiva alone.
मुक्तिं लभेत कस्मान्मुकुन्दभक्तेर्मुकुन्दः कः।
यस्तारयेदविद्यां का चाविद्या यदात्मनोऽस्फूर्तिः ॥५६॥
muktiṃ labheta kasmānmukundabhaktermukundaḥ kaḥ|
yastārayedavidyāṃ kā cāvidyā yadātmano’sphūrtiḥ ||56||
From what (through what) is freedom to be obtained? From (through) devotion to Mukunda (Lord Vishnu).
Who is Mukunda? He who makes us to cross over ignorance.
What is ignorance? That which is the non-manifestation of the self.
कस्य न शोको यः स्यादक्रोधः किं सुखं तुष्टिः ।
को राजा रञ्जनकृत्कश्च श्वा नीचसेवको यः स्यात् ॥५७॥
kasya na śoko yaḥ syādakrodhaḥ kiṃ sukhaṃ tuṣṭiḥ |
ko rājā rañjanakṛtkaśca śvā nīcasevako yaḥ syāt ||57||
For whom is there no sorrow? He who is not angry.
What is happiness? Contentment
Who is a king? The creator of happiness.
Who is a dog? He who serves the lowly.
को मायी परमेशः क इन्द्रजालायते प्रपञ्चोऽयम् ।
कः स्वप्ननिभो जाग्रद्व्यवहारः सत्यमपि च किं ब्रह्म ॥५८॥
ko māyī parameśaḥ ka indrajālāyate prapañco’yam |
kaḥ svapnanibho jāgradvyavahāraḥ satyamapi ca kiṃ brahma ||58||
Who is endowed with Maya (the power of illusion)? The supreme lord.
What deceives? This world.
What is dream-like? Even the activities of the waking state.
What is the truth? Brahman.
किं मिथ्या यद्विद्यानाश्यं तुच्छं तु शशविषाणादि ।
का चानिर्वचनीया माया किं कल्पितं द्वैतम् ॥५९॥
kiṃ mithyā yadvidyānāśyaṃ tucchaṃ tu śaśaviṣāṇādi |
kā cānirvacanīyā māyā kiṃ kalpitaṃ dvaitam ||59||
What is non-real? That which is destroyed by knowledge.
Again (what is) void (non-existent)? Rabbit’s horn, etc.
What is indescribable? Maya.
What is imagined? Duality.
किं पारमार्थिकं स्यादद्वैतं चाज्ञता कुतोऽनादिः ।
वपुषश्च पोषकं किं प्रारब्धं चान्नदायि किं चायुः ॥६०॥
kiṃ pāramārthikaṃ syādadvaitaṃ cājñatā kuto’nādiḥ |
vapuṣaśca poṣakaṃ kiṃ prārabdhaṃ cānnadāyi kiṃ cāyuḥ ||60||
What is the ultimate reality? Non-dualism.
From where does ignorance (arise)? (It is) beginningless.
What is body’s nourishment? Prarabdha (fructified results of karma). Who is the giver of food? Life-span.
को ब्रह्मणैरुपास्यो गायत्र्यर्काग्निगोचरः शम्भुः ।
गायत्र्यामादित्ये चाग्नौ शम्भौ च किं नु तत्तत्त्वम् ॥६१॥
ko brahmaṇairupāsyo gāyatryarkāgnigocaraḥ śambhuḥ |
gāyatryāmāditye cāgnau śambhau ca kiṃ nu tattattvam ||61||
Who should be mediated upon by brahmins? Shambu (Lod Shiva), who can be perceived in the Gayatri (mantra), sun and fire.
What indeed is there In the Gayatri (mantra,) in the sun, in the fire and in Shiva? That reality.
प्रत्यक्षदेवता का माता पूज्यो गुरुश्च कस्तातः ।
कः सर्वदेवतात्मा विद्याकर्मान्वितो विप्रः ॥६२॥
prātyakṣadevatā kā mātā pūjyo guruśca kastātaḥ |
kaḥ sarvadevatātmā vidyākarmānvito vipraḥ ||62||
Who is the perceptible god? Mother.
Who is the honourable teacher? Father.
Who is the self of all deities? A brahmin who is endowed with knowledge and action.
कश्च कुलक्षयहेतुः सन्तापः सज्जनेषु योऽकारि ।
केषाममोघवचनं ये च पुनः सत्यमौनशमशीलाः ॥६३॥
kaśca kulakṣayahetuḥ santāpaḥ sajjaneṣu yo’kāri |
keṣāmamoghavacanaṃ ye ca punaḥ satyamaunaśamaśīlāḥ ||63||
And who is the cause for decay of the lineage? He who causes distress to good people, and does forbidden activities.
Whose speech is fruitful? Again, those who are of truthful conduct, silent and self-controlled.
किं जन्म विषयसङ्गः किमुत्तरं जन्म पुत्रः स्यात् ।
कोsपरिहार्यो मृत्युः कुत्र पदं विन्यसेच्च दृक्पूते ॥६४॥
kiṃ janma viṣayasaṅgaḥ kimuttaraṃ janma putraḥ syāt |
kosparihāryo mṛtyuḥ kutra padaṃ vinyasecca dṛkpūte ||64||
What is birth? Attachment to sense objects.
What is after-life? The son.
What is inevitable? Death.
And where should the foot to be placed? In that (place) which has been purified by sight.
पात्रं किमन्नदाने क्षुधितं कोऽ र्च्यो हि भगवदवतारः ।
कश्च भगवान्महेशः शङ्करनारायणात्मैकः ॥६५॥
pātraṃ kimannadāne kṣudhitaṃ ko’rthyo hi bhagavadavatāraḥ |
kaśca bhagavānmaheśaḥ śaṅkaranārāyaṇātmaikaḥ ||65||
Who is the fit recipient for food charity? A hungry person.
Who to be worshipped? Indeed the incarnation of god.
And who is god? The great lord who is the one self of (both) Shankara (Shiva) and Narayana (Vishnu).
फलमपि भगवद्भक्तेः किं तल्लोकस्वरूपसाक्षात्त्वम् ।
मोक्षश्च को ह्यविद्यास्तमयः कः सर्ववेदभूरथ चोम् ॥६६॥
phalamapi bhagavadbhakteḥ kiṃ tallokasvarūpasākṣāttvam |
mokṣaśca ko hyavidyāstamayaḥ kaḥ sarvavedabhūratha com ||66||
Also what is the result of devotion to god? Direct perception (realization) of (the true nature of) the world and the self.
And what is liberation indeed? Destruction of ignorance.
What is the source of all Vedas? (The word) “atha” and (the word) “om”.
इत्येषा कण्ठस्था प्रश्नोत्तररत्नमालिका येषाम् ।
ते मुक्ताभरणा इव विमलाश्चाभान्ति सत्समाजेषु ॥६७॥
ityeṣā kaṇṭhasthā praśnottararatnamālikā yeṣām |
te muktābharaṇā iva vimalāścābhānti satsamājeṣu ||67||
Thus those who have memorized (i.e., internalized) this necklace of questions and answers, they glow in the assembly of good people, - pure and as though adorned with liberation.
Praśnottararatnamālikā (Prashnottara Ratna Malika) or “Necklace of Questions and Answers” is a hymn (stotram) attributed to Adi Shankara, and consists of 67 verses (ślokas) that aimed at clarifying the doubts of the student cover a wide variety topics, mainly pertaining to right conduct.
As the name of the hymn implies, it is in the form of a series of questions (by the student) and answers (by the teacher).
The first verse introduces the hymn and points out that it is suitable to everyone. By asking “who indeed is not decorated…?”, it indicates that this is an ornament that can be worn by all manner of people.
The last verse (verse 67) stresses upon the benefits of internalizing this hymn – namely, the company of good people and the glow (the expression of joy) of purity and liberation.
Excluding the first and last verses, the remaining 65 verses contain a total of 181 sets of questions and answers. Each verse contains multiple questions, and the topics are wide ranging. The student appears to be quite inquisitive, jumping from one topic to another, and sometimes even repeating the same question (for example, the question “what is death” is asked twice – once in verse 14 and again in verse 40, though using different names for death in Sanskrit). Sometimes the student appears to needlessly embellish the question – for example in verse 11, while asking “what is transient”, he uses a long description “What is transient like the water on a lotus leaf?”.
The teacher answers each question with crisp and clear answers. Often, the answers are shorter than the question! It appears that the intention of the teacher is to guide the student in developing good character, which will in turn help him in achieving worldly success and also the supreme benefit of liberation through self-realization.
