ज्ञातिभिर्वण्यते नैव चोरेणापि न नीयते।
दाने नैव क्षयं याति विद्यारत्नं महाधनम्॥११॥

It cannot be divided among relatives, nor stolen by thieves;
It does not diminish through giving, such is the great wealth of the gem of knowledge.

This short poem titled “Gem of Virtues,” attributed to the great Mahākavi Bhavabhūti (8th century CE, famed for plays like Mālatīmādhava and Uttara-Rāmacarita), is a collection of exquisite subhāṣitas praising knowledge (vidyā), virtues (guṇa), and divine grace while invoking Lord Shiva’s protection. The verses celebrate intellectual and moral excellence as the true treasures of life, contrasting them with superficial qualities like wealth or beauty. Knowledge is indeed the only weapon and wealth no one can take from you. I had to fight for 7 years for my right to education but when I look at my journey which at that time felt like walking on fire, feels empowering now. My knowledge has always given me confidence when nothing could and courage to walk when my feet stopped after every step because of self doubt and overthinking. Without Baba, nothing would have been possible. I can thus understand the importance of these words. However, do read the note at the end of the post.

Guṇaratnam (Gem/Jewel of virtues) – Mahākavi Bhavabhūti

1

Maṅgalācaraṇa – Auspicious Invocation

सानन्दं नन्दिहस्ताहत-मुरज-रवाहूत-कौमार बर्हि-
त्रासान्नासाग्ररन्धं विशति फणिपतौ भोग-सङ्कोच-भाजि।
गण्डोड्डीनालिमाला-मुखरित ककुभस्ताण्डवे शूलपाणे
र्वैनायकग्यश्चिरं वो वदनविधुतयः पान्तु चीत्कारवत्यः॥१॥

With delight, young Skanda’s (Kārtikeya’s) peacock feathers – called by the joyous drumbeats of Nandi – out of fear enter the nostril of the coiled serpent-king adorning Shiva’s contracted form during his cosmic dance. In that fierce tāṇḍava of the trident-wielding Lord, where bees buzz loudly around his cheeks, may the resounding cries of “Hāra! Hāra!” hurled from the mouths of Ganeśa’s ecstatic followers protect you forever with their piercing shouts of praise.

2

यत्कण्ठे गरलं विराजति सदा मौलौ च मन्दाकिनी,
यस्याङ्गे गिरिजाननं कटितटे शार्दूलचर्म्माम्बरम्।
यन्माया हि रुणद्धि विश्वमखिलं पायात् स वः शङ्करः
जम्बूवत् जलविन्दुवत् जलजवत् जंबालवत् जालवत्॥२॥

May that auspicious Shankara protect you, He whose throat forever shines blue with poison, whose crest is adorned with the celestial Ganges; whose body bears the daughter of the mountain (Pārvatī), whose waist is clad in tiger skin; whose illusory power binds the entire universe like a jambū fruit, like a water droplet, like a lotus, like mud, like a net.

3

विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनम्,
विद्या भोगकरी यशः-शुभ-करो विद्या गुरूणां गुरुः।
विद्या बन्धुजनो विदेशगमने विद्या परं दैवतं,
विद्या राजसु पूज्यते न हि धनं विद्याविहीनः पशुः॥३॥

Knowledge is indeed man’s superior form; it is hidden, guarded wealth.
Knowledge brings enjoyment, fame, and auspiciousness; it is the teacher of teachers.
Knowledge is kinsman in foreign lands, it is the supreme deity;
Knowledge is honored by kings, not mere wealth. One without knowledge is but a beast.

4

गुण गुणं वेत्ति न वेत्ति निर्गुणी ;
बली बलं वेत्ति न वेत्ति निर्बलः।
पिको वसन्तस्य गुणं न वायसः;
करी च सिंहस्य बलं न मूषिकः॥४॥

The virtuous recognise virtue; the virtueless do not.
The strong recognise strength; the weak do not.
The cuckoo appreciates spring’s beauty; the crow does not.
The elephant respects the lion’s might; the mouse does not.

5

गुणा गुणज्ञेषु गुणा भवन्ति,
ते निर्गुणं प्राप्य भवन्ति दोषाः।
सुस्वादुतोयाः प्रभवन्ति नद्यः
समुद्रमासाद्य भवन्त्यपेयाः॥५॥

Virtues remain virtues among the discerning;
In the company of the virtueless, they become faults.
Sweet waters flow from mountain rivers;
Upon reaching the ocean, they become undrinkable (salty).

