Adorn the speech with quotations, idioms, phrases and proverbs

It becomes self-satisfying if one’s speech is adorned with quotations, idioms, phrases and proverbs. सूक्तयः (सु + उक्ति = सूक्ति means good saying –> plural सूक्तयः)

A good charming list of some 116 idioms, phrases and proverbs ! I have tried to give my own translations and also some appending comments.

    1. अतिपरिचयादवज्ञा (= अतिपरिचयात् अवज्ञा) = Familiarity breads contempt. Beginning of a सुभाषितम् “अतिपरिचयादवज्ञा संततगमनादनादरो भवति । मलये भिल्लपुरंध्री चन्दनतरुकाष्ठमिंधनं कुरुते ॥” meaning, “Familiarity breads contempt and frequenting brings disrespect. (For example) a tribal woman in Malay mountains would burn sandalwood as firewood.”
    2. अतिलोभो विनाशाय = Greed will kill (is poison)
    3. अति सर्वत्र वर्जयेत् = Excess of anything is bad
    4. अति तृष्णा न कर्तव्या = Too much hankering is bad
    5. अधिकस्य अधिकं फलम् = More the merrier
    6. अनतिक्रमणीया हि नीतिः = Codes should not be transcended
    7. अल्पश्च कालो बहवश्च विघ्नाः = Time is short and obstacles are many.
    8. अव्यापारेषु व्यापारः = Trading in non-tradeables. In श्रीमद्भगवद्गीता “श्रेयान् स्वधर्मो विगुणः परधर्मो भयावहः ।” This is only line which is repeated ditto in the whole of श्रीमद्भगवद्गीता first at 3-35 and also at 18-47. It is that important. It means, “It is advisable to be with one’s own inherent character, howsoever unimpressive. (Thinking of adopting) character of others is frightful.”
    9. अहिंसा परमो धर्मः = Non-violence is the supreme code of conduct
    10. अलभ्यो लाभः = Unattainable gain, A windfall. For example, being able to meet a dignitary, whom you would have never dreamt of being able to meet, becomes an unattainable gain, a windfall.
    11. अभद्रं भद्रं वा विधिलिखितमुन्मूलयति कः (विधिलिखितमुन्मूलयति =विधिलिखितम् उन्मूलयति) = Good or bad, can anyone avoid or evade the destiny? In Hindi, होनी को कौन टाल सकता है ?
    12. अर्थो हि लोके पुरुषस्य बन्धुः = Money only is the true friend.
    13. आकृतिर्बकस्य दृष्टिस्तु काकस्य = Personality of a crane, but looks of (hovering eyesight like that of) a crow
    14. आये दुःखं व्यये दुःखं धिगर्थाः (=धिक् अर्थाः) कष्टसंश्रयाः = Hate the Moneys which prove troublesome whether by income or outgo
    15. इक्षुः मधुरोऽपि समूलं न भक्ष्यः = Sugarcane, even if it is sweet is not to be eaten along with its roots.
    16. इतः कूपः ततस्तटी = This side a dug well and that side a trench
    17. इतो भ्रष्टः ततो भ्रष्टः = Unethical here, unethical there
    18. ईश्वरेच्छा बलीयसी = God’s will prevails
    19. उत्पद्यन्ते विलीयन्ते दरिद्राणां मनोरथाः = Dreams of the poor crop up and vanish
    20. उत्सवप्रियाः खलु मनुषाः = People are given to festivities
    21. कण्टकेनैव कण्टकमुद्धरेत् (= कण्टकेन एव कण्टकं उद्धरेत्) = Use a thorn to remove a thorn
    22. कर्तव्यो महदाश्रयः = Keep company of the noble. In मेघदूतम् कालिदास says, “याञ्चा मोघा वरमधिगुणे नाधमे लब्धकामा” It means, “Better to seek prayers of the better ones, even if they may not fructify, than to seek from the mean ones, even if they may have better chance of getting fulfilled.”
    23. कवयः किं न पश्यन्ति = Is there anything that is beyond the imagination of poets?
    24. काव्यशास्त्रविनोदेन कालो गच्छति धीमताम् = Intelligent people engage themselves in poetry, sciences, entertainment. An interesting quote in similar vein is, “The knowledgeable ones discuss thoughts, commoners discuss events, the unintelligent discuss people.”