Unlike the other philosophical hymns of Shankara (that are covered in this blog), this hymn focuses more on worldly conduct (vyahavarika level) compared to the spiritual aspects (paramartika level). Also the student appears to be a brahmachari (a young and celibate student, who has not yet reached the householder stage of life) and therefore there are warnings about women, the reiteration of respect for gurus and elders, etc.
The hymn is in simple Sanskrit, and the translations are also quite straight-forward. Thus the meanings of the verses are easily understood, and do not require an extensive commentary. However, in order to provide an overall perspective of the 180 questions and answers, what follows below is a brief attempt at analysis:
We can broadly classify the topics into four categories as follows:
1) Positive qualities that need to be developed (around 70 Q&As)
2) Negative qualities that need to be avoided (around 40 Q&As)
3) Clarifications on some key topics that provide a new perspective (45 Q&As)
4) Topics related to Advaita Vedanta (Non-dualism) philosophy (around 25 Q&As)
1) Positive qualities that need to be developed:
By compiling and analysing the number of times a particular quality is mentioned in the hymn (including synonymous words), one can classify the positive qualities into three groups – namely, (1) highly beneficial, (2) beneficial, and (3) positive
The highly beneficial qualities mentioned are: Devotion to god, dispassion (or non-attachment), respect for others (especially the guru, elders and brahmins) and charity.
The beneficial qualities that are mentioned are: Humility, good conduct, good speech, good company, righteousness (dharma), good character, welfare of others, compassion, discrimination (viveka), practice (implementation) of learning, speaking the truth, and wisdom (knowledge)
The positive qualities that are mentioned are: Self-Control, control of mind, non-expectation, contentment, penance, chanting, listening to good things, inference (ability to infer),merit (punyam), hard work, lineage, obedient wife, progeny, wealth, health and fame.
In addition to the above positive qualities, the hymn also particularly stresses four important qualities (caturbhadram or four-fold auspiciousness). The author spends two full verses (verses 24 and 25) on these qualities and refers to them as the wish-fulfilling gem (cintāmaṇih). They are
i) Charity accompanied by pleasant words
ii) Knowledge without arrogance
iii) Valour endowed with restraint, and,
iv) Wealth conjoined with giving
2) Negative qualities that need to be avoided:
If we analyse the negative qualities mentioned in the hymn (based on frequency of mentions, similar to the above analysis done for positive qualities) these can again be classified into three groups – namely, (1) very harmful, (2) harmful, and (3) negative
The very harmful qualities mentioned are: Association with lowly (vile) people, attachment (desire), and sinful (prohibited) deeds.
The harmful qualities that are mentioned are: Women (especially wanton women), miserliness, arrogance, fear of death, foolishness, and idleness (laziness).
The negative qualities that are mentioned are: Greed, anger, lust, untruth, violence, fault-finding, disrespect of guru, omission of prescribed duties, fault-finding, indebtedness, lowly conduct and ill-fame.
3) Clarifications that provide new perspectives:
The hymn also contains around 45 sets of questions and answers which provide clarifications on various topics – for example, where should one reside (Answer: In the proximity of good people), where should one not reside (Answer: In a country of lowly people having a covetous king), who is a king (Answer: One who causes happiness amongst his subjects).
Such Q&As stimulate fresh thoughts in the reader’s mind regarding various topics such as the importance of the place of residence, the true role of government, etc. As an illustration of such new perspectives, a few examples are discussed below:
· What is happiness? Contentment.
This clarification stresses the intrinsically joyful nature of the self (the “ananda svarupa” of the Brahman-Atman that is talked about in the Upanishads). It also makes clear that happiness does not depend on external possessions or achievements. It is a state of mind. When one is content, the mind is quiet (there is neither excitement or depression). This quietness of the mind helps to remove the veil of “thought agitations” that cover the true self – like the cave of treasure that lies behind the waterfall. Once the water stops, the cave is revealed. Similarly once the “thought agitations” subside, the joy of the self emerges.
· Who is a wise person? One who uses the scriptures as the means of knowledge.
This topic draws our attention to the “means of knowledge” (pramanas) that are available to man. Most people will agree with the usual means of knowledge - perception and inference (broadly speaking these are the two main categories that remain, if we combine anumana, upamana, artapatti and anupalabdhi into one category of inference).
However, the intelligent person soon realizes the limitations of these two means in knowing the higher level truths. After all, inference is based on perception; perception is limited to the five sense organs; the sense organs primarily deal with the external observable universe; the external objects being the same the internal reactions vary from person to person – for example when a house sale happens, the previous owner is happy to get rid of the house, whereas the new owner is happy to obtain the very same house. So, very soon the intelligent person realized the need to move from physics to metaphysics for the answers to the so called “million dollar question”.
The intelligent person thus explores if there are other means of knowledge. If he is fortunate and blessed with the pre-requisites for a seeker (the sadhana chatushtayam), he soon realises the value of the scriptures as a means of knowledge (shabda pramana) in guiding his activities in life.
· What is righteousness? That which is approved by the eminent people in one’s own lineage.
One is often confused when confronted with a new situation. After all, the world is fascinating precisely because it is ever-changing. As they say, you never set foot in the same river twice (because the water is constantly flowing). Similarly, we can say, no two people never live in the same world (because the circumstances are constantly changing). Thus the concept of Dharma (righteousness) varies according to the situation.
We are faced with new dilemmas in every generation. Here are a few examples:
a) Is it alright for a person to leave behind (abandon) his parents in the village, so that he can migrate to the city and ensure a better future for his children?
b) How to balance between environment-friendliness and the need for enjoying life? Is it alright to go on a long road trip with the family in your own car, knowing that it causes more pollution, compared to travelling by public transport (which may not be that convenient)?
c) How much freedom should children enjoy? On one hand, the parents are responsible for protecting and preparing the children for the world; on the other hand, the children are entitled to their liberties.
The answers to such questions invariably lie somewhere in the middle ground – the golden mean. But the question is, what is “middle” for “me”? This depends on the space (local culture) and time (present-day culture) factors. Here the answer given is: Just check with some of your eminent ancestors or kinsmen. They will be able to guide you.
4) Topics related to Advaita Vedanta (Non-dualism) philosophy
There are around 25 Q&As that deal with philosophy (spirituality). These are only general answers and do not go into the depths of spirituality. The intention of the teacher appears to be to plant a few impressions (samskaras) in the student’s mind, so that later on when he studies the “jnana kanda” or Upanishadic portion of the Vedas, he will be able to grasp the full significance.
