Shivoham Shivoham - I am Shiva, I am Shiva.

I am not the manas, buddhi, ahaṅkāra, or chitta (thinking, analyzing faculties, or the ego or the chitta), nor the ears, tongue, nose, or eyes, nor the sky or the earth, or the light or the wind, in the form of chit and ānanda, I am the the śhiva, I am the the śhiva.

मनोबुद्ध्यहङ्कारचित्तानि नाहं

न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।

न च व्योमभूमिः न तेजो न वायुः

चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥ १॥

manobuddhyahaṃkārachittāni nāhaṃ

na cha śhrotrajihve na cha ghrāṇanetre ।

na cha vyomabhūmiḥ na tejo na vāyuḥ

chidānaṃdarūpaḥ śhivo'haṃ śhivo'ham ॥ 1॥

The processors

Manas, buddhi, ahaṅkāra and chitta are the qualitative differentiation within the mind. They are used interchangeably based on context, and yet they are different.

Manas is the faculty of perception, the instrument by which the objects of senses affect the Atman. It is the faculty of thought, desire, imagination. Buddhi is the intellect, by which one discerns, comprehends. Ahaṅkāra is the sense of identity, that which creates 'I-ness', ego. Chittam is the one that observes, is aware. All these are the faculties that process what comes from outside.

I am none of these processors.

The instruments

Shrotra is the ear, the organ of hearing. Jihvā is tongue, the organ of tasting. Ghrāṇa is nose, the sense of smelling. And netra is eye, the sense of seeing.

I am none of these instruments.

The building blocks of matter

Vyoma is the space, the gap between the matter. It is the space between planetary bodies as well as the space around Earth, and even the space inside anything. It is also one of the five basic elements.

Bhūmi is the Earth, or the solid matter.

Tejas is the heat or light (both interconnected) like the fire or the Sun.

Vāyu is the wind, the circulating forces, not just on Earth but also inside our bodies, responsible for circulating whether nutrition or blood etc.

I am none of these building blocks of which the material world is made.

The faculties get the information using the senses about the outside world.

I am none of them.

I am pure bliss form of consciousness.
I am Shiva, I am Shiva.


Adi Shankara is without doubt a great force in Indian wisdom tradition, who literally stormed the scene. Today is his birthday as per he Indian calendar.

And now the language aspects:

First, let us break the sandhi.

मनः-बुद्धि-अहङ्कार-चित्तानि न अहं
न च श्रोत्र-जिह्वे न च घ्राण-नेत्रे ।
न च व्योमभूमिः न तेजः न वायुः
चित्-आनन्द-रूपः शिवः अहं शिवः अहम् ॥ १॥

manaḥ-buddhi-ahaṃkāra-chittāni na ahaṃ
na cha śhrotra-jihve na cha ghrāṇa-netre ।
na cha vyoma-bhūmiḥ na tejaḥ na vāyuḥ
chit-ānanda-rūpaḥ śhivaḥ-ahaṃ śhivaḥ-aham ॥ 1॥

manaḥ-buddhi-ahaṃkāra-chittāni = mind-intellect-ego-thought (plural)
na ahaṃ = no,t I (am)

na cha = not, and
śhrotra-jihve = ear-tongue (dual) / shrotram = ear; jihvā = tongue
na cha ghrāṇa-netre = not, and, nose-eye (dual) / ghrāṇa-netram

na cha vyoma-bhūmiḥ = not, and, space-land
na tejaḥ = not, light
na vāyuḥ = not, wind/air

chit-ānanda-rūpaḥ = consciousness-bliss-form = the form of bliss of consciousness
śhivaḥ ahaṃ = shiva I (am)
śhivaḥ aham = shiva I (am)


[ From Nirvāṇāṣhaṭkam (निर्वाणषट्कम्) by Adi Shankara]

(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।
Practical Sanskrit. All rights reserved. Check us on Facebook.

It is not what you say, but how you say it

Our conduct tells our upbringing, our speech tells our region, 

The company we keep tells our affections and health of our body tells about our diet.