    25. कालाय तस्मै नमः = Time and tide wait for none. In similar vein, न कालेन समौषधम् meaning, “Time is the best healer.”
    26. किमिव हि मधुराणां मण्डनम् नाकृतीनाम् (नाकृतीनाम् = न + आकृतीनाम् or = न + अकृतीनाम्) = ? Thanks to Mr. P. G. Kulkarni for explaining that this quotation is the last line in a shloka in अभिज्ञानशाकुंतलम् by महाकविः कालिदासः| The shloka is – सरसिजमनुविद्धम् शैवलेनापि रम्यम् (Sarasijamanuviddham shaivalenapi ramyam) meaning, “Lotus surrounded even by moss has its own charm”, मलिनमपि हिमांशोर्लक्ष्म लक्ष्मीं तनोति । (Malinamapi himanshorlaksma lakshmeem tanoti) meaning, “The dark area of moon, even when dusky, shows forth the beauty (provides the backdrop for moon’s) beauty” ल्यामधिकमनोज्ञा वल्कलेनापि तन्वी (Iyamadhik manojna valkalenapi tanvee) meaning, “This petite girl is more attractive even with valkal”, किमिव हि मधुराणां मण्डनम् नाकृतीनाम् to be paraphrased as मधुराणाम् आकृतीनां किमिव हि मण्डनं न whatever can not become an adornment for one, who has inherent beauty of one’s own ?

There is an interesting experience connected with the word तन्वी Some 20 years back, a friend of mine had thought of naming his daughter as तन्वी. But he did not know its meaning. He asked me. I too looked up in Apte’s dictionary and found that it is a word from abhidnyAnashAkuntalam by kAlidAsa, and is used by the great poet to describe the beauty of ShakuntalA. Now we have the complete shloka!! My friend’s “tanvee” is of course a charming young girl now !!

  1. किमिव हि दुष्करमकरुणानाम् (= दुष्करम् अकरुणानाम्) = What is impossible for the heartless?
  2. किमिष्टमन्नं खरसूकराणाम् = What of sweets to donkeys and pigs? In Marathi, गाढवाला गुळाची चव काय ? means, “What taste donkeys have for jaggery ?”
  3. क्षमया किं न सिद्ध्यति = What can not be achieved by pardon ? or What cannot be achieved by saying “sorry” ?
  4. क्लेशः फलेन हि पुनर्नवतां विधत्ते = If one trouble succeeds in troubling, it keeps coming back in newer forms. In similar vein, छिद्रेष्वनर्था बहुली भवन्ति means, “Once there is a hole, drains increase.”
  5. गतं न शोच्यम् = Let bygone be bygone.
  6. गतानुगतिको लोको न कश्चित् पारमार्थिकः = People conduct rooted in conventions. Rarely there is anyone, who seeks the supreme meaning.
  7. गहना कर्मणो गतिः = This is last part in a shloka in श्रीमद्भगवद्गीता कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥ meaning, “It becomes a matter of very deep  thinking to understand what Karma is. It is to be understood by Karma, as it presents itself , also by its anti-theses and also by its non-being.”
  8. गुणाः सर्वत्र पूज्यन्ते = Virtues are respected everywhere.
  9. चक्रवत्परिवर्तन्ते दुःखानि च सुखानि च = Sorrows and happiness keep coming and going in cyclic order as a turning wheel. This quotation is, I think, from “svapnavaasavadattam” by dramatist Bhaasa. The quotation at #57 has almost identical meaning and is from मेघदूतम्  by कालिदास
  10. जननी जन्मभूमिश्च स्वर्गादपि गरीयसी = Mother and motherland are more respectable than even heaven. (Source ?) Thanks to Mr. Krishna Kauhsik for giving all the hint that this quotation is part of a shloka in Valmiki’s RaamaayaNam. The complete shloka is अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते । जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ॥. After vanquishing RaavaNa, at the request of VibheeShaNa, RAma and lakmaNa pay a visit to Lanka. They are almost overwhelmed by the grandeur. However, recomposing himself RAma says this shloka to LaxmaNa, which means, “Even though Lanka is gold-laden (and glittering), LaxmaNa, for me, mother and motherland are more cherished than even heaven (what then of LankA?)