A few of the Q&As are given below, to provide a gist of the topics covered related to spirituality:
· Where does distress arise from? For people with noble minds, it is from the forest of transmigratory existence. (Verse 19)
· What must be swiftly done by the wise? Severance of the succession of transmigratory existences. (Verse 3)
· What is the highest deity called? The power of consciousness. (Verse 54)
· Who is Mukunda? He who makes us to cross over ignorance. (Verse 56)
· What is ignorance? That which is the non-manifestation of the self. (Verse 56)
· From where does ignorance (arise)? (It is) beginningless. (Verse 60)
· And what is liberation indeed? Destruction of ignorance. (Verse 66)
· What deceives? This world. (Verse 58)
· What is the truth? Brahman. (Verse 58)
· What is imagined? Duality. (Verse 59)
· What is the ultimate reality? Non-dualism. (Verse 60)
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
कः खलु न-अलङ्क्रियते दृष्ट-अदृष्ट-अर्थ-साधन-पटीयान् ।
अमुया कण्ठ-स्थितया प्रश्न-उत्तर-रत्न-मालिकया ॥१॥
अमुया कण्ठ-स्थितया प्रश्न-उत्तर-रत्न-मालिकया दृष्ट-अदृष्ट-अर्थ-साधन-पटीयान् कः खलु न अलङिङ्क्रयते ॥
अमुया by this कण्ठ-स्थितया by the memorized (alternate meaning: worn on the neck) प्रश्न-उत्तर-रत्न-मालिकया by the garland of gems of questions and answers दृष्ट-अदृष्ट-अर्थ-साधन-पटीयान् those who are skilled in the means of of seen (i.e., in this life) and unseen (i.e., in future births) accomplishments कः who खलु indeed न is not अलङिङ्क्रयते decorated
Verse-2
भगवन् किम्-उपादेयं गुरु-वचनं हेयम्-अपि च किम्-अकार्यम् ।
कः गुरुः-अधिगत-तत्त्वः शिष्य-हिताय-उद्यतः सततम् ॥२॥
भगवन् किम् उपादेयं? गुरु-वचनं । अपि च किं हेयम्? अकार्यम् । कः गुरुः? अधिगत-तत्त्वः, सततम् शिष्य-हिताय-उद्यतः ॥
भगवन् respected sir किम् what उपादेयं should be accepted गुरु-वचनं the speech (teachings) of the Guru । अपि च and also किं what हेयम् should be avoided अकार्यम् prohibited activities कः who गुरुः is a Guru अधिगत-तत्त्वः attained self-realization सततम् always शिष्य-हिताय-उद्यतः dedicated to the disciple’s welfare
Verse-3
त्वरितं किं कर्तव्यं विदुषां संसार-सन्ततिः-छेदः ।
किं मोक्ष-तरोः-बीजं सम्यक्-ज्ञानं क्रिया-सिद्धम् ॥३॥
विदुषां किं त्वरितं कर्तव्यं? संसार-सन्ततिः छेदः । किं बीजं मोक्ष-तरोः? सम्यक्-ज्ञानं क्रिया-सिद्धम् ॥
विदुषां by the wise किं what त्वरितं swiftly कर्तव्यं to be done संसार-सन्ततिः छेदः the severance of the succession of transmigratory existences किं what बीजं is the seed मोक्ष-तरोः of the tree of liberation सम्यक्-ज्ञानं right knowledge क्रिया-सिद्धम् obtained through (right) actions
Verse-4
कः पथ्यतरः धर्मः कः शुचिः-इह यस्य मानसं शुद्धम् ।
कः पण्डितः विवेकी किं विषम्-अवधीरणा गुरुषु ॥४॥
पथ्यतरः कः? धर्मः । इह शुचिः कः? यस्य मानसं शुद्धम् । पण्डितः कः? विवेकी । किं विषम्? गुरुषु अवधीरणा ॥
पथ्यतरः superior regimen कः what धर्मः dharma (righteousness) इह here शुचिः clean person कः who यस्य whose मानसं mind शुद्धम् is pure पण्डितः learned person कः who विवेकी one who is discerning किं what विषम् poison गुरुषु अवधीरणा disrespect of gurus
Verse-5
किं संसारे सारं बहुशः-अपि विचिन्त्यमानम्-इदम्-एव ।
किं मनुजेषु-इष्टतमं स्व-पर-हिताय-उद्यतं जन्म ॥५॥
संसारे सारं किं? इदम् एव बहुशः अपि विचिन्त्यमानम् । मनुजेषु इष्टतमं किं? स्व-पर-हिताय उद्यतं जन्म ॥
संसारे of transmigratory existence सारं essence किं what इदम् एव verily this (question) बहुशः अपि even repeatedly विचिन्त्यमानम् should be reflected upon मनुजेषु in men इष्टतमं most desirable किं what स्व-पर-हिताय for the welfare of self and others उद्यतं dedicated जन्म life
Verse-6
मदिर-इव मोह-जनकः कः स्नेहः के च दस्यवः विषयाः ।
का भव-वल्ली तृष्णा कः वैरी यः-तु-अनुद्योगः ॥६॥
मदिर इव मोह-जनकः कः? स्नेहः । दस्यवः च के? विषयाः । भव-वल्ली का? तृष्णा । वैरी कः? यः तु अनुद्योगः ॥
मदिर इव like liquor मोह-जनकः causer of bewilderment कः what स्नेहः attachment दस्यवः च के and who are the thieves विषयाः sense objects भव-वल्ली the creeper (clinger) of birth का what तृष्णा desire वैरी enemy कः who यः तु अनुद्योगः it is but idleness
Verse-7
कस्मात्-भयम्-इह मरणात्-अन्धात्-इह कः विशिष्यते रागी ।
कः शूरः यः ललना-लोचन-बाणैः-न च व्यधितः ॥७॥
इह कस्मात् भयम्? मरणात् । इह अन्धात् कः विशिष्यते? रागी । कः शूरः? यः ललना-लोचन-बाणैः न च व्यधितः ॥
इह here कस्मात् from what (arises) भयम् fear मरणात् from death इह here अन्धात् from a blind person कः who विशिष्यते exceeds (i.e., is blinder) रागी one with desires कः who शूरः is a mighty person यः one who ललना-लोचन-बाणैः by the arrows of a wanton woman’s glances न च व्यधितः is not pierced
Verse-8
पातुं कर्ण-अञ्जलिभिः किम्-अमृतम्-इह युज्यते सत्-उपदेशः ।
किं गुरुतायां मूलं यत्-एतत्-अप्रार्थनं नाम ॥८॥
कर्ण-अञ्जलिभिः पातुं किम् इह अमृतम् युज्यते? सत्-उपदेशः। गुरुतायां मूलं किं? यत् एतत् अप्रार्थनं नाम॥
कर्ण-अञ्जलिभिः with the salutations of the ears पातुं to drink (to hear) किम् what इह here अमृतम् elixir युज्यते is suitable सत्-उपदेशः teaching of Reality गुरुतायां of greatness मूलं root किं what यत् that which एतत् this अप्रार्थनं not requesting (for favours) नाम is called
Verse-9
किं गहनं स्त्रीचरितं कः-चतुरः यः न खण्डितः-तेन ।
किं दुःखम्-असन्तोषः किं लाघवम्-अधमतः याञ्चा ॥९॥
किं गहनं? स्त्रीचरितं । चतुरः कः ? यः तेन न खण्डितः । दुःखम् किं? असन्तोषः । किं लाघवम्? अधमतः याञ्चा ॥
किं what गहनं is inscrutable स्त्रीचरितं the conduct of woman चतुरः a clever person कः who यः whoever तेन by it (the inscrutable conduct of woman) न not खण्डितः destroyed दुःखम् sorrow किं what असन्तोषः the absence of joy किं what लाघवम् is smallness अधमतः from lowly people याञ्चा begging
Verse-10
किं जीवितम्-अनवद्यं किं जाड्यं पाठतः-अपि-अनभ्यासः ।
कः जागर्ति विवेकी का निद्रा मूढता जन्तोः ॥१०॥
जीवितम् किं ? अनवद्यं । जाड्यं किं? पाठतः अपि अनभ्यासः । कः जागर्ति ? विवेकी । का निद्रा? जन्तोः मूढता ॥