6

गुणायन्ते दोषाः सुजनवदने दुर्जनमुखे
गुणा दोषायन्ते किमिति जगतां विस्मयपदम् !
यथा जीमूतोऽयं लवणजलधेर्वारि मधुरं,
फणी पीत्वा क्षीरं वमति गरलं दुःसहतरम्॥६॥

Faults become virtues in the noble’s mouth; virtues become faults in the wicked’s, what a wonder of the world!
Just as a rain cloud draws sweet water from the salty ocean,
A serpent drinks milk yet vomits deadly poison.

7

विद्या विवादाय धनं मदाय,
शक्तिः परेषां परिपीड़नाय।
खलस्य साधोर्विपरीतमेतत्
ज्ञानाय दानाय च रक्षणाय॥७॥

For the wicked: knowledge leads to argument, wealth to arrogance,
Power to oppressing others.
For the noble, the opposite: knowledge for wisdom, wealth for charity, power for protection.

8

मतिरेव बलात् गरीयसी
तदभावे करिणामियं दशा।
इति घोषयतीव डिण्डिमः
करिणो हस्तिपकाहतः क्वणन्॥८॥

Intelligence alone is superior to brute strength;
In its absence, elephants suffer this plight (being controlled).
Thus seems to proclaim the resounding drum
Struck by the elephant-driver’s hand upon the elephant.

9

वरं गर्भस्रावो वरमपि च नैवाभिगमनं,
वरं जातप्रेतो वरमपि च कन्याभिजननम्।
वरं बन्ध्या भार्य्या वरमपि च गर्भेषु वसतिः,
न चाविद्वान् रूप-द्रविण गुण-युक्तोऽपि तनयः॥९॥

Better miscarriage, better no conception at all;
Better a stillborn child, better the birth of a daughter;
Better a barren wife, better lifelong celibacy,
Than a son who lacks knowledge, even if handsome, wealthy, and virtuous.

10

या राका शशि-शोभना गतघना सा यामिनी यामिनी,
या सौन्दर्य युक्तान्विता पति-रता सा कामिनी कामिनी।
या गोविन्द-रस-प्रमोद-मधुरा सा माधुरी माधुरी;
या लोकद्वय साधनी तनुभृतां सा चातुरी चातुरी॥१०॥

The full-moon night free of clouds is truly a (beautiful) night;
The woman devoted to her husband, endowed with beauty, is truly a beloved;
The sweetness full of delight in Govinda’s rasa is true sweetness;
The cleverness that accomplishes both worlds for embodied beings is true cleverness.

• True essence lies in purity and purpose: a night shines with moonlight, a wife with fidelity and beauty, sweetness with divine bliss, skill with spiritual success.

11

ज्ञातिभिर्वण्यते नैव चोरेणापि न नीयते।
दाने नैव क्षयं याति विद्यारत्नं महाधनम्॥११॥

It cannot be divided among relatives, nor stolen by thieves;
It does not diminish through giving, such is the great wealth of the gem of knowledge.

12

अजरामरवत् प्राज्ञो विद्यामर्थञ्च चिन्तयेत्।
गृहीत इव केशेषु मृत्युना धर्म्ममाचरेत्॥१२॥

The wise should constantly reflect on knowledge and wealth as if immortal and ageless;
But practice dharma as if Death has already seized one by the hair.

• I believe he means to create a balance, pursue learning and prosperity tirelessly, but live righteously with urgent awareness of mortality/death.

13

गुणेन स्पृहनीयः स्यात् न रूपेण युतो जनः।
सौगन्धावर्ण्यं नादेवं पुष्पं कान्तमपि क्वचित्॥१२॥

A person becomes enviable through virtues, not through mere beauty.
Even a lovely flower is desired not for color alone, but for its fragrance.

इति श्रीमहाकवि भवभूतिविरचितं गुणरत्नकाव्यं समाप्तम्।

Thus ends the Guṇaratnakāvya composed by the great poet Bhavabhūti.

|| OM SAI SHRI SAI JAI JAI SAI || 

|| SHRI SATCHIDANANDA SADGURU SAINATH MAHARAJ KI JAI ||

Note: These verses are part of the Kāvyasaṅgraha, a nineteenth-century Sanskrit poetry collection preserved in archival records of GoI. It brings together subhāṣitas, hymns, and reflective poems that explore life, conduct, desire, devotion, and inner clarity. I don’t necessarily resonate with every view expressed in these texts, especially some social attitudes of their time, including those that speak about women in ways I don’t agree with. I share them not as beliefs to be adopted, but as thoughtful voices from another age, many of which still carry insight worth reflecting on. The translations are my own, done with care and respect for the originals. Mistakes are possible, and I welcome corrections or alternative readings if necessary and share them in the hope that whatever wisdom they carry may reach those who find value in it.