  11. जलबिन्दुनिपातेन क्रमशः पूर्यते घटः = Drops fill up a pitcher. In Hindi it is exactly translated as बूँद बूँद से घडा भरता है In Marathi थेंबे थेंबे तळे साचे means, “drop by drop it becomes a lake”
  12. जीवो जीवस्य जीवनम् = Lives survive, one on another. Another version of this is जीवो जीवस्य भोजनम् means “one life is food of another.”
  13. त्रुटितः सम्बन्धः प्रशान्तः कलहः = Relationship severed, quarrel pacified. In Marathi, “एक घाव, दोन तुकडे” means “One stroke, two pieces!!”
  14. त्रैलोक्ये दीपकः धर्मः = Dharma i.e. righteous conduct is the guiding light, beacon, in all three worlds (here, in nether world and in heaven)
  15. दुर्लभं भारते जन्म मानुष्यं तत्र दुर्लभम् = Difficult i.e. not in everyone’s luck to be borne in India. It is further difficult to born as a human being.
  16. दूरतः पर्वताः रम्याः = Mountains are beautiful from a distance. In Marathi, this is exactly translated as दुरून डोंगर साजरे
  17. द्रव्येण सर्वे वशाः = All can be commanded by wealth
  18. धर्मो मित्रं मृतस्य = Religion is a friend of the dead (?)
  19. धीराः हि तरन्त्यापदम् (तरन्त्यापदम् = तरन्ति आपदम्) = The bold conquer obstacles
  20. नास्ति सत्यसमो धर्मः = There is no religion equal to the Truth
  21. न कूपखननं युक्तं प्रदीप्ते वन्हिना गृहे = It is no use digging a well when the house is on fire
  22. न भूतो न भविष्यति = Hasn’t been, shall not be. The phrase is used to describe an unparalleled event or person. For example, a Mahatma like Gandhi has not been, shall not be.
  23. न हि ज्ञानेन सदृशं पवित्रमिह विद्यते = There is nothing as sacrosanct as (true) knowledge. This is first line in a shloka in श्रीमद्भगवद्गीता where the second line is तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ||४-३८||
  24. न शान्तेः परमं सुखम् = There is no happiness more sublime than peace
  25. निगूढेऽपि कुक्कुटे उदेत्येव अरुणः = Hiding the hen cannot stop the sun from rising
  26. निर्वाणदीपे किमु तैलदानम् = What use is putting oil in a lamp, where the flame is put out ? Locking the stable after the horse is stolen.
  27. निरस्तपादपे देशे एरण्डोऽपि द्रुमायते = In a plant-less desert, even a shrub of castor looks like a (banyan) tree.
  28. निःस्पृहस्य तृणं जगत् = To a person, who has transcended all desires, the whole world is but a blade of grass.
  29. न निश्चितार्थात् विरमन्ति धीराः = The determined never halt until they achieve their goals. Last line of a सुभाषितम् by भर्तृहरी, रत्नैर्महार्हैस्तुतुषुर्न देवा । न भेजिरे भीमविषेण भीतिम् । सुधां विना न प्रययुर्विरामम् । न निश्चितार्थाद्विरमन्ति धीराः ॥ (नीतिशतकम् – ८१) meaning, “(When they were churning the ocean,) the Gods were not satisfied with all the “jewels” that sprouted out, nor were they deterred by poison. They did not think of any rest until they got the nectar. Because the determined never halt until they achieve their goals.
  30. निर्धनस्य कुतः सुखम् =Can a poor be happy ?
  31. नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण = Our conditions go cyclically up and down like the spokes of a wheel. See #35 also.
  32. परदुःखं शीतलम् = Other’s sorrow is cool (is no sorrow).
  33. परोपकारार्थमिदं शरीरम् = This body is for service unto others
  34. परोपदेशे पाण्डित्यम् = Sporting wisdom in advising others
  35. परोपकाराय सतां विभूतयः = Lives of the noble are for gracing others
  36. पुनः पुनरपि प्रक्षाल्य कज्जलं न श्वेतायते = You may wash coal again and again, but it will never become white.