जीवितम् lively किं what अनवद्यं that which is faultless जाड्यं stupidity किं what पाठतः अपि even though learnt अनभ्यासः not practised कः who जागर्ति is waker विवेकी the discerning person का what निद्रा sleep जन्तोः मूढता foolishness of creatures
Verse-11
नलिनी-दल-गत-जलवत्-तरलं किं यौवनं धनं च-आयुः ।
कथय पुनः के शशिन: किरण-समाः सज्जना एव ॥११॥
किं नलिनी-दल-गत-जलवत् तरलं? यौवनं, धनं आयुः च । पुनः कथय के शशिन: किरण-समाः? सज्जना एव ॥
किं what नलिनी-दल-गत-जलवत् like the water on a lotus leaf तरलं transient यौवनं youth धनं wealth आयुः च and life पुनः again कथय tell me के who शशिन: किरण-समाः like the moon’s rays सज्जना good people एव alone
Verse-12
कः नरकः परवशता किं सौख्यं सर्व-सङ्ग-विरतिः-या ।
किं साध्यं भूत-हितं प्रियं च किं प्राणिनाम्-असवः ॥१२॥
नरकः कः? परवशता । सौख्यं किं? या सर्व-सङ्ग-विरतिः । साध्यं किं? भूत-हितं । प्राणिनाम् प्रियं च किं? असवः ॥१२॥
नरकः hell कः what परवशता dependence on others सौख्यं happiness किं what या that which सर्व-सङ्ग-विरतिः cessation of all attachment साध्यं to be accomplished किं what भूत-हितं welfare of living beings प्राणिनाम् of living beings प्रियं dear च and किं what असवः life
Verse-13
कः-अनर्थ-फलः मान: का सुखदा साधु-जन-मैत्री ।
सर्व-व्यसन-विनाशे कः दक्षः सर्वथा त्यागी ॥१३॥
अनर्थ-फलः कः? मान: । सुखदा का? साधु-जन-मैत्री । कः सर्व-व्यसन-विनाशे दक्षः? सर्वथा त्यागी ॥
अनर्थ-फलः meaningless result कः what मान: arrogance सुखदा giver of happiness का what साधु-जन-मैत्री friendship of good people कः who सर्व-व्यसन-विनाशे in the destruction of all misfortunes दक्षः capable सर्वथा in all manners त्यागी renouncer
Verse-14
किं मरणं मूर्खत्वं किं च-अनर्घं यत्-अवसरे दत्तम् ।
आ मरणात् किं शाल्यं प्रच्छन्नं यत्-कृतं पापम् ॥१४॥
मरणं किं? मूर्खत्वं । अनर्घं च किं? अवसरे यत् दत्तम् । आमरणात् शल्यं किं? यत् पापम् प्रच्छन्नं कृतं ॥
मरणं death किं what मूर्खत्वं stupidity अनर्घं priceless (invaluable) च and किं what अवसरे at the right moment यत् what दत्तम् is given आमरणात् until death शल्यं piercing किं what यत् that पापम् sin प्रच्छन्नं कृतं that which is concealed
Verse-15
कुत्र विधेयः यत्नः विद्या-अभ्यासे सत्-औषधे दाने ।
अवधीरणा क्व कार्या खल-परयोषित्-परधनेषु ॥१५॥
यत्नः कुत्र विधेयः? विद्य-अभ्यासे, सत्-औषधे, दाने । क्व कार्या अवधीरणा? खल-परयोषित्-परधनेषु ॥
यत्नः effort कुत्र where विधेयः to be applied विद्या-अभ्यासे in application of learning सत्-औषधे in good medicament दाने in charity क्व what कार्या activity अवधीरणा to be disdained खल-परयोषित्-परधनेषु vile persons, other’s woman and other’s wealth
Verse-16
का-अहः-निशम्-अनुचिन्त्या संसार-असारता न तु प्रमदा ।
का प्रेयसी विधेया करुणा दीनेषु सज्जने मैत्री ॥१६॥
अहः-निशम् अनुचिन्त्या का? संसार-असारता, न तु प्रमदा । का प्रेयसी विधेया? दीनेषु करुणा, सज्जने मैत्री ॥
अहः-निशम् day and night अनुचिन्त्या to be reflected upon का what संसार-असारता the non-substantiveness of transmigratory existence न तु indeed not प्रमदा woman का what प्रेयसी endearing (pleasing) विधेया to be done दीनेषु in the wretched करुणा compassion सज्जने in good people मैत्री friendship
Verse-17
कण्ठगतैः-अपि-असुभिः कस्य हि-आत्मा न शक्यते जेतुम् ।
मूर्खस्य शङ्कितस्य च विषादिनः वा कृतघ्नस्य ॥१७॥
कण्ठगतैः असुभिः अपि कस्य आत्मा न हि जेतुम् शक्यते? मूर्खस्य, शङ्कितस्य, विषादिनः च, कृतघ्नस्य वा ॥
कण्ठगतैः असुभिः अपि even with the vital airs gone up to the throat (i.e., even with life-exhausting efforts) कस्य whose आत्मा self न हि indeed not जेतुम् to be obtained (realized) शक्यते is able मूर्खस्य a foolish person’s शङ्कितस्य a doubter’s विषादिनः a dejected person’s च and कृतघ्नस्य ingrate’s वा or
Verse-18
कः साधुः सत्-वृत्तः कम्-अधमम्-आचक्षते तु-असत्-वृत्तम् ।
केन जितं जगत्-एतत्-सत्य-तितिक्षावता पुंसा ॥१८॥
साधुः कः? सत्-वृत्तः । कम् अधमम् आचक्षते? असत्-वृत्तम् तु । एतत् जगत् केन जितं? सत्य-तितिक्षावता पुंसा ॥
साधुः virtuous person कः who सत्-वृत्तः one with good conduct कम् whom अधमम् lowly आचक्षते is called असत्-वृत्तम् तु indeed one with lowly conduct एतत् this जगत् world केन by whom जितं conquered सत्य-तितिक्षावता by one endowed with truth and forbearance पुंसा by man
Verse-19
कस्मै नमांसि देवाः कुर्वन्ति दया-प्रधानाय ।
कस्मात्-उद्वेगः स्यात्-संसार-अरण्यतः सुधियः ॥१९॥
देवाः कस्मै नमांसि कुर्वन्ति? दया-प्रधानाय । कस्मात् उद्वेगः स्यात्? संसार-अरण्यतः सुधियः ॥
देवाः gods कस्मै for whom नमांसि salutations कुर्वन्ति do दया-प्रधानाय for one in whom compassion is predominant कस्मात् from what उद्वेगः distress स्यात् may be there संसार-अरण्यतः from the forest of transmigratory existence सुधियः of people with good minds
Verse-20
कस्य वशे प्राणि-गणः सत्य-प्रिय-भाषिणः विनीतस्य ।
क्व स्थातव्यं न्याय्ये पथि दृष्ट-अदृष्ट-लाभ-आढ्ये ॥२०॥
प्राणि-गणः कस्य वशे? सत्य-प्रिय-भाषिणः, विनीतस्य । क्व स्थातव्यं? दृष्ट-अदृष्ट-लाभ-आढ्ये न्याय्ये पथि ॥
प्राणि-गणः the category of living beings कस्य whose वशे in control सत्य-प्रिय-भाषिणः one who is endowed with truthful and pleasing speech विनीतस्य one who is humble क्व where स्थातव्यं to be stayed (i.e., not to be deviated from) दृष्ट-अदृष्ट-लाभ-आढ्ये in abundance of gains in this life and hereafter न्याय्ये in the just पथि in the path
Verse-21
कः-अन्धः यः-अकार्य-रतः कः बधिरः यः हितानि न शृणोति ।
कः मूकः यः काले प्रियाणि वक्तुं न जानाति ॥२१॥
अन्धः कः? यः अकार्य-रतः । बधिरः कः? यः हितानि न शृणोति । मूकः कः? यः काले प्रियाणि वक्तुं न जानाति ॥
अन्धः blind कः who यः one who अकार्य-रतः revels in wrong-doing बधिरः deaf कः who यः one who हितानि beneficial (words) न not शृणोति listens मूकः dumb कः who यः one who काले at the right time प्रियाणि pleasant (words) वक्तुं to speak न not जानाति knows
Verse-22
किं दानम्-अनाकाङ्क्ष किं मित्रं यः निवारयति पापात् ।
कः-अलङ्कारः शीलं किं वाचां मण्डनं सत्यम् ॥२२॥
दानम् किं? अनाकाङ्क्ष । मित्रं किं । यः पापात् निवारयति । अलङ्कारः कः? शीलं । वाचां मण्डनं किं? सत्यम् ॥
