YOGAVASISHTHAM-VAIRAGYAPRAKARANAM- BALYAVASTHAADOSHA VARNANAM

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               योगवासिष्ठम्-वैराग्यप्रकरणम्-सर्गः१९
                
बाल्यावस्थादोष वर्णनम्
In these verses selected from the Vairagrya Prakarana of Yogavasishtham
Rama speaks to Viswamitra and other sages about 
the problems faced in childhood.
लब्ध्वाऽपि तरलाकारे कार्यभारतरङ्गिणि
संसारे 
सागरे जन्म बाल्यं दुःखाय केवलम् ॥१॥
After taking birth in the samasara
which is like an ocean full of water and waves represented by burden of duties,
childhood leads to nothing but misery.
अशक्तिरापदातृष्णा मूकता मूढबुद्धिता
गृध्नुता लोलता दैन्यं सर्वं बाल्ये प्रवर्तते ॥२॥
Lack of strength, distress, thirst,
dumbness, foolishness, stinginess, wavering mind, misery – childhood is full of
these things.
रोषरोदनरौद्रासु दैन्यजर्जरितासु च
दशासु बन्धनं बाल्यमालानं करिणामिव ॥३॥
Childhood is a  bondage (handicap) under all states such as
anger, crying, tears, fury, misery, pain etc. just as the chain used to tie an
elephant is bondage to it. 
तिर्यग्जातिसमारंभः सर्वैरेवाऽवधीरितः
लोलो बालसमाचारो मरणादपि दुःखदः ॥४॥
Childhood activities are similar to
those of animals.  Children are treated by
all with indifference. The activities of children  sometimes cause even death from water, air,
fire etc.
जलवह्न्यनिलाजस्रजातभीत्या पदे पदे
यद्भयं शैशवेऽबुध्या कस्याऽऽपदि हि तद्भवेत् ॥५॥
Even accidents may not be as fearful as the fear from water, fire,
air etc at every step in childhood because of lack of  sense. 
बाल्यं रम्यमिति व्यर्थबुद्धयः कल्पयन्ति ये
तान् मूर्खपुरुषान् ब्रह्मन् धिगस्तु हतचेतसः ॥६॥
O sage ! fie on those fools who imagine that childhood is
beautiful; they have lost their senses. 
सर्वेषामेव सत्त्वानां सर्वावस्थाभ्य एव हि
मनश्चञ्चलतामेति बाल्ये दशगुणं मुने ॥७॥
O Sage ! For all creatures, in all states during childhood the
mind is ten times more wavering.
सर्वाणि दुःखभूतानि सर्वे दोषा दुराधयः
बालमेवोपजीवन्ति श्रीमन्तमिव मानवाः ॥८॥
All miseries, all bad qualities and conditions depend on childhood
just as men depend on wealthy people.
नवं  नवं
प्रीतिकरं न शिशु प्रत्यहं यदि
प्राप्नोति तदसौ याति विषवैषम्यमूर्च्छताम् ॥९॥
If the child does not get every day newer and newer objects of
delight he becomes aggressive and loses control of himself. 
स्तोकेन वशमायाति स्तोकेनेति विकारताम्
अमेध्य एव रमते बालः कौलेयको यथा ॥१०॥
The child is satisfied with 
only a little;  Only a little is
sufficient to put him out.  He revels in
excreta like a dog.
अन्तश्चित्तैरशक्तस्य शीतातपनिवारणे
को विशेषो महाबुद्धे बालस्य वीरुधस्तथा ॥११॥
The child bears extremes of cold and heat without being able to
counteract them.  O Sage ! how is the
child different from the  trees in the
forest ?
सकलदोषदशाविहताशयं
शरणमप्यविवेकविलासिनः
इह न कस्यचिदेव महामुने
भवति बाल्यमलं परितुष्टये ॥१२॥
Who in this world will be delighted with childhood where the mind
is tainted by bad qualities and actions are indiscriminately guided by
ignorance only. 