  37. पिण्डे पिण्डे मतिर्भिन्ना = Many people, many minds. Literally, every brain has a different mind. This line is actually the beginning of a सुभाषितम्. The other lines are कुण्डे कुण्डे नवं पयः । जातौ जातौ नवाचारा नवा वाणी मुखे मुखे ॥ meaning “every pond has different water, every community has its own rituals, every mouth has different speech.”
  38. प्रज्ज्वालितो ज्ञानमयः प्रदीपः = Lamp of knowledge is lit
  39. प्रथमग्रासे मक्षिकापातः = Find a fly in the first sip.
  40. पृथिव्यां त्रीणि रत्नानि जलमन्नं सुभाषितम् = There are only three true jewels – water, food and good sayings. This line is actually the first line of a सुभाषितम्. The other line is मूढैः पाषाणखण्डेषु रत्नसंज्ञा विधीयते meaning, “fools call bits of stone as jewels.”
  41. बधिरात् मन्दकर्णः श्रेयान् = A person slow of hearing is better than a deaf. In Marathi there is a proverb, “वासरांत लंगडी गाय शहाणी” meaning, “A lame cow is yet wiser in a herd of calves”
  42. बहुजनहिताय बहुजनसुखाय = For the good of many, for happiness of many.
  43. बहुरत्ना वसुन्धरा = Earth is a treasure of jewels.
  44. बालानां रोदनं बलम् = Crying is the strength (weapon) of children (to get, what they want).
  45. बुद्धिः कर्मानुसारिणी = Actions cultivate the intellect.
  46. बुद्धिर्यस्य बलं तस्य = He is strong, who has intelligence. “Pen is mightier than the sword” sounds synonymous.
  47. भद्रं कर्णेभिः श्रुणुयाम देवाः = Gods! May we get to listen only good things by our ears!! The Shaanti-mantra of many stotras, e.g. श्रीगणपत्यथर्वशीर्षम् and others, especially those corollary to Atharva-Veda begin with this phrase. The next phrase is ॐ भद्रं पश्येमाक्षभिर्यजत्राः meaning “May we get to see, after our prayers, only good and benevolent things by our eyes”. These two phrases bring to mind idols of three monkeys one having eyes shut, another having ears shut and the third having mouth shut.” Monkeys represent human mind, which is so much susceptible to slightest of distractions, hence needs restraint. Rightly hence, पातञ्जली मुनिः in his योगसूत्राणि gives right the first सूत्रम् as योगः चित्तवृत्तिनिरोधः । – really a definition of yoga that “yoga is in getting command over waverings of the mind” योगः चित्तवृत्तिनिरोधः । becomes a quotation by itself, which merits to be added to this list. See 116.
  48. भवन्ति भवितव्यानां द्वाराणि सर्वत्र = Providence provides doors (openings, opportunities) all over. You should have the vision to see them and alertness to grab them.
  49. भिन्नरुचिर्हि लोकः = People have different tastes. This fact of difference in tastes भिन्नरुचि: has been very beautifully employed by the great poet कालिदास in मालविकाग्निमित्रम् saying, “देवानामिदमामनन्ति मुनयः कान्तं क्रतुं चाक्षुषम् । रुद्रेणेदमुमाकृतव्यतिकरे स्वाङ्गे विभक्तं द्विधा । त्रैगुण्योद्भवमत्र लोकचरितं नानारसं दृश्यते । नाट्यं भिन्नरुचेर्जनस्य बहुधाऽप्येकं समाराधनम् ॥” meaning, “The Muni’s say, (a drama) is a divine ceremony very dear to Gods. By his communion with Uma, Rudra put it forth in two aspects (laasya and taaNDava) by division of his own body. Likes and dislikes of people are seen to be different as they show different shades of the three characteristics (sattva, rajas and taamas). Yet a (good) drama would give enjoyment to all.”
  50. मधु तिष्ठति जिव्हाग्रे हृदये तु हलाहलम् = Has honey on the tip of the tongue, but poison in the heart.
  51. मनः पूतं समाचरेत् = Act by your own discretion.
  52. मनोरथानामगतिर्न विद्यते = Dreams know no holds.