दानम् charity किं what अनाकाङ्क्ष non-expectation (of anything in return) मित्रं friend किं who यः one who पापात् from sin निवारयति prevents अलङ्कारः ornnament कः what शीलं character वाचां of speech मण्डनं adornment किं what सत्यम् truth
Verse-23
विद्युत्-विलसित-चपलं किं दुर्जन-सङ्गतिः-युवतयः-च ।
कुल-शील-निष्प्रकम्पाः के कलि-काले-अपि सज्जनाः एव ॥२३॥
विद्युत्-विलसित-चपलं किं? दुर्जन-सङ्गतिः युवतयः च । कलि-काले अपि कुल-शील-निष्प्रकम्पाः के? सज्जनाः एव ॥
विद्युत्-विलसित-चपलं momentary like the flash of a lightning किं what दुर्जन-सङ्गतिः association with evil people युवतयः च and young women कलि-काले अपि even in the worst time कुल-शील-निष्प्रकम्पाः ones who are steadfast in nobility and character के who सज्जनाः good people एव alone
Versse-24 & 25
चिन्तामणिः-इव दुर्लभम्-इह किं कथयामि तत्-चतुर्भद्रम् ।
किं तत्-वदन्ति भूयः विधूत-तमसः विशेषेण ॥२४॥
दानं प्रिय-वाक्-सहितं ज्ञानम्-अगर्वं क्षम-अन्वितं शौर्यम् ।
वित्तं त्याग-समेतं दुर्लभम्-एतत्-चतुर्भद्रम् ॥२५॥
इह चिन्तामणिः इव दुर्लभम् किं? विधूत-तमसः भूयः विशेषेण किं तत् वदन्ति तत् चतुर्भद्रम् कथयामि । प्रिय-वाक्-सहितं दानं, अगर्वं ज्ञानम्, क्षम-अन्वितं शौर्यम् त्याग-समेतं वित्तं - दुर्लभम् एतत् चतुर्भद्रम् ॥
इह here चिन्तामणिः इव like the wish-fulling gem दुर्लभम् difficult to obtain किं what विधूत-तमसः one who has gotten rid of darkness (ignorance) भूयः repeatedly विशेषेण especially किं what तत् that वदन्ति say तत् that चतुर्भद्रम् the four-fold asupiciousness कथयामि I say प्रिय-वाक्-सहितं दानं charity that is accompanied with pleasant words अगर्वं ज्ञानम् knowledge without arrogance क्षम-अन्वितं शौर्यम् valour endowed with restraint त्याग-समेतं वित्तं wealth conjoined with giving दुर्लभम् difficult to obtain एतत् this चतुर्भद्रम् fourfold auspiciousness
Verse-26
किं शोच्यं कार्पण्यं सति विभवे किं प्रशस्तम्-औदार्यम् ।
कः पूज्यः विद्वद्भिः स्वभावतः सर्वदा विनीत: यः ॥२६॥
किं शोच्यं? कार्पण्यं । विभवे सति किं प्रशस्तम्? औदार्यम् । विद्वद्भिः कः पूज्यः ? यः स्वभावतः सर्वदा विनीत: ॥
किं what शोच्यं is lamentable कार्पण्यं miserliness विभवे सति in prosperity किं what प्रशस्तम् to be praised औदार्यम् generosity विद्वद्भिः by the wise people कः who पूज्यः is revered यः one who स्वभावतः by nature सर्वदा always विनीत: humble
Verse-27
कः कुल-कमल-दिनेशः सति गुण-विभवे-अपि यः नम्रः ।
कस्य वशे जगत्-एतत्-प्रिय-हित-वचनस्य धर्म-निरतस्य ॥२७॥
कुल-कमल-दिनेशः कः? यः गुण-विभवे सति अपि नम्रः । एतत् जगत् कस्य वशे? प्रिय-हित-वचनस्य धर्म-निरतस्य ॥
कुल-कमल-दिनेशः the sun of the lotus of lineage (i.e., one who makes the lineage blossom) कः who यः one who गुण-विभवे सति अपि even when endowed with virtue and prosperity नम्रः is humble एतत् this जगत् world कस्य whose वशे in control प्रिय-हित-वचनस्य of one whose speech is pleasing and beneficial धर्म-निरतस्य of one who is devoted to righteousness
Verse-28
विद्वत्-मनोहराः काः सत्कविता बोध-वनिता च ।
कं न स्पृशति विपत्तिः प्रवृद्ध-वचन-अनुवर्तिनं दान्तम् ॥२८॥
विद्वत्-मनोहराः काः? सत्-कविताः बोध-वनिताः च । विपत्तिः कं न स्पृशति? प्रवृद्ध-वचन-अनुवर्तिनं दान्तम् ॥
विद्वत्-मनोहराः captivating to wise people काः who सत्-कविताः great poetry बोध-वनिताः intelligent women च and विपत्तिः adversity कं whom न not स्पृशति touches (affects) प्रवृद्ध-वचन-अनुवर्तिनं one who follows the speech (advice) of elders दान्तम् one who is self-controlled
Verse-29
कस्मै स्पृहयति कमला तु-अनलस-चित्ताय नीति-वृत्ताय ।
त्यजति च कं सहसा द्विज-गुरु-सुर-निन्दा-करं च सालस्यम् ॥२९॥
कमला कस्मै स्पृहयति? अनलस-चित्ताय नीति-वृत्ताय तु। (कमला) कं च सहसा त्यजति? द्विज-गुरु-सुर-निन्दा-करं च सालस्यम् ॥
कमला Lakshmi (the goddess of fortune) कस्मै for whom स्पृहयति is eager (i.e., loves) अनलस-चित्ताय for one whose mind is not lazy (i.e., one who is industrious) नीति-वृत्ताय for one who is just in conduct तु indeed (कमला) Lakshmi (the goddess of fortune) कं whom च and सहसा quickly त्यजति abandons द्विज-गुरु-सुर-निन्दा-करं one who blames the twice-born (noble people), gurus and gods च and सालस्यम् one with laziness
Verse-30
कुत्र विधेयः वासः सज्जन-निकटे-अथवा काश्याम् ।
कः परिहार्यः देशः पिशुनयुतः लुब्ध-भूपः-च ॥३०॥
विधेयः वासः कुत्र? सज्जन-निकटे अथवा काश्याम् । परिहार्यः देशः कः? पिशुनयुतः लुब्ध-भूपः च ॥
विधेयः proper वासः abode कुत्र where सज्जन-निकटे in proximity of good people अथवा or काश्याम् in Kashi (the city of Varanasi in India) परिहार्यः to be avoided देशः country कः what पिशुनयुतः that which is associated with lowly people लुब्ध-भूपः that which has a covetous king च and
Verse-31
केन-अशोच्यः पुरुषः प्रणत-कलत्रेण धीर-विभवेन ।
इह भुवने कः शोच्यः सति-अपि विभवे न यः दाता ॥३१॥
पुरुषः केन अशोच्यः? प्रणत-कलत्रेण, धीर-विभवेन । इह भुवने शोच्यः कः? यः विभवे सति अपि न दाता ॥
पुरुषः man केन with what अशोच्यः is free from lamentation प्रणत-कलत्रेण with obedient wife धीर-विभवेन with long-lasting wealth इह here भुवने in this earth शोच्यः one who is to be lamented कः who यः one who विभवे सति अपि even though wealthy न not दाता giver
Verse-32
किं लघुतायाः मूलं प्राकृत-पुरुषेषु या याञ्चा ।
रामात्-अपि कः शूरः स्मर-शर-निहतः न यः-चलति ॥३२॥
लघुतायाः मूलं किं? प्राकृत-पुरुषेषु या याञ्चा । कः रामात् अपि शूरः? यः स्मर-शर-निहतः न चलति ॥
लघुतायाः meanness मूलं root किं what प्राकृत-पुरुषेषु among unrefined people या that which याञ्चा begging कः who रामात् अपि शूरः is more valourous than even Rama यः one who स्मर-शर-निहतः one who is struck by the arrows of Manmatha (the god of love) न not चलति is agitated
Verse-33
किम्-अहः-निशम्-अनुचिन्त्यं भगवत्-शरणं न संसारः ।
चक्षुष्मन्तः-अपि-अन्धाः के स्युः-ये नास्तिकाः मनुजाः ॥३३॥
अहः-निशम् किम् अनुचिन्त्यं? भगवत्-शरणं न संसारः । के चक्षुष्मन्तः अपि अन्धाः स्युः? ये नास्तिकाः मनुजाः ॥
अहः-निशम् day and night किम् what अनुचिन्त्यं to be reflected upon भगवत्-शरणं refuge in God न not संसारः transmigratory existence के who चक्षुष्मन्तः अपि even with eyes अन्धाः स्युः are blind people ये those who नास्तिकाः मनुजाः humans who are devoid of faith
Verse-34