YOGAVASISHTHAM-VAIRAGYAPRAKARANAM – DEHAJUGUPSAA

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             योगवासिष्ठम्-वैराग्यप्रकरणम्- सर्गः १८
                 देहगुगुप्सा वर्णनम्
In these verses selected from the Vairagrya
Prakarana of Yogavasishtham Rama speaks to Viswamitra and other
sages about  the body which is the root
cause of misery.   
आर्द्रान्त्रतन्त्रीगहनो
विकारी परितापवान्
देहः स्फुरति संसारे
सोऽपि दुःखाय केवलम् ॥१॥
This physical
body (inherited by living beings) in this world contains intestines wet (with
urine and stool) and a network of nerves and blood vessels. It is subject to
constant change, is the cause of much pain and yields nothing but sorrow and
misery.
अज्ञोऽपि तज्ञसदृशो
वलितात्मचमत्कृतिः
युक्त्या भव्योऽप्यभव्योऽपि
न जडो नाऽपि चेतनः ॥२॥
Though ignorant it appears to
be wise; It envelops and covers the light of the soul. It is neither pretty nor
ugly and is neither sentient nor insentient.  
जडाजडदृशोर्मध्ये
दोलायित दुराशयः
अविवेकी विमूढश्च
मोहमेव प्रयच्छति॥३॥
This body
oscillates between the states of being sentient and insentient.  It is evil-minded, indiscriminate and
dull.  It leads only to delusion. 
स्तोकेनाऽऽनन्दमायाति
स्तोकेनाऽऽयाति खेदिताम्
नाऽस्ति देहसमः
शोच्यो नीचो गुणबहिष्कृतः ॥४॥
It is satisfied with very
little and dissatisfied also with very little. 
There is nothing more pitiable than the body which is mean and devoid of
good qualities. 
तात संतरणार्थेन
गृहीतायं पुनः पुनः
भावि देहलतायां  च कस्य स्यादात्मभावना॥५॥
O Sage! This
body is taken again and again to cross over this samsara and attain moksha.  Who will have the idea of Self in this
creeper of a body.
अच्छिन्नवासनाजालमूलत्वात्
दुर्लभाकृतिः
व्यायामविरसः कायवृक्षोऽयं
न सुखाय मे ॥६॥
The inherited
vansanas (tendencies, impressions) the root of which has not been cut is
the cause of this human form (body) which is difficult to get. It shies away
from hard work.  This tree of a body does
not give me any happiness. 
कलेवरमहंकारगृहस्थस्य
महागृहम्
लुठत्वभ्येतु वा
स्थेयं किमनेन मुने मम ॥७॥
This body is the big house of
Ego.  Let it go or come or remain stable.
O sage! Of what is this to me?
समस्तरोगायतनं
वलीपलितपत्तनम्
सर्वाधिसारगहनं
नेष्टे देहगृहं मुने ॥८॥
This body
houses all diseases.  It is the seat of
wrinkles and greying. It is the forest of all types of miseries.  I do not like this body-house. 
किं श्रिया किं
च राज्येन किं कायेन किमीहितैः
दिनैः कतिपयैरेव
कालः सर्वं  निकृन्तति॥९॥
What is the use of wealth,
kingdom, body and desires? Time (Death) will snatch everything in a few days.
रक्तमांसमयस्यास्य
सबाह्याभ्यन्तरं मुने
नाशैकधर्मिणो ब्रूहि
का वा कायस्य रम्यता ॥१०॥
O Sage ! What is pretty about
this body which is made up of flesh and blood inside and outside and which, by
nature, is perishable. 
मरणावसरे काया
जीवं नाऽनुसरन्ति ये
तेषु तात कृतघ्नेषु
का वाऽऽस्था वद धीमताम् ॥११॥
The body does
not follow the Jiva on death. Which intelligent person will care for
this body which is so ungrateful because it does not follow the jiva on death?  
भुक्त्वा पीत्वा
चिरां कालं बालपल्लवपेलवाम्
तनुतामेत्य यत्नेन
विनाशमनुधावति ॥१२॥
Though it
eats and drinks well over a long period and is maintained well with great
effort it becomes like a tender leaf and hastens towards destruction.     
सुचिरं प्रभुतां
कृत्वा संसेव्य विभवं प्रियम्।
नोत्थानमेति न
स्थैर्यं कायः किमिव पाल्यते ॥१३॥
It lords over others for a
long time and enjoys all comforts which wealth can give.  But it never rises above this level nor gains
stability.  Of what use is nourishing
such a body?
जराकाले जरामेति
मृत्युकाले तथा मृतिम्
सम एवाऽविशेषज्ञः
कायो भोगिदरिद्रयोः ॥१४॥
This body ages during old age
and dies when the time for death arrives. 
Whether it is a wealthy person or a poor man, this body does not
recognise the difference.
न किञ्चिदपि दृश्येऽस्मिन्
सत्यं तेन हतात्मना
चित्रं दग्धशरीरेण
जनता  विप्रलंभते ॥१५॥
Whatever in
this world is perceived by the senses is not real and will perish.  It is a wonder that people still feel the
pangs of separation over a burnt body of a dead person. 
   