आचारः कुलमाख्याति देशमाख्याति भाषणम् ।

सम्भ्रमः स्नेहमाख्याति वपुराख्याति भोजनम् ॥

āchāraḥ kulamākhyāti deśhamākhyāti bhāṣhaṇam |

sambhramaḥ snehamākhyāti vapurākhyāti bhojanam ||

[Chāṇakya-nīti-darpaṇa]

Conduct tells upbringing, speech tells region, 

Company tells affections, body tells diet.

It is not what you say, but how you say it

Conduct tells upon our upbringing.

There are times when we meet someone, man or woman, boy or girl, that just bowls us over with their perfect mannerism, due respect and humility. And we feel so good that still there are people who groom their kids well. We attribute it rightly to their parents and early upbringing - of good 'breeding' or upbringing. And same for the opposite behavior as well. "Is that what your mom taught you?" - would be a scolding misbehaving kids receive. And the same retort comes from youth/kids when they yell back - "You are not my mom (or dad)."

Our behavior betrays our upbringing. Or to say it positively, our behavior shines, tells upon our upbringing. The values of our family, our family traditions.

Speech/accent tells where one is from.

Language tells us from where some one comes. Even within the same language, accent tells more precisely where one was brought up. Within the small island of England, there are so many accents, and people can differentiate each one clearly! A vast country like India has so many accents, that a lot of them developed in their own language! Every 30 km of so, the accent changes out in the country.

There was once a multi-lingual person who cam to the court of Emperor Kṛiṣhṇadeva Rāi and challenged the court if anyone could tell his mother tongue. He spoke many languages flawlessly. None of the experts could figure it out. Tenālī Rāman, the wise, asked for a day or two to get to the answer. At night, the guest was put up in the royal guest house, feasting sumptuous dinner and sleeping on some of the most comfortable, soft beds ever. In the early hours of the morning, around 3 am, Tenālī had his attendant throw a bucket of cold water on him. Rudely woken up, the erudite guest some very choice words to yell, which he won't have wanted his high cultured parents to hear. The next day in the morning, when the court was set up, Tenālī Rāman could tell the guest's mother tongue easily. The surprised guest asked how did he figure this out. Tenālī said, "No matter how learned one is, in the time of distress or urgency, one reverts back to using mother tongue only!"

Our language, the accent tells about where we grew up.
And, it is not (only) what you say, but how you say it (that matters)!

Hanging out together tells of our affections/liking.

We usually hang around to pass free time, and there we usually have freedom to choose. We may not be able to choose our co-workers, boss, teacher in class, co-passenger in the local train etc, but we have full freedom in picking who we want to hang out with.

sam-bhramaḥ, moving about together, birds of the same flock. It tells our affinities, our liking.

The dictionary meaning of sambhrama also include respect and reverence. How and how much we respect someone, also tells about how we relate to them. Is it formal respect, informal friendly care, fake formal going-through-the-motions respect?

(Health of our) Body tells upon our diet/food.

The food we eat affects our body. While exercise shapes our body, it is the food that makes it. Literally. Every cell of the body is a result of us eating food. But, eating junk food affects the body in a certain way, obesity, reduced immunity and many other issues. How well is a body, tells us if the person eats healthy or not. We are what we eat.

There are three types. Types of food, people, giving, guṇa-s - sattva, rajas, tamas. Sāttvika food is that which gives great health, easy to digest, freshly prepared. It is eaten by people who think of the long term goodness of health over the short term goodness of taste. Rājasika food has both the quality and the presentation & taste to be good. The stress is also on taste and presentation, not just long term health. Tāmasika food has more to do with the act of eating, sometimes even the taste maybe forsaken just for the fact of eating. The food doesn't have to be fresh, well presented or anything. This is how fridges are cleaned up sometimes - Oh, I don't know how old this is, but I can't throw it. Let me finish it by putting it in my temple like pious body!

After thought.

So what may have been the reason for Chāṇakya to include this wisdom verse in his collection? Which one of these very different examples was his main concern?

Remember, he was a statesman. But he was well traveled. From Pātalīputra (modern Patnā) in eastern India to Takṣhashilā (Taxila) in modern Pakistan, a full 1654 km, was known to him like the back of his hand. (Google doesn't show a driving direction since it crosses international border, so had to choose walking route below!) He was also at a time when attacks on India were happening on the Western border, specially from the Greeks. He is credited for thwarting the attack by Alexander, and consolidating the kings into an empire. There was a lot of espionage involved, identifying foreigners, spies etc. So while telling this point about accent, he may also have added 3 more. It is like Buy one, get 3 free offer.