कः पङ्गः-इह प्रथितः व्रजति च यः वार्धके तीर्थम् ।
किं तीर्थम्-अपि च मुख्यं चित्त-मलं यत्-निवर्तयति ॥३४॥
इह प्रथितः पङ्गः कः? यः वार्धके तीर्थम् व्रजति च । अपि च मुख्यं तीर्थम् किं? यत् चित्त-मलं निवर्तयति ॥३४॥
इह here प्रथितः well-known पङ्गः lame person कः who यः he who वार्धके in old age तीर्थम् व्रजति च goes on pilgrimage अपि च and also मुख्यं most important तीर्थम् pilgrimage spot किं what यत् that which चित्त-मलं the impurities of the mind निवर्तयति removes
Verse-35
किं स्मर्तव्यं पुरुषै:-हरि-नाम सदा न यावनी भाषा ।
कः हि न वाच्यः सुधिया पर-दोष:-च-अनृतं तत्-वत् ॥३५॥
पुरुषै: किं स्मर्तव्यं? सदा हरि-नाम, न यावनी भाषा । सुधिया कः न वाच्यः हि? पर-दोष:, तत्-वत् अनृतं च ॥
पुरुषै: by men किं what स्मर्तव्यं to be remembered सदा always हरि-नाम the name of Hari (Lord Vishnu) न not यावनी भाषा Greek (Ionian) language सुधिया by one with a good mind कः what न not वाच्यः spoken हि indeed पर-दोष: the faults in others तत्-वत् and likewise अनृतं च and untruth
Verse-36
किं सम्पाद्यं मनुजैः-विद्या वित्तं बलं यशः पुण्यम् ।
कः सर्व-गुण-विनाशी लोभः शत्रुः-च कः कामः ॥३६॥
मनुजैः किं सम्पाद्यं? विद्या, वित्तं, बलं, यशः, पुण्यम् । सर्व-गुण-विनाशी कः? लोभः । शत्रुः च कः? कामः ॥
मनुजैः by human beings किं what सम्पाद्यं to be earned विद्या knowledge वित्तं wealth बलं strength यशः fame पुण्यम् merit सर्व-गुण-विनाशी destroyer of all virtues कः who लोभः greed शत्रुः च and the enemy कः who कामः lust
Verse-37
का च सभा परिहार्या हीना या वृद्ध-सचिवेन ।
इह कुत्र-अवहितः स्यात्-मनुजः किल राज-सेवायाम् ॥३७॥
परिहार्या सभा च का? या वृद्ध-सचिवेन हीना । मनुजः इह कुत्र अवहितः स्यात्? राज-सेवायाम् किल ॥
परिहार्या to be shunned सभा assembly च and का what या that which वृद्ध-सचिवेन हीना is bereft of elderly advisors मनुजः human being इह here कुत्र where अवहितः careful स्यात् should be राज-सेवायाम् in the service of the king किल indeed
Verse-38
प्राणात्-अपि कः रम्यः कुल-धर्मः साधु-सङ्गः-च ।
का संरक्ष्या कीर्तिः पतिव्रता नैजबुद्धिः-च ॥३८॥
कः प्राणात् अपि रम्यः? कुल-धर्मः, साधु-सङ्गः च । का संरक्ष्या? कीर्तिः, पतिव्रता, नैजबुद्धिः च ॥
कः who प्राणात् from life (i.e., more than life) अपि even रम्यः is pleasing कुल-धर्मः one who is true to his lineage साधु-सङ्गः one who associates with good people च and का what संरक्ष्या is to be well protected कीर्तिः fame पतिव्रता devoted wife नैजबुद्धिः independent thinking च and
Verse-39
का कल्प-लता लोके सत्-शिष्याय-अर्पिता विद्या ।
कः-अक्षय-वट-वृक्षः स्यात्-विधिवत्-सत्-पात्र-दत्त-दानं यत् ॥३९॥
लोके कल्प-लता का? सत्-शिष्याय अर्पिता विद्या । अक्षय-वट-वृक्षः कः स्यात्? यत् विधिवत् सत्-पात्र-दत्त-दानं ॥
लोके in the world कल्प-लता wish-fulfiling creeper का what सत्-शिष्याय for true (sincere) student अर्पिता offered विद्या knowledge अक्षय-वट-वृक्षः undecaying banyan tree कः what स्यात् may be यत् that which विधिवत् in the right manner सत्-पात्र-दत्त-दानं charity offered to the deserving recipient
Verse-40
किं शस्त्रं सर्वेषां युक्तिः-माता च का धेनुः ।
किं नु बलं यत्-वैर्यं कः मृत्युः-यत्-अवधान-रहितत्वम् ॥४०॥
सर्वेषां शस्त्रं किं? युक्तिः । माता च का? धेनुः । किं नु बलं? यत् वैर्यं । मृत्युः कः? यत्-अवधान-रहितत्वम् ॥
सर्वेषां of all people शस्त्रं weapon किं what युक्तिः inference माता mother च and का who धेनुः cow किं नु what बलं is strength यत् that which वैर्यं is courage मृत्युः death कः what यत्-अवधान-रहितत्वम् being devoid of attentiveness
Verse-41
कुत्र विषं दुष्ट-जने किम्-इह-अशौचं भवेत्-ऋणम्-नृणाम् ।
किम्-अभयम्-इह वैराग्यं भयम्-अपि किं वित्तम्-एव सर्वेषाम् ॥४१॥
विषं कुत्र? दुष्ट-जने । इह किम् अशौचं भवेत्? नृणाम् ऋणम् । इह अभयम् किम्? वैराग्यं । भयम् अपि किं? वित्तम् एव, सर्वेषाम् ॥
विषं poison कुत्र where दुष्ट-जने in evil people इह here किम् what अशौचं uncleanliness भवेत् is नृणाम् of men ऋणम् indebtedness इह here अभयम् fearlessness किम् what वैराग्यं dispassion भयम् fear अपि also किं what वित्तम् wealth एव alone सर्वेषाम् for everyone
Verse-42
का दुर्लभा नराणां हरि-भक्तिः पातकं च किं हिंसा ।
कः हि भगवत्-प्रियः स्यात्-यः-अन्यं न-उद्वेजयेत्-अनुद्विग्नः ॥४२॥
नराणां दुर्लभा का? हरि-भक्तिः । पातकं च किं? हिंसा । भगवत्-प्रियः हि कः स्यात्? यः अनुद्विग्नः अन्यं न उद्वेजयेत् ॥
नराणां of men दुर्लभा difficult to get का what हरि-भक्तिः devotion to Hari (god) पातकं causing downfall च and किं what हिंसा violence भगवत्-प्रियः one who is dear to god हि indeed कः who स्यात् may be यः he who अनुद्विग्नः one who is free from anxiety अन्यं other न not उद्वेजयेत् agitates
Verse-43
कस्मात्-सिद्धिः-तपसः बुद्धिः क्व नु भूसुरे कुतः बुद्धिः ।
वृद्ध-उपसेवया के वृद्धाः ये धर्म-तत्त्वज्ञाः ॥४३॥
सिद्धिः कस्मात्? तपसः । बुद्धिः क्व नु? भूसुरे । बुद्धिः कुतः? वृद्ध-उपसेवया । वृद्धाः के? ये धर्म-तत्त्वज्ञाः ॥
सिद्धिः superhuman faculties कस्मात् from where तपसः from penance बुद्धिः intelligtence क्व नु where भूसुरे in a Brahmin बुद्धिः intelligence कुतः from where वृद्ध-उपसेवया by following the elders वृद्धाः elders के who ये those who धर्म-तत्त्वज्ञाः know duty and truth
Verse-44
सम्भावितस्य मरणात्-अधिकं किं दुर्यशः भवति ।
लोके सुखी भवेत्-कः धनवान्-धनम्-अपि च किं यतः-च-इष्टम् ॥४४॥
सम्भावितस्य किं मरणात् अधिकं भवति ? दुर्यशः । लोके कः सुखी भवेत्? धनवान् । धनम् अपि च किं? यतः च इष्टम् ॥४४॥
सम्भावितस्य of a respected person किं what मरणात् death अधिकं more than भवति is दुर्यशः ill-fame लोके in the world कः who सुखी happy person भवेत् becomes धनवान् one with wealth धनम् wealth अपि also च and किं what यतः from which च and इष्टम् act of sacrifice
Verse-45
सर्व-सुखानां बीजं किं पुण्यं दुःखम्-अपि कुतः पापात् ।
कस्य-ऐश्वर्यं यः किल शङ्करम्-आराधयेत्-भक्त्या ॥४५॥
सर्व-सुखानां बीजं किं? पुण्यं । दुःखम् अपि कुतः? पापात् । कस्य ऐश्वर्यं? यः भक्त्या शङ्करम् आराधयेत् किल ॥
सर्व-सुखानां of all joys बीजं seed किं what पुण्यं merit (meritorious deeds) दुःखम् sorrow अपि also कुतः from where पापात् from sin (sinful deeds) कस्य whose ऐश्वर्यं mastery यः he who भक्त्या with devotion शङ्करम् Shankara (Lord Shiva) आराधयेत् worships किल indeed