YOGAVASISHTHAM VAIRAGYASATAKAM – TRISHNABHANGA VARNANAM

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          योगवसिष्ठम् – वैराग्यप्रकरणम् -सर्गः १७     
             तृष्णाभंगवर्णनम्
In these verses selected from the Vairagrya Prakarana of Yogavasishtham
Rama speaks to Viswamitra and other sages about  greed (desire)
     
हार्दान्धकारशर्वर्या
तृष्णयेह दुरन्तया
स्फुरन्ति चेतनाकाशे
दोषाः कौशिकपङ्क्तयः ॥१॥
Because of
the never ending greed,  there manifest,
in the chidakasha (consciousness ), many  bad qualities,  like a pack of owls in a pitch dark night.  
अन्तर्दाहप्रदायिन्या
समूढरसमार्द्दवः
पङ्क आदित्यदीप्त्येव
शोषं नीतोऽस्मि चिन्तया ॥२॥
The blissful rasa
 of Atmajnaana  is dried up by the worries (desire for
material things)  which scorch my
internals just as the heat of the sun dries up mud.
मम चित्तमहारण्ये
व्यामोहतिमिराकुले
शून्ये ताण्डविनी
जाता भृशमाशापिशाचिका ॥३॥
The ghost of desires dances in
the great forest of my mind which is enveloped by the darkness of delusion.   
वचोरचितनीहारा
काञ्चनोपवनोज्ज्वला
नूनं विकासमायाति
चिन्ताचणकमञ्जरी ॥४॥
The chanaka
blossom of desires is nourished by the dew drops of tears shed by sorrowful
utterances and increased by the proximity of the garden of dhathura
flowers (काञ्चन means also gold i.e. wealth)
  
अलमन्तः भ्रमायैव
तृष्णा तरलिताशया
आयता विषमोल्लासमूर्मिरंबुनिधाविव
॥५॥
Greed deludes  and submerges the mind just like large tumultuous
waves in the sea. 
वेगं संरोद्धुमुदितो
वात्ययेव जरत्तृणम्
नीतः कलुषया क्वाऽपि
तृष्णया चित्तचातकः ॥६॥
Though this chataka bird  of mind tries to control this turbid greed,
the latter leads the mind to a miserable condition just as strong wind blows
away dried grass.  
दूरदूरमितो गत्वा
समेत्य च पुनः पुनः
भ्रमत्याशु दिगन्तेषु
तृष्णोन्मत्ता तुरङ्गमी ॥७॥
Like an intoxicated mare this
greed goes farther and father, returns again and again  and wanders in the ten directions.
पुत्रमित्रकलत्रादि
तृष्णया नित्यकष्टया
खगेष्विव किरात्येदं
जालं लोकेषु रच्यते ॥८॥
Just like a hunter spreads his
net to trap birds, the greed  for sons,
friends, wives  etc. gives enough
troubles spreading its net for trapping people.  
अपि मेरुसमं प्राज्ञमपि
शूरमपि स्थिरम्
तृणीकरोति तृष्णैका
निमेषेण नरोत्तमम् ॥९॥
Greed (desire) can reduce to
the status of a blade of grass,  in no
time,   even the best of men tall as
Meru, wise, valiant and steadfast..   