And now the language part:

आचारः āchāraḥ = conduct, behavior, manners

कुलमाख्याति kulamākhyāti  = kulam + ākhyāti = lineage/family + tells (ākhyāna = narration, a tale, famous story) 

देशमाख्याति deśhamākhyāti = deśham + ākhyāti = region/country + tells 

भाषणम् bhāṣhaṇam = speech, utterance, manner of talking.

Here, one may have the question that, since deśham and bhāṣhaṇam both are in dvitīyā vibhakti, which tells which? In this particular case, it is easier, because deśha in nominative case (prathamā) is deshaḥ, so we know this has to be accusative case. Hence, the other has to be kartā/prathamā/nominative. 

So, bhāṣhaṇam tells deśham. In case the word was phalam (fruit), in this case the words are same in their kartā and karma forms (nominative and accusative forms). Then, if common sense clarifies the doubt, good. For example, certain fruits are native only to certain region, so fruit tells the region. In cases when this doubt can't be cleared via common sense, the writer of the shloka should use some other unambiguous words. 

सम्भ्रमः sambhramaḥ = sam = together, bhrama = to move about. bhramaṇam = wandering, touring. 

स्नेहमाख्याति snehamākhyāti = sneham + ākhyāti = affection, tells 

वपुराख्याति vapurākhyāti = vapuḥ + ākhyāti = body, tells

भोजनम् bhojanam = food

(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।
Practical Sanskrit. All rights reserved. Check us on Facebook.

"We shall overcome" - Sanskrit translation and song

The famous song We shall overcome is most commonly attributed as being lyrically descended from "I'll Overcome Some Day", a hymn by Charles Albert Tindley that was first published in 1900

"Tindley's songs were written in an idiom rooted in African American folk traditions, using pentatonic intervals, with ample space allowed for improvised interpolation, the addition of "blue" thirds and sevenths, and frequently featuring short refrains in which the congregation could join. Tindley's importance, however, was primarily as a lyricist and poet whose words spoke directly to the feelings of his audiences, many of whom had been freed from slavery only 36 years before he first published his songs, and were often impoverished, illiterate, and newly arrived in the North. "Even today," wrote musicologist Horace Boyer in 1983, "ministers quote his texts in the midst of their sermons as if they were poems, as indeed they are."

The song was translated outside of USA as well. In India, the renowned poet Girija Kumar Mathur composed its literal translation in Hindi "Hum Honge Kaamyab (हम होगें कामयाब)" which became a popular patriotic/spiritual song during the 1970s and 80s. This was a staple song that the kids who grew up with singing in schools in those decades.

In the time of the pandemic of Novel Corona, this song has been translated in Sanskrit as well.

Translated by Shibu Kumar, sung by Aditi, this was released on YouTube on the occasion of the national observation of lighting lamps on 5th April 2020 at 9 pm as a symbolic ritual of national integration and solidarity in the fight against the novel Corona virus.

A very good initiative and end result. Hope you enjoy.

The words are given in Hindi and English below. Sanskrit words are in the video as well.

Imagine the times for which it was written. These words spoke directly to the feelings of his audiences, many of whom had been freed from slavery only 36 years before he first published his songs, and were often impoverished, illiterate, and newly arrived in the North

We shall overcome!

We shall overcome
We shall overcome
We shall overcome some day

Oh, deep in my heart
I do believe
We shall overcome some day

We’ll walk hand in hand
We’ll walk hand in hand
We’ll walk hand in hand some day

We shall all be free
We shall all be free
We shall all be free some day

We are not afraid
We are not afraid
We are not afraid some day

We are not alone
We are not alone
We are not alone some day

The whole wide world around
The whole wide world around
The whole wide world around some day

We shall overcome
We shall overcome
We shall overcome some day (Source)

And the Hindi version - hum honge kaamayaab, हम होंगे कामयाब

होंगे कामयाब, होंगे कामयाब
हम होंगे कामयाब एक दिन
हो हो मन में है विश्वास
पूरा है विश्वास
हम होंगे कामयाब एक दिन