  53. मरणं प्रकृतिः शरीरिणाम् = Death is natural to everyone born. A good way to give solace to the ones bereaved by the death of near and dear ones. See, also in श्रीमद्भगवद्गीता, “जातस्य हि ध्रुवो मृत्युः … ॥२-२७॥ meaning, “what is born, will die.”
  54. महाजनो येन गतः स पन्थाः = Two different meanings of this. (1) Great are those who followed this path (2) That should be the path, by which the great ones went. In meaning (1) “this path” means the path in search of the ultimate truth. This quotation is Yudhishthir’s answer to one of the 30-odd questions asked by Yaksha the यक्षप्रश्नाः
  55. मार्गारब्धाः सर्वयत्नाः फलन्ति = Once efforts are undertaken, they will succeed. “Try and try forever and you will succeed.” Nearly 400 years ago, Saint rAmadAsa, precept of Chhatrapati ShivAji wrote in his dAsabodha, केल्याने होत आहे रे । आधी केलेचि पाहिजे ॥ meaning, “First do it, only then things will happen.”
  56. मातृदेवो भव = Be one who would respect mother as God. I would consider मातृदेवो i.e. मातृदेव: as a compound word माता एव देवः यस्मै सः (चतुर्थी बहुव्रीहि समास)
  57. पितृदेवो भव = As above, “Be one who would respect father as God”
  58. आचार्यदेवो भव = As above, “Be one who would respect teacher the preceptor as God”
  59. अतिथिदेवो भव = As above, “Be one who would respect a guest (an uninvited guest also) as God” अतिथि: is actually तिथिः न (अस्ति) यस्य सः – (नञ् बहुव्रीहि समास) one who does not come by an appointment, so अतिथि: = uninvited guest
  60. मूढः परप्रत्यनेयबुद्धिः = Fools (people of low intellect) will only follow. Only intelligent one can lead.
  61. मृदुर्हि परिभूयते = Softness is encompassing. Most true of softness of speech. Have harsh words ever helped anybody?
  62. मौनं सर्वार्थसाधनम् = Silence is golden
  63. यथा बीजं तथाङ्कुरः = As you sow, sow you reap. See also 94.
  64. यथा राजा तथा प्रजा = As the king, so the subjects. Almost identical is राजा कालस्य कारणम् = Responsibility will finally vest with king (the chief executive) In श्रीमद्भगवद्गीता also “यद्यदाचरति श्रेष्ठः तत्तदेवेतरो जनः । स यत् प्रमाणं लोकस्तदनुवर्तते ॥३-२१॥
  65. यद्वा तद्वा भविष्यति = Garbage in garbage out. Last phrase in a सुभाषितम् “मर्कटस्य सुरापानं तस्य वृश्चिकदंशनं । तन्मध्ये भूतसंचारो .. meaning Think of a monkey, gets drunk, is bitten by a scorpion and is further afflicted by a ghost.. the result is anybody’s guess!
  66. यद्वा तद्वा वदति = Speaks whatever!
  67. याचको याचकं दृष्ट्वा श्वानवद्गुर्गुरायते = Like dogs, a beggar purrs at another beggar. There is another सुभाषितम् काक आव्हयते काकान् याचको न तु याचकान् । काकयाचकयोर्मध्ये वरं काको न याचकः ॥ meaning, “A crow  crows to call other crows. But one beggar does not call another. Between crows and beggars, the crow seem to be the better ones!
  68. यादृशं वपते बीजं तादृशं लभते फलम् = As you sow, sow you reap. See also 89.
  69. यः क्रियावान् स पण्डितः = One who exemplifies by own conduct is really the knowledgeable.
  70. युद्धस्य कथा रम्या = “War-stories are entertaining.” What if you have to yourself go to the battle-front?