YOGAVASISHTHAM-VAIRAGYAPRAKARANAM – CHITTADAURATMYA VARNANAM

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योगवासिष्ठम् -वैराग्यप्रकरणम्- सर्गः १६
     चित्तदौरात्म्यवर्णनम्
Rama speaks to Viswamitra and other
sages about his mind, the activities of which are difficult to control, in
these verses selected from the Vairagrya Prakarana of Yogavasishtham.
दोषजर्जरतां याति
सत्कार्यादार्यसेवनात्
वातान्तः
पिच्छलववच्चेतश्चलति चञ्चलम् ॥१॥
Just like the little feather of a peacock flutters in the wind so
also this mind  of mine is extremely
wavering, full of evil tendencies and turns away from doing good things and
serving good and noble people.
इतश्चेतश्च
सुव्यग्रं व्यर्थमेवाऽभिधावति
दूरात् दूरतरं
दीन ग्रामे कौलेयको यथा ॥२॥
The mind runs
about here and there, farther and farther, 
vainly preoccupied and miserable, just like the street dog in a village.
न प्राप्नोति
क्वचित्किञ्चित् प्राप्तैरपि महाधनैः
नाऽन्तः
संपूर्णतामेति करण्डक इवाऽम्बुभिः ॥३॥
It does not
get anything from any where; even when it gets abundance of wealth it does not feel
filled (i.e. satisfied), just as a basket made of canes cannot be filled with
water (because the water flows out).
नित्यमेव मुने
शून्यं कदाशावागुरावृतम्
न मनो
निर्वृतिं याति मृगो यथा दिवच्युतः ॥४॥
O Sage!  This mind is always trapped in the net of
evil desires and never enjoys peace and calmness, just like a deer separated
from the herd (and trapped in the hunter’s net). 
तरङ्गतरलां
वृत्तिं दधदलूपशीर्णताम्
परित्यज्य
क्षणमपि हृदये याति न स्थितिम् ॥५॥
This mind is always wavering like the waves; it never leaves  its peregrinations and firmly seats itself,
even for a moment, in the heart (the supposed abode of the Self)
मनो
मननविक्षुब्धं दिशो दश विधावति
मन्दराहननोद्धूतक्षीरार्णवपयो
यथा ॥६॥
Agitated  and churned by the process of thoughts, it
runs in the ten directions like the waters of the milky ocean churned by the
Mandara  mountain.
अनल्पकल्पनातल्पे
विलीनाश्चित्तवृत्तयः
मुनीन्द्र न
प्रबुध्यन्ते तेन तप्येऽहमाकुलः ॥७॥
The mind, with its thought processes cosily ensconced in the bed
of unrestricted  imagination,  never wakes up to Reality.  I am therefore confused and tormented. 
वह्नेरुष्णतरः
शैलादपि कष्टतरक्रमः
वज्रादपि दृढं
ब्रह्मन् दुर्निग्रहमनोग्रहः ॥८॥


O Brahman!  Controlling the
uncontrollable mind is hotter than fire, more difficult  than scaling a mountain and harder than the vajrayudha
of Indra. 
चेतः पतति
कार्येषु विहगः सामिषेष्विव
क्षणेन विरतिं
याति बालः क्रीडनकादिव ॥९॥
The mind
engages itself in its activities like a bird falling on a piece of meat.  It withdraws itself from this activity the
next moment like a child playing  with
its toys.
सकलगुणजयाशा
यत्र बद्धा महद्भिः
तमरिमिह
विजेतुं चित्तमभ्युत्थितोऽहम्
विगतरतितयाऽन्तर्नाऽभिनन्दामि
ल्क्ष्मीं
जडमलिनविलासां
मेघलेघामिवेन्दुः ॥१०॥
Great men want
to conquer the mind and foster in themselves all good qualities. So too I have
stood up to conquer this mind, the enemy. Since I am devoid of any liking for
pleasures internally, I do not appreciate Lakshmi (wealth) whose activities are
dumb and tainted even as the moon does not appreciate the clouds (which hide
it).  