होगी शान्ति चारों
होगी शान्ति चारों ओर
होगी शान्ति चारों ओर एक दिन
हो हो मन में है विश्वास
पूरा है विश्वास
होगी शान्ति चारों ओर एक दिन

हम चलेंगे साथ साथ
डाले हाथों में हाथ
हम चलेंगे साथ साथ एक दिन
हो हो मन में है विश्वास
पूरा है विश्वास
हम चलेंगे साथ साथ एक दिन

नहीं डर किसी का आज
नहीं भय किसी का आज
नहीं डर किसी का आज के दिन
हो हो मन में है विश्वास
पूरा है विश्वास
नहीं डर किसी का आज के दिन

हम होंगे कामयाब, हम होंगे कामयाब
हम होंगे कामयाब एक दिन
हो हो मन में है विश्वास
पूरा है विश्वास
हम होंगे कामयाब एक दिन (Source)

(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।
Practical Sanskrit. All rights reserved. Check us on Facebook.

Perseverance, effort, enthusiasm is the greatest power!

On April 3rd, 2020, Prime Minister of India, Shri Narendra Modi, addressed the nation a second time since the nationwide lock down due to the unprecedented situation of the pandemic of Novel Corona virus or Covid19. He also used a Sanskrit shloka in his speech.

A short background leading up to this speech maybe helpful.

On 19th March, the PM asked the country to observe a voluntary curfew, called 'Janata curfew' or "People's Curfew" on 22nd March, from 7 am to 9 pm. He also asked the people to make noise at 5 pm, by banging steel plates, or blowing conch, whistles etc to acknowledge and thank the people serving at the front - doctors, nurses, medical staff, police, sanitation workers, delivery people and other essential services who were risking their lives by being at the front line and serving the rest of society. This 'ritual' was to bring about awareness among the people about the front line workers and about the importance of the pandemic.

After this, from 24th March onward, India has been under a lock down for 21 days.

For a country like India, with 1.3 billion people, of all faiths, mental maturity, age, type, it is not easy that everyone gets the message and its urgency. The govt and the relevant people are doing the best they can under the circumstances, and so far India has handled the situation very maturely and with great results. Hope this remains going further as well. There are many sites and social media outlets with latest information about the pandemic, govt steps, etc. Govt India site, John Hopkins etc.

After ten days, the Prime Minister spoke to the nation on the 3rd of April. Many were expecting serious announcements. The relevant departments are being updated with the necessary details. What the people need is also a feeling of being together, not feeling down or depressed or let down. In such times, when doing nothing is doing everything (stay put at home), how do you connect with the people and keep their morale up?

The PM gave a touching hope filled speech, addressing not just the urban few, but the rural many. Many in the villages, second and third tier cities and towns. India, the ocean and land of rituals. Where every important thing has a ritual associated with it.

He asked everyone that on 5th April, Sunday, to light a lamp, shine a flashlight etc at 9 PM for 9 mins from their balconies or main door. Not to disobey social disobedience.

India has a long tradition of ritual of lighting the lamp. From the famous 'Lead me from darkness to light' (तमसो मा ज्योतिर्गमय, tamaso ma jyotirgamaya), to the lamp lighting ceremony in the beginning of any important function or gathering - lighting the lamp is very important, and every person of the land understands this symbolism.


In these times of national lock down and possibly feeling helpless, he cited a Sanskrit shloka to urge people to keep their hopes high, enthusiasm up. The media reported 'The Prime Minister recited the Sanskrit shloka from the Mahasubhasitasamgraha, a collection of Sanskrit aphorisms collected from various sources.' But the source of the shloka was not mentioned. A collection doesn't compose the shloka, just compiles it.


The shloka is from Ramayana, Kishkindhakanda, sarga 1, shloka 121.

In the previous section, the story narrated that Rama and Lakshmana were wandering in the forest looking for any clues for Rama's wife Sita, who was kidnapped. When they fought and killed Kabandha, a rakshas, he suggested that they go to Kishkindha and find Sugreeva, who can help them. Right after this they meet Shabari as well.