Verse-46
कः वर्धते विनीतः कः वा हीयते यः दृप्तः ।
कः न प्रत्येतव्यः ब्रूते यः-च-अनृतं शश्वत् ॥४६॥
कः वर्धते? विनीतः । कः वा हीयते? यः दृप्तः । कः न प्रत्येतव्यः? यः च शश्वत् अनृतं ब्रूते ॥
कः who वर्धते grows (progresses) विनीतः one who is humble कः who वा else (indeed) हीयते decays यः he who दृप्तः is arrogant कः who न not प्रत्येतव्यः to be recognised यः he who च and शश्वत् constantly अनृतं untruth ब्रूते speaks
Verse-47
कुत्र-अनृते-अपि-अपापं यत्-च-उक्तं धर्म-रक्षार्थम् ।
कः धर्मः-अभिमतः यः शिष्टानां निज-कुलीनानाम् ॥४७॥
अनृते अपि कुत्र अपापं? यत् च धर्म-रक्षार्थम् उक्तं । कः धर्मः? यः निज-कुलीनानाम् शिष्टानां अभिमतः ॥
अनृते untruth अपि even कुत्र where अपापं sinless यत् that which च and धर्म-रक्षार्थम् for protecting righteousness उक्तं is spoken कः what धर्मः righteousness यः that which निज-कुलीनानाम् शिष्टानां of those eminent in one’s own lineage अभिमतः approved
Verse-48
साधु-बलं किं दैवं कः साधुः सर्वदा तुष्टः ।
दैवं किं यत्-सुकृतं कः सुकृती श्लाघ्यते च यः सद्भिः ॥४८॥
साधु-बलं किं? दैवं । कः साधुः? सर्वदा तुष्टः । दैवं किं? यत्-सुकृतं । कः सुकृती? यः च सद्भिः श्लाघ्यते ॥
साधु-बलं the strength of good people किं what दैवं god कः who साधुः is a good person सर्वदा always तुष्टः content दैवं divine power किं what यत्-सुकृतं that which is the good deed कः who सुकृती doer of good deeds यः he who च and सद्भिः by the virtuous श्लाघ्यते is praised
Verse-49
गृह-मेधिनः-च मित्रं किं भार्या कः गृही च यः यजते ।
कः यज्ञः यः श्रुत्या विहितः श्रेयस्करः नृणाम् ॥४९॥
गृहमेधिनः मित्रं च किं? भार्या । कः गृही? यः च यजते । कः यज्ञः? यः श्रुत्या विहितः नृणाम् श्रेयस्करः ॥
गृहमेधिनः householder’s मित्रं friend च and किं kim भार्या wife कः who गृही householder यः he who च and यजते does sacrificial oblations कः what यज्ञः sacrificial oblation यः that which श्रुत्या by the scriptures (Vedas) विहितः prescribed नृणाम् of humans श्रेयस्करः creator of welfare
Verse-50
कस्य क्रिया हि सफला यः पुनः-आचारवान्-शिष्टः ।
कः शिष्टः यः वेद-प्रमाणवान्-कः हतः क्रियाभ्रष्टः ॥५०॥
कस्य क्रिया हि सफला? यः आचारवान्, पुनः शिष्टः । कः शिष्टः? यः वेद-प्रमाणवान् । कः हतः? क्रियाभ्रष्टः ॥
कस्य whose क्रिया action हि indeed सफला fruitful यः he who आचारवान् of good conduct पुनः again (also) शिष्टः wise person कः who शिष्टः wise person यः he who वेद-प्रमाणवान् who has (uses) the scriptures as the means of knowledge कः who हतः is killed क्रियाभ्रष्टः one who has omitted the prescribed acts
Verse-51
कः धन्यः संन्यासी कः मान्यः पण्डितः साधुः ।
कः सेव्यः यः दाता कः दाता यः-अर्थि-तृप्तिम्-आतनुते ॥५१॥
धन्यः कः? संन्यासी । मान्यः कः? पण्डितः साधुः । सेव्यः कः? यः दाता । दाता कः? यः अर्थि-तृप्तिम् आतनुते ॥
धन्यः fortunate कः who संन्यासी the renunciate मान्यः honourable कः who पण्डितः learned साधुः good person सेव्यः to be served कः who यः he who दाता is a giver दाता giver कः who यः he who अर्थि-तृप्तिम् satisfaction of the needy आतनुते bestows
Verse-52
किं भाग्यं देहवताम्-आरोग्यं कः फली कृषिकृत् ।
कस्य न पापं जपतः कः पूर्णः यः प्रजावान्-स्यात् ॥५२॥
देहवताम् किं भाग्यं? आरोग्यं । कः फली? कृषिकृत् । कस्य न पापं? जपतः । पूर्णः कः? यः प्रजावान् स्यात् ॥
देहवताम् of the embodied किं what भाग्यं good fortune आरोग्यं health कः who फली possessor of fruit कृषिकृत् the tiller कस्य whose न not पापं sin जपतः of one who chants prayers पूर्णः fulfilled person कः who यः he who प्रजावान् having progeny स्यात् may be
Verse-53
किं दुष्करं नराणां यत्-मनसः निग्रहः सततम् ।
कः ब्रह्मचर्यवान्-स्यात्-यः-च-अस्खलित-ऊर्ध्वरेतस्कः ॥५३॥
नराणां दुष्करं किं? यत् मनसः सततम् निग्रहः । कः ब्रह्मचर्यवान् स्यात्? यः च अस्खलित-ऊर्ध्वरेतस्कः ॥
नराणां of humans दुष्करं difficult to do किं what यत् that which मनसः of the mind सततम् constant निग्रहः control कः who ब्रह्मचर्यवान् endowed with celibacy स्यात् may be यः he who च and अस्खलित-ऊर्ध्वरेतस्कः is steadfastly chaste
Verse-54
का च पर-देवता-उक्ता चित्-शक्तिः कः जगत्-भर्ता ।
सूर्यः सर्वेषां कः जीवन-हेतुः सः पर्जन्यः ॥५४॥
पर-देवता च उक्ता का? चित्-शक्तिः । जगत्-भर्ता कः? सूर्यः । सर्वेषां जीवन-हेतुः कः? सः पर्जन्यः ॥
पर-देवता the highest deity च and उक्ता called का who चित्-शक्तिः the power of consciousness जगत्-भर्ता the lord of the world कः who सूर्यः the sun सर्वेषां of all जीवन-हेतुः cause of life कः who सः he पर्जन्यः rain
Verse-55
कः शूरः यः भीत-त्राता त्राता च कः सत्-गुरुः ।
कः हि जगत्-गुरुः-उक्तः शम्भुः-ज्ञानं कुतः शिवात्-एव ॥५५॥
शूरः कः? यः भीत-त्राता । त्राता च कः? सत्-गुरुः । जगत्-गुरुः उक्तः हि कः? शम्भुः । ज्ञानं कुतः? शिवात् एव ॥
शूरः a valiant person कः who यः he who भीत-त्राता protector of the frightened त्राता protector च and कः who सत्-गुरुः the true guru जगत्-गुरुः the guru of the world उक्तः called हि indeed कः who शम्भुः Shambu (Lord Shiva) ज्ञानं knowledge कुतः from where शिवात् from Shiva एव alone
Verse-56
मुक्तिं लभेत कस्मात्-मुकुन्द-भक्तेः-मुकुन्दः कः।
यः-तारयेत्-अविद्यां का च-अविद्या यत्-आत्मनः-अस्फूर्तिः ॥५६॥
कस्मात् मुक्तिं लभेत? मुकुन्द-भक्तेः । मुकुन्दः कः? यः अविद्यां तारयेत् । अविद्या च का? यत् आत्मनः अस्फूर्तिः ॥
कस्मात् from what (through what) मुक्तिं freedom लभेत to be obtained मुकुन्द-भक्तेः from (through) devotion to Mukunda (Lord Vishnu) मुकुन्दः Mukunda कः who यः he who अविद्यां ignorance तारयेत् makes to cross over अविद्या ignorance च and का what यत् that which आत्मनः of the self अस्फूर्तिः non-manifestation
Verse-57
कस्य न शोकः यः स्यात्-अक्रोधः किं सुखं तुष्टिः ।
कः राजा रञ्जनकृत्-कः-च श्वा नीच-सेवकः यः स्यात् ॥५७॥
कस्य न शोकः? यः अक्रोधः स्यात् । सुखं किं? तुष्टिः । राजा कः? रञ्जनकृत् । श्वा च कः? यः नीच-सेवकः स्यात् ॥
कस्य of whom न no शोकः sorrow यः he who अक्रोधः not angry स्यात् may be सुखं happiness किं what तुष्टिः contentment राजा king कः who रञ्जनकृत् creator of happiness श्वा dog च and कः who यः he who नीच-सेवकः serves the lowly स्यात् may be