QUOTES FROM YOGA VAASISHTAM

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QUOTABLE QUOTES FROM YOGAVAASISHTHA
Yogavaasishtha is a philosophical treatise written by the great Sanskrit poet and scholar Vaalmiki. The original treatise comprises of 30,000 slokas. It is written in the form of a dialogue between sixteen year old Raama and the great sage Vasishtha. The book is one of the best discourses on monism, propounding that everything in the universe is a projection or manifestation of a singular consciousness. It is also a beautiful book even only in terms of its poetic charm.
Given below is a small selection of quotes from this great work.
उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः।
तथैव ज्ञानकर्माभ्यां जायते परमं पदम्
Ubhaabhyaameva pakshaabhyaam yathaa khe pakshinaam gatih
Tathaiva jnaanakarmaabhyaam jaayate paramam padam
1.1.7
Just as birds require both their wings to fly in the sky, similarly man needs both Jnaana (knowledge) and Karma (action without attachment to the fruits thereof ) to attain the highest goal of his life 
क्षणमानन्दितामेति क्षणमेति विषादितां ।
क्षणं सौम्यत्वमायाति सर्वस्मिन्नटवन्मनः॥
Kshanamaananditaameti kshanameti vishaaditaam
Kshanam saumyatwamaayaati sarvasmin natavanmanah
1.28.38
The mind of a person is full of joy one moment, sad the next moment, and calm after another moment like the person acting out a character in a play manifesting different emotions in quick succession.
द्वे हुडाविव युध्येते पुरुषार्थौ समासमौ ।
प्राक्तनश्चैहिकश्चैव शाम्यत्यत्राऽल्पवीर्यवान्॥
Dwe hudaaviva yudhyete purushaarthau samaasamau
Praaktanashchaihikashchaiva shaamyatyatraalpaveeryavaan
2.5.5
There is a conflict going on between two unequal entities, namely, the result of actions in a previous birth and the result of actions during this birth.  The fight between these two is like the fight between two fierce birds or animals.  In this fight, the one which is weak will surrender to the one which is strong.
परं पौरुषमाश्रित्य दन्तैर्दन्तान् विचूर्णयन् ।
शुभेनाशुभमुद्युक्तं प्राक्तनं पौरुषं जयेत्॥
Param paurushamaashritya dantairdantaan vichoornayan
Shubhenaashubhamudyuktam praaktanam paurusham jayet
2.5.9
One should, by Herculean effort and gnashing one’s teeth, gain victory over the bad effects of the past karma by the good karma done during this birth.