Kishkindha kanda starts with Rama at Pampa sarovara. And he starts talking to Lakshmana, sharing is yearning for his dear Sita:

"See these forests enriched with flowers; these flowers already fallen, in fall, and still on the trees, the wind is playing with the flowers. When the wind shakes the flower laden branches and moves ahead, the bumblebees also follow it humming in its praise. The caves are singing in high notes (the wind blowing in the cave mouth), the cuckoo sings in accompaniment, and looks like the wind is teaching the trees to dance. The breeze that blows through the mountain sandalwood is so fragrant, and remove the fatigue. It seems the trees - whose branches have flowers at their tips, and bees seems like their turbans, and are swaying - have started to dance and sing as well (after being trained by the wind). All this just adds to my anguish of separation from Sita. The water fowl singing happily near the waterfall, Sita loved to listen to it. She would call me as well to listen to it. 

Looks like this Spring in the form of fire will burn me inside. The red Ashoka flowers are its amber, new buds are its flames, and the bumblebees are the crackle of the fire. If I can't see my Sita again, what is the purpose of this life? These peacocks are dancing so happily enticing the peahens, seem to be mocking me. This Spring must be also where Sita is. How will she bear the torture of separation? She is so soft spoken, young, loves me so much, I am afraid she may not survive being away from me. 

See, Lakshmana, the red lotuses all over Pampa, appear like morning Sun. What all things I loved when with Sita, all of them appear distasteful now. The lotus petals remind me of her eyes. The thick beds of flowers fallen on the ground appears like a soft royal bed. 

Oh! The lotus-eyed, delicate, daughter of Janaka, my dear Sita - how must she be holding on to her life breath without me! Lakshmana, when the righteous and just king Janaka will ask me about Sita in the gathering of people, what will answer him? (about safety of Sita). 

Oh! When I was exiled by father's order, the one who accompanied me out of her sense of dharma, that my dear Sita, where is she right now? Upon going back to Ayodhya (after the exile term is over), when queen Kausalya asks about her daughter in law, what should I tell her?

Lakshmana, you go. You go back to Ayodhya and meet dear brother Bharata. I can't live without Sita now."

Seeing the great Rama, his brother, mourn like a helpless man, Lakshmana spoke thus:

O best among men Rama! May good be unto you. Please regain composure. Get hold of yourself.

The intellect of a great man like you should not be devoid of enthusiasm. "Everyone has to bear the sorrow of separation from dear ones" - remembering this you should shed excess sneha (affection); because even a damp wick, if immersed in enough sneha (oil, the other meaning of sneha) will start to burn.

If Ravana has gone to nether worlds, or even further, he won't be able to live for long anyways. O Noble Rama, you should have dhairya (patience, forbearance). Abandon these thoughts of a weakling. If someone's wealth or effort is wasted, if they don't put effort enthusiastically, then they won't accomplish their goals.

O Noble sir (Rama), Enthusiasm is very powerful. There is nothing more powerful than enthusiasm. Verily, there is nothing unattainable in this world for the enthusiast.

Shloka in Devanagari:
उत्साहो बलवानार्य नास्त्युत्साहात् परं बलम् ।
सोत्साहस्य हि लोकेषु न किञ्चिदपि दुर्लभम् ॥ (रामायण, किष्किन्धाकाण्ड १.१२१)

    उत्साहः बलवान् आर्य न अस्ति उत्साहात् परं बलम् ।
    स-उत्साहस्य हि लोकेषु न किञ्चित् अपि दुर्लभम् ॥


Shloka in IAST:
utsāho balavānārya nāstyutsāhāt paraṃ balam |
sotsāhasya hi lokeṣhu na kiñchidapi durlabham || (rāmāyaṇa - kiṣhikindhā-kāṇḍa 4-1-121)

    utsāhaḥ balavān ārya na asti utsāhāt paraṃ balam |
    sa-utsāhasya hi lokeṣhu na kiñchit api durlabham || (with sandhi break)


Word for word meaning:
उत्साहः बलवान् = utsāhaḥ balavān = enthusiasm [is], powerful
आर्य = ārya = O Noble sir
न अस्ति = na asti = not, is
उत्साहात् = utsāhāt = (more) than enthusiasm
परं बलम् = paraṃ balam = more, power
स-उत्साहस्य हि = sa-utsāhasya hi = of the enthusiast, surely
लोकेषु = lokeṣhu = in the world
न किञ्चित् अपि = na kiñchit api = not, anything, even
दुर्लभम् = durlabham = [is] difficult to attain.