Verse-58
कः मायी परमेशः कः इन्द्रजालायते प्रपञ्चः-अयम् ।
कः स्वप्न-निभः जाग्रत्-व्यवहारः सत्यम्-अपि च किं ब्रह्म ॥५८॥
मायी कः? परमेशः । कः इन्द्रजालायते? अयम् प्रपञ्चः । कः स्वप्न-निभः? जाग्रत्-व्यवहारः । अपि सत्यम् च किं? ब्रह्म ॥
मायी endowed with Maya (the power of illusion) कः who परमेशः the supreme lord कः what इन्द्रजालायते deceives अयम् this प्रपञ्चः world कः what स्वप्न-निभः is dream-like जाग्रत्-व्यवहारः the waking state activities अपि even सत्यम् truth च and किं what ब्रह्म Brahman
Verse-59
किं मिथ्या यत्-विद्या-नाश्यं तुच्छं तु शश-विषाण-आदि ।
का च-अनिर्वचनीया माया किं कल्पितं द्वैतम् ॥५९॥
मिथ्या किं? यत् विद्या-नाश्यं । तुच्छं तु? शश-विषाण-आदि । अनिर्वचनीया च का? माया । कल्पितं किं? द्वैतम् ॥
मिथ्या non-real किं what यत् that which विद्या-नाश्यं is destroyed by knowledge तुच्छं void (non-existent) तु again (what is) शश-विषाण-आदि rabbit’s horn, etc. अनिर्वचनीया indescribable च and का what माया maya कल्पितं imagined किं what द्वैतम् duality
Verse-60
किं पारमार्थिकं स्यात्-अद्वैतं च-अज्ञता कुतः-अनादिः ।
वपुषः-च पोषकं किं प्रारब्धं च-अन्नदायि किं च-आयुः ॥६०॥
किं पारमार्थिकं स्यात्? अद्वैतं । अज्ञता च कुतः? अनादिः । वपुषः पोषकं च किं? प्रारब्धं । अन्नदायि च किं? च आयुः ॥
किं what पारमार्थिकं ultimate reality स्यात् may be अद्वैतं non-dualism अज्ञता ignorance च and कुतः from where अनादिः beginningless वपुषः body’s पोषकं nourishment च and किं what प्रारब्धं prarabdha (fructified results of karma) अन्नदायि giver of food च and किं what च and आयुः life-span
Verse-61
कः ब्रह्मणैः-उपास्यः गायत्रि-अर्क-अग्नि-गोचरः शम्भुः ।
गायत्र्याम्-आदित्ये च-अग्नौ शम्भौ च किं नु तत्-तत्त्वम् ॥६१॥
ब्रह्मणैः कः उपास्यः? गायत्रि-अर्क-अग्नि-गोचरः शम्भुः । गायत्र्याम् आदित्ये च अग्नौ शम्भौ च किं नु? तत्-तत्त्वम् ॥
ब्रह्मणैः by brahmins कः who उपास्यः should be mediated upon गायत्रि-अर्क-अग्नि-गोचरः शम्भुः Shambu (Lod Shiva) who can be perceived in the Gayatri (mantra), sun and fire गायत्र्याम् in the Gayatri (mantra) आदित्ये in the sun च and अग्नौ in the fires शम्भौ and in Shiva च and किं what नु indeed तत्-तत्त्वम् that reality
Verse-62
प्रत्यक्ष-देवता का माता पूज्यः गुरुः-च कः-तातः ।
कः सर्व-देवता-आत्मा विद्या-कर्म-अन्वितः विप्रः ॥६२॥
प्रत्यक्ष-देवता का? माता । पूज्यः गुरुः च कः? तातः । कः सर्व-देवता-आत्मा? विद्या-कर्म-अन्वितः विप्रः ॥
प्रत्यक्ष-देवता perceptible god का who माता mother पूज्यः honourable गुरुः teacher च and कः who तातः father कः who सर्व-देवता-आत्मा the self of all deities विद्या-कर्म-अन्वितः endowed with knowledge and action विप्रः brahmin
Verse-63
कः-च कुल-क्षय-हेतुः सन्तापः सत्-जनेषु यः-अकारि ।
केषाम्-अमोघ-वचनं ये च पुनः सत्य-मौन-शम-शीलाः ॥६३॥
कुल-क्षय-हेतुः च कः? यः सत्-जनेषु सन्तापः अकारि । अमोघ-वचनं केषाम्? ये पुनः सत्य-मौन-शम-शीलाः च ॥
कुल-क्षय-हेतुः the cause of decay of lineage च and कः who यः he who सत्-जनेषु among good people सन्तापः causes distress अकारि the doer of forbidden activities अमोघ-वचनं fruitful speech केषाम् whose ये they who पुनः again सत्य-मौन-शम-शीलाः those conduct is truthful, silent and self-controlled च and
Verse-64
किं जन्म विषय-सङ्गः किम्-उत्तरं जन्म पुत्रः स्यात् ।
कः-अपरिहार्यः मृत्युः कुत्र पदं विन्यसेत्-च दृक्-पूते ॥६४॥
जन्म किं? विषय-सङ्गः । उत्तरं जन्म किम्? पुत्रः स्यात् । कः अपरिहार्यः? मृत्युः । कुत्र पदं विन्यसेत् च? दृक्-पूते ॥
जन्म birth किं what विषय-सङ्गः attachment to sense objects उत्तरं after जन्म life किम् what पुत्रः son स्यात् may be कः what अपरिहार्यः inevitable मृत्युः death कुत्र where पदं foot विन्यसेत् to be placed च and दृक्-पूते in that which has been purified by sight
Verse-65
पात्रं किम्-अन्नदाने क्षुधितं कः-अर्च्यः हि भगवत्-अवतारः ।
कः-च भगवान्-महेशः शङ्कर-नारायण-आत्म-एकः ॥६५॥
अन्नदाने पात्रं किम्? क्षुधितं । कः अर्च्यः हि? भगवत्-अवतारः । कः च भगवान्? शङ्कर-नारायण-आत्म-एकः महेशः ॥
अन्नदाने in food charity पात्रं fit recipient किम् who क्षुधितं hungry person कः who अर्च्यः to be worshipped हि indeed भगवत्-अवतारः the incarnation of god कः who च and भगवान् god शङ्कर-नारायण-आत्म-एकः the one self of (both) Shankara (Shiva) and Narayana (Vishnu) महेशः the great lord
Verse-66
फलम्-अपि भगवत्-भक्तेः किं तत्-लोक-स्वरूप-साक्षात्त्वम् ।
मोक्षः-च कः हि-अविद्या-अस्तमयः कः सर्व-वेद-भूः-अथ च-ओम् ॥६६॥
भगवत्-भक्तेः फलम् अपि किं? तत्-लोक-स्वरूप-साक्षात्त्वम् । मोक्षः च कः? हि अविद्या-अस्तमयः । सर्व-वेद-भूः कः? अथ च ओम् ॥
भगवत्-भक्तेः of devotion to god फलम् result अपि also किं what तत्-लोक-स्वरूप-साक्षात्त्वम् direct perception (realization) of the world and the self मोक्षः liberation च and कः what हि indeed अविद्या-अस्तमयः destruction of ignorance सर्व-वेद-भूः the source of all vedas कः who अथ (the word) “atha” च and ओम् (the word) “om”
Verse-67
इति-एषा कण्ठस्था प्रश्न-उत्तर-रत्न-मालिका येषाम् ।
ते मुक्त-आभरणा इव विमलाः-च-आभान्ति सत्-समाजेषु ॥६७॥
इति-एषा प्रश्न-उत्तर-रत्न-मालिका येषाम् कण्ठस्था, ते सत्-समाजेषु मुक्त-आभरणाः इव विमलाः च आभान्ति ॥६७॥
इति-एषा thus this प्रश्न-उत्तर-रत्न-मालिका necklace of questions and answers येषाम् of whom कण्ठस्था memorized (internalized) ते they सत्-समाजेषु in the assembly of good people मुक्त-आभरणाः adorned with liberation इव as though विमलाः pure च and आभान्ति glow
Prosody (Chandas)
Praśnottararatnamālikā is composed in the āryā chandaḥ (metre).
This meter is based on the number of mātrās (morae) in each quarter, unlike the other metres which are based on the number of syllables.
A short syllable counts for one mātrā, and a long syllable (that is, one containing a long vowel, or a short vowel followed by two consonants) counts for two mātrās.
The āryā verse has 12, 18, 12 and 15 mātrās in the first, second, third, and fourth quarters (pādas) respectively.
Chanting (audio file in mp3 format)
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