मूढैः प्रकल्पितं दैवं तत्परास्ते क्षयं गताः।
प्राज्ञास्तु पौरषार्थेन पदमुत्तमतां गताः॥
Moodhaih prakalpitam daivam tatparaaste kshayam gataah
Praajnaastu paurushaarthena padamuttamataam gataah
2.8.16
Daivam or destiny is a figment of the imagination of the fool.  Putting their faith in destiny they go from bad to worse.  The wise men, by Herculean effort, attain the highest position or state.
अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकं।
अन्यत्वार्षमपि त्याज्यं भाव्यं न्यायैकसेविना॥
Api paurushamaadeyam shaastram chedyuktibodhakam
Anyatwaarshamapi tyaajyam bhaavyam nyaayaikasevina
2.18.2
Knowledge, even if it comes from an ordinary person, is to be accepted if it stands  the test of reason.  Any thing which cannot stand the test of reason is to be rejected.  One should always go by logical reasoning.
युक्तियुक्तमुपादेयं वचनं बालकादपि ।
अन्यत्तृणवत्त्याज्यं अप्युक्तं पद्मजन्मना॥
Yuktiyuktamupaadeyam vachanam baalakaadapti
Anyattrinamiva tyaajyam apyuktam padmajanmanaa
2.18.3
On should accept the words of even a child if what he says is logical and stands to reason.  Anything other than this should be rejected as a bundle of grass even if it is said by Brahma himself
तपसैव महोग्रेण यद्दुरापं तदाप्यते
Tapasaiva mahogrena yadduraapam tadaapyate
3.68.14
Only by the most severe tapasya (penance) one can attain what is normally unattainable.
सर्वः संकल्पवशात् लघु भवति वा गुरु।
Sarvah samkalpavashaat laghu bhavati vaa guruh
3.70.30
Whether one is respected(guru) or not respected (laghu) depends entirely on what one determines or decides in his mind.
यथाऽवध्यवधात् पापं वध्यत्यागात् तथैव हि ।
Yathaavadhyavadhaat paapam vadhyatyaagat tathaiva hi
3.90.3
The sin of letting off a person who deserves death is the same as the sin of putting to death one who does not deserve death.
न किञ्चित् दीर्घसूत्राणां सिध्यत्यात्मक्षयादृते ।
Na kinchit deerghasootraanaam siddhyatyaatmakshayaadrite
3.78.8
The one who plans interminably and never comes to a conclusion will achieve nothing except one’s own downfall.
अनुद्वेग श्रियो मूलम्
Anudwega shriyo moolam
3.111.22
Not getting easily agitated is the root cause of wealth.
न तदस्ति प्रिथिव्यां वा दिवि देवेषु वा क्वचित्।
पौरेषेण प्रयत्नेन यन्नाप्नोति गुणान्वितः॥
Na tadasti prithivyaam va divi deveshu vaa kwachit
Paurushena prayatnena yannaapnoti gunaanwitah
4.62.19
There is nothing in this world or in heaven that a person of character cannot achieve by sheer human effort
अपूर्वाह्लाददायिन्य उच्चैस्तरपदाश्रयाः     ।
अतिमोहापहारिण्यः सूक्तयो हि महीयसाम्  ॥
Apoorvaahlaadadaayinya uchchaistarapadaashrayaah
Atimohaapahaarinyah sooktayo hi maheeyasaam
5.4.5
The sayings of great men delight our hearts as never before, contain words of great import and effect and dispel all our delusions and misconceptions.
न कालमतिवर्तन्ते महान्तः स्वेषु कर्मसु
Na kaalamativartante mahaantah sweshu karmasu
5.10.9
Great men do not procrastinate in carrying out their actions.
भविष्यं नानुसन्धत्ते नातीतं चिन्तयत्यसौ ।
वर्तमाननिमेषं तु हसन्नेवानुवर्तते  ॥
Bhavishyam naanusandhatte naateetam chintayatyasau
Vartamaana nimesham tu hasannevaanuvartate
5.12.14
Great men do not ponder over the future or think of what is buried in the past but focus on the present moment, accepting it cheerfully. 
चिन्तनेनैधते चिन्ता त्विन्धनेनेव पावकः।
नश्यत्यचिन्तनेनैव विनेन्धनमिवानलः॥
Chintanenaidhate chintaa twindhaneneva paavakah
Nashyatyachintanenaiva vinendhanamivaanalah
5.21.6
One’s worry becomes magnified the more one’s thoughts dwell on the cause of the worry just like fire burns brightly with fuel. Once you leave thinking of the cause of worries, the worry automatically dies down as fire devoid of fuel.
न स्वधैर्यादृते कश्चिदभ्युद्धरति संकटात् ।
Na swadhairyaadrite kashchidabhyuddharati sangkataat
5.29.10