O Noble sir (Rama), Enthusiasm is very powerful. There is nothing more powerful than enthusiasm. Verily, there is nothing unattainable in this world for the enthusiast.





(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।
Practical Sanskrit. All rights reserved. Check us on Facebook.

Best wishes for Ramanavami !

One of the most popular prayers to Lord Rama is created by Tulasi-dasa, who also retold the entire story of Rama for this times, in his historic Rama-charita-manasa.



श्रीरामचन्द्र कृपालु भजु मन

श्रीरामचन्द्र कृपालु भजु मन, हरण भव-भय-दारुणम् ।
नव-कञ्ज-लोचन कञ्ज-मुख , कर-कञ्ज पद-कञ्जारुणम् ॥१॥

कन्दर्प अगणित, अमित छवि, नवनील नीरद सुन्दरम् ।
पट-पीत मानहु तडित रुचि-शुचि, नौमि जनक-सुता-वरम् ॥२॥

भजु दीन-बन्धु दिनेश दानव-दैत्य-वंश-निकन्दनम् ।
रघुनन्द आनन्द-कन्द कौशल-चन्द दशरथ-नन्दनम् ॥३॥

शिर-मुकुट कुण्डल, तिलक चारु, उदार अङ्ग-विभूषणम् ।
आजानु-भुज शरचाप-धर सङ्ग्रामजित-खरदूषणम् ॥४॥

इति वदति तुलसीदास शङ्कर-शेष-मुनि-जन-रञ्जनम् ।
मम हृदय-कुञ्ज निवास कुरु कामादि-खल-दल भञ्जनम् ॥५॥

English transliteration:

shrī-rāma-chandra kṛipālu bhaju mana (Pray to Merciful Rāma, O Heart)

shrī-rāma-chandra kṛipālu bhaju mana, haraṇa bhava-bhaya-dāruṇam |
nava-kañja-lochana kañja-mukha , kara-kañja pada-kañjāruṇam ||1||

kandarpa agaṇita, amita chhavi, nava-nīla nīrada sundaram |
paṭa-pīta mānahu taḍita ruchi-shuchi, naumi janaka-sutā-varam ||2||

bhaju dīna-bandhu dinésha dānava-daitya-vaṃsha-nikandanam |
raghunanda ānanda-kanda kaushala-chanda dasharatha-nandanam ||3||

shira-mukuṭa kuṇḍala, tilaka chāru, udāra aṅga-vibhūṣaṇam |
ā-jānu-bhuja shara-chāpa-dhara saṃgrāma-jita-khara-dūṣaṇam ||4||

iti vadati tulasī-dāsa shaṃkara-shéṣa-muni-jana-rañjanam |
mama hṛidaya-kuñja nivāsa kuru kāmādi-khala-dala bhañjanam ||5||

Meaning:

O heart! pray to the merciful, compassionate Shri Rāma!
who takes away the terrible fears of the mortal world |
eyes like new lotus, lotus-faced,
lotus hands, even feet are like red lotus ||1||

The eternal image (exceeding) innumerable Kāmadeva,
beautiful like new water-bearing clouds |
And the yellow garments appear (on the dark complexion) like lightning,
I bow to the husband of the daughter of Janaka ||2||

Pray to the 'Friend of the Weak', (brilliant like the) sun,
Up-rooter of the Dānava and Daitya |
Son of Raghu dynasty, root of all joy,
Darling of Kaushalyā, son of Dasharatha ||3||

Head with the crown; ear-rings, tilak look beautiful,
and the body is generously adorned with jewelry |
The long-armed one, won the battle
with Khara-Dushana by beheading them||4||

Thus says Tulasīdāsa (the poet) - The giver of joy
to Shiva, Shesha-nāga, thinkers, people|
Make residence in my heart,
O killer of the 'group of evils' like desire (anger etc)||5||

Listen to this melodious rendition of the same.

And this:



 (c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।
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