  71. येन केन प्रकारेण प्रसिद्धः पुरुषो भवेत् = Do anything to become known ? The previous line is घटं भिन्द्यात् पटं छिन्द्यात् कुर्याद्वा रासभध्वनिम् break the pots, tear the clothes or bray like a donkey. … Do anything to become known
  72. योजकस्तत्र दुर्लभः = Good managers are rare. योजक: actually means “one, who implants”, e.g. a guru. Actually the disciple also has to be a worthy disciple. Guru also gets real satisfaction when the disciple is as good. This is well-stated by महाकवि कालिदास in मालविकाग्निमित्रम् in a shloka पात्रविशेषे न्यस्तं गुणान्तरं व्रजति शिल्पमाधातुः । जलमिव समुद्रशुक्तौ मुक्ताफलतां पयोदस्य ॥ meaning, “Art manifests itself with different quality, when embedded in a special entity. For example, rain-drops falling in a sea-shell can become a pearl (not rain-drops falling anywhere).”
  73. राजा कालस्य कारणम् = Responsibility will finally vest with king (the chief executive)
  74. वन्दे मातरम् = I bow to Mother. Composed by Bankim Chandra Chatterjee in his novel (?). This became an inspirational quotation for many Indian freedom-fighters. Two stanzas of the song are accorded the status of national song of India.
  75. वक्ता दशसहस्रेषु = One in ten thousand may be a good speaker. If oratory is a Siddhi, an accomplishment, in gItA similar proportion is mentioned of commoners and accomplishers. In seventh chapter it is said, मनुष्याणां सहस्रेषु कश्चित् यतति सिद्धये । यततामपि सिद्धानाम् कश्चिन्मां वेत्ति तत्त्वतः ॥ One in a thousand may strive for accomplishment. Among those who strive, rarely one knows Me fundamentally (correct).
  76. वचने किं दरिद्रता = Why have poverty in speech?
  77. विद्वान् सर्वत्र पूज्यते = The magi are respected everywhere. Last phrase in a सुभाषितम् where it is also mentioned राजा पूज्यते देशे meaning, a king is respected in his own country
  78. विद्याधनं सर्वधनप्रधानम् = Wealth of knowledge is the most precious wealth
  79. विनाशकाले विपरीतबुद्धिः = In bad times, all discretion is lost.
  80. शठं प्रति शाठ्यम् = Tit for tat
  81. शरीरमाद्यं खलु धर्मसाधनम् = Doing any good work demands, first and foremost, physical fitness
  82. शीलं परं भूषणम् = Character is the most precious ornament. This was the motto of our high school in Jamkhandi. Last phrase in a सुभाषितम् “ऐश्वर्यस्य विभूषणम् सुजनता शौर्यस्य वाक्संयमो …”
  83. शुभास्ते सन्तु पन्थानः = May you have a safe journey. KaNva munee to Shakuntalaa in अभिज्ञानशाकुंतलम्
  84. शुभं भवतु = May everything be fine
  85. सत्यमेव जयते नानृतम् = Inscription on India’s emblem. असतो मा सद्गमय … अनृतान्मा ऋतं गमय
  86. सत्यं कण्ठस्य भूषणम् = Truth is the right ornament for the throat (neck). Part of a सुभाषितम्
  87. सुखमुपदिश्यते परस्य = Easier said than done. मराठी म्हण “लोकां सांगे ब्रम्हज्ञान” meaning, “knowledge of bramha (good) to tell to others”
  88. संहतिः कार्यसाधिका = Together we prosper. Panchatatra story of Birds caught in a net fly carrying the net itself
  89. स्वभावो दुरतिक्रमः = Basic character is difficult to change. “Habits die hard”! मराठी म्हण “सुंभ जळला तरी पीळ जळत नाही.” If you burn  twisted rope, it will burn. But the ash also will be seen lying with all the twists !
  90. योगः चित्तवृत्तिनिरोधः  = right the first सूत्रम् in योगसूत्राणि of पातञ्जली मुनिः This is really the definition of yoga. It means, “Yoga is getting command over the mind.” This is precisely what is elaborated by bhagawAn kRuShNa, especially in the sixth chapter. Arjuna is overwhelmed by such elaboration and wonders whether it is really possible. चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् । meaning, “mind is known to be fickle and it would waver. To try to control is almost like trying to control the wind! bhagawAn kRuShNa agrees असंशयं महाबाहो मनो दुर्निग्रहं चलम् still says, अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते । meaning, “by practice and by detachment, it can be controlled” People do some yogAsanAni every day and proudly claim that they do yoga every day. Neither the strain of ego nor just doing the AsanAni is yoga really!

शुभमस्तु ।