One cannot extricate oneself from difficulties without courage in oneself
अन्तस्तृष्णोपतप्तानां दावादाहमयं जगत् ।
भवत्यखिलजन्तूनां यदन्तस्तद्बहिःस्थितम्॥
Antastrishnopataptaanaam daavadaahamayam jagat
Bhavatyakhila jantoonaam yadantastadbahih sthhitam
5.56.34
For those whose insides are burning with trishna (greed or intense desire)  the whole world is like a wild fire.  For all beings what is inside is reflected in the outside also, meaning the external world is perceived according to the state of the internal world.
अर्धं सज्जनसंपर्कात् अविद्याया विनश्यति ।
चतुर्भागस्तु शास्त्रार्थे चतुर्भाग स्वयत्नतः ॥
Ardham sajjanasamparkaat avidyaayaa vinashyati
Chaturbhaagastu shaastraarthhe chaturbhaaga swayatnatah
Half of one’s ignorance is destroyed by the company of wise men, one-fourth by reading and discussing the shastras with others and the remaining one-fourth by own effort.
व्याचष्टे यः पठति च शास्त्रं भोगाय शिल्पिवत्।
यतते नत्वनुष्ठाने ज्ञानबन्धुः स उच्यते ॥
Vyaachashte yah pathhati cha shaastram bhogaaya shilpivat
Yatate natwanushtthaane jnaanabandhuh sa uchyate
One who reads the Sastras and expounds them to others only for material gain like a sculptor but does not practice what he preaches is the worst kind of jnaani (knower)
 अज्ञोऽपि तज्ञतामेति  शनैः शैलोऽपि चूर्ण्यते ।
बाणॊऽप्येति महालक्ष्यं पश्याभ्यास विजृंभितम् ॥
Ajnopi tatjnataameti shanaih shailopi choornyate
Baanopyeti mahaalakshyam pashyaabhyaasa vijrimbhitam
The power of practice is such that even an ignorant person becomes a knowledgeable one slowly and steadily, even a hill becomes completely powdered and an archer’s arrow strikes the bull’s eye (reaches its ultimate destination)
अबन्धुर्बन्धुतामेति नैकट्याभ्यासयोगतः।
यात्यनभ्यासतो दूरात् स्नेहो बन्धुषु तानवम्॥
Abandhuhrbandhutaameti naikatyaabhyaasayogatah
Yaatyanabhyaasato dooraat sneho bandhushu taanavam
One who is not a friend becomes one’s friend when there is existence (practice) of proximity between the two.  The affection between friends diminishes when there is no practice of affection because of the distance separating them. 
यो यादृक् क्लेशमाधातुं समर्थस्तादृगेव सः।
अवश्यं फलमाप्नोति प्रबुद्धोस्त्वज्ञ एव वा ॥
Yo yaadrik kleshamaadhaatum samarthastaadrigeva sah
Avashyam phalamaapnoti prabuddhostwajna eva vaa
The more effort one can put in, the more will be one’s achievement which  will also be commensurate to the effort.  One will certainly achieve his goal whether he is ignorant or knowledgeable.
 ना यथा यतते नित्यं यद्भावयति यन्मयः ।
यादृगिच्छेच्च भवितुं तादृग्भवति नान्यथा ॥
Naa yatthaa yatate nityam yadbhaavayati yanmayah
Yaadrigichchhechcha bhavitum taadrigbhavati naanyathhaa
(naa=narah)  What one puts in  one’s efforts for ,  what one thinks, what one identifies oneself  with and what one  wants to become – these will determine what one will become ultimately. 
अद्यैव कुरु यच्छ्रेयो वृद्धः सन् किं करिष्यति।
स्वगात्राण्यपि भाराय भवन्ति हि विपर्यये॥
Adyaiva kuru yachchhreyo vriddhah san kim karishyati
Swagaatraanyapi bhaaraaya bhavanti hi viparyaye
Do good things today itself; If otherwise what will one do after one becomes old when even one’s own physical body becomes a load on oneself
तातस्यकूपमिति ब्रुवाणाः क्षारं जलं कापुरुषाः पिबन्ति ।
Tatasya koopoyamiti bruvaanaah
Kshaaram jalam kaapurushaah pibanti
Inferior men drink salty water from the well saying the well was dug by their father. (They are too lazy to dig a new well for getting sweet water but cover up their laziness by showing false respect to their father) 
आयुषः क्षण एकोऽपि सर्वरत्नैर्न लभ्यते।
नीयते तत् वृथा येन प्रमादः सुमहानहो ॥
Aayushah kshana ekopi sarvaratnairna labhyate
Neeyate tat vrithhaa yena pramaadah sumahaanaho
Even a minute of your life you cannot get by giving all the diamonds in the world.  If one wastes that precious minute he is committing a big